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OOMMENTAET, 


CRITICAL  AND  EXPLANATORY, 


ON  THE 


Old  and  New  Testaments 


BY  THE 

REV.  ROBERT  JAMIESON,  D.D.,  ST.  PAUL'S,  GLASGOW,  SCOTLAND; 
REV.  A.  R.  FAUSSET,  A.M.,  ST.  CUTHBERT'S,  YORK,  ENGLAND; 

AND  THE 

REV.  DAVID  BROWN,  D.D.,  PROFESSOR  OF  THEOLOGY,  ABERDEEN,  SCOTLAND. 


VOL.    II. 
NEW   TESTAMENT. 

MATTHEW— ROMANS  :  REV.  DAVID  BROWN,  D.D. 
CORINTHIANS— REVELATION:    REV.  A.  R.  FAUSSET,  A.  M. 


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THE  S.  8.  SCEANTON  COMPANY. 


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CRITICAL  AND  EXPLANATORY  COMMENTARY 


THE    GOSPEL    ACCORDING    10 

8.  MATTHEW. 

INTRODUCTION. 

f  he  author  jI  this  Gospel  wai  a  publican  or  tax-gatherer,  residing  at  Capernaum,  on  toe  western  shore  of  the  Ban 
ji  Galilee.  As  to  his  Identity  with  the  "  Levi "  of  the  second  and  third  Gospels,  and  other  particulars,  see  on  Mat- 
thew 9.  9.  Hardly  anything  U  known  of  his  apostolic  labours.  That,  after  preaching  to  his  oountrymen  In  Palestine, 
he  went  to  the  East,  Is  the  general  testimony  of  antiquity ;  but  the  precise  scene  or  scenes  of  his  ministry  cannot,  ^s 
determined.  That  he  died  a  natural  death  may  be  concluded  from  the  belief  of  the  best-Informed  of  the  Fathers- 
that  of  the  apostles  only  three,  James  the  Greater,  Peter,  and  Paul,  suffered  martyrdom.  That  the  first  Gospel  m 
written  by  this  apostle  Is  the  testimony  of  all  antiquity. 

For  the  date  of  this  Gospel  we  have  only  Internal  evidence,  and  that  far  from  decisive.  Accordingly,  opinion  is 
much  divided.  That  It  was  the  first  issued  of  all  the  Gospels  was  universally  believed.  Hence,  although  In  the  order 
of  the  Gospels,  those  by  the  two  apostles  were  placed  first  In  the  oldest  MBS.  of  the  old  Latin  version,  while  In  all  the 
Greek  MSS.,  with  scarcely  an  exception,  the  order  is  the  same  as  In  our  Bibles,  the  Gospel  according  to  Matthew  Is  4b 
every  case  placed  first.  And  as  this  Gospel  Is  of  all  the  four  the  one  which  bears  the  most  evident  marks  of  having 
been  prepared  and  constructed  with  a  special  view  to  the  Jews— who  certainly  first  required  a  written  Gospel,  and 
would  be  the  first  to  make  use  of  It— there  oan  be  no  doubt  that  it  was  Issued  before  any  of  the  others.  That  it  wm 
written  before  the  destruction  of  Jerusalem  is  equally  oertaln ;  for  as  Hug  observes  (Introduction  to  the  New  Testa- 
ment, p. 316,  Fosdick's  translation),  when  he  reports  our  Lord's  prophecy  of  that  awful  event,  on  coming  to  the  warn- 
ing about  "  the  abomination  of  desolation"  which  they  should  "see  standing  In  the  holy  place,"  he  Interposes  (con- 
trary to  his  Invariable  practice,  which  is  to  relate  without  remark)  a  call  to  his  readers  to  read  intelligently—"  Whl s» 
readeth,  let  him  understand"  (Matthew  24. 16)— a  call  to  attend  to  the  Divine  signal  for  flight  which  could  be  intended 
only  for  those  who  lived  before  the  event.  But  how  long  before  that  event  this  Gospel  was  written  Is  not  so  clear. 
Some  internal  evidences  seem  to  Imply  a  very  early  date.  Since  the  Jewish  Christians  were,  for  five  or  six  years,  ex* 
posed  to  persecution  from  their  own  countrymen — until  the  Jews,  being  persecuted  by  the  Romans,  had  to  look  to 
themselves — It  ia  not  likely  (It  is  argued)  that  they  should  be  left  so  long  without  some  written  Gospel  to  reassure  and 
sustain  them,  and  Matthew's  Gospel  was  eminently  fitted  for  that  purpose.  But  the  digests  to  whioh  Luke  refers  la 
his  Introduction  (see  on  Luke  1. 1-4)  would  be  sufficient  for  a  time,  especially  as  the  living  voice  of  the  "eye-wltnessee 
and  ministers  of  the  Word"  was  yet  sounding  abroad.  Other  considerations  In  favour  of  a  very  early  date — such  as 
the  tender  way  In  which  the  author  seems  studiously  to  speak  of  Herod  Antlpas,  as  if  still  reigning,  and  his  writing 
of  Pilate  apparently  as  if  still  In  power — seem  to  have  no  foundation  in  fact,  and  cannot  therefore  be  made  the  ground 
of  reasoning  as  to  the  date  of  this  Gospel.  Its  Hebraic  structure  and  hue,  though  they  prove,  as  we  think,  that  thin 
Gospel  must  have  been  published  at  a  period  considerably  anterior  to  the  destruction  of  Jerusalem,  are  no  evidence 
in  favour  of  so  early  a  date  as  a.  n.  87  or  88— according  to  some  of  the  Fathers,  and,  of  the  moderns,  Tilumosi, 
Townhon,  (jwkn,  Bibbs,  Thkowlues.  On  the  other  hand,  the  date  suggested  by  the  statement  of  Irenseus  (3. 1),  that 
Matthew  put  forth  his  Gospel  while  Peter  and  Paul  were  at  Home  preaching  and  founding  the  Church— or  after  A.  s 
60— though  probably  tne  majority  of  critics  are  in  favour  of  it,  would  seem  rather  too  late,  especially  as  the  second 
and  third  Gospels,  which  were  doubtless  published,  as  well  as  this  one,  before  the  destruction  of  Jerusalem,  had 
still  to  be  issued.  Certainly,  suoh  statements  as  the  following,  "Wherefore  that  field  is  called  the  field  of  blood  unto 
0i.it  day :"  "  And  this  saying  is  commonly  reported  among  the  Jews  until  this  day"  (Matthew  27.  8  and  28.  15),  bespeak 
a  date  considerably  later  than  the  events  recorded.  We  incline,  therefore,  to  adate  Intermediate  between  the  earlier 
anl  the  later  dates  assigned  to  this  Gospel,  without  pretending  to  greater  precision. 

We  have  adverted  to  the  strikingly  Jewish  oharacler  and  oolouring  of  this  Gospel.  The  facts  which  It  selects,  the 
points  to  which  it  gives  prominence,  the  cast  of  thought  and  phraseology,  all  bespeak  the  Jewish  point  of  vlew/rom 
which  It  was  written  and  to  whloh  It  was  directed.  This  has  been  noticed  from  the  beginning,  and  Is  universally 
acknowledged.  It  is  of  the  greatest  consequence  to  the  right  interpretation  of  It ;  but  the  tendency  among  some  even 
of  the  best  of  the  Germans  to  Infer,  from  this  special  design  of  the  first  Gospel,  a  oertaln  laxity  on  the  part  of  the 
Evangelist  in  the  treatment  of  his  facts,  must  be  guarded  against. 

But  b>  far  the  most  interesting;  and  Important  point  connected  with  this  Gospel  Is  the  language  In  whloh  it  was 
written,  t  is  believed  by  a  formidable  number  of  critics  that  this  Gospel  was  originally  written  In  what  la  loosely 
sailed  Hebrew,  but  more  correctly  Aramaic,  or  Syro-Chaldaic,  the  native  tongue  of  the  country  at  the  time  of  ooi 
Lord ;  and  that  the  Greek  Matthew  which  we  now  possess  Is  a  translation  of  that  work,  either  by  the  Evangelist  him 
*elf  or  some  unknown  hand.  The  evidence  on  whloh  this  opinion  is  grounded  is  wholly  external,  but  It  has  been 
deemed  conclusive  by  Q Bonus,  Michakub  (and  his  translator),  Marsh,  Townson,  Campbell,  Olshauhkn,  Objbb- 
wbxi.  Meyer.  Ehbabd,  Lanob,  Da  Vinson,  CtnurroN,  Treoklles,  Webster  and  Wilkinson  Ac.    The  evidence  re 

% 


MATTHEW. 

Jfcrred  to  cannot  be  given  here,  bat  will  be  found,  with  remarks  on  .ts  unsatisfactory  character,  In  the  *  Introduction 
to  the  Gospels"  prefixed  to  our  larger  Commentary,  pp.  28-81. 

But  how  stand  the  fact*  as  to  our  Greek  Gospel  T  We  have  not  a  tittle  of  historical  evidence  that  It  is  a  translation. 
sliher  by  Matthew  himself  or  any  one  else.  All  antiquity  refers  to  It  as  the  work  of  Matthew  the  publican  and 
apostle,  just  as  the  other  Gospels  are  ascribed  to  their  respective  authors.  This  Greek  Gospel  was  from  the  first  re- 
set ved  by  the  Church  as  an  integral  part  of  the  one  quadrlform  GospeL  And  while  the  Fathers  often  advert  to  the 
two  Gospels  which  we  have  from  apostles,  and  the  two  which  we  have  from  men  not  apostles — in  order  to  show  tha 
as  that  of  Mark  leans  so  entirely  on  Peter,  and  that  of  Lake  on  Paul,  these  are  really  no  less  apostolical  than  the 
other  two— though  we  attach  less  weight  to  this  circumstance  than  they  did,  we  cannot  bat  think  it  striking  that,  in 
thus  speaking,  they  never  drop  a  hint  that  the  fall  apostolic  authority  of  the  Greek  Matthew  bad  ever  been  ques- 
tioned on  the  ground  of  Its  not  being  the  original.  Further,  not  a  trace  can  be  discovered  In  this  Gospel  Itself  of  its 
being  a  translation.  Michabxis  tried  to  detect,  and  fancied  that  he  had  succeeded  in  detecting,  one  or  two  such. 
Other  Germans  since,  and  Davidson  and  Cureton  among  ourselves,  have  made  the  same  attempt.  But  the  entire 
failure  of  all  such  attempts  is  now  generally  admitted,  and  candid  advocates  of  a  Hebrew  original  are  quite  ready  to 
own  that  nonesuch  art  to  be  found,  and  that  bat  for  external  testimony  no  one  would  have  imagined  that  the  Greek 
was  not  the  original.  This  they  regard  as  showing  how  perfectly  the  translation  has  been  executed;  but  those  who 
know  best  what  translating  from  one  language  into  another  is  will  be  the  readiest  to  own  that  this  Is  tantamount  to 
giving  ap  the  question.  This  Gospel  proclaims  its  own  originality  in  a  number  of  striking  points ;  such  as  Its  man- 
ner of  quoting  from  the  Old  Testament,  and  Its  phraseology  In  some  peculiar  cases.  But  the  olose  verbal  eotneidenee* 
of  our  Greek  Matthew  with  the  next  two  Gospels  must  not  be  quite  passed  over.  There  are  but  two  possible  ways 
of  explaining  this.  Either  the  translator,  sacrificing  verbal  fidelity  in  his  version,  intentionally  conformed  certain 
parts  of  his  author's  work  to  the  second  and  third  Gospels— in  which  case  It  can  hardly  be  sailed  Matthew's  Gospel  at 
all— or  our  Greek  Matthew  Is  Itself  the  original. 

Moved  by  these  considerations,  some  advocates  of  a  Hebrew  original  have  adopted  the  theory  of  •  double  original  ; 
the  external  testimony,  they  think,  requiring  us  to  believe  in  a  Hebrew  original,  while  Internal  evidence  is  decisive 
In  favour  of  the  originality  of  the  Greek.  This  theory  is  espoused  by  Guerioks,  Olshauhbn,  Thiersch,  Townbom, 
Teegkllxs,  Ac.  But,  besides  that  this  looks  too  like  an  artificial  theory,  invented  to  solve  a  difficulty,  It  is  utterly 
void  of  historical  support.  There  Is  not  a  vestige  of  testimony  to  support  It  in  Christian  antiquity.  This  ought  to  be 
decisive  against  it. 

It  remains,  then,  that  our  Greek  Matthew  Is  the  original  of  that  Gospel,  and  that  no  other  original  ever  existed 
It  is  greatly  to  the  credit  of  Dean  Auord,  that  after  maintaining,  In  the  first  edition  of  his  "  Greek  Testament' 
the  theory  of  a  Hebrew  original,  he  thus  expresses  himself  in  the  second  and  subsequent  editions :  "  On  the  whole, 
then,  I  find  myself  constrained  to  abandon  the  view  maintained  in  my  first  edition,  and  to  adopt  that  of  a  Greets 
eriginaL" 

One  argument  has  been  adduced  on  the  other  side,  on  which  not  a  little  reliance  has  been  placed;  bat  the  deter- 
in  nation  of  the  main  question  does  not.  In  our  opinion,  depend  upon  the  point  which  it  raises.  It  has  been  very  con- 
fidently affirmed  that  the  Greek  language  was  not  sufficiently  understood  by  the  Jews  of  Palestine  when  Matthew 
published  his  Gospel  to  make  it  at  all  probable  that  he  would  write  a  Gospel,  for  their  benefit  In  the  fire; 
Instance,  In  that  language.  Now,  as  this  merely  alleges  the  improbability  of  a  Greek  original,  it  is  enough  to  plar- 
agalnst  it  the  evidence  already  adduced,  whioh  is  positive,  In  favour  of  the  sole  originality  of  our  Greek  Matthew 
It  is  indeed  a  question  how  far  the  Greek  language  was  understood  in  Palestine  at  the  time  referred  to.  But  we  advia* 
the  reader  not  to  be  drawn  into  that  question  as  essential  to  the  settlement  of  the  other  one.  It  Is  an  element  In  It, 
no  doubt,  but  not  an  essential  element.  There  are  extremes  on  both  sides  of  it.  The  old  idea,  that  our  Lord  hard'.' 
ever  spoke  anything  but  Syro-Chaldalc,  Is  now  pretty  nearly  exploded.  Many,  however,  will  not  go  the  lengtb,  on 
the  other  side,  of  Hug  (in  his  Introduction,  pp.  828,  Ac.)  and  Robkbts  ("  Discussions,"  Ac,  pp.  25,  Ac).  For  ourselves, 
though  we  believe  that  our  Lord,  In  all  the  more  public  scenes  of  His  ministry,  spoke  in  Greek,  all  we  think  it  neces- 
sary here  to  say  is,  that  there  is  no  ground  to  believe  that  Greek  was  so  little  understood  in  Palestine  as  to  make  It 
Improbable  that  Matthew  would  write  his  Gospel  exclusively  in  that  language — so  improbable  as  to  outweigh  the 
evidence  that  he  did  so.  And  when  we  think  of  the  number  of  digests  or  short  narratives  of  the  principal  facts  of 
oar  Lord's  history  which  we  know  from  Luke  (L  1-4)  were  floating  about  for  some  time  before  he  wrote  his  Gospel, 
of  which  he  speaks  by  no  means  disrespectfully,  and  nearly  all  of  whioh  would  be  in  the  mother  tongue,  we  can  have  no 
doubt  that  the  Jewish  Christians  and  the  Jews  of  Palestine  generally  would  have  from  the  first  reliable  written  mat- 
ter sufficient,  to  supply  every  necessary  requirement  until  the  publican-apostle  should  leisurely  draw  up  the  firs' 
•f  the  four  Gospel*  in  a  language  to  them  not  a  strange  tongue,  while  to  the  rest  of  the  world  It  was  the  language  in 
which  the  entire  quadrlform  Gospel  was  to  be  for  all  time  enshrined.  The  following  among  others  hold  to  this  view 
of  the  sole  originality  of  the  Greek  Matthew:  Erasmus,  Calvin,  Beza,  Lightfoot,  WTBTsmr,  Larbbkr,  Hue. 
Wbjthsohb,  Crbdnkr,  Db  Wbttb,  Stuart,  Da  Costa,  Faibbaibn,  Roberts, 

On  two  other  questions  regarding  this  Gospel  It  would  have  been  desirable  to  say  something,  had  notour  available 
space  been  already  exhausted :  The  eharaoterittiet,  both  in  language  and  matter,  by  which  it  is  distinguished  from 
the  other  three,  n-»d  its  relation  to  the  »eoond  and  third  GotrpeU.  On  the  latter  of  these  topics— whether  one  or  more  of 
the  Evangelists  maoe  use  of  the  materials  of  the  other  Gospels,  and,  if  so,  which  of  the  Evangelists  drew  from  which 
— the  opinions  are  Just  as  numerous  as  the  possibilities  of  the  case,  every  conceivable  way  of  it  having  one  or  more 
who  plead  for  it.  The  most  popular  opinion  until  within  a  pretty  recent  period— and  in  this  country,  perhaps,  the  most 
popular  still — is  that  the  second  Evangelist  availed  himself  more  or  less  of  the  materials  of  the  first  Gospel,  and  the 
third  of  the  materials  of  both  the  first  and  second  Gospels.  Here  we  can  but  state  our  own  belief,  that  each  of  ths 
first  three  Evangelists  wrote  Independently  of  both  the  others ;  while  the  fourth,  familiar  with  the  first  three,  wrots 
so  supplement  them,  and,  even  where  he  travels  along  the  same  line,  wrote  quite  independently  of  them.  Thisjudgment 
we  express,  with  all  deference  for  those  who  think  otherwise,  as  the  result  of  a  pretty  olose  study  of  each  of  the  Gos- 
pels in  immediate  Juxtaposition  and  comparison  with  the  others.  On  the  former  of  the  two  topics  noticed,  the  llrs 
gulstle  peculiar!  ties  of  each  of  the  Gospels  have  been  handled  most  closely  and  ably  by  Credits*  ('*  Elnlel  tung").  of 
whose  results  a  good  summary  Will  be  found  In  Da  Vinson's  "  In  trod  action."  The  other  peculiarities  of  the  Gospel* 
fesvo  been  most  felicitously  and  beautifully  brought  out  by  Da  Costa  In  his  "  Pour  Witnesses,"  to  which  we  nans* 
«te£B4y  refer  the  reader,  though  It  contains  a  lew  things  in  which  ws  cannot  eonoar. 
4 


MATTHEW   I. 


CHAPTER    I. 

Ver.  1-17.  Genealogy  of  Christ.  (—Lake  8. 23-38.)  1. 
ri»e  book  of  the  generation— an  expression  purely  Jew- 
ish ;  meaning, '  Table  of  the  genealogy.'  In  Genesis  5. 1 
the  game  expression  occurs  In  this  sense.  We  have  here, 
then,  the  title,  not  of  this  whol«>  Gospel  of  Matthew,  but 
only  of  the  first  seventeen  verses,  of  Jesus  Christ— For 
the  meaning  of  these  glorious  words,  see  on  v.  18,  21 
"  Jesus,"  the  name  given  to  our  Lord  at  His  clrcnmelsion 
fLuke  2.  21),  was  that  by  which  He  was  familiarly  known 
while  on  earth.  The  word  "  Christ"— though  applied  to 
Him  as  a  proper  name  by  the  angel  who  announced  His 
birth  to  the  shepherds  (Luke  2. 11),  and  once  or  twice  used 
In  this  sense  by  our  Lord  Himself  (ch.  28.  8, 10;  Mark  9. 41) 
—only  began  to  be  so  used  by  others  about  the  very  close 
of  His  earthly  career  (ch.  26.  68;  27. 17).  The  full  form, 
"  Jesus  Christ,"  though  once  used  by  Himself  In  His  In- 
tercessory Prayer  (John  17.  8),  was  never  used  by  others 
till  after  His  ascension  and  the  formation  of  churches  In 
His  name.  Its  use,  then,  In  the  opening  words  of  this 
Gospel  (and  in  v.  17, 18)  is  in  the  style  of  the  late  period 
when  our  Evangelist  wrote,  rather  than  of  the  events  he 
was  going  to  record,  the  son  of  David,  the  son  of  Abra- 
ham—As Abraham  was  the  first  from  whose  family  it  was 
predicted  that  Messiah  should  spring  (Genesis  22. 18),  so 
David  was  the  last.  To  a  Jewish  reader,  accordingly, 
these  behooved  to  be  the  two  great  starting-points  of  any 
true  genealogy  of  the  promised  Messiah ;  and  thus  this 
opening  verse,  as  it  stamps  the  first  Gospel  as  one  pecu- 
liarly Jewish,  would  at  once  tend  to  conciliate  the  writer's 
people.  From  the  nearest  of  those  two  fathers  came  that 
familiar  name  of  the  promised  Messiah,  "the  son  of 
David"  (Luke  20.  41),  which  was  applied  to  Jesus,  either  In 
devout  acknowledgment  of  His  rightful  claim  to  it  (cb. 
9.  27 ;  20.  31),  or  in  the  way  of  Insinuating  inquiry  whether 
such  were  the  case  (see  on  John  4.  29;  ch.  12.  23).  3.  Abra- 
ham begat  Isaac  j  and  Isaac  begat  Jacob  t  and  Jacob 
b*g»t  Judas  and  his  brethren — Only  the  fourth  son  of 
Jacob  Is  here  named,  as  it  was  from  his  loins  that  Messiah 
was  to  spring  (Genesis  49. 10).  3.  And  Judas  begat  Phares 
tad  Kara  of  Thamar  |  and  Phares  begat  Esrom  i  and 
Rurom  begat  Aram  i  4.  And  Aram  begat  Amtnadab  | 
and  Aminadab  begat  Naasson  j  and  Naasson  begat 
Salmon  ;  9.  And  Salmon  begat  Booz  of  Rachab  $  and 
Booz  begat  Obed  of  Ruth  5  and  Obed  begat  Jesse  «  6. 
And  Jesse  begat  David  the  king  ;  and  David  the  king 
bvgat  Solomon  of  her  of  TJrlas — Four  women  are  here 
Introduced ;  two  of  them  Gentiles  by  birth— Rachab  and 
If  nth  ;  and  three  of  them  with  a  blot  at  their  names  in  the 
Old  Testament—  Thamar,  Rachab  and  Bath-sheba.  This 
feature  in  the  present  genealogy — herein  differing  from 
that  given  by  Luke — comes  well  from  him  who  styles 
himself  in  his  list  of  the  Twelve,  what  none  of  the  other 
lists  do,  "  Matthew  the  publican ;"  as  If  thereby  to  hold 
forth,  at  the  very  outset,  the  unsearchable  riches  of  that 
grace  which  could  not  only  fetch  in  "  them  that  are  afar 
off,"  but  reach  down  even  to  "publicans  and  harlots," 
and  raise  them  to  "sit  with  the  princes  of  his  people." 
David  is  here  twice  emphatically  styled  "David  the 
king,"  as  not  only  the  first  of  that  royal  line  from  which 
Messiah  was  to  descend,  but  the  one  king  of  all  that  line 
from  which  the  throne  that  Messiah  was  to  occupy  took 
Its  name—"  the  throne  of  David."  The  angel  Gabriel,  in 
announcing  Him  to  His  virgin-mother,  calls  It  "the 
throne  of  David  His  father,"  sinking  all  the  Intermediate 
kings  of  that  line,  as  having  no  importance  save  as  links 
to  connect  the  first  and  the  last  king  cf  Israel  as  father 
and  son.  It  will  be  observed  that  Rachab  is  here  repre- 
sented as  the  great-grandmother  of  David  (see  Ruth  4. 20- 
82;  and  1  Chronicles  2.  11-15) — a  thing  not  beyond  possibil- 
ity indeed,  but  extremely  improbable,  there  being  about 
tour  centuries  between  them.  There  can  hardly  be  a 
doubt  that  one  or  two  intermediate  links  are  omitted.  T. 
And  Solomon  begat  Roboam )  and  Roboasa  begat 
Ar-la ;  and  A  bla  begat  Asa ;  8.  And  Asa  begat  Josaphat  t 
»ad  Josaphat  begat  Joram  t  and  Joram  begat  Oztas 
(or  TJzzlahV-Three  kingM  are  here  omitted— Ahaziah.  Jo- 


ash,  and  Amaziah  (1  Chronicles  S.  11, 12).  Some  omissions 
behooved  to  be  made,  to  compress  the  whole  into  three 
fourteens  (v.  17).  The  reason  why  these,  rather  than  other 
names,  are  omitted,  must  be  sought  in  religious  consider- 
ations— either  in  the  connection  of  those  kings  with  the 
house  of  Ahab  (as  Lightfoot,  Ebrard,  and  Ax ford  view 
It) ;  In  their  slender  right  to  be  regarded  as  true  links  in  ths 
theocratic  chain  (as  Lange  takes  it);  or  in  some  similar 
disqualification.  11.  And  Joslas  begat  Jechonias  and 
his  brethren— J econlah  was  Josiah's  grandson,  being 
the  son  of  Jehoiakim,  Josiah's  second  son  (1  Chroni- 
cles 8.  15);  but  Jehoiakim  might  well  be  sank  in  snoh 
a  catalogue,  being  a  mere  puppet  In  the  hands  of  the 
king  of  Egypt  (2  Chronicles  88.  4).  The  "brethren"  of 
Jechonias  here  evidently  mean  his  uncles— the  chief  of 
whom,  Mattaniah  or  Zedekiah,  who  came  to  the  throne 
(2  Kings  24.  17),  is,  in  2  Chronicles  86.  10,  called  "his 
brother,"  as  well  as  here,  about  the  time  they  wars 
carried  away  to  Babylon— lit.,  ' of  their  migration,'  for 
the  Jews  avoided  the  word  'captivity'  as  too  bitter  a 
recollection,  and  our  Evangelist  studiously  respects  the 
national  feeling.  13.  And  after  they  were  brought  to 
('after  the  migration  of)  Babylon,  Jechonias  begat 
Salathlel— So  1  Chronicles  3. 17.  Nor  does  this  contradict 
Jeremiah  22.  80,  "  Thus  saith  the  Lord,  Write  ye  this  man 
(Conlah,  or  Jeconiah)  childless;"  for  what  follows  ex- 
plains in  what  sense  this  was  meant—"  for  no  man  of  hi* 
seed  shall  prosper,  sitting  upon  the  throne  of  David." 
He  was  to  have  seed,  but  no  reigning  child,  and  Salathlel 
(or  Shealtlel)  begat  Zorobabel— So  Erra  8.  2;  Nehemlah 
12. 1 ;  Haggai  1. 1.  But  it  would  appear  from  1  Chronicles 
8.  19  that  Zerubbabel  was  Salathlel's  grandson,  being  the 
son  of  Pedalah,  whose  name,  for  some  reason  unknown, 
Is  omitted.  13-15.  And  Zorobabel  begat  Ablnd,  Ac.— 
None  of  these  names  are  found  in  the  Old  Testament;  bnt 
they  were  doubtless  taken  from  the  public  or  family  reg- 
isters, which  the  Jews  carefully  kept,  and  their  accuracy 
was  never  challenged.  16.  And  Jacob  begat  Joseph, 
the  husband  of  Mary,  of  whom  -was  bom  Jesus— From 
this  it  is  clear  that  the  genealogy  here  given  is  not  that 
of  Mary,  but  of  Joseph ;  nor  has  this  ever  been  questioned. 
And  yet  it  is  here  studiously  proclaimed  that  Joseph  was 
not  the  natural,  but  only  the  legal  father  of  our  Lord.  His 
birth  of  a  virgin  was  known  only  to  a  few ;  but  the  acknow- 
ledged descent  of  his  legal  father  from  David  secured  thai 
the  descent  of  Jesus  Himself  from  David  should  never  be 
questioned.  See  on  v.  20.  who  Is  called  Christ— signifying 
'  anointed.'  It  is  applied  in  the  Old  Testament  to  the  kings 
(1  Samuel  24.6,10);  to  the  priests  (Leviticus  4.5, 16,  Ac);  and 
to  the  prophets  (1  Kings  19. 16}— these  all  being  anointed 
with  oil,  the  symbol  of  the  needful  spiritual  gifts  to 
consecrate  them  to  their  respective  offices;  and  it.  was 
applied,  in  its  most  sublime  and  comprehensive  sense,  to 
the  promised  Deliverer,  inasmuch  as  He  was  to  be  conse- 
crated to  an  office  embracing  all  three  by  the  immeasur- 
able anointing  of  the  Holy  Ghost  (Isaiah  61. 1 ;  cf.  John  8. 84). 
IT.  So  all  the  generations  from  Abraham  to  David  arc 
fourteen  generations ;  and  from  David  until  the  car- 
rying away  (or  migration)  Into  Babylon  are  fourteen 
generations  %  and  from  the  carrying  away  Into  ('  the 
migration  of)  Babylon  unto  Christ  are  fourteen  gen- 
erations—that is,  the  whole  may  be  conveniently  divided 
Into  three  fourteens,  each  embracing  one  marked  era, 
and  each  ending  with  a  notable  event,  in  the  Israelltish 
annals.  Such  artificial  aids  to  memory  were  familiar  to 
the  Jews,  and  much  larger  gaps  than  those  here  are  found 
In  some  of  the  Old  Testament  genealogies.  In  Ezra  7. 1-S 
no  fewer  than  six  generations  of  the  priesthood  are  omit- 
ted, as  will  appear  by  comparing  it  with  1  Chronicles  6. 
8-16.  It  will  be  observed  that  the  last  of  the  three  division* 
Of  fourteen  appears  to  contain  only  thirteen  distinct 
names,  Including  Jesus  as  the  last.  Lange  thinks  that 
this  was  meant  as  a  tacit  hint  that  Mary  was  to  be  sup- 
plied, as  the  thirteenth  link  of  the  last  chain,  as  it  Is  im- 
possible to  conceive  that  the  Evangelist  could  have  made 
any  mistake  in  the  matter.  But  there  Is  a  simpler  way 
of  accounting  for  it.  As  the  Evangelist  himself  (v.  V7 
reckons  David  twice — as  ti>»  '<ist  of  'he  first  foartaea  am 

5 


MATTHEW   11. 


;JCMr  Ontl  of  the  second — so.  If  we  reoKou  the  second  f'our- 
>*n  to  eud  with  Josiah,  who  was  coeval  with  the  "  carry. 
•a«  away  Into  captivity"  (v.  11).  and  the  third  to  begin 
with  Jeconlah,  it  will  be  found  that  the  last  division,  as 
well  as  the  other  two,  embraces  fourteen  names.  Including 
that  of  our  Lord. 

18-25.  BruTH  of  Christ.  18.  Now  the  birth  of  Je- 
sus Christ  was  on  this  wise,  or  '  thus' :  When  as  his 
mother  Mary  was  espoused  —  rather,  'betrothed' — to 
Joseph,  before  they  came  together,  she  was  found  (or 
discovered  to  be)  with  child  of  the  Holy  Ghost— It  was, 
of  course,  the  fact  only  that  was  discovered;  the  explana- 
tion of  the  fact  here  given  is  the  Evangelist's  own.  That 
the  Holy  Ghost  is  a  living  conscious  Person  is  plainly  im- 
plied here,  and  is  elsewhere  clearly  taught  (Acts  6.3,4, 
&e.) :  and  that,  in  the  unity  of  the  Oodhead,  He  is  distinct 
both  from  the  Father  and  the  Son.  is  taught  with  equal 
distinctness  (Matthew  28. 19;  2  Corinthians  13. 14).  On  the 
Miraculous  Conception  of  our  Lord,  see  on  Luke  1. 35.  19. 
Then  Joseph  her  husband— cf.  v.  20,  "Mary,  thy  wife." 
Betrothal  was,  in  Jewish  law,  valid  marriage.  In  giving 
Mary  up,  therefore,  Joseph  had  to  take  legal  steps  to 
effect  the  separation,  being  a  Just  man,  and  not  -will* 
tug  to  make  her  a  public  example — or  '  to  expose  her' 
(see  Deuteronomy  22.  23,  24) — was  minded  to  put  her 
away  privily — ('privately')  by  giving  her  the  required 
writing  of  divorcement  (Deuteronomy  24. 1),  In  presence 
only  of  two  or  three  witnesses,  and  without  cause  as- 
signed, instead  of  having  her  before  a  magistrate.  That 
some  communication  had  passed  between  him  and  his 
betrothed,  directly  or  indirectly,  on  the  subject,  after  she 
returned  from  her  three  months'  visit  to  Elizabeth,  can 
hardly  be  doubted.  Nor  does  the  purpose  to  divorce  her 
necessarily  imply  disbelief,  on  Joseph's  part,  of  the  ex- 
planation given  him.  Even  supposing  him  to  have 
yielded  to  it  some  reverential  assent— and  the  Evangelist 
seems  to  convey  as  much,  by  ascribing  the  proposal  to 
screen  her  to  the  justice  of  his  character— he  might  think 
it  altogether  unsuitable  and  incongruous  In  such  circum- 
stances to  follow  out  the  marriage.  »0.  But  while  he 
thought  on  these  things— Who  would  not  feel  for  him 
after  receiving  such  intelligence,  and  before  receiving 
any  light  from  above  ?  As  he  brooded  over  the  matter 
alone,  in  the  stillness  of  the  night,  his  domestic  prospects 
darkened  and  his  happiness  blasted  for  life,  his  mind 
•lowly  making  itself  up  to  the  painful  step,  yet  planning 
how  to  do  it  In  the  way  least  offensive — at  the  last  ex- 
tremity the  Lord  Himself  Interposes,  behold,  the  an- 
gel of  the  Lord  appeared  to  him  In  a  dream,  saying, 
Joseph,  son  of  David— This  style  of  address  was  doubt- 
less advisedly  chosen  to  remind  him  of  what  all  the 
families  of  David's  line  so  early  coveted,  and  thus  it 
would  prepare  him  for  the  marvellous  announcement 
which  was  to  follow,  fear  not  to  take  unto  thee  Mary 
thy  wife— q.  A,  'Though  a  dark  cloud  now  overhangs 
Oils  relationship,  it  Is  unsullied  still.'  for  that  'which 
is  conceived  in  her  is  of  the  Holy  Ghost.  31.  And  she 
shall  bring  forth  a  son— Observe,  It  is  not  said,  'she 
shall  bear  thee  a  son,'  as  was  said  to  Zacharias  of  his  wife 
Elizabeth  (Luke  1. 13).  and  thou  (as  his  legal  father)  shalt 
•all  his  name  JESUS— from  the  Hebrew  meaning  '  Jeho- 
vah the  Saviour;'  in  Oreek  Jesus— to  the  awakened  and 
anxious  sinner  sweetest  and  most  fragrant  of  all  names, 
expressing  so  melodiously  and  briefly  His  whole  saving 
office  and  work !  for  he  shall  save— The  "  He"  Is  here 
emphatic— 'He  it  is  that  shall  save ;'  He  personally,  and 
by  personal  acts  (as  Webster  and  Wilkinson  express 
It),  his  people— the  lost  sheep  of  the  boose  of  Israel,  In 
the  first  Instance;  for  they  were  the  only  people  He  then 
had.  But,  on  the  breaking  down  of  the  middle  wall  of 
partition,  the  saved  people  embraced  the  "redeemed 
onto  God  by  His  blood  out  of  every  kindred  and  people 
and  tongue  and  nation."  from  their  sins— In  the  most 
eomprehenstve  sense  of  salvation  from  sin  (Revelation  1. 
S;  Ephesians  5.  25-27).  23.  Now  all  this  was  done,  that 
ti  might  be  fulfilled  which  was  spoken  of  the  Lord  by 
the  prophet  (Isaiah  7.  14).  saying,  '43.  Behold,  a  virgin 
—It  sLould  be  '  the  virgin  '  meaning  that  Dortioubvr  vtr. 
6 


gin  destined  to  this  unparalleled  distinction,  shall  t»« 
with  child,  and  shall  bring  forth  a  son,  and  they  shall 
coll  his  name  Emmanuel,  which,  being  interpreted,, 
is,  God  with  ns— Not  that  He  was  to  have  this  for  a 
proper  name  (like  "Jesus"),  but  that  He  should  come  to 
be  known  in  this  character,  as  God  manifested  In  the  flesh, 
and  the  living  bond  of  holy  and  most  intimate  fellowshtj 
between  God  and  men  from  henceforth  and  for  ever.  ?M» 
Then  Joseph,  being  raised  from  sleep  (and  all  his  dif- 
ficulties now  removed),  did  as  the  angel  of  the  Lord  had 
bidden  hisa,  and  took  unto  liim  his  wife— With  what 
deep  and  reveiential  Joy  would  this  now  be  done  on  hi* 
part;  and  what  balm  would  this  minister  to  his  be- 
trothed one,  who  had  till  now  lain  under  suspicions  of  all 
others  the  most  trying  to  a  chaste  and  holy  woman— sus- 
picions, too,  arising  from  what,  though  to  her  an  honour 
unparalleled,  was  to  all  around  her  wholly  unknown  I 
25.  And  knew  her  not  till  she  had  brought  forth  her 
first-born  son  t  and  he  called  his  nam*  JJE8UU  —  The 
word  "  till"  does  not  necessarily  imply  that  they  lived  on  a 
different  footing  afterwards  (as  will  be  evident  from  the  use 
of  the  same  word  in  1  Samuel  15.35;  2  Samuel  6. 23;  Mat- 
thew 12.20);  nor  does  the  word  "first-born"  decide  the 
much-disputed  question,  whether  Mary  had  any  children 
to  Joseph  after  the  birth  of  Christ;  for,  as  Liohtfoot 
says,  '  The  law,  in  speaking  of  the  first-born,  regarded 
not  whether  any  were  born  after  or  no,  bat  only  that 
none  were  born  before.'    (See  on  ch.  18. 65,  56.) 

CHAPTER   II. 

Ver.  1-12.  Visit  or  the  Magi  to  Jerusalem  akb 
Bethlehem.  The  Wise  Men  reach  Jerusalem— The  Sanhe- 
drim, on  Herod's  demand,  pronounce  Bethlehem  to  be  Mes- 
siah's predicted  Birth-place  (v.  1-6).  1.  Now  when  Jcsvu 
was  horn  in  Bethlehem  of  Jndea — so  called  to  distin- 
guish It  from  another  Bethlehem  in  the  tribe  of  Zebulun, 
near  the  Sea  of  Galilee  (Joshua  19. 16) ;  called  also  Beth-le- 
hem-judah,  as  being  in  that  tribe  (Judges  17.7);  and  Eph- 
rath  (Genesis  35.  16);  and  combining  both,  Beth-Uhmn 
Ephratah  (Micah  5. 2).  It  lay  about  six  miles  south-west! 
of  Jerusalem.  But  how  came  Joseph  and  Mary  to  remove 
thither  from  Nazareth,  the  place  of  their  residence  f  No4 
of  their  own  accord,  and  certainly  not  with  the  view  of 
fulfilling  the  prophecy  regarding  Messiah's  birth-plaoe; 
nay,  they  stayed  at  Nazareth  till  It  was  almost  too  late 
for  Mary  to  travel  with  safety;  nor  would  they  have 
stirred  from  it  at  all,  had  not  an  order  which  left  them  no 
choice  forced  them  to  the  appointed  place.  A  high  hand 
was  in  all  these  movements.  (See  on  Luke  2.  1-6.  >  in  the 
days  of  Herod  the  king— styled  the  Great ;  son  of  An- 
tlpater,  an  Edomite,  made  king  by  the  Romans.  Thus  was 
"  the  sceptre  departing  from  Judah  "  (Genesis  49. 10),  a  4lgn 
that  Messiah  was  now  at  hand.  As  Herod  Is  known  to 
have  died  in  the  year  of  Rome  750,  In  the  fourth  year  before 
the  commencement  of  our  Christian  era,  the  blrtii  of 
Christ  must  be  dated  four  years  before  the  date  usual  lj 
assigned  to  It,  even  if  He  was  born  within  the  year  of 
Herod's  death,  as  It  is  next  to  certain  that  He  was,  there 
came  -wise  men — Liu,  'Magi'  or  'Maglans;'  probably  of 
the  learned  class  who  cultivated  astrology  and  kiuired 
sciences.  Balaam's  prophecy  (Numbers  24.  17),  and  per- 
haps Daniel's  (ch.  9.  24,  dec),  might  have  come  dow  n  to 
them  by  tradition ;  but  nothing  definite  Is  known  of  them. 
from  the  east— but  whether  from  Arabia,  Persia,  or  Meso- 
potamia is  uncertain,  to  Jerusalem— as  the  Jewish  me- 
tropolis, a.  Saying,  Where  is  he  that  is  horn  King  of 
the  Jews  t— From  this  it  would  seem  they  were  not  them- 
selves Jews.  (Cf.  the  language  of  the  Roman  governor, 
John  18.  33,  and  of  the  Roman  soldiers,  ch.  27.  29,  with  the 
very  different  language  of  the  Jews  themselves,  ch.  27.  43 
Ac.)  The  Roman  historians,  Suetonius  and  Tacitus, 
bear  witness  to  an  expectation,  prevalent  In  the  East, 
that  out  of  Judea  should  arise  a  sovereign  of  the  would, 
for  we  have  seen  his  star  in  the  east — Much  has  bees 
written  on  the  subject  of  this  star;  but  from  all  that  if 
here  said  It  is  perhaps  safest  to  regard  It  as  simply  a  lumJ>* 
Hsuif>  »uet*v>r  whmii  uoneared  under  noAcial  laws  and  for 


MATTHEW  IL 


*  special  purpose,    and  are  come  to  worship  him — 'to 

do  Him  homage,'  as  the  word  signifies;  the  nature  of  that 
bomage  depending  on  the  circumstances  of  the  case.  That 
not  civil  but  religious  homage  is  meant  here  Is  plain  from 
the  whole  strain  of  the  narrative,  and  particularly  v.  IL 
Doubtless  these  simple  strangers  expected  all  Jerusalem 
to  be  full  of  its  new-born  King,  and  the  time,  place,  and 
circumstances  of  His  birth  to  be  familiar  to  every  one. 
Utile  would  they  think  that  the  first  announcement  of 
Misbirth  would  come  from  themselves,  and  still  less  could 
they  anticipate  the  startling,  Instead  of  transporting, 
effect  which  it  would  produce— else  they  would  probably 
have  sought  their  information  regarding  His  birth-place 
in  some  other  quarter.  But  God  overruled  it  to  draw 
forth  a  noble  testimony  to  the  predicted  birth-place  of 
Messiah  from  the  highest  ecclesiastical  authority  In  the 
nation.  3.  'When  Herod  the  king  had  heard  these 
things  he  'eras  troubled— viewing  this  as  a  danger  to  his 
own  throne :  perhaps  his  guilty  conscience  also  suggested 
other  grounds  of  fear,  and  all  Jerusalem  'with  him — 
from  a  dread  of  revolutionary  commotions,  and  perhaps 
also  of  Herod's  rage.  4.  And  when  he  had  gathered  all 
the  chief  priests  and  scribes  of  the  people  together— 
The  class  of  the  "chief  priest*  "  included  the  high  priest 
for  the  time  being,  together  with  all  who  had  previously 
filled  this  office ;  for  though  the  then  head  of  the  Aaronic 
family  was  the  only  rightful  high  priest,  the  Romans  re- 
moved them  at  pleasure,  to  make  way  for  creatures  of 
their  own.  In  this  class  probably  were  included  also  the 
heads  of  the  four-and-twwuty  courses  of  the  priests.  The 
"  scribe*  "  were  at  first  merely  transcribers  of  the  law  and 
synagogue-readers;  afterwards  interpreters  of  the  law, 
both  civil  and  religious,  and  so  both  lawyers  and  divines. 
The  first  of  these  classes,  a  proportion  of  the  second,  and 
"the  elder*1  —that  is,  as  Lightfoot  thinks, '  those  elders 
of  the  laity  that  were  not  of  the  Levitical  tribe  '—consti- 
tuted the  supreme  council  of  the  nation,  called  the  San- 
hedrim, the  members  of  which,  at  their  full  complement, 
were  seventy-two.  That  this  was  the  council  which 
Herod  now  convened  is  most  probable,  from  the  solem- 
nity of  the  occasion ;  for  though  the  elders  are  not  men- 
tioned, we  find  a  similar  omission  where  all  three  were 
aertftlnly  meant  (cf.  ch.  26.  59 ;  27. 1).  As  Meykk  says,  it 
was  all  the  theologians  of  the  nation  whom  Herod  con- 
voked, because  It  was  a  theological  respovae  that  he 
wanted,  he  demanded  of  them — as  the  authorized  in- 
terpreters of  Scripture— where  Christ— 'the  Messiah'— 
should  be  born — according  to  prophecy.  5.  And  they 
said  unto  him,  In  Bethlehem  of  Judea — a  prompt  and 
iuvoluntary  testimony  from  the  highest  tribunal;  which 
yet  at  length  condemned  Him  to  die.  for  thus  It  is  writ- 
ten by  the  prophet  (Micah  5.  2).  6.  And  thou,  Bethle- 
hem, [in]  the  land  of  Judah— the  "in"  being  familiarly 
left  out,  as  we  say,  'London,  Middlesex '—art  not  the 
least  among  the  princes  of  Juda  for  out  of  thee  shall 
come  a  Governor,  <tc.  This  quotation,  though  differing 
verbally,  agrees  substantially  with  the  Hebrew  and  LXX. 
For  says  the  prophet,  "Though  thou  be  little,  yet  out  of 
thee  shall  come  the  Ruler  "—this  honour  more  than  com- 
pensating for  its  natural  insignificance ;  whilst  our  Evan- 
gelist, by  a  lively  turn,  makes  him  say,  "Thou  a?i  not 
th*.  least :  for  out  of  thee  shall  come  a  Governor  "—this  dis- 
tinction lifting  it  from  the  lowest  to  the  highest  rank. 
The  "  thousands  of  Juda,"  in  the  prophet,  mean  the  sub- 
ordinate divisions  of  the  tribe:  our  Evangelist,  instead 
of  these,  merely  names  the  "princes"  or  heads  of  these 
families,  including  the  districts  which  they  eccup\ed. 
that  shall  rule — or  '  feed,'  as  in  the  margin— my  people 
"srael— In  the  Old  Testament,  kings  are,  by  a  beautiful 
figure,  styled  "  shepherds  "  (Ezekiel  81.,  Ac.)  The  classical 
nn-iters  use  the  same  figure.  The  pastoral  rule  of  Jehovah 
viud  Messiah,  over  His  people  is  a  representation  pervad- 
ing all  Scripture,  and  rich  in  import.  (See  Psalm  23; 
Isalafc.  40. 11;  Ezekiel  37.  24;  John  10. 11;  Revelation  7. 17.) 
That  this  prophecy  of  Micah  referred  to  the  Messiah,  was 
admitted  by  the  ancient  Rabbins.  The  Wise  Men,  de~ 
tpatehed  to  Bethlehem  op  Herod  to  tee  the  Babe,  and  bring 
tam  tsorvt.  >nake  a  Religion*  Offering  to  the  In/ant  Xing,  but. 


divinely  warned,  return  home  by  another  way  {v.  7-12).  *. 
Then  Herod,  when  he  had  prtvHy  called  the  wIm 
men— Herod  has  so  far  succeeded  in  his  murderous  de- 
sign :  he  has  tracked  the  spot  were  lies  his  victim,  an  un- 
conscious babe.  But  he  has  another  point  to  fix— the  date 
of  His  birth— without  which  he  might  still  miss  his  mark. 
The  one  he  had  got  from  the  Sanhedrim;  the  other  he 
will  have  from  the  sages;  but  secretly,  lest  his  object 
should  be  suspected  and  defeated.  So  he  inquired  of 
them  diligently  — rather  'precisely  '  —  what  time  the 
star  appeared— presuming  that  this  would  be  the  best 
clue  to  the  age  of  the  child.  The  unsuspecting  strangers 
tell  him  all.  And  now  he  thinks  be  Is  succeeding  tc  a 
wish,  and  shall  speedily  clutch  his  victim;  for  at  so  early 
an  age  as  they  indicate,  He  would  not  likely  have  been 
removed  from  the  place  of  His  birth.  Yet  he  is  wary. 
He  sends  them  as  messengers  from  himself,  and  bids 
them  come  to  him,  that  he  may  follow  their  pious  ex- 
ample. 8.  And  he  sent  them  to  Bethlehem,  and  said, 
Go  and  search  diligently — '  search  out  carefully ' — for 
the  young  child ;  and  -when  ye  have  found  hint,  bring 
me  word  again,  that  I  may  come  and  worship  hint 
also— The  cunning  and  bloody  hypocrite  1  Yet  this  royal 
mandate  would  meantime  serve  as  a  safe-conduct  to  the 
strangers.  9.  When  they  had  heard  the  king,  they 
departed  —  But  where  were  ye,  O  Jewish  ecclesiastics, 
ye  chief  priests  and  scribes  of  the  people?  Ye  could 
tell  Herod  where  Christ  should  be  born,  and  could  hear 
of  these  strangers  from  the  far  East  that  the  Desire  of  all 
nations  had  actually  come ;  but  I  do  not  see  you  trooping 
to  Bethlehem— I  find  these  devout  strangers  Journeying 
thither  all  alone.  Yet  God  ordered  this  too,  lest  the  news 
should  be  blabbed,  and  reach  the  tyrant's  ears,  ere  the 
Babe  could  be  placed  beyond  his  reach.  Thus  are  the 
very  errors  and  crimes  and  cold  indifferences  of  men  all 
overruled,  and,  lo,  the  star,  which  they  saw  In  the 
east — implying  apparently  that  it  had  disappeared  in  the 
interval — went  before  them,  and  stood  over  where  the 
young  child  was — Surely  this  could  hardly  be  but  by  a 
luminous  meteor,  and  not  very  high.  10.  When  they 
saw  the  star,  they  rejoiced  with  exceeding  great  Joy  — 
The  language  is  very  strong,  oxpressing  exuberant  trans- 
port. 11.  And  when  they  were  come  into  the  house- 
not  the  stable ;  for  as  soon  as  Bethlehem  was  emptied  of 
its  strangers,  they  would  have  no  difficulty  in  finding  a 
dwelling-house,  they  saw — The  received  text  has 
"found ;"  but  here  our  translators  rightly  depart  from  it, 
for  it  has  no  authority,  the  yonng  child  with  Mary  his 
mother — The  blessed  Babe  is  naturally  mentioned  first, 
then  the  mother;  but  Joseph,  though  doubtless  present, 
is  not  noticed,  as  being  but  the  head  of  the  house,  and 
fell  down  and  worshipped  him — Clearly  this  was  no 
civil  homage  to  a  petty  Jewish  king,  whom  these  star- 
guided  strangers  came  so  far,  and  Inquired  so  eagerly, 
and  rejoiced  with  such  exceeding  joy  to  pay,  but  a  lofty 
spiritual  homage.  The  next  clause  confirms  this. 
and  when  they  had  opened  their  treasures  they  pre- 
sented—rather, '  offered'—  unto  him  gifts — This  expres- 
sion, used  frequently  in  the  Old  Testament  of  the  obla- 
tions presented  to  God,  Is  In  the  New  Testament  employed 
seven  times,  and  always  in  a  religious  sense  of  offering*  fe 
Ood.  Beyond  doubt,  therefore,  we  are  to  understand  the 
presentation  of  these  gifts  by  the  Magi  as  a  religious  offer- 
ing, gold,  frankincense,  and  myrrh — Visits  were  sel- 
dom paid  to  sovereigns  without  a  present  (1  Kings  10.  8, 
Ac);  cf.  Psalm  72.  10,  11,15;  Isaiah  60.  3,6).  "Frankin- 
cense" was  an  aromatic  used  in  sacriflcal  offerings' 
"  myrrh"  was  used  in  perfuming  ointments.  These,  with 
the  gold  which  they  presented,  seem  to  show  that  the 
offerers  were  persons  in  affluent  circumstances.  That  the 
gold  was  presented  to  the  infant  King  in  token  of  His 
royalty;  the  frankincense  in  token  of  His  divinity,  and 
the  myrrh,  of  His  sufferings;  or  that  they  were  designed 
to  express  His  Divine  and  human  natures;  or  that  the 
prophetical,  priestly,  and  kingly  offices  of  Christ  are  to  bt 
seen  in  these  gifts ;  or  that  they  were  the  offerings  of  three 
individuals  respectively,  each  of  them  kings,  the  ver? 
names  of  whom  tradition  has  handed  down— all  thee* 

7 


MATTHEW  1L 


*r«.  at  the  best,  precarious  suppositions.  But  that  the 
S*oilngs  of  these  devout  givers  are  to  be  seeu  In  the  rich- 
ness of  their  girt*,  and  that  the  gold,  at  least,  would  be 
iaighly  serviceable  to  the  parents  of  the  blessed  Babe  iu 
their  unexpected  journey  to  Egypt  and  stay  tbere— thus 
much  at  least  admits  of  no  dispute.  Vi.  And  being 
warned  of  God  in  a  dream  that  they  should  not  retu.ru 
to  Herod,  they  departed— or  '  withdrew'— to  their  own 
country  another  way— What  a  surprise  would  this 
vision  be  to  the  sages,  just  as  they  were  preparing  to  carry 
«ne  glad  news  of  what  they  had  seen  to  the  pious  king  I 
But  the  Lord  knew  the  bloody  old  tyrant  better  than  to 
let  him  see  their  tace  again. 

13-56.  The  Flight  into  Egypt— The  Massacre  at 
Bhthlbhem-Thk  Retubn  ok  Joseph  and  Maev  with 
the  Babe,  after  Hkbod's  Death,  and  theib  Settle- 
ment at  Nazareth.  (=-Luke  2. 39.)  The  Flight  itUo  Egypt. 
{v.  13-15.)  13.  And  when  they  were  departed,  behold, 
the  angel  of  the  Lord  appeareth  to  Joseph  In  a  dream, 
saying,  Arise,  and  take  the  young  child  and  his 
mother —Observe  this  form  of  expression,  repeated  in 
the  next  verse— another  indirect  hint  that  Joseph  was  no 
more  than  the  Child's  guardian.  Indeed,  personally  con- 
sidered, Joseph  has  no  spiritual  significance,  and  very 
little  place  at  all,  in  the  Gospel  history,  and  flee  Into 
Kgypt— which,  being  near,  as  Alfobd  says,  and  a  Roman 
province  independent  oi  Herod,  and  much  Inhabited  by 
Jews,  was  an  easy  and  convenient  refuge.  Ah  I  blessed 
Saviour,  on  what  a  chequered  career  hast  Thou  entered 
uere  below  I  At  Thy  birth  there  was  no  room  for  Thee  in 
the  inn ;  and  now  all  Judea  is  too  hot  for  Thee,  How  soon 
baa  the  sword  begun  to  pierce  through  the  Virgin's  soul 
(Luke  2. 85) !  How  early  does  she  taste  the  reception  which 
this  mysterious  Child  of  hers  is  to  meet  with  in  the 
world  I  And  whither  is  He  sent?  To  "the  house  of 
bondage?"  Well,  it  once  was  that.  But  Egypt  was  a 
house  of  refuge  before  it  was  a  house  of  bondage,  and  now 
it  has  but  returned  to  its  first  use.  and  be  thou  there 
until  I  bring  thee  word  j  for  Herod  wtll  seek  the 
roung  child  to  destroy  him— Herod's  murderous  pur- 
pose was  formed  ere  the  Magi  set  out  for  Bethlehem.  14. 
When  tie  arose,  he  took  the  young  child  and  hU 
mother  by  night— doubtless  the  same  night — and  de- 
parted into  Kgypt)  15.  And  was  there  until  the  death 
of  Herod— which  took  place  not  very  long  after  this  of  a 
borrible  disease;  the  details  of  which  will  be  found  in 
Josephus  (Antiquities,  17.  6.  1,  5,  7,  8).  that  It  might  be 
fulfilled  which  was  spoken  of  the  Lord  by  the 
prophet,  saying  (Hosea  11.  1),  Out  of  Egypt  have  I 
called  my  son— Our  Evangelist  here  quotes  directly  from 
the  Hebrew,  warily  departing  from  the  LXX„  which  ren- 
ders the  words,  "  From  Egypt  have  I  recalled  his  chil- 
dren," meaning  Israel's  children.  The  prophet  is  remind- 
ing his  people  how  dear  Israel  was  to  Ood  in  the  days  of 
his  youtn ;  how  Moses  was  bidden  to  say  to  Pharaoh, 
"  Thus  saitn  the  Lord,  Israel  is  my  son,  my  first-born ;  and 
I  say  unto  thee,  Let  my  son  go,  that  he  may  serve  me ;  and 
if  thou  refuse  to  let  him  go,  behold,  I  will  slay  thy  son, 
•ven  thy  first- born"  (Exodus  4.22,23);  how,  when  Pharaoh 
refused,  God  having  slain  all  his  first-born,  "called  his 
own  son  out  of  Egypt,"  by  a  stroke  of  high-handed  power 
and  love.  Viewing  the  words  in  this  light,  even  if  our 
Evangelist  had  not  applied  them  to  the  recall  from  Egypt 
of  God's  own  beloved,  Only-begotten  Son,  the  application 
would  have  been  irresistibly  made  by  all  who  have  learnt 
to  pierce  beneath  the  surface  to  the  deeper  relations  which 
Christ  boars  to  His  people,  and  both  to  God ;  and  who  are 
■uncustomed  to  trace  the  analogy  of  God's  treatment  of 
each  respectively.  16.  Then  Herod,  .So. — As  Deborah 
sang  of  the  mother  of  Sisera,  "  She  looked  out  at  a  win- 
dow, and  cried  through  the  lattice,  Why  is  his  chariot  so 
.ong  in  coming?  why  tarry  the  wheels  of  his  chariots? 
Have  tney  not  sped?"  so  Herod  wonders  tnat  his  messen- 
gers, with  pious  zeal,  are  not  hastening  with  the  news 
(hat  all  is  r*ady  to  receive  him  as  a  worshipper.  What 
»ti  be  keeping  them?  Have  they  missed  their  way? 
Kaa  any  disaster  befallen  them ?  At  length  his  patience 
*»  exhausted     He  makes  his  Inquiries,  and  finds  they  are 


already  far  beyond  his  reach  on  their  way  home.  »liu 
he  saw  that  he  was  mocked—'  was  trifled  with'— of  th» 
wise  men — No,  Herod,  thou  art  not  mocked  of  the  wlM 
men,  but  of  a  Higher  than  they.  He  that  sltteth  in  the 
heavens  doth  laugh  at  thee;  the  Lord  hath  thee  In  deris- 
ion. He  disappointeth  the  devices  of  the  crafty,  so  that 
their  hands  cannot  perform  their  enterprise.  He  taketk 
the  wise  in  their  own  craftiness,  and  the  counsel  of  £mi 
froward  is  carried  headlong  (Psalm  2. 4;  Job  6. 12, 13).  That 
blessed  Babe  shall  die  indeed,  but  not  by  thy  haixL  At 
He  afterwards  told  that  son  of  thine — as  cunning  and  a* 
unscrupulous  as  thyself— when  the  Pharisees  warned  Him 
to  depart,  for  Herod  would  seek  to  kill  Him — "Go  ye, 
and  tell  that  fox.  Behold,  I  cast  out  devils,  and  1  do  cures 
to-day  and  to-morrow,  and  the  third  day  I  shall  be  per- 
fected. Nevertheless  I  must  walk  to-day,  and  to-mor- 
row, and  the  day  following :  for  it  cannot  be  that  a  prophet 
perish  out  of  Jerusalem"  (Luke  13.  32,  33).  Bitter  satire' 
wa«  exceeding  wroth — To  be  made  a  fool  of  is  what  none 
like,  and  proud  kings  cannot  stand.  Herod  burns  with 
rage,  and  Is  like  a  wild  bull  in  a  net.  So  he  sent  forth  s 
band  of  hired  murderers,  and  slew  all  the  [malej  chll 
dren  that  were  In  Bethlehem,  and  in  all  the  coasts,  oi 
'environs,'  thereof,  from  two  years  old  and  under, 
according  to  the  time  which  he  had  diligently— 
'carefully' — Inquired  of  the  wise  men— In  this  fero- 
cious  step  Herod  was  like  himself— as  crafty  as  cruel 
He  takes  a  large  sweep,  not  to  miss  his  mark.  He  thlnki 
this  wtll  surely  embrace  his  victim.  And  so  it  had,  if  1I« 
had  been  there.  But  He  is  gone.  Heaven  and  earth  shall 
sooner  pass  away  than  thou  shalt  have  that  Babe  inu 
thy  hands.  Therefore,  Herod,  thou  must  be  content  u 
want  Him :  to  nil  up  the  cup  of  thy  bitter  mortiflcatlonii 
already  full  enough— until  thou  die  not  less  of  a  broker 
heart  than  of  a  loathsome  and  excruciating  disease 
Why,  ask  skeptics  and  skeptical  critics,  Is  not  this  mas 
sacre.  If  it  really  occurred,  recorded  by  Josephus,  who  U 
minute  enough  in  detailing  the  cruelties  of  Herod  ?  To 
this  the  answer  Is  not  difficult.  If  we  consider  how  smal) 
a  town  Bethlehem  was,  it  is  not  likely  there  would  be 
many  male  children  In  it  from  two  years  old  and  under; 
and  when  we  think  of  the  number  of  fouler  atrocities 
whioh  Josephus  has  recorded  of  him,  It  is  unreasonable 
to  make  anything  of  his  silence  on  this.  17.  Then  was 
fulfilled  that  -which  was  spoken  by  Jeremy  the 
prophet,  saying— (Jeremiah  31. 15,  from  which  the  quo- 
tation differs  but  verbally)— 18.  In  Rama  was  there  a 
voice  heard,  lamentation,  and  weeping,  and  great 
mourning,  Rachel  -weeping  for  her  children,  and 
would  not  be  comforted,  because  they  are  not — These 
words,  as  they  stand  in  Jeremiah,  undoubtedly  relate  to 
the  Babylonish  captivity.  Raohel,  the  mother  of  Joseph 
and  Benjamin,  was  buried  in  the  neighbourhood  of  Beth- 
lehem (Genesis  35. 10),  where  her  sepulchre  Is  still  shown. 
She  is  figuratively  represented  as  rising  from  the  tomb 
and  uttering  a  double  lament  for  the  loss  of  her  children 
—first,  by  a  bitter  captivity,  and  now  by  a  bloody  death. 
And  a  foul  deed  it  was.  O  ye  mothers  of  Bethlehem  I  me- 
thinks  I  hear  you  asking  why  your  innocent  babes  should 
be  the  ram  caught  in  the  thicket,  whilst  Isaac  escapes.  J 
cannot  tell  you;  but  one  thing  I  know,  that  ye  shall, 
some  of  yon,  live  to  see  a  day  when  that  Babe  of  Beth- 
lehem shall  be  Himself  the  Bam,  caught  In  another 
sort  of  thicket,  in  order  that  your  babes  may  escape  s 
worse  doom  than  they  now  endure.  And  If  these  babes 
of  yours  be  now  In  glory,  through  the  dear  might  of  that 
blessed  Babe,  will  they  not  deem  It  their  honour  that  the 
tyrant's  rage  was  exhausted  upon  themselves  Instead  of 
their  Infant  Lord?  10.  But  -when  Herod  was  dead- 
Miserable  Herod!  Thou  thoughtest  thyself  safe  from  a 
dreaded  Rival;  but  It  was  He  only  that  was  safe  from 
thee;  and  thou  hast  not  long  enjoyed  even  this  fancied 
security.  See  on  1. 15.  behold,  an  angel  of  the  Lord — Out 
translators,  somewhat  capriciously,  render  the  same  ex- 
pression "the  angel  of  the  Lord,"  ch.  1.  20;  2.  13;  and  "oh 
angel  of  the  Lord,"  as  here.  As  the  same  angel  appears  to 
have  been  employed  on  all  these  high  occasions— and 
moat  likely  he  to  whom  In  Luke  is  gi  ven  the  name  ni  -  Ga  < 


MATTHEW    ill. 


Preaching  of  John  tht  H<ipt%m. 


.el,"'  on.  L  1»,  2tt— i«i  haps  it  should  in  every  instance 
except  the  first,  be  rendered  "  the  angel."  appeareth  In  a 
■ream  to  Joseph  in  Egypt,  30.  Saying,  Arise,  and  Hike 
the  young  child  and  his  mother,  and  go  Into  the  land 

•T  Israel— not  to  the  land  of  Judea,  for  he  was  afterward 
expressly  warned  not  to  settle  there,  nor  to  Galilee,  for  he 
only  went  thither  when  he  fonnd  It  unsafe  to  settle  In 
Judea.  bat  to  "the  land  of  Israel,"  In  Its  most  genera! 
sense,  meaning  the  Hoiy  Land  at  large— the  particular 
province  being  not  as  yet   Indicated.    80  Joseph  and  the 
Virgin   had,   like    Abraham,   to   "go   out,    not   knowing 
•■hither  they  went,"  till   they  should  receive  further  di- 
rection,    for  they  are  dead  which  sought  the  young 
child's  life— a  common   expression   In    most  languages 
where  only  one  is  meant,  who  here  Is  Herod.     But  the 
words  are  taken   from  the  strikingly  analogous  case  In 
axodus  4,  19,  which   probably  suggested  the  plural  here; 
and  where  the  command  is  given  to  Moses  to  return  to 
Egypt  for  the  same  reason  that  the  greater  than  Moses 
was  now  ordered  to  be  brought  back  from  It— the  death  of 
aim  who  sought  his  life.     Herod  died  In  the  seventieth 
fear  of  his  age,  and  thirty-seventh  of  his  reign,    31.   And 
he  arose,  and  took  the  yom>.g  child  and  hit  mother, 
and  came  into  the  land  of  laruel— Intending,  as  Is  plain 
from   what   follows,   to    return    to  Bethlehem   of   Judea, 
there,  no  doubt,  to  rear  the  Infant  King,  as  at  His  own 
royal  city,  until  the  time  should  come  when  they  would 
expect  Him  to  occupy  Jerusalem,  "the  city  of  the  Great 
King."    23.  But  -when   he  heard   that   Archelaus  did 
reign    in   Judea  in   the  room  of  his  father   Herod — 
Archelaus  succeeded  to  Judea,  Samaria,  and  Idumea;  but 
lugustns  refused  him  the  title  of  king  till  it  should  be 
»een  how  he  conducted  himself;  giving  htm  only  the  title 
0/  Bthnarch  [JosrcpHtrs,  Antiquities,  17.,  11,  4J.    Above  this, 
however,  he  never  rose.    The  people,  indeed,  recognized 
hlsa  as  his  father's  successor;  and  so  it  Is  here  said  that 
he  "  reigned  in  tho  room  of  his  father  Herod."    But,  after 
ten  years'  defiance  of  the  Jewish  law  and  cruel  tyranny, 
the  people  lodged  heavy  complaints  against  him,  and  the 
emperor  banished  him  to  Vienne  In  Gaul,  reducing  Judea 
again  to  a  Roman  province.    Then  the  "sceptre"  clean 
"departed  from  Judah."    he  was  afraid  to  go  thither — 
and    no  wonder,  for  the  reason  Just  mentioned,    not- 
withstanding—or more  simply,  'but'—  being  warned  of 
God  in  a  dream,  he  turned  aside — '  withdrew' — Into  the 
parts  of  Galilee,  or  the  Galilean  parts.    The  whole  coun- 
try west  of  the  Jordan  was  at  this  time,  as  Is  well  known, 
divided  into  three  provinces — Galilee  being  the  north- 
ern, Judka  the  southern,  and  Samaria  the  central  prov- 
ince.   The  province  of  Galilee  was  under  the  Jurisdiction 
of  Herod  Antipas,  the  brother  of  Archelaus,  his  father 
having  left  him  that  and  Perea,  on  the  east  side  of  the 
Jordan,  as  his  share  of  the  kingdom,  with  the  title  of 
tetrarch,  which  Augustus  confirmed.    Though  crafty  and 
licentious,  according  to   Josephxts— precisely  what   the 
Gospel  history  shows  him  to  be  (see  on  Mark  8. 14-90,  and 
on  Luke  18.  31-35)—  he  was  of  a  less  cruel  disposition  than 
Archelaus;  and  Nazareth  being  a  good  way  on*  from  the 
•eat  of  government,  and  considerably  secluded,  It  was 
safer  to  settle  there.    23.  And  he  came  and  dwelt  In  a 
city  called  Nazareth— a  small  town  in  Lower  Galilee, 
lying  in  the  territory  of  the  tribe  of  Zebulon,  and  about 
eqnally  distant  from  the  Mediterranean  Sea  on  the  west 
and   the   Sea   of  Galilee  on   the   east.    2V.  B.-  If,    from 
Liuke  2.  89,  one  would  conclude  that  the  parents  of  Jesus 
Drought  Him  straight  back  to  Nazareth  after  His  pre- 
sentation In  the  temple— as  if  there  had  been  no  visit  of 
the  Magi,  no  flight  to  Egypt,  no  stay  there,  and  no  por- 
x>se  on  returning   to   settle   again   at   Bethlehem— one 
night,    from    our   Evangelist's   way   of  speaking  here, 
squally  conclude  that  the  parents  of  our  Lord  had  never 
oeen  at  Nazareth  until  now.    Did  we  know  exactly  the 
sources  from  which  the  matter  of  each  of  the  Gospels  was 
drawn  up,  or  the  mode  in  which  these  were  used,  this 
appturent  discrepancy  would  probably  disappear  at  once. 
to  r  alther  case  is  there  any   inaccuracy.    A'    the  same 
ttio.1-  it  is  difficult,  with  these  facts  before  us,  to  oom- 
•stv  1  (hut  either  of  these  two  Evangelist*  wrmtm  v>««  <3o*. 


pel  with  the  other's  before  him — though  many  think  tnl* 
a  precarious  Inference,  that  It  might  he  fulfilled  whit* 
was  spoken  by  the  prophets,  He  8'inll  be  railed  a  Kas> 

arene — better,  perhaps,  'Nazarene.'  The  best  *  \  ,  a  na- 
tion of  the  origin  of  this  name  appears  to  be  thai  wnleo 
traces  It  to  tbe  word  netzer  in  Isaiah  11.  1— the  small  twig, 
sprout,  or  sucker,  which  the  prophet  there  says,  "  shall 
come  forth  from  the  stem  (or  rather  '  stump')  of  Jesse, 
the  branch  which  should  fructify  from  his  roots."  The 
little  town  of  Nazareth — mentioned  neither  in  tbe  Old 
Testament  nor  in  Joskphus—  was  probably  so  called  from 
its  insignificance — a  weak  twig  in  contrast  to  a  stately 
tree ;  and  a  special  contempt  seemed  to  rest  upon  it — "  Can 
any  good  thing  come  out  of  Nazareth  t"  (John  1.  46) — over 
and  above  the  general  contempt  In  which  all  Galilee  was 
held,  from  the  number  of  Gentiles  that  settled  in  th» 
upper  territories  of  it,  and,  in  the  estimation  of  the  Jews, 
debased  it.  Thus,  in  the  providential  arrangement  by 
which  our  Lord  was  brought  up  at  the  insignificant  and 
opprobrious  town  called  Nazareth,  there  was  Involved, 
first,  a  local  humiliation;  next,  an  allusion  to  Isaiah's 
prediction  of  His  lowly,  twig-like  npspringing  from  the 
branchless,  dried-up  stump  or  Jesse;  and  yet  further,  a 
standing  memorial  of  that  humiliation  which  "the  pro- 
phets," In  a  number  of  the  most  striking  predictions, 
bad  attached  to  the  Messiah. 

CHAPTER    III. 

Ver.  1-12.  Preaching  and  Ministry  of  John.  (— 
Mark  1.  1-8 ;  Luke  3.  1-18.)  For  the  proper  introduction  to 
this  section,  we  must  go  to  Luke  3.  1,  2.  Here,  as  Bknghx, 
well  observes,  the  curtain  of  the  New  Testament  is,  as  it 
were,  drawn  up,  and  the  greatest  of  all  epochs  of  the 
Church  commences.  Even  our  Lord's  own  age  is  deter* 
mined  by  It  (v.  23).  No  such  elaborate  chronological  pre- 
cision is  to  be  found  elsewhere  in  the  New  Testa  Zt>, 
and  it  comes  fitly  from  him  who  claims  it  as  the  peculiar 
recommendation  of  his  Gospel,  that  'he  had  traced  down 
all  things  with  precision  from  the  very  first'  (ch.  1.  8). 
Here  evidently  commences  his  proper  narrative.  Ver.  1, 
"  Now  In  the  fifteenth  year  of  the  reign  of  Tiberius  Caesar* 
— not  the  fifteenth  from  his  full  accession  on  the  death  of 
Augustus,  but  from  the  period  when  he  was  associated 
with  him  in  the  government  of  the  empire,  three  yoars 
earlier,  about  the  end  of  the  year  of  Borne  779,  or  about 
four  years  before  the  usual  reckoning.  "  Pontius  Pilate 
being  governor  of  Judea."  His  proper  title  was  Procura- 
tor, bnt  with  more  than  the  usual  powers  of  that  office. 
After  holding  it  for  about  ten  years,  he  was  summoned  to 
Borne  to  answer  to  charges  brought  against  him ;  but  ere 
he  arrived  Tiberius  died  (A.  d.  85),  and  soon  after  miserable 
Pilate  committed  suioide.  "And  Herod  being  tetrarch  of 
Galilee  (see  on  Mark  6. 14),  and  his  brother  Philip"— a  very 
different  and  very  superior  Philip  to  the  one  whose  name 
was  Herod  Philip,  and  whose  wife,  Herodlas,  went  to  live 
with  Herod  Antipas  (see  on  Mark  6. 17)—"  tetrarch  of  Itu- 
rea"— lying  to  the  north-east  of  Palestine,  and  so  called 
from  Itur  or  Jetur,  Ishmael's  son  (1  Chronicles  L  81),  and 
anciently  belonging  to  the  half-tribe  of  Manasseh.  "  and 
of  the  region  of  Trachonitls"— lying  farther  to  the  north- 
east, between  Iturea  and  Damascus ;  a  rocky  district  in- 
fested by  robbers,  and  committed  by  Augustus  to  Herod 
the  Great  to  keep  In  order.  "  and  Lysanias  the  tetrarch 
of  Abilene"— still  more  to  the  north-east;  so  called,  says 
Bobinson,  from  Abila,  eighteen  miles  from  Damascus. 
Ver.  2.  "Annas  and  Caiaphas  being  the  high  priests." 
The  former,  though  deposed,  retained  much  of  his  in- 
fluence, and,  probably,  as  Sagcm  or  deputy,  exercised 
much  of  the  power  of  the  high  priesthood  along  with 
Caiaphas  his  son-in-law  (John  18. 13;  Acts  4. 6).  In  David's 
time  both  Zadok  and  Ablathar  acted  as  high  priests  (3 
Samuel  15.  85),  and  it  seems  to  have  been  the  fixed  prac- 
tice to  have  two  (2  Kings  25.  18).  "  the  word  of  God  came 
Onto  John  the  son  of  7.acharias  in  the  wilderness."  Suefe 
•  way  of  shaking  is  never  once  used  when  speaking  of 
Jeans,  because  He  was  Himself  The  Living  Word  ;  whereas 
to  all  merely  creature-messengers  of  God,  the  word  tnay 


MATTHEW  III. 


spake  was  a  foreign  element.    See  on  John  8.  81.   We  are 
now  prepared  for  the  opening  words  of  Matthew.    1.  in 
those  days— of  Christ's  secluded  life  at  Nazareth,  where 
the  last  chapter  left  Him.     came  John  it  fee  Baptist, 
preaching— about  six  months  before  his  Master,    in  the 
wilderness  of  Judea— the  desert  valley  of  the  Jordan, 
thinly  peopled  and  bare  in  pasture,  a  little  north  of  Jeru- 
salem.   3.  And  saying,  Repent  ye— Though  the  word 
strictly  denotes  a  change  of  mind,  it  has  respect  here,  and 
wherever  it  is  used  in  connection  with  salvation,  pri- 
marily to  that  sense  of  sin  which  leads  the  sinner  to  flee 
from  the  wrath  to  come,  to  look  for  relief  only  from 
above,  and  eagerly  to  fall  in  with  the  provided  remedy. 
for  tfee  kingdom  of  heaven  is  at  lwnd- This  sublime 
phrase,  used  in  none  of  the  other  Gospels,  occurs  in  this 
peculiarly  Jewish  Gospel  nearly  thirty  times ;  and  being 
suggested  by  Daniel's  grand  vision  of  the  Son  of  man 
coming  in  the  clouds  of  heaven  to  the  Ancient  of  days,  to 
receive  His  investiture  in  a  world-wide  kingdom  (Daniel 
7. 13, 14),  it  was  fitted  at  once  both'  to  meet  the  national 
expectations  and  to  turn  them  into  the  right  channel.    A 
kingdom  for  which  repentance  was  the  proper  preparation 
behooved  to  be  essentially  spiritual.    Deliverance  from 
sin,  the  great  blessing  of  Christ's  kingdom  (ch.  1.  21),  can 
.be  valued  by  those  only  to  whom  sin  is  a  burden  (ch.  9. 
,12).    John's  great  work,  accordingly,  was  to  awaken  this 
feeling,  and  hold  out  the  hope  of  a  speedy  and  precious 
remedy.    3.  For  this  is  fee  that  was  spoken  of  by  tfee 
prophet  Esaias,  saying  (ch.  11. 3),  Tfee  voice  of  one  cry- 
ing in  tfee  wUderness  (see  on  Luke  3.  2)— the  scene  of  his 
ministry  corresponding  to  its  rough  nature.    Prepare  ye 
the  way  of  tfee  Lord,  make  feis  paths  straight— This 
prediction  is  quoted  in  all  the  four  Gospels,  showing  that 
it  was  regarded  as  a  great  outstanding  one,  and  the  pre- 
dicted forerunner  as  the  connecting  link  between  the  old 
and  the  new  economies.  Like  the  great  ones  of  the  earth, 
the  Prince  of  peace  was  to  have  His  immediate  approach 
proclaimed  and  His  way  prepared;  and  the  call  here- 
taking  it  generally— is  a  call  to  put  out  of  the  way  what- 
ever would  obstruct  His  progress  and  hinder  His  com- 
plete triumph,  whether  those  hindrances  were  public  or 
personal,  outward  or  inward.    In  Luke  (3. 5, 6)  the  quota- 
tion Is  thus  continued :  "  Every  valley  shall  be  filled,  and 
every  mountain  and  hill  shall  he  brought  low;  and  the 
crooked  shall  be  made  straight,  and  the  rough  ways  shall 
be  made  smooth ;  and  all  flesh  shall  see  the  salvation  of 
God."    Levelling  and  smoothing  are  here  the  obvious 
figures  whose  sense  is  conveyed  in  the  first  words  of  the 
proclamation— "  Prepare  ye  the  way  of  the  Lord.'"    The 
Idea  is,  that  every  obstruction  shall  be  so  removed  as  to 
.reveal  to  the  whole  world  the  salvation  of  God  in  Him 
'  whose  name  is  the  "Saviour."  (Cf.  Psalm  93.  3;  Isaiah  11. 
t'10;  49.  6;  52. 10;  Luke  2.  31,  32;  Acts  13.  47.)    4.  And  the 
same  John  had  his  raiment  of  camel's  hair — that  is, 
woven  of  it — and  a  leathern  girdle  about  his  loins— the 
prophetic  dress  of  Elijah  (2  Kings  1.  8;  and  see  Zechariah 
13.  4).    and  his  meat  was  loensts— the  great,  well-known 
Eastern  locust,  a  food  of  the  poor  (Leviticus  11. 22).    and 
wild  honey— made  by  wild  bees  (1  Samuel  14. 25, 2(3).  Th  is 
dress  and  diet,  with  the  shrill  cry  in  the  wilderness,  would 
recall  the  stern  days  of  Elijah.    5.  Then  went  out  to 
him  Jerusalem,and  all  Judea,  and  all  the  region  round 
about  Jordan— From  the  metropolitan  centre  to  the  ex- 
tremities of  the  Judean  province  the  cry  of  this  great 
preacher  of  repentance  and  herald  of  the  approaching 
Messiah  brought  trooping  penitents  and  eager  expect- 
ants.   6.  And  were  baptized  of  him  in  Jordan,  con- 
fessing—probably confessing  aloud— their  sins— This 
baptism  was  at  once  a  public  seal  of  their  felt  need  of  de- 
liverance from  sin,  of  their  expectation  of  the  coming  De- 
liverer, and  of  their  readiness  to  welcome  Him  when  He 
appeared.    The  baptism  itself  startled,  and  was  intended 
to  startle,  them.  They  were  familiar  enough  with  the  bap- 
tism of  proselytes  from  heathenism ;  but  this  baptism  of  Jews 
themselves  was  quite  new  and  strange  to  them.    7.  But 
■when  he  saw  many  of  the  Pharisees  and  Sadducees 
tf.wsSSe  to  his  baptism,  he  said  unto  them— astonished  at 
h  a  spectacle— O  generation  of  vipers— '  Viper-brood ;' 
10 


expressing  the  deadly  influence  of  both  sects  alike  upon  ( 
the  community.'  Mutually  and  entirely  antagonistic  as  ' 
were   their  religious  principles  and   spirit,  the   6tern 
prophet  charges  both  alike  with  being  the  poisoners  of  i 
the  nation's  religious  principles.    In  ch.  12. 34,  and  23. 33, 
this  strong  language  of  the  Baptist  is  anew  applied  by  the 
faithful  and  true  Witness  to  the  Pharisees  specifically— 
the  only  party  that  had  zeal  enough  actively  to  diffuse 
this  poison,    who  hath  warned  you — '  given  you  the 
hint,'  as  the  idea  is— to  flee  from  the  wrath  to  cornel — 
'What  can  have  brought  you  hither?'    John  more  than 
suspected  it  was  not  so  much  their  own  spiritual  anxie- 
ties as  the  popularity  of  his  movement  that  had  drawn 
them  thither.   What  an  expression  is  this,  "  The  wrath 
to  come!"    God's  "wrath,"  in  Scripture,  is  His  righteous 
displeasure  against  sin,  and  consequently  against  all  in 
whose  skirts  sin  is  found,  arising  out  of  the  essential  and 
eternal  opposition  of  His  nature  to  all  moral  evil.    This 
is  called  "  the  coming  wrath,"  not  as  being  wholly  future— 
for  as  a  merited  sentence  it  lies  en  the  sinner  already, 
and  its  effects,  both  inward  and  outward,  are  to  some  ex- 
tent experienced  even- now— but  because  the  impenitent 
sinner  will  not,  until  "  the  judgment  of  the  great  day," 
be  concluded  under  it,  will  not  have  sentence  publicly 
and  irrevocably  passed  upon  him,  will  not  have  it  dis- 
charged upon  him  and  experience  its  effects  without  mix- 
ture and  without  hope.    Iu  this  view  of  it,  it  is  a  wrath 
wholly  to  come,  as  is  implied  in  the  noticeably  different 
form  of  the  expression  employed  by  the  apostle  in  1  Thes- 
salonians  1.  10.    Not  that  even  true  penitents  came  to 
John's  baptism  with  all  these  views  of  "the  wrath  to 
come."    But  what  he  says  is,  that  this  was  the  real  import 
of  the  step  itself.    In  this  view  of  it,  how  striking  is  the 
word  he  employs  to  express  that  step— -fleeing  trom  it— as 
of  one  who,  beholding  a  tide  of  fiery  wrath  rolling  rap- 
idly towards  him,  sees  in  instant  flight  his  only  escape! 
8.  Bring  forth  therefore  fruits— the  true  reading  clearly- 
is  '  fruit  '—meet  for  repentance— that  is,  such  fruit  as  6e«' 
fits  a  true  penitent..  John  now  being  gifted  with  a  know- 
ledge of  the  human  heart,  like  a  true  minister  of  right- 
eousness and.lover  of  souls  here  directs  them  how  to  evl-, 
dence  and  carry  out  their  repentance,  supposing  it  gen-' 
uine;  and  in  the  following  verses  warns  them  or"th*efrr- 
danger  in  case  it  were  not.    9.  And  think  not  to  say 
within  yourselves,  We  have  Abraham  to  our  father—* 
that  pillow  on  which  the  nation  so  fatally  reposed,  that 
rock  on  which  at  length  it  split,    for  I  say  unto  you, 
that  God  19  able  of  these  stones  to  raise  up  cfelldreu 
unto  Abraham — q.d.,  'Flatter  not  yourselves  with  the 
fond  delusion  that  God  stands  in  need  of  you,  to  make 
good  his  promise  of  a  seed  to  Abraham ;  for  I  tell  you  that, 
though  you  were  all  to  perish,  God  is  as  able  to  raise  up  a 
seed  to  Abraham  out  of  those  stones  as  He  was  to  take 
Abraham  himself  out  of  the  rock  whence  he  was  hewn, 
out  of  the  hole  of  the  pit  whence  he  was  digged '  (Isaiah  51. 
1).    Though  the  stern  speaker  may  have  pointed  as  he- 
spake  to  the  pebbles  of  the  bare  clay  hills  that  lay  around 
(so  Stanley's  Sinai  and  Palestine),  it  was  clearly  the  call- 
ing of  the  Gentiles— at  that  time  stone-dead  iu  their  sins, 
and  quite  as  unconscious  of  it— into  the  room  of  unbeliev- 
ing and  disinherited  Israel  that  he  meant  thus  to  indicate 
(see  ch.  31. 43 ;  Romans  11. 20, 30).   10.  And  now  also—'  And 
even  already  '—the  aie  is  laid  unto — '  lieth  at ' — tfee  root 
of  the  trees— as  it  were  ready  to  strike :  an  expressive  figure 
of  impending  judgment,  only  to  be  averted"  in  the  way 
next  described,    therefore  every  tree  which  brlngeth 
not  forth  good  fruit  Is  hewn  down,  and  cast  Into  the 
flre.    Language  so  personal  and  individual  as  this  can 
scarcely  be  understood  of  any  national  judgment  like  the 
approaching  destruction  of  Jerusalem,  with  the  breaking 
up  of  the  Jewish  polity  and  the  extrusion  of  the  chosen 
people  from  their  peculiar  privileges  which  followed  it; 
though  this  would  serve  as  the  dark  shadow,  cast  before, 
of  a  more  terrible  retribution  to  come.    The  "fire,"  which 
in  another  verse  is  called  "unquenchable,"  can  be  no 
other  than   that  future  "torment"   of  the  impenitent 
whose  "smoke  ascendeth  up  for  ever  and  ever,"  and 
which  by  the  Judge  Himself  is  styled  "everlasting  puik* 


MATTHEW  IIL 


tshment"  (Matthew  25.  48).  What  a  strength,  too,  cf  Just 
Indignation  Is  In  that  word  "cast"  or  "flnng  Into  the 
Ore !"  The  thl-d  Gospel  here  adds  the  following  Import- 
ant particulars,  Luke  8. 10-18 :  ver.  10.  "And  the  people  "— 
rather, '  the  multitudes '— "  asked  him,  saying,  What  shall 
we  do  then  ?"— that  Is,  toBhow  the  sincerity  of  our  repent- 
ance. Ver.  11.  Heanswereth  and  salth  unto  them.  He  that 
aatt  two  coats,  let  him  impart  to  him  that  hath  none ;  and 
he  that  hath  meat "—' provisions,'  'victuals'— "le*t  him  do 
likewise."  This  is  directed  against  the  reigning  avarice 
and  selfishness.  (Cf.  the  corresponding  precepts  of  the  Ser- 
mon on  the  Mount,  ch.  5.  40-42.)  Ver.  12.  "Then  came  also 
the  publicans  to  be  baptized,  and  said  unto  him,  Master," 
or '  Teacher,' "  what  shall  we  do  ?"— in  what  special  way  is 
the  genuineness  of  our  repentance  to  be  manifested? 
Ver.  18.  "  And  he  said  unto  them,  Exact  no  more  than 
that  which  is  appointed  you."  This  Is  directed  against 
that  extortion  which  made  the  publicans  a  byword.  (See 
on  ch.  5.  46 ;  and  on  Luke  16. 1.)  Ver.  14.  "  And  the  sol- 
diers "—rather, '  And  soldiers  '—the  word  means  '  soldiers 
on  active  duty '— "  likewise  demanded  (or  asked)  of  him, 
saying,  And  what  shall  we  do?  And  he  said  unto  them, 
Do  violence  to,"  or  'Intimidate,'  "no  man."  The  word 
signifies  to  'shake  thoroughly,'  and  refers  probably  to  the 
extorting  of  money  or  other  property.  "  neither  accuse 
any  falsely  "—by  acting  as  Informers  vexatlously  on  friv- 
olous or  false  pretext*— "  and  be  content  with  your  wages," 
or '  rations.'  We  may  take  this,  say  Webstbb  and  Wilkin- 
son, as  a  warning  against  mutiny,  which  the  officers  at- 
tempted to  suppress  by  largesses  and  donations.  And 
thus  the  "fruits  "  which  would  evidence  their  repentance 
were  Just  resistance  to  the  reigning  sins— particularly  of 
the  class  to  which  the  penitent  belonged— and  the  mani- 
festation of  an  opposite  spirit.  Ver.  15.  "  And  as  the  peo- 
ple were  In  expectation  "—in  a  state  of  excitement,  look- 
ing for  something  new— "and  all  men  mused  In  their 
Hearts  of  John,  whether  he  were  the  Christ,  or  not  "— 
rather,  'whether  he  himself  might  be  the  Christ.'  The 
structure  of  this  clause  Implies  that  they  could  hardly 
•blot  It,  but  yet  could  not  help  asking  themselves 
whether  it  might  not  be;  showing  both  how  success- 
ful he  had  been  in  awakening  the  expectation  of 
Messiah's  immediate  appearing,  and  the  high  estlma- 
aon,  and  even  reverence,  which  his  own  character 
commanded.  Ver.  16.  "John  answered" — either  to  that 
ieputatlon  from  Jerusalem,  of  which  we  read  in 
John  1.  19,  &c,  or  on  some  other  occasion,  to  re- 
move Impressions  derogatory  to  his  blessed  Master, 
which  he  knew  to  be  taking  hold  of  the  popular  mind— 
"saying  unto  them  all"  —  In  solemn  protestation:  (We 
now  return  to  the  first  Gospel.)  11.  1  Indeed  baptize 
you  with  water  unto  repentance  (see  on  v.  6) :  but  he 
that  cometh  after  me  Is  mightier  than  1.  In  Mark  and 
Luke  this  is  more  emphatic —  "  But  there  cometh  the 
Mightier  than  I,"  whose  shoes,  or '  sandals,'  I  am  not 
worthy  to  bear— The  sandals  were  tied  and  untied,  and 
borne  about  by  the  meanest  servants,  he  shall  baptize 
yon — the  emrAiatic  "He:"  '  He  it  Is,'  to  the  exclusion  of 
all  others, '  that  shall  baptize  you.'  'with  the  Holy  Ghost 
—'So  far  from  entertaining  such  a  thought  as  laying 
claim  to  the  honours  of  Messiahship,  the  meanest  services 
I  can  render  to  that "  Mightier  than  I  that  is  coming  after 
me"  are  too  high  an  honour  for  me ;  I  am  but  the  servant, 
but  the  Master  is  coming ;  I  administer  but  the  outward 
symbol  of  purification ;  His  it  Is,  as  His  sole  prerogative, 
to  dispense  the  inward  reality.'  Beautiful  spirit,  distin- 
guishing this  servant  of  Christ  throughout!  and  with 
fire— To  take  this  as  a  distinct  baptism  from  that  of  the 
Spirit— «,  baptism  of  the  impenitent  with  hell-fire— is  ex- 
ceedingly unnatural.  Yet  this  was  the  view  of  Obioen 
among  the  Fathers ;  and  among  moderns,  of  Nbandeb, 
Msyeb,  Db  Wette  and  Langb.  Nor  is  It  much  better  to 
refer  it  to  the  fire  of  the  great  day,  by  which  the  earth  and 
Fhe  works  that  are  therein  shall  be  burned  up.  Clearly, 
as  we  think,  It  is  but  the  fiery  character  of  the  Spirit's 
iterations  upon  the  soul— searching,  consuming,  refining, 
sublimating— «s  nearly  all  good  interpreters  understand 
•*>«  words,  And  thus.  In  -o  successive  clause*,  the  two 
48 


most  familiar  emblems— water  and  fire— are  employed  w 
set  forth  the  same  purifying  operations  of  the  Holy  Ghos< 
upon  the  soul.  13.  Whose  [winnowing]  fan  Is  m  his 
hand— ready  for  use.  This  is  no  other  than  the  preaching 
of  the  Gospel,  even  now  beginning,  the  effect  of  which 
would  be  to  separate  the  solid  from  the  spiritually  worth- 
less, as  wheat,  by  the  winnowing  fan,  from  the  chaff.  (CI 
the  similar  representation  In  Malachl,  8.1-3.)  and  1m 
will  throughly  purge  his  [threshing]  floor— that  fcj,  the 
visible  Church,  and  gather  his -wheat — His  true-hearted 
saints;  so  called  for  their  solid  worth  (cf.  Amos  9. 9;  Luke 
22. 81.)  Into  the  garner—"  the  kingdom  of  their  Father," 
as  this  "  garner"  or  "  barn"  is  beautifully  explained  by 
our  Lord  in  the  parable  of  the  Wheat  and  the  Tares  (ch. 
13.  30,  43).  but  he  wlU  burn  up  the  chaff— empty,  worth- 
less professors  of  religion,  void  of  all  solid  religious  prin- 
ciple and  character  (see  Psalm  1.  4).  with  unquenchable 
Are— Singular  Is  the  strength  of  this  apparent  contradic- 
tion of  figures :— to  be  burnt  up,  but  with  a  fire  that  is  un- 
quenchable; the  one  expressing  the  utter  destruction  of  all 
that  constitutes  one's  true  life,  the  other  the  continued 
consciousness  of  existence  In  that  awful  condition.  Luke 
adds  the  following  Important  particulars,  3. 18-20:  Ver.  18. 
"And  many  other  things  In  his  exhortation  preached  he 
unto  the  people,"  showing  that  we  have  here  but  an  ab- 
stract of  his  teaching.  Besides  what  we  read  in  John  1. 
29,  33,  34;  3.27-36;  the  incidental  allusion  to  his  having 
taught  his  disciples  to  pray  (Luke  11. 1) — of  which  not  a 
word  Is  said  elsewhere— shows  how  varied  his  teaching 
was.  Ver.  19.  "  But  Herod  the  tetrarch,  being  reproved  by 
him  for  Herodlas  his  brother  Philip's  wife,  and  for  all  the 
evils  which  Herod  had  done."  In  this  last  clause  we  have 
an  Important  fact,  here  only  mentioned,  showing  how 
thorough-going  was  the  fidelity  of  the  Baptist  to  his  royal 
hearer,  and  how  strong  must  have  been  the  workings  of 
conscience  rn  that  slave  of  passion  when,  notwithstand- 
ing such  plainness, he  "did  many  things, and  heard  Johu 
gladly"  (Mark  6. 20).  Ver.  20.  "Added  yet  this  above  all, 
that  he  shut  up  John  in  prison."  This  Imprisonment  of 
John,  however,  did  not  take  place  for  some  time  after 
this;  and  it  is  here  recorded  merely  because  the  Evangel- 
ist did  not  Intend  to  recur  to  his  history  till  he  had  occa- 
sion to  relate  the  message  which  he  sent  to  Christ  from 
his  prison  at  Machserus  (Luke  7. 18,  Ac). 

13-17.  Baptism  of  Chbist,  and  Descent  of  thb  Sfibit 
upon  Him  immediately  theheafteb.  (—Mark  1.9-11; 
Luke  8.21,  22;  John  1.31-34.)  Baptism  of  Christ  (v.  13-16). 
13.  Then  cometh  Jesus  from  Galilee  to  Jordan  nnU 
John,  to  be  baptized  of  him — Moses  rashly  anticipated 
the  Divine  call  to  deliver  his  people,  and  for  this  was  fain 
to  flee  the  house  of  bondage,  and  wait  in  obscurity  tor 
forty  years  more  (Exodus  2. 11,  Ac.).  Not  so  this  greater 
than  Moses.  All  but  thirty  years  had  He  now  spent  in 
privacy  at  Nazareth,  gradually  ripening  for  His  public 
work,  and  calmly  awaiting  the  time  appointed  of  the 
Father.  Now  it  had  arrived ;  and  this  movement  from 
Galilee  to  Jordan  is  the  step,  doubtless,  of  deepest  inter- 
est to  all  heaven  since  that  first  one  which  brought  Him 
Into  the  world.  Luke  (3. 21)  has  this  important  addition— 
"  Now  when  all  the  people  were  baptized,  it  came  to  pass, 
that  Jesus  being  baptized,"  Ac. —  implying  that  Jesus 
waited  till  all  other  applicants  for  baptism  that  day  had 
been  disposed  of,  ere  He  stepped  forward,  that  He  might 
not  seem  to  be  merely  one  of  the  crowd.  Thus,  as  He  rode 
Into  Jerusalem  upon  an  ass  "  whereon  yet  never  man 
sat"  (Luke  19. 80),  and  lay  in  a  sepulchre  "  wherein  was 
never  man  yet  laid"  (John  19. 41),  so  in  His  baptism,  too. 
He  would  be  "separate  from  sinners."  14.  But  Jolut 
forbade  him— rather,  'was  [in  the  act  of]  hindering  him,' 
or  '  attempting  to  hinder  him'— saying,  I  have  need  tc 
be  baptized  of  thee,  and  contest  thou  to  me  1 — (How 
John  came  to  recognize  Him,  when  he  says  he  knew  Him 
not,  see  on  John  L  31-84.)  The  emphasis  of  this  most  re- 
markable speech  lies  all  In  the  pronouns:  'What!  Shall 
the  Master  come  for  baptism  to  the  servant— the  sinless 
Saviour  to  a  sinner  ?'  That  thus  much  is  In  the  Baptist's 
words  will  be  clearly  seen  if  it  be  observed  that  ho  wl 
dently  regarded  Jesus  as  Himself  needing  mo  fmjfiMtlm 

11 


MATTHEW  IV. 


&ei  rather  qualified  to  impart  it  to  thote  who  did.  And  do 
cot  all  his  other  testimonies  to  Christ  folly  bear  out  this 
sense  of  the  words?  But  it  were  a  pity  if,  In  the  glory  of 
this  testimony  to  Christ,  we  should  miss  the  beautiful 
spirit  Id  which  It  was  borne—'  Lord,  mast  /baptize  Thee  t 
Can  I  bring  myself  to  do  such  a  thing?'— reminding  us  of 
Peter's  exclamation  at  the  supper-table, "  Lord,  dost  Thou 
wash  my  feet?"  while  it  has  nothing  of  the  false  humility 
and  presumption  which  dictated  Peter's  next  speech. 
'Thou  shalt  never  wash  my  feet"  (John  13. 6,  8).  15.  And 
Jesus  answering  said  unto  him,  Suffer  It  to  be  so  now 
—'Let  it  pass  for  the  present;'  q.  d.,  'Thou  recoilest,  and 
no  wonder,  for  the  seeming  incongruity  Is  startling ;  but 
in  the  present  case  do  as  thou  art  bidden.'  for  thus  it 
becometh  us— "  us,"  not  in  the  sense  of '  me  and  thee,'  or 
'  men  in  general,'  but  as  In  John  3.11.  to  fulfil  all  right- 
eousness—If  this  be  rendered,  with  Scbiveneb,  '  every 
ordinance,'  or,  with  Campbell,  'every  Institution,'  the 
meaning  is  obvious  enough ;  and  the  same  sense  is  brought 
©ut  by  "all  righteousness,"  or  compliance  with  every- 
thing enjoined,  baptism  included.  Indeed,  If  this  be  the 
meaning,  our  version  perhaps  best  brings  out  the  force  of 
the  opening  word  "Thus."  But  we  incline  to  think  that 
our  Lord  meant  more  than  this.  The  Import  of  Circum- 
cision and  of  Baptism  seems  to  be  radically  the  same. 
And  if  our  remarks  on  the  circumcision  of  our  Lord  (on 
Luke  2. 21-24)  are  well  founded,  He  would  seem  to  have 
said, '  Thus  do  I  tmpledge  myself  to  the  whole  righteous- 
ness of  the  Law— thus  symbolically  do  enter  on  and  en- 
gage to  fulfil  it  all.'  Let  the  thoughtful  reader  weigh  this. 
Then  he  suffered  him— with  true  humility,  yielding  to 
higher  authority  than  his  own  impressions  of  propriety. 
Descent  of  the  Spirit  upon  the  Baptized  Redeemer  (v.  16, 17). 
lft.  And  Jesus  when  he  wag  baptized,  -went  up  straighta- 
way out  of— rather, ' from'— the  water.  Mark  has  "out 
of  the  water."  and— adds  Luke  (3.  21),  "  while  He  was 
praying;"  a  grand  piece  of  information.  Can  there  be  a 
doubt  about  the  burden  of  that  prayer;  a  prayer  sent  up, 
probably,  while  yet  In  the  water— His  blessed  head  suf- 
fered with  the  baptismal  element;  a  prayer  continued 
likely  as  He  stepped  out  of  the  stream,  and  again  stood 
upon  the  dry  ground;  the  work  before  Him,  the  needed 
and  expected  Spirit  to  rest  upon  Him  for  it,  and  the  glory 
He  would  then  put  upon  the  Father  that  sent  Him— would 
not  these  fill  His  breast,  and  find  silent  vent  in  such  form 
as  this?— 'Lo,  I  come;  I  delight  to  do  thy  will,  O  God. 
Father,  glorify  thy  name.  Show  me  a  token  for  good. 
Let  the  Spirit  of  the  Lord  God  come  upon  me,  and  I  will 
preach  the  Gospel  to  the  poor,  and  heal  the  broken- 
hearted, and  send  forth  Judgment  unto  victory.'  Whilst 
He  was  yet  speaking — lo,  the  heavens  -were  opened— 
Mark  says,  sublimely,  "He  6aw  the  heavens  cleaving." 
and  he  saw  the  Spirit  of  God  descending— that  is,  He 
only,  with  the  exception  of  His  honoured  servant,  as  he 
tells  us  himself,  John  1.  32-84;  the  bystanders  appar- 
ently seeing  nothing.  like  a  do-re,  and  lighting  upon 
him— Luke  says,  "in  a  bodily  shape"  (3.  22);  that  is,  the 
blessed  Spirit,  assuming  the  oorporeal  form  of  a  dove,  de- 
scended thus  upon  His  sacred  head.  But  why  in  this 
Ibrm?  The  Scripture  use  of  this  emblem  will  be  our 
best  guide  here.  "My  dove,  my  undefUed  is  one,"  says 
the  Song  (0.  9).  This  is  chaste  purity.  Again,  "Be  ye 
harmless  as  doves,"  says  Christ  Himself  (Matthew  10. 16). 
This  is  the  same  thing,  in  the  form  of  lnoffenslveness  to- 
wards men.  "  A  conscience  void  of  offence  toward  God 
«od  toward  men"  (Acts  24. 16)  expresses  both.  Further, 
when  we  read  in  the  Song  (2. 14),  "  O  my  dove,  that  art  in 
the  deft*  of  the  rooks,  In  the  secret  place*  of  the  stairs  (see 
Isaiah  60. 8),  let  me  see  thy  countenance,  let  me  hear  thy 
voice;  for  sweet  is  thy  voice,  and  thy  countenance  Is 
comely"— it  Is  shrinking  modesty,  meekness,  gentleness, 
that  Is  thus  charmingly  depicted.  In  a  word— not  to 
allude  to  the  historical  emblem  of  the  dove  that  flew  back 
to  the  ark,  bearing  in  its  mouth  the  olive  leaf  of  peace 
(Genesis  8. 11>— when  we  read  (Psalm  68. 18),  "Ye  shall  be 
as  the  wings  of  a  dove  covered  with  silver,  and  her  feathers 
with  yellow  gold,"  It  is  beanteoxumess  that  is  thus  held 
fccrtb  And  was  not  such  that  "holy,  harmless,  undented 
12 


One,"  the  "separate  from  sinners?"  "Thou  art  talrei 
than  the  children  of  men ;  grace  is  poured  into  Thy  lips, 
therefore  God  hath  blessed  Thee  for  ever ! "  But  the  fourth 
Gospel  gives  us  one  more  piece  of  information  here,  oo 
the  authority  of  one  who  saw  and  testified  of  it:  "John 
bare  record,  saying,  I  saw  the  Spirit  descending  from 
heaven  like  a  dove,  and  it  abode  upon  Him."  And  lest 
we  should  think  that  this  was  an  accidental  thing,  n< 
adds  that  this  last  particular  was  expressly  given  him  at 
part  of  the  sign  by  which  he  was  to  recognize  and  Identify 
Him  as  the  Son  of  God:  "And  I  knew  Him  not:  but  He 
that  sent  me  to  baptize  with  water,  the  same  said  unto  ma, 
Upon  whom  thou  shalt  see  the  Spirit  descending  and  kk  - 
maiming  on  Him,  the  same  Is  He  which  baptlzeth  with 
the  Holy  Ghost.  And  I  saw  and  bare  record  that  this  is 
the  Son  of  God"  (John  1.  32-84).  And  when  with  this  we 
compare  the  predicted  descent  of  the  Spirit  upon  Messiah 
(Isaiah  11.  2),  "  And  the  Spirit  of  the  Lord  shall  rest  upon 
him,"  we  cannot  doubt  that  it  was  this  permanent  and 
perfect  resting  of  the  Holy  Ghost  upon  the  Son  of  God- 
now  and  henceforward  In  His  official  capacity— that  was 
here  visibly  manifested.  17.  And  lo  a  voice  from  heav- 
en,  saying,  This  is— Mark  and  Luke  give  it  in  the  direct 
form,  "  Thou  art" — my  beloved  Son,  In  whom  1  am  -well 
pleased— The  verb  is  put  in  the  aorist  to  express  absolute 
complacency,  once  and  for  ever  felt  towards  Him.  The 
English  here,  at  least  to  modern  ears,  is  scarcely  strong 
enough.  'I  delight' comes  the  nearest,  perhaps,  to  that 
Ineffable  complacency  which  is  manifestly  intended ;  and 
tnls  is  the  rather  to  be  preferred,  as  it  would  immediately 
carry  the  thoughts  back  to  that  august  Messianic  prophecy 
to  which  the  voice  from  heaven  plainly  alluded  (Isaiah 
42. 1),  "Behold  my  Servant,  whom  I  uphold;  mine  Elect 
in  whom  my  soul  delighteth."  Nor  are  the  words 
which  follow  to  be  overlooked,  "I  have  put  my  Spirit 
upon  Him;  He  shall  bring  forth  Judgment  to  the  Gen- 
tiles." (The  LXX.  pervert  this,  as  they  do  most  of  tbi 
Messianic  predictions,  interpolating  the  word  "  Jacob,*' 
and  applying  it  to  the  Jews.)  Was  this  voice  heard  by  lit 
bystanders?  From  Matthew's  form  of  it,  one  might  sup 
pose  it  so  designed ;  but  it  would  appear  that  it  was  not 
and  probably  John  only  heard  and  saw  anything  neoulls.': 
about  that  great  baptism.  Accordingly,  the  words  '•  ATea; 
ye  Him"  are  not  added,  as  at  the  Transfiguration. 

CHAPTER   IV. 

Ver  1-1L  Temptation  op  Christ.  (—Mark  1.  12, 13 : 
Luke  4. 1-13.)  1.  Then— an  indefinite  note  of  sequence. 
But  Mark's  word  (1. 12)  fixes  what  we  should  have  pre- 
sumed was  meant,  that  It  was  "immediately"  after  His 
baptism;  and  with  this  agrees  the  statement  of  Luke  (4. 
1).  -was  Jesus  led  up — i.  e.,  from  the  low  Jordan  valley  to 
some  more  elevated  spot,  of  the  Spirit— that  blessed 
Spirit  immediately  before  spoken  of  as  descending  upon 
Him  at  His  baptism,  and  abiding  upon  Him.  Luke,  con- 
necting these  two  scenes,  as  if  the  one  were  but  the  sequel 
of  the  other,  says,  "Jesus,  being  full  of  the  Holy  Ghost, 
returned  from  Jordan,  and  was  led,"  &c.  Mark's  expres- 
sion has  a  startling  sharpness  about  it—"  Immediately  the 
Spirit  driveth  him,"  * putteth,*  or '  hurrleth  Him  forth,' or 
'  lmpelleth  Him.'  (See  the  same  word  in  Mark  1.  43 ;  5.  40 ; 
Matthew  9. 25;  13. 52;  John  10. 4.)  The  thought  thus  strongly 
expressed  is  the  mighty  constraining  impulse  of  the  Spirit 
under  which  He  went;  while  Matthew's  more  gentle  ex- 
pression, "was  led  up,"  intimates  how  purely  voluntary 
on  His  own  part  this  action  was.  Into  the  wilderness— 
probably  the  wild  Judean  desert.  The  particular  spot 
which  tradition  has  fixed  upon  has  hence  got  the  name 
of  Quarantana  or  Quarantaria,  from  the  forty  days,— 'an 
almost  perpendicular  wall  of  rock  twelve  or  fifteen  hun- 
dred feet  above  the  plain.'  [Robinson's  Palestine.]  Th« 
supposition  of  those  who  incline  to  place  the  Temptation 
amongst  the  mountains  of  Moab  is,  we  think,  very  im 
probable,  to  be  tempted — The  Greek  word  (peiraaein'. 
means  simply  to  try  or  make  proof  of ;  and  when  ascribed  tc 
God  in  His  dealings  with  men,  it  means,  and  can  mean  nc 
more  than  this.    Thus.  Genesis  22. 1.  "  It  came  to  pass  th«.» 


MATTHEW  IV. 


Qod  did  tempt  Abraham,"  or  put  his  faith  to  a  severe  proof. 
(See  Deuteronomy  8. 2.)  But  for  the  most  part  in  Scripture 
the  word  is  used  in  a  bad  sense,  and  means  to  entice,  so- 
licit, or  provoke  to  sin.  Hence  the  name  here  given  to 
the  wicked  one—"  the  tempter"  (v.  8).  Accordingly  "  to  be 
tempted"  here  is  to  be  understood  both  ways.  The  Spirit 
conducted  Him  into  the  wilderness  simply  to  have  His 
feith  tried;  but  as  the  agent  in  this  trial  was  to  be  the 
wicked  one,  whose  whole  object  would  be  to  seduce  Him 
"Tom  His  allegiance  to  God,  it  was  a  temptation  in  the 
tead  sense  of  the  term.  The  unworthy  Inference  which 
some  would  draw  from  this  is  energetically  repelled 
by  an  apostle  (James  1.  13-17).  of  the  devil.  The  word 
signifies  a  slanderer  —  one  who  casts  Imputations  upon 
another.  Hence  that  other  name  given  him  (Revelation 
12.  It),  "The  accuser  of  the  brethren,  who  aocuseth 
them  before  our  Qod  day  and  night."  Mark  (1. 13)  says, 
"  He  was  forty  days  tempted  of  Satan,"  a  word  signifying 
an  adversary,  one  who  lies  in  wait  for,  or  sets  himself  in 
opposition  to  another.  These  and  other  names  of  the  same 
fallen  spirit  point  to  different  features  in  his  character  or 
operations.  What  was  the  high  design  of  this  ?  First,  as 
we  judge,  to  give  our  Lord  a  taste  of  what  lay  before  Him 
In  the  work  He  had  undertaken;  next,  to  make  trial  of 
the  glorious  furniture  for  it  which  He  had  just  received; 
further,  to  give  Him  encouragement,  by  the  victory  now 
to  be  won,  to  go  forward  spoiling  principalities  and  powers, 
until  at  length  He  should  make  a  show  of  them  openly, 
triumphing  over  them  in  His  cross;  that  the  tempter, 
too,  might  get  a  taste,  at  the  very  outset,  of  the  new  kind 
of  material  in  man  which  he  would  find  he  had  here  to 
deal  with ;  finally,  that  He  might  acquire  experimental 
ability  "to  succour  them  that  are  tempted"  (Hebrews  2. 
18).  The  temptation  evidently  embraced  two  stages :  the 
one  continuing  throughout  the  forty  days'  fast;  the  other, 
at  the  conclusion  of  that  period.  Fibst  Stags  :  a.  And 
when  lie  had  fasted  forty  days  and  forty  nights.  Luke 
says, "  When  they  were  quite  ended."  he  was  afterward 
an  hungered— evidently  implying  that  the  sensation  of 
hunger  was  unfelt  during  all  the  forty  days ;  coming  on 
ealy  at  their  close.  So  it  was  apparently  with  Moses 
riSxodus  31  28)  and  Elijah  (1  Kings  19.  8)  for  the  same 
period.  A  supernatural  power  of  endurance  was  of  course 
fOL  parted  to  the  body,  but  this  probably  operated  through 
a  natural  law— the  absorption  of  the  Redeemer's  Spirit  in 
the  dread  conflict  with  the  tempter.  (See  on  Acts  9.  9.) 
ILaa  we  only  this  Gospel,  we  should  suppose  the  tempta- 
tion did  not  begin  till  after  this.  But  it  is  olear,  from 
Mark's  statement,  that "  He  was  in  the  wilderness  forty 
days  tempted  of  Satan,"  and  Luke's,  "  being  forty  days 
tempted  of  the  devil,"  that  there  was  a  forty  days'  temp- 
tation be/ore  the  three  specific  temptations  afterwards 
recorded.  And  this  is  what  we  have  called  the  First  Stage. 
What  the  precise  nature  and  object  of  the  forty  days' 
temptation  was  is  not  recorded.  But  two  things  seem 
plain  enough.  First,  the  tempter  had  utterly  failed  of  his 
object,  else  it  had  not  been  renewed;  and  the  terms  in 
which  he  opens  his  second  attack  imply  as  much.  But 
further,  the  tempter's  whole  object  during  the  forty  days 
evidently  was  to  get  Him  to  distrust  the  heavenly  testi- 
mony borne  to  Him  at  His  baptism  as  the  Son  oe  God— 
to  persuade  Him  to  regard  it  as  but  a  splendid  illusion— 
and,  generally,  to  dislodge  from  His  breast  the  conscious- 
ness of  His  Sonship.  With  what  plausibility  the  events 
of  His  previous  history  from  the  beginning  would  be 
arged  upon  Him  in  support  of  this  temptation  it  is  easy 
to  imagine.  And  it  makes  much  in  support  of  this  view 
of  the  forty  days'  temptation  that  the  particulars  of  it  are 
not  recorded ;  for  how  the  details  of  such  a  purely  Internal 
struggle  could  be  recorded  it  Is  hard  to  see.  If  this  be  cor- 
rect, how  naturally  does  the  Second  Stage  of  the  temp- 
tation open  I  In  Mark's  brief  notice  of  the  temptation 
there  is  one  expressive  particular  not  given  either  by 
Matthew  or  by  Luke— that "  He  was  with  the  wild  beasts," 
go  doubt  to  add  terror  to  solitude,  and  aggravate  the  hor- 
rors of  the  whole  scene.  3.  And  when  the  tempter  came 
to  hint.  Evidently  we  have  here  a  new  scene,  he  said, 
*f  thou  be  the  Son  of  God,  command  that  these  stones 


be  made  bread— rather,  "  loaves,"  answering  to  "stones' 
in  the  plural;  whereas  Luke,  having  said,  "Commana 
this  stone,"  in  the  singular,  adds, "  that  it  be  made  bread/ 
in  the  singular.  The  sensation  of  hunger,  unfelt  during 
all  the  forty  days,  seems  now  to  have  come  on  in  all  It* 
keenness— no  doubt  to  open  a  door  to  the  tempter,  of 
which  he  Is  not  slow  to  avail  himself:  q.d.,  'Thou  still 
clingest  to  that  vainglorious  confidence  that  thou  art  the 
Son  of  God,  carried  away  by  those  illusory  scenes  at  the 
Jordan.  Thou  wast  born  in  a  stable ;  but  thou  art  the  Sod 
of  God  I  hurried  off  to  Egypt  for  fear  of  Herod's  wrath; 
but  thou  art  the  Son  of  God !  a  carpenter's  roof  supplied 
thee  with  a  home,  and  in  the  obscurity  of  a  despicable 
town  of  Galilee  thou  hast  spent  thirty  years,  yet  still  thoa 
art  the  Son  of  God !  and  a  voice  from  heaven,  it  seems, 
proclaimed  it  in  thine  ears  at  the  Jordan !  Be  it  so;  but 
after  that,  surely  thy  days  of  obscurity  and  trial  should 
have  an  end.  Why  linger  for  weeks  in  this  desert,  wan- 
dering among  the  wild  beasts  and  craggy  rocks,  unbon- 
oured,  unattended,  unpitied,  ready  to  starve  for  want  of 
the  necessaries  of  life  ?  Is  this  befitting  "  the  Son  of  God  T" 
At  the  bidding  of  "  the  Son  of  God"  sure  those  stones  shall 
all  be  turned  into  loaves,  and  in  a  moment  present  an 
abundant  repast?'  4.  But  he  answered  and  said,  It  it 
written  (Deuteronomy  8.  3),  Man  shall  not  live  by 
bread  alone— more  emphatically,  as  in  the  Chreeh  "  Not 
by  bread  alone  shall  man  live"— but  by  every  word  that 
proceedeth  out  of  the  mouth  of  God.  Of  all  passages  in 
Old  Testament  Scripture,  none  could  have  been  pitched 
upon  more  apposite,  perhaps  not  one  so  apposite,  to  our 
Lord's  purpose.  "  The  Lord  led  thee  (said  Moses  to  Israel, 
at  the  close  of  their  journeylngs)  these  forty  years  in  the 
wilderness,  to  humble  thee,  and  to  prove  thee,  to  know 
what  was  in  thine  heart,  whether  thou  wouldest  ke<*p  his 
commandments,  or  no.  And  he  humbled  thee,  and  suf- 
fered thee  to  hunger,  and  fed  thee  with  manna,  whicl 
thou  knewest  not,  neither  did  thy  fathers  know ;  that  h 
might  make  thee  know  that  man  doth  not  live  by  breat 
only,"  &c.  '  Now,  if  Israel  spent,  not  forty  days,  but  forty 
years  in  a  waste,  howling  wilderness,  where  there  were 
no  means  of  human  subsistence,  not  starving,  but  divinely 
provided  for,  on  purpose  to  prove  to  every  age  that  hu- 
man support  depends  not  upon  bread,  but  upon  God'e 
unfailing  word  of  promise  and  pledge  of  all  needful  provi- 
dential care,  am  I,  distrusting  this  word  of  God,  and  des- 
pairing of  relief,  to  take  the  law  into  my  own  hand? 
True,  the  Son  of  God  is  able  enough  to  turn  stones  into 
bread :  but  what  the  Son  of  God  is  able  to  do  is  not  the 
present  question,  but  what  is  man's  duty  under  want  of 
the  necessaries  of  life.  And  as  Israel's  condition  in  the 
wilderness  did  not  Justify  their  unbelieving  murmurings 
and  frequent  desperation,  so  neither  would  mine  warrant 
the  exercise  of  the  power  of  the  Son  of  God  in  snatching 
despairingly  at  unwarranted  relief.  As  man,  therefor*,  I 
will  await  Divine  supply,  nothing  doubting  that  at  the 
fitting  time  it  will  arrive.'  The  second  temptation  in  this 
Gospel  is  In  Luke's  the  third.  That  Matthew's  order  Is 
the  right  one  will  appear,  we  think,  pretty  clearly  in  the 
sequel.  5.  Then  the  devil  taketh  him  up— rather, '  con- 
ducted him'— Into  the  holy  city— so  called  (as  in  Isaiah 
48.  2;  Nehemiah  11. 1)  from  its  being  "  the  city  of  the  Great 
King,"  the  seat  of  the  temple,  the  metropolis  of  all  Jewish 
worship,  and  setteth  him  on  a  pinnacle — rather,  '  the 
pinnacle' —  of  the  temple  — a  certain  well-known  pro- 
jection. Whether  this  refer  to  the  highest  summit  of  the 
temple,  which  bristled  with  golden  spikes  (Josevhotb, 
Antiquities, 5. 5, 6);  or  whether  it  refer  to  another  peak,  on 
Herod's  royal  portico,  overhanging  the  ravine  of  Kedron 
at  the  valley  of  Hinnom— an  immense  tower  built  on  the 
very  edge  of  this  precipice,  from  the  top  of  which  dlssy 
height  Josephtjs  says  one  could  not  look  to  the  bot- 
tom (Antiquities,  16.  11,  5)  —  is  not  certain ;  but  the  lattot 
is  probably  meant.  6.  And  salth  unto  htm,  If  the* 
be  the  Son  of  God— As  this  temptation  starts  with  the 
same  point  as  the  first— our  Lord's  determination  not  to 
be  disputed  out  of  His  Sonship — It  seems  to  us  clear  that 
the  one  came  directly  after  the  other ;  and  as  the  re- 
maining temptation  shows  that  the  hope  of  carrying  that 


MATTHEW   IV. 


point  was  abandoned,  and  all  was  staked  upon  a  desper- 
ate venture,  we  think  that  remaining  temptation  Is  thus 
shown  to  be  the  last ;  as  will  appear  still  more  when  we 
some  to  It.    cast  thyself  down  ("  from  hence,"  Luke  1 
»):  for  It  U  written  (Psalm  91. 11, 12).    ■  But  what  Is  this  I 
see  r  exclaims  stately  Bishop  Hali,— '  Satan  himself  with 
a  Bible  under  his  arm  and  a  text  in  his  mouth !'    Doubt- 
less the  tempter,  having  felt  the  power  of  God's  word  In 
the  former  temptation,  was  eager  to  try  the  effect  of  it 
from  his  own  mouth  (2  Corinthians  11. 14).    He  shall  give 
his  angels  charge  concerning  thee  t  and  In— rather, 
'  on'— their  hands  they  shall  bear  thee  up,  lest  at  any 
time  thou  dash  thy  foot  against  a  stone— The  quotation 
is  precisely  as  it  stands  in  the  Hebrew  and  LXX.,  save 
that  after  the  first  clause  the  words,  "  to  keep  thee  in  all 
thy  ways,"  are  here  omitted.    Not  a  few  good  expositors 
have  thought  that  this  omission  was  intentional,  to  con- 
ceal the  fact  that  this  would  not  have  been  one  of  "  His 
ways,"  i.  «.,  of  duty.    But  as  our  Lord's  reply  makes  no 
allusion  to  this,  but  seizes  on  the  great  principle  Involved 
In  the  promise  quoted,  so  when  we  look  at  the  promise 
Itself,  It  Is  plain  that  the  sense  of  it  is  precisely  the  same 
whether  the  clause  In  question  be  Inserted  or  not.    7. 
Jesus  said  unto  him,  It  is  written  again — (Deuteron- 
omy 6. 16),  q.  <*., '  True,  it  is  so  written,  and  on  that  prom- 
ise I  Implicitly  rely;   but  In  using  It  there  Is  another 
scripture  which  must  not  be  forgotten.    Thou  shalt  not 
tempt  the   Lord  thy   God— Preservation  In  danger  Is 
divinely  pledged :  shall  I  then  create  danger,  either  to  put 
the  promised  security  skeptically  to  the  proof,  or  wan- 
tonly to  demand  a  display  of  It?    That  were  "to  tempt 
the  Lord  my  God,"  which,  being   expressly  forbidden, 
would  forfeit  the  right  to  expect  preservation.'  8.  Again, 
the  devil  tafceth  him  up—'  conducteth  hint,'  as  before— 
Into,  or  'unto,'  an   exceeding   high    mountain,  and 
showeth  him  all  the  kingdoms  of  the  world,  and  the 
glory  of  them— Luke  (4. 6)  adds  the  important  clause,  "in 
a  moment  of  time ;"  a  clause  which  seems  to  furnish  a  key 
to  the  true  meaning.    That  a  scene  was  presented  to  our 
Lord's  natural  eye  seems  plainly  expressed.    But  to  limit 
this  to  the  most  extensive  scene  which  the  natural  eye 
could  take  in,  is  to  give  a  sense  to  the  expression,  "  all  the 
kingdoms  of  the  world,"  quite  violent.    It  remains,  then, 
to  gather  from  the  expression,  "In  a  moment  of  time"— 
which  manifestly  Is  Intended  to  intimate  some  super- 
natural operation— that  It  was  permitted  to  the  tempter 
to  extend  preternaturally  for  a  moment  our  Lord's  range 
of  vision,  and  throw  a  "glory"  or  glitter  over  the  scene 
of  vision :  a  thing  not  inconsistent  with  the  analogy  of 
other  scriptural  statements  regarding  the  permitted  op- 
erations of  the  wicked  one.    In  this  case,  the  "  exceeding 
height"  of  the  "mountain"  from  which  this  sight  was 
beheld  would  favour  the  effect  to  be  produced.    9.  And 
saith  unto  him,  All  these  things  'will  I  give  thee— 
"and  the  glory  of  them,"   adds   Luke.    But   Matthew 
having  already  said  that  this  was  "showed  Him,"  did 
not  need  to  repeat  It  here.    Luke  (4.  6)  adds  these  other 
very  Important  clauses,  here  omitted—"  for  that  Is,"  or 
'has  been,'  "delivered  unto  me,  and  to  whomsoever  I 
will  I  give  It."    "Was  this  wholly  false?   That  were  not 
like  Satan's  usual  policy,  which  Is  to  Insinuate  his  lies 
under  cover  of  some  truth.    What  truth,  then,  Is  there 
here  ?    We  answer,  Is  not  Satan  thrice  called  by  our  Lord 
Himself,  "the  prlnoe  of  this  world"  (John  12.  31;  14.  80;  16. 
11)?  does  not  the  apostle  call  him  "the  god  of  this  world" 
(3  Corinthians  4.  4)?  and  still  further,  is  It  not  said  that 
Christ  came  to  destroy  by  His  death  "  him  that  hath  the 
power  of  death,  that  is,  the  devil"  (Hebrews  2. 14)?    No 
doubt  these  passages  only  express  men's  voluntary  sub- 
jection to  the  rale  of  the  wicked  one  while  they  live,  and 
his  power  to  surround  death  to  them,  when  It  comes,  with 
all  the  terrors  of  the  wages  of  sin.    But  as  this  Is  a  real 
and  terrible  sway,  so  all  Scripture  represents  men  as 
righteously  sold  under  it.    In  this  sense  he  speaks  what 
Is  not  devoid  of  truth,  when  he  says,  "All  this  is  deliv- 
ered unto  me."    But  how  does  he  deliver  this  "  to  whom- 
soever he  will  ?"    As  employing  whomsoever  he  pleases 
of  bis  willing  subjects  In  keeping  men  under  his  power. 
14 


In  this  case  his  offer  to  our  Lord  was  that  of  a  deputed 
supremacy  commensurate  with  bis  own,  though  as  M» 
gift  and  for  his  ends.  If  thou  wilt  fall  down  and  w»r> 
ship  me— This  was  the  sole  but  monstrous  condition. 
No  Scripture,  it  will  be  observed,  Is  quoted  now,  becaus« 
none  could  be  found  to  support  so  blasphemous  a  claim 
In  fact,  lie  has  ceased  now  to  present  his  temptation* 
under  the  mask  of  piety,  and  stands  out  unblushiugly  as 
the  rival  of  God  Himself  in  his  claims  on  the  homage  of 
men.  Despairing  of  success  as  an  angel  of  light,  he  throw* 
off  all  disguise,  and  with  a  splendid  bribe  solicits  Divine 
honour.  This  again  shows  that  we  are  now  at  the  last  of 
the  temptations,  and  that  Matthew's  order  is  the  trne 
one.  10.  Then  salth  Jesus  unto  him,  Get  thee  hence, 
Satan— Since  the  tempter  has  now  thrown  off  the  mask, 
and  stands  forth  in  his  true  character,  our  Lord  no  longer 
deals  with  him  as  a  pretended  friend  and  pious  counsel- 
lor, but  calls  him  by  his  right  name — His  knowledge  of 
which  from  the  outset  He  had  carefully  concealed  till  now 
—and  orders  him  off.  This  Is  the  final  and  conclusive  evi- 
dence, as  we  think,  that  Matthew's  must  be  the  right  order 
of  the  temptations.  For  who  can  well  conceive  of  the 
tempter's  returning  to  the  assault  after  this,  in  the  pious 
character  again,  and  hoping  still  to  dislodge  the  conscious- 
ness of  His  Sonship,  while  our  Lord  must  in  that  case  be 
supposed  to  quote  Scripture  to  one  He  had  called  the 
devil  to  his  face— thus  throwing  His  pearls  before  worse 
than  swine?  for  It  Is  -written  —  (Deuteronomy  6.  18.) 
Thus  does  our  Lord  part  with  Satan  on  the  rock  of  Scrip- 
ture. Thou  shalt  -worship— In  the  Hebrew  and  LXX.  it 
is,  "Thou  shalt  fear;"  but  as  the  sense  is  the  same,  so 
"  worship"  is  here  used  to  show  emphatically  that  what  the 
tempter  claimed  was  precisely  what  God  had  forbidden 
the  Lord  thy  God,  and  him  only  shalt  thou  serve — The 
word  "  serve"  in  the  second  clause,  Is  one  never  used  by 
the  LXX.  of  any  but  religious  service;  and  in  this  sens* 
exclus  *ely  Is  it  used  In  the  New  Testament,  as  we  flud  II 
here.  Once  more  the  word  "only,"  in  the  second  clans* 
—not  exr  ressed  In  the  Hebrew  and  LXX.— is  here  added  to 
bring  out  emphatically  the  negative  and  prohibitory  fea- 
ture of  the  command.  (See  Galatlans  3. 10  for  a  slralla' 
supplement  of  the  word  "  all"  in  a  quotation  from  Deuter- 
onomy 27. 26.)  11.  Then  the  devil  leaveth  him— Luke  says, 
"And  when  the  devil  had  exhausted"— or  'quite  ended,' 
as  in  Luke  4.  2—"  every  (mode  of)  temptation,  he  departed 
from  him  till  a  season."  The  definite  "  season"  here  indi- 
cated is  expressly  referred  to  by  our  Lord  in  John  14.  30 
and  Luke  22. 52, 63.  and,  behold,  angels  came  and  mru« 
Istered  unto  him — or  supplied  Him  with  food,  as  the 
same  expression  means  in  Mark  1.  81  and  Luke  8.  3. 
Thus  did  angels  to  Elijah  (1  Kings  19.5-8).  Excellent 
critics  think  that  they  ministered,  not  food  only,  but 
supernatural  support  and  cheer  also.  But  this  would 
be  the  natural  effect  rather  than  the  direct  object  of 
the  visit,  which  was  plainly  what  we  have  expressed. 
And  after  having  refused  to  claim  the  illegitimate  min- 
istration of  angels  in  His  behalf,  oh  with  what  deep 
Joy  would  He  accept  their  services  when  sent,  unasked, 
at  the  close  of  all  this  temptation,  direct  from  Him  whom 
He  had  so  gloriously  honoured  1  What  "  angels'  food" 
would  this  repast  be  to  Him !  and  as  He  partook  of  it, 
might  not  a  Voice  from  heaven  be  heard  again,  by  any 
who  could  read  the  Father's  mind, '  Said  I  not  well,  This 
Is  my  beloved  Son,  In  whom  I  am  well  pleased  ?' 

12-25.    Christ  Begins  His  Galilean  Ministry— CALiy 
ino  of   Peter  and  Andrew,  James  and  John— Hn 
First  Galilean  Circuit.    (—Mark,  1. 14-20,  35-39;  Luk« 
4.  14,  15.)    There  is  here  a  notable  gap  in  the  History,  which 
but  for   the  fourth   Gospel  we  should   never   have  dis 
covered.    From  the  former  Gospels  we  should  have  Lievru 
apt  to  draw  three  inferences,  which  from  the  fourth  one 
we  know  to  be  erroneous:   First,  that  our  Lord  awaited 
the  close  of  John's  ministry,  by  his  arrest  and  imprisoE 
ment,  before  beginning  His  own ;  next,  that  there  was  bo 
a  brief  Interval  between  the  baptism  of  our  Lord  and  th« 
imprisonment  of  John;  and  further,  that  our  Lord  no: 
only  opened  His  work  in  Galilee,  but  never  ministered 
out  of  It,  and  never  visited  Jerusalem  at  ail  ror  fc>pt  * 


MATTHEW  IV. 


passover  till  He  went  thither  to  become  " our  Passover, 
■acrlfloed  for  us."  The  fourth  Gospel  alone  gives  the  true 
succession  of  events;  not  only  recording  those  Important 
openings  of  our  Lord's  public  work  which  preceded  the 
Baptist's  imprisonment  —  extending  to  the  end  of  the 
third  chapter— but  so  specifying  the  passover  which  oc- 
curred during  our  Lord's  ministry  as  to  enable  us  to  line 
off,  with  a  large  measure  of  certainty,  the  events  of  the 
first  thre*  Gospels  according  to  the  successive  passovers 
yhlch  th+jy  embraced.  Eusebius,  the  ecclesiastical  histor- 
ian, who,  early  in  the  fourth  century,  gave  much  attention 
to  this  subject,  in  noticing  these  features  of  the  Evangel- 
ical Bec<  rds,  says  (3.  24)  that  John  wrote  his  Gospel  at  the 
entreatj  of  those  who  knew  the  important  materials  he 
possessed,  and  filled  up  what  Is  wanting  in  the  first  three 
Gospels.  Why  it  was  reserved  for  the  fourth  Gospel,  pub- 
lished at  so  late  a  period,  to  supply  such  Important  par- 
ticulars in  the  life  of  Christ,  It  is  not  easy  to  conjecture 
with  any  probability.  It  may  be,  that  though  not  unac- 
quainted with  the  general  facts,  they  were  not  furnished 
with  reliable  details.  But  one  thing  may  be  affirmed 
with  tolerable  certainty,  that  as  our  Lords  teaching  at  Je- 
rusalem was  of  a  depth  and  grandeur  scarcely  so  well 
adapted  to  the  prevailing  character  of  the  first  three  Gos- 
pels, but  altogether  congenial  to  ihs  fourth ;  and  as  the 
bare  mention  of  the  successive  paasovers,  without  any 
account  of  the  transactions  and  discourses  they  gave  rise 
to,  would  have  served  little  purpose  in  the  first  three  Gos- 
pels, there  may  have  been  no  way  of  preserving  the  unity 
and  consistency  of  each  Gospel,  so  as  to  furnish  by  means 
of  them  all  the  precious  information  we  get  from  them, 
nave  by  the  plan  ou  which  they  are  actually  constructed. 

Entry  into  Qalilee  (v.  12-17).  12.  Sow  when  Jesus  had 
heard  that  John  was  cast  lr.io  prison— more  simply, 
'  was  delivered  up ;'  as  recorded  In  ch.  14.  3-6;  Mark  6. 17- 
20;  Luke  3.  19,  20— he  departed— rather,  '  withdrew  '—into 
Galilee— as  recorded,  in  its  proper  place,  In  John  4. 1-3. 
13.  And  leaving  Nazareth— The  prevalent  opinion  Is, 
that  this  refers  to  a  first  visit  to  Nazareth  after  His  bap- 
tism, whose  details  are  given  by  Luke  (4. 16,  &c.) ;  a  second 
visit  being  that  detailed  by  our  Evangelist  (ch.  13.  54-58), 
and  by  Mark  (ch.  6.  1-6).  But  to  us  there  seem  all  but  in- 
superable difficulties  in  the  supposition  of  two  visits  to 
Nazareth  after  His  baptism;  and  on  the  grounds  stated 
jn  Luke  4.  18,  <fec,  we  think  that  the  one  only  visit  to  Naza- 
:eth  is  that  recorded  by  Matthew  (13.),  Mark  (6.),  and  Luke 
(4.).  But  how,  in  that  case,  are  we  to  take  the  word  "  leav- 
ing Nazareth  "  here  ?  We  answer,  just  as  the  same  word 
U  ased  in  Ants  21.  3,  "Now  when  we  had  sighted  Cyrus, 
ar.d  left  it  on  the  left,  we  sailed  into  Syria,"  &c.—i.  e., 
without  entering  Cyrus  at  all,  but  merely  'sighting'  it, 
us  the  nautical  phrase  is,  they  steered  south-east  of  it, 
leaving  it  on  the  north-west.  So  here,  what  we  under- 
stand the  Evangelist  to  say  is,  that  Jesus,  on  his  return 
to  Galilee,  did  not,  as  might  have  been  expected,  make 
Nazareth  the  place  of  his  stated  residence,  but  "leaving 
(or  passing  by)  Nazareth,"  he  came  and  dwelt  in  Caper- 
naum, which  is  upon  the  sea-coast — '  maritlmo  Caper- 
naum,' on  the  north-west  shore  of  the  Sea  of  Galilee ;  but 
the  precise  spot  Is  unknown.  (See  on  ch.  11. 23.)  Our  Lord 
seems  to  have  chosen  it  for  several  reasons.  Four  or  Ave 
of  the  Twelve  lived  there;  it  had  a  considerable  and 
mixed  population,  securing  some  freedom  from  thr.t  in- 
tense bigotry  which  even  to  this  day  characterizes  all 
places  where  Jews  in  large  numbers  dwell  nearly  alone; 
It  was  centrical,  so  that  not  only  on  the  approach  of  the 
annual  festivals  did  large  numbers  pass  through  it  or 
near  it,  but  on  any  occasion  multitudes  could  easily  be 
collected  about  it;  and  for  crossing  and  recrossing  the 
lake,  which  our  Lord  had  so  often  occasion  to  do,  no  place 
eccld  be  more  convenient.  But  one  other  high  reason 
for  the  choice  of  Capernaum  remains  to  be  mentioned, 
the  only  one  specified  by  our  Evangelist,  in  the  borders 
of  Zabulon  and  Nephthallm— the  one  lying  to  the  west 
of  the  Sea  of  Gal  tlee,  the  other  to  the  north  of  It ;  but  the 
precise  boundaries  cannot  now  be  traced  out.  14.  That 
It  might  be  fulfilled  which  was  spoken  by  Bsalas  the 
prophet— <ch.  B.  1,  2.  or.  as  In  Hebrew,  ch.  8.  23,  and  9.  1), 


saying,  15.  The  land  of  Zabulon,  and  the  land  •! 
Nephthalim,  [by]  the  way  of  the  sea— the  coast  skirting 
the  Sea  of  Galilee  westward  —  beyond  Jordan— a  phras* 
commonly  meaning  eastward  of  Jordan ;  but  here  and  in 
several  places  it  means  westward  of  the  Jordan.  Th« 
word  seems  to  have  got  the  general  meaning  of  '  the  othei 
side ;'  the  nature  of  the  case  determining  which  side  that 
was.  Galilee  of  the  Gentiles — so  called  from  its  position, 
Which  made  it '  the  frontier '  between  the  Holy  Land  and 
the  external  world.  While  Ephralm  and  Judah,  as  Stan- 
ley says,  were  separated  from  the  world  by  the  Jordan 
valley  on  one  side  and  the  hostile  Pb  Uistlnes  on  another, 
the  northern  tribes  were  in  the  direct  highway  of  all  the 
Invaders  from  the  north,  in  unbroken  communication 
with  the  promiscuous  races  who  have  always  occupied 
the  heights  of  Lebanon,  and  in  close  and  peaceful  alli- 
ance with  the  most  commercial  nation  of  the  ancient 
world— the  Phoenicians.  Twenty  of  the  cities  of  Galilee 
were  actually  annexed  by  Solomon  to  the  adjacent  king- 
dom of  Tyre,  and  formed,  with  their  territory,  the 
"  boundary  "  or  "  offtcourlng  "  ("  Gebul  "  or  "  Cabul ")  of 
the  two  dominions— at  a  later  time  still  known  by  the  gen- 
eral name  of  "  the  boundaries  ("  coasts  "  or  "  borders  ")  of 
Tyre  and  Sidon."  In  the  first  great  transportation  of  th« 
Jewish  population,  Naphtall  and  Galilee  suffered  th* 
same  fate  as  the  transjordanio  tribes  before  Ephralm  or 
Judah  had  been  molested  (2  Kings  15.  29).  In  the  time 
of  the  Christian  era  this  original  disadvantage  of  their 
position  was  still  felt;  the  speech  of  the  Galileans  "be- 
wrayed them "  by  its  uncouth  pronunciation  (Mat- 
thew 26.73);  and  their  distance  from  the  seats  of  gov- 
ernment and  civilization  at  Jerusalem  and  ttesarea 
gave  them  their  character  for  turbulence  or  Inde- 
pendence, according  as  it  was  viewed  by  their  friends 
or  their  enemies.  16.  The  people  -which  sat  in  dark- 
ness  saw  great  light j  and  to  them  which  satin  the 
region  and  shadow  of  death  light  is  sprang  up.  Tb 
prophetic  strain  to  which  these  words  belong  com 
mences  with  Isaiah  7.,  to  which  ch.  6.  is  introductory 
and  goes  down  to  the  end  of  ch.  12.,  which  hymns  the 
spirit  of  that  whole  strain  of  prophecy.  It  belongs  to  the 
reign  of  Ahaz,  and  turns  upon  the  combined  efforts  of  the 
two  neighbouring  kingdoms  of  Syria  and  Israel  to  crush 
Judah.  In  these  critical  circumstances  Judah  and  her 
king  were,  by  their  ungodliness,  provoking  the  Lord  to 
sell  them  into  the  hands  of  their  enemies.  What,  then,  li- 
the burden  of  this  prophetic  strain,  on  to  the  passage  here 
quoted?  First,  Judah  shall  not,  cannot  perish,  because 
Immanuel,  the  Virgin's  Son,  is  to  come  forth  from  his 
loins.  Next,  One  of  the  invaders  shall  soon  perish,  and 
the  kingdoms  of  neither  be  enlarged.  Further,  While 
the  Lord  will  be  the  Sanctuary  of  such  as  confide 
in  these  promises  and  await  their  fulfilment,  He  will 
drive  to  confusion,  darkness,  and  despair  the  vast  multi- 
tude of  the  nation  who  despised  His  oracles,  and,  in  their 
anxiety  and  distress,  betook  themselves  to  the  lying 
oracles  of  the  heathen.  This  carries  us  down  to  the  end 
of  the  eighth  chapter.  At  the  opening  of  the  ninth  chap- 
ter a  sudden  light  is  seen  breaking  In  upon  one  particular 
part  of  the  country,  the  part  which  was  to  suffer  most  io 
these  wars  and  devastations—"  the  land  of  Zebulnn,  and 
the  land  of  Naphtall,  the  way  of  the  sea,  beyond  Jordan, 
Galilee  and  the  Gentiles."  The  rest  of  the  prophecy 
stretches  over  both  the  Assyrian  and  the  Chaldean  cap- 
tivities, and  terminates  In  the  glorious  Messianic  prophecy 
of  ch.  11.  and  the  choral  hymn  of  ch.  12.  Well,  this  is  the 
point  seized  on  by  our  Evangelist.  By  Messiah's  taking 
up  His  abode  in  those  very  regions  of  Galilee,  and  shed- 
ding His  glorious  light  upon  them,  this  prediction,  He 
says,  of  the  Evangelical  prophet  was  now  fulfilled;  and 
if  it  was  not  thus  fulfilled,  we  may  confidently  affirm  it 
was  not  fulfilled  In  any  age  of  the  Jewish  ceremony,  and 
has  received  no  fulfilment  at  all.  Even  the  most  ration- 
alistic critics  have  difficulty  in  explaining  it  in  any  other 
way.  17.  From  that  time  Jesus  began  to  preach,  and 
to  say,  Repent  \  for  the  kingdom  of  heaven  Is  at  hand 
—Thus  did  our  Lord  not  only  take  up  the  strain,  b-at  give 
forth  the  identical  summons  of  His  honoured  fo»-«runnar 

15 


MATTHEW    V. 


Our  Lord  sometimes  speaks  of  the  new  kingdom  as  already 
oome— In  His  own  Person  and  ministry;  bnt  the  economy 
of  It  was  only  "at  hand"  until  the  blood  of  the  cross  was 
shed,  and  the  Spirit  on  the  day  of  Pentecost  opened 
the  fountain  for  sin  and  for  uncleanness  to  the  world  at 
large. 

Calling  of  Peter  and  Andrew,  James  and  John  (v.  18-22). 
18.  And  Jesus,  walking — (The  word  "Jesus"  here  ap- 
pears not  to  belong  to  the  text,  but  to  have  been  Intro- 
duced from  those  portions  of  It  which  were  transcribed 
to  be  used  as  church  lessons;  where  It  was  naturally  In- 
troduced as  a  connecting  word  at  the  commencement  of  a 
.  esson.)  by  the  Sea  of  Galilee,  saw  two  brethren,  Si- 
mon called  Peter— for  the  reason  mentioned  In  ch.  16. 18— 
and  Andrew  his  brother,  casting  a  net  Into  the  sea  t 
for  they  'were  fishers.  19.  And  he  salth  unto  them, 
Follow  me— rather,  as  the  same  expression  Is  rendered 
In  Mark,  "Come  ye  after  me"— and  I  will  make  yon 
fishers  of  men— raising  them  from  a  lower  to  a  higher 
fishing,  as  David  was  from  a  lower  to  a  higher  feeding 
(Psalm  78.  70-72).  30.  And  they  straightway  left  their 
nets,  and  followed  him.  21.  And  going  on  from 
thence,  he  saw  other  two  brethren,  James  the  son  of 
Zebedee,  and  John  hts  brother,  tn  a  ship — rather,  'in 
the  ship,'  their  fishing  boat — with  Zebedee  their  father, 
mending  their  nets:  and  he  called  them.  22.  And 
they  immediately  left  the  ship  and  their  father— Mark 
adds  an  Important  clause :  "  They  left  their  father  Zebedee 
in  the  ship  with  the  hired  servants;"  showing  that  the 
family  were  In  easy  circumstances,  and  followed  him 
—Two  harmonistlc  questions  here  arise:  First,  Was  this 
the  same  calling  with  that  recorded  In  John  1.  85-42? 
Clearly  not.  For,  1.  That  call  was  given  while  Jesus  was 
yet  In  Judea:  this,  after  His  return  to  Galilee.  2.  Here, 
Christ  calls  Andrew :  there,  Andrew  solicits  an  Interview 
with  Christ.  8.  Here,  Andrew  and  Peter  are  called  to- 
gether: there,  Andrew  having  been  called,  with  an  un- 
named disciple,  who  was  clearly  the  beloved  disciple  (see 
ou  John  1.  40),  goes  and  fetches  Peter  his  brother  to  Christ, 
who  then  calls  him.  4.  Here,  John  Is  called  along  with 
James  his  brother:  there,  John  Is  called  along  with  An- 
drew, after  having  at  their  owu  request  had  an  Interview 
•"ith  Jesus ;  no  mention  being  made  of  James,  whose  call, 
ir  it  then  took  place,  would  not  likely  have  been  passed 
over  by  his  own  brother.  Thus  far  nearly  all  are  agreed. 
But  on  the  next  question  opinion  Is  divided :  Was  this  the 
same  calling  as  that  recorded  In  Luke  5. 1-11  ?  Many  able 
critics  think  so.  But  the  following  considerations  are  to 
us  decisive  against  it.  First,  Here,  the  four  are  called 
separately,  in  pairs :  In  Luke,  all  together.  Next,  In  Luke, 
after  a  glorious  miracle :  here,  the  one  pair  are  casting 
their  net,  the  other  are  mending  theirs.  Further,  Here, 
our  Lord  had  made  no  public  appearance  in  Galilee,  and 
so  had  gathered  none  around  Him ;  He  Is  walking  solitary 
by  the  shores  of  the  lake  when  He  accosts  the  two  pairs  of 
fishermen  :  In  Luke,  "the  multitude  are  lying  upon  Him, 
and  hearing  the  word  of  God,  as  He  stands  by  the  Lake 
of  Gennesaret"— a  state  of  things  Implying  a  somewhat 
advanced  stage  of  His  early  ministry,  and  some  popular 
enthusiasm.  Regarding  these  successive  callings,  see  on 
Luke  5. 1. 

First  Oalilean  Circuit  (v.  28-85).  A3.  And  Jesus  went 
about  all  Gallic*,  teaching  In  their  synagogue*— These 
were  houses  of  local  worship.  It  cannot  be  proved  thai 
they  existed  before  the  Babylonish  captivity ;  bat  as  they 
began  to  be  erected  soon  after  it,  probably  the  idea  was 
suggested  by  the  religious  inconveniences  to  which  the 
captives  bad  been  subjected.  In  our  Lord's  time,  the  rule 
was  to  have  one  wherever  ten  learned  men  or  professed 
students  of  the  law  resided ;  and  they  extended  to  Syria, 
Asia  Minor,  Greece,  and  most  places  of  the  dispersion. 
The  larger  towns  had  several,  and  in  Jerusalem  the  num.- 
bar  approached  500.  In  point  of  officers  and  mode  of  wor- 
ship, the  Christian  congregations  we  modelled  after  the 
synagogue,  and  preaching  the  gospel— '  proclaiming 
*he  glad  tidings' — of  the  kingdom,  and  healing  all  man- 
or sickness—'  every  disease'— and  all  manner  of 
'  every  complaint.'  The  word  means  any  in* 
16 


clpieut  malady  causing  'softness' — among  the  people. 
24.  And  his  fame  went  tlurougkout  all  Syria — reaching 
first  to  the  part  of  it  adjacent  to  Galilee,  called  Syropho- 
nicla  (Mark  7.  26),  aud  thence  extending  far  and  wide, 
and  they  brought  unto  him  all  sick  people— 'all  that 
were  ailing'  or  '  unwell.'  [those]  that  -were  taken— fo: 
this  is  a  distinct  class,  not  an  explanation  of  the  "unwell'1 
class,  as  our  translators  understood  it.  with  divers  die* 
eases  and  torments— {.  e,,  acute  disorders;  and  those 
which  were  possessed  with  devils — '  that  were  'demon- 
ized'  or  '  possessed  with  demons.'  and  those  ■which  were 
lunatic—'  moon-struck' — and  those  that  had  the  palsy— 
'  paralytics,'  a  word  not  naturalized  when  our  version  was 
made— and  he  healed  them.  These  healings  were  at 
once  His  credentials  and  illustrations  of"  the  glad  tidings" 
which  He  proclaimed.  After  reading  this  account  of  our 
Lord's  first  preaching  tour,  can  we  wonder  at  what  fol- 
lows ?  25.  And  there  followed  him  great  multitudes  of 
people  from  Galilee,  and  from  Decapolls — a  region  lying 
to  the  east  of  the  Jordan,  so  called  as  containing  ten  cities, 
founded  and  chiefly  Inhabited  by  Greek  settlers,  and 
from  Jerusalem,  and  front  beyond  Jordan— meaning 
from  Perea.  Thus  not  only  was  all  Palestine  upheaved,  but 
all  the  adjacent  regions.  But  the  more  immediate  object 
for  which  this  is  here  mentioned  Is,  to  give  the  reader 
some  Idea  both  of  the  vast  concourse  and  of  the  varied 
complexion  of  eager  attendants  upon  the  great  Preacher, 
to  whom  the  astonishing  Discourse  of  the  next  three 
chapters  was  addressed.  On  the  Importance  which  our 
Lord  Himself  attached  to  this  first  preaching  circuit,  and 
the  preparation  which  He  made  for  it,  see  on  Mark  1. 86-39. 

CHAPTERS   V— VII. 

Sermon  on  thb  Mount. 
That  this  Is  the  same  Discourse  with  that  in  Luke  6. 17- 
49— only  reported  more  fully  by  Matthew,  and  less  fully, 
as  well  as  with  considerable  variation,  by  Luke— is  the 
opinion  of  many  very  able  critics  (of  the  Greek  commen- 
tators; of  Calvin,  Grotius,  Maxdonattjs— who  stands 
almost  alone  among  Romish  commentators ;  and  of  most 
moderns, as  Tholuck,  Meyer,  De  Wettb.Tischkndcrf, 
Stier,  Wieseler,  Robinson).  The  prevailing  opinion 
of  these  critics  is,  that  Luke's  Is  the  original  form  of  the 
Discourse,  to  which  Matthew  has  added  a  number  of  say- 
ings, uttered  on  other  occasions,  in  order  to  give  at  on« 
view  the  great  outlines  of  our  Lord's  ethical  teaching. 
But  that  they  are  two  distinct  Discourses— the  one  delivered 
about  the  close  of  His  first  missionary  tour,  and  the  other 
after  a  second  such  tour  and  the  solemn  choice  of  the 
Twelve— is  the  Judgment  of  others  who  have  given  much 
attention  to  such  matters  (of  most  Romish  commentators, 
including  Erasmus;  and  among  the  moderns,  of  Lange, 
Greswell,  Birks,  Webster  and  Wilkinson.  The 
question  is  left  undecided  by  Alford).  Augustin'3 
opinion— that  they  were  both  delivered  on  one  occasion, 
Matthew's  on  the  mountain,  and  to  the  disciples;  Luke's 
In  the  plain,  and  to  the  promiscuous  multitude — is  so 
clumsy  and  artificial  as  hardly  to  deserve  notice.  To  us 
the  weight  of  argument  appears  to  He  with  those  who 
think  them  two  separate  Discourses.  It  seems  hard  to 
conceive  that  Matthew  should  have  put  this  Discourse 
before  his  own  calling,  If  It  was  not  uttered  till  long  after, 
and  was  spoken  in  his  own  hearing  as  one  of  the  newly- 
chosen  Twelve.  Add  to  this,  that  Matthew  Introduces  his 
Discourse  amidst  very  definite  markings  of  time,  which 
fix  it  to  our  Lord's  first  preaching  tour;  while  that  of 
Luke,  which  is  expressly  said  to  have  been  delivered  Im- 
mediately after  the  choice  of  the  Twelve,  could  not  have 
been  spoken  till  long  after  the  time  noted  by  Matthew. 
It  is  hard,  too,  to  see  how  either  Discourse  can  well  be  re- 
garded as  the  expansion  or  contraction  of  the  other.  And 
as  it  is  beyond  dispute  that  our  Lord  repeated  some  of  Hi  a ' 
weightier  sayings  In  different  forms,  and  with  varied  ap- 
plications, It  ought  not  to  surprise  us  that,  after  the  lapso 
of  perhaps  a  year— when,  having  spent  a  whole  night  oo 
the  hill  In  prayer  to  God,  and  set  the  Twelve  apart,  He 
found  Himself  surrounded  by  crowds  of  people   few  or 


MATTHEW   V. 


srhom  probably  had  heard  the  Sermon  on  the  Mount,  and 
fewer  still  remembered  much  of  it— He  should  go  over 
again  its  principal  points,  with  Just  as  much  sameness  as 
to  show  their  enduring  gravity,  but  at  the  same  time 
with  that  difference  which  shows  Hisexhaustless  fertility 
w»  the  great  Prophet  of  the  Church. 

\/ 

CHAPTER    V. 
Ver.  1-16.    The  Beatitudes,  and  their  Bearing  upon 
rasWoRLD.    1.  And  seeing  the  multitudes — those  men* 
Stoned  In  ch.  4.  25 — he  went  up  into  a  mountain — one 

Of  the  dozen  mountains  which  Robinson  says  there  are 
«B  the  vicinity  of  the  Sea  of  Galilee,  any  one  of  them  an- 
swering about  equally  well  to  the  occasion.    So  charming 
IS  the  whole  landscape  that  the  descriptions  of  it,  from 
fanPHUS  downwards  (J.  W.,4.  10, 8),  are  apt  to  be  thought 
a  little  coloured,    and  -when  lie  was  set — '  had  sat'  or 
seated  Himself '—his  disciples  came  unto  him— already 
a  large  circle,  more  or  less  attracted  and  subdued  by  His 
preaching  and  miracles,  in  addition  to  the  smaller  band 
of  devoted  adherents.    Though  the  latter  only  answered 
to  the  subjects  of  His  kingdom,  described  in  this  Dis- 
course, there  were  drawn  from  time  to  time  into  this 
Inner  circle  souls  from  the  outer  one,  who,  by  the  power 
of  His  matchless  word,  were  constrained  to  forsake  their 
all  for  the  Lord  Jesus.    3.  And  he  opened  his  month — a 
solemn  way  of  arousing  the  reader's  attention,  and  pre- 
paring him  for  something  weighty  (Job  9. 1;  Acts  8.  35;  10. 
14) — and  taught  them,  saying,  3.  Blessed,  &c. — Of  the 
two  words  which  our  translators  render  "  blessed,"  the 
one  here  used  points  more  to  what  is  inward,  and  so 
might  be  rendered  "happy,"  in  a  lofty  sense;  while  the 
other  denotes  rather  what  comes  to  us  from  without  (as 
Matthew  25.  31).    But  the. distinction  is  not  always  nicely 
aarried  out.    One  Hebrew  word  expresses  both.    On  these 
precious  Beatitudes,  observe  that  though  eight  in  num- 
ber, there  are  here  but  seven  distinct  features  of  character. 
The  eighth  one— the  "  persecuted  for  righteousness'  sake" 
—denotes  merely  the  possessors  of  the  seven  preceding 
features,  on  account  of  which  It  is  that  they  are  per- 
secuted (2  Timothy  3.  12).    Accordingly,  instead  of  any 
distinct  promise  to  this  class,  we  have  merely  a  repetition 
of  the  first  promise.    This  has  been  noticed  by  several 
critics,  who  by  the  sevenfold  character  thus  set  forth  have 
rightly  observed  that  a  complete  character  is  meant  to  be 
depicted,  and  by  the  seven/old  blessedness  attached  to  it,  a 
perfect  blessedness  is  intended.    Observe,  again,  that  the 
language  in  which  these  Beatitudes  are  couched  is  pur- 
posely fetched  from  the  Old  Testament,  to  show  that  the 
aew  kingdom  is  but  the  old  in  a  new  form;  while  the 
characters  described  are  but  the  varied  forms  of  that 
ipiritualily  which  was  the  essence  of  real    religion  all 
along,   but    had   wellnigh    disappeared    under   corrupt 
teaching.    Further,  the  things  here  promised,  far  from 
being  mere  arbitrary  rewards,  will  be  found  in  each  case 
to  grow  out  of  the  characters  to  which  they  are  attached, 
and  In  their  completed  form  are  but  the  appropriate  cor- 
onation  of    them.     Once   more,   as   "the   kingdom   of 
heaven,"  which  is  the  first  and  the  last  thing  here  prom- 
ised, has  two  stages— a  present  and  a  future,  an  initial 
and  a  consummate  stage — so  the  fulfilment  of  each  of 
these  promises  has  two  stages— a  present  and  a  future,  a 
partial  and  a  perfect  stage.    3.  Blessed  are  the  poor  in 
spirit— All   familiar   with   Old   Testament   phraseology 
know  how  frequently  God's  true  people  are  styled  "  the 
poor"— the    'oppressed,'    'afflicted,'    'miserable'  — "the 
needy"— or  both  together  (as  in  Psalm  40. 17 ;  Isaiah  41. 17). 
The  explanation  of  this  lies  in  the  fact  that  it  is  generally 
"toe  poor  of  this  world"  who  are  "rich  In  faith"  (James 
1  5;  of.  2  Corinthians  6.  10,  and  Revelation  2.  9) ;  while  it  Is 
often  "the  ungodly"  who  "prosper  in  the  world"  (Psalm 
T8. 12).    Accordingly,  in  Luke  (6.  20,  21),  it  seems  to  be  this 
class— the    literally    "poor"    and    "hungry"— that    are 
specially  addressed.     But  since  God's  people  are  In  so 
aaany  places  styled  "  the  poor"  and  "  the  needy,"  with  no 
evident  reference  to  their  temporal  circumstances  (as  In 
Psalm  68.  10;  69.  29-83-  132.  15;  Isaiah  61.  1;  66.  3),  It  Is 


plainly  a  frame  of  mind  which  those  terms  are  meant  t< 
express.  Accordingly,  our  translators  sometimes  rendei 
such  words  "  the  humble"  (Psalm  10.  12, 17),  "  the  meek' 
(Psalm  22.  26),  "  the  lowly"  (Proverbs  8.  34),  as  having  n« 
reference  to  outward  circumstances.  But  here  the  ex- 
planatory words,  "in  spirit,"  fix  the  sense  to  'those  who 
in  their  deepest  consciousness  realize  their  entire  need' 
(cf.  the  Greek  of  Luke  10.  21 ;  John  11.  33;  13.  21 ;  Acts  20.  22; 
Romans  12.  11;  1  Corinthians  5.  3;  Phillpplans  3).  This 
self-emptying  conviction,  that  'before  God  we  are  void 
of  everything,'  lies  at  the  foundation  of  all  spiritual 
excellence,  according  to  the  teaching  of  Scripture.. 
Without  it  we  are  inaccessible  to  the  riches  of  Christ; 
with  it  we  are  in  the  fitting  state  for  receiving  all  spiritual 
supplies  (Revelation  3. 17, 18 ;  Matthew  9. 12, 13).  for  theirs 
is  the  kingdom  of  heaven.  See  on  ch.  3.  2.  The  poor  in 
spirit  not  only  shall  have — they  already  have— the  king- 
dom. The  very  sense  of  their  poverty  Is  begun  riches. 
While  others  "walk  In  a  vain  show"—'  in  a  shadow,'  'an 
image'— in  an  unreal  world,  taking  a  false  view  of  them- 
selves and  all  around  them— the  poor  In  spirit  are  rich  in 
the  knowledge  of  their  real  case.  Having  courage  to  look 
this  in  the  face,  and  own  it  guilelessly,  they  feel  strong  in 
the  assurance  that  "unto  the  upright  there  ariseth  light 
in  the  darkness"  (Psalm  112. 4);  and  soon  it  breaks  forth 
as  the  morning.  God  wanfr  aotblng  from  us  as  the  price 
of  His  saving  gifts ;  we  have  tbxxt  to  feel  our  nraiversal  des- 
titution, and  cast  ourselves  upon  His  compassion  (Job  88. 
27,  28 ;  1  John  1. 9).  So  the  poor  in  spirit  are  enriched  with 
the  fulness  of  Christ,  which  is  the  kingdom  in  substance ; 
and  when  He  shall  say  to  them  from  His  great  white 
throne, "  Come,  ye  blessed  of  my  Father,  inherit  the  king- 
dom prepared  for  you,"  He  will  Invite  them  merely  to 
the  full  enjoyment  of  an  already  possessed  Inheritance. 

4.  Blessed  are  they  that  mourn  t  for  they  shall  be  com- 
forted—This  "mourning"  must  not  be  taken  loosely  for 
that  feeling  which  is  wrong  from  men  under  pressure  of 
the  ills  of  life,  nor  yet  strictly  for  sorrow  on  account  of 
committed  sins.  Evidently  it  is  that  entire  feeling  which 
the  sense  of  our  spiritual  poverty  begets ;  and  so  the  seo- 
ond  beatitude  is  but  the  complement  of  the  first.  The  one 
is  the  intellectual,  the  other  the  emotional  aspect  of  the 
same  thing.  It  is  poverty  of  spirit  that  says,  "  I  am  un- 
done;"  and  It  is  the  mourning  which  this  causes  that 
makes  it  break  forth  In  the  form  of  a  lamentation—"  Woe 
Is  me!  for  I  am  undone."  Hence  this  class  are  termed 
"mourners  in  ZUm,"  or,  as  we  might  express  it,  religious 
mourners,  in  sharp  contrast  with  all  other  sorts  (Isaiah 
61.1-3;  66.2).  Religion,  according  to  the  Bible,  is  neither 
a  set  of  intellectual  convictions  nor  a  bundle  of  emotional 
feelings,  but  a  compound  of  both,  the  former  giving  birth 
to  the  latter.  Thus  closely  do  the  first  two  beatitudes  co- 
here. The  mourners  shall  be  "comforted."  Even  now 
they  get  beauty  for  ashes,  the  oil  of  Joy  for  mourning,  the 
garment  of  praise  for  the  spirit  of  heaviness.  Sowing  in 
tears,  they  reap  even  here  in  Joy,  Still,  all  present  com- 
fort, even  the  best,  is  partial,  Interrupted,  short-lived. 
But  the  days  of  our  mourning  shall  soon  be  ended,  and 
then  God  shall  wipe  away  all  tears  from  our  eyes.  Then, 
In  the  fullest  sense,  shall  the  mourners  be  "  comforted." 

5.  Blessed  are  the  meek  i  for  they  shall  inherit  the 
earth— This  promise  to  the  meek  is  but  a  repetition  of 
Psalm  37. 11 ;  only  the  word  which  our  Evangelist  renders 
"the  meek,"  after  the  LXX.,  is  the  same  which  we  have 
found  so  often  translated  "  the  poor,"  showing  how  closely 
allied  these  two  features  of  character  are.  It  is  impossible. 
Indeed,  that  "the  poor  in  spirit"  and  "the  mourners"  in 
Zion  should  not  at  the  same  time  be  "meek;"  that  Is  to 
say,  persons  of  a  lowly  and  gentle  carriage.  How  fit  ting, 
at  least,  it  is  that  they  should  be  so,  may  be  seen  by  the 
following  touching  appeal :  "  Put  them  In  mind  to  be  sub- 
ject to  principalities  and  powers,  to  obey  magistrates,  to 
be  ready  to  every  good  work,  to  speak  evil  of  no  man,  to 
be  no  brawlers,  but  gentle,  showing  all  meekness  unto  ail 
men:  for  we  ourselves  web*  cnce  foot.ish,  disobe- 
dient, deceived,  serving  divers  msts  and  pleasures.  .  .  . 
Bnt  after  that  the  kindness  and  love  of  God  oar  Savioni 
toward  man  appeared:  .  .  .  according  to  His  mercy  Hf 

1" 


MATTHEW  V. 


saved  us,"  <tc.  (Titus  3. 1-7.)  But  He  who  had  no  such  af- 
jectlng  reasons  for  manifesting  this  beautiful  carriage, 
said,  nevertheless,  of  Himself,  "  Take  My  yoke  upon  you, 
and  learn  of  Me ;  for  I  am  meek  and  lowly  in  heart:  and 
ye  shall  find  rest  unto  your  souls"  (Matthew  11. 29) ;  and  the 
apostle  besought  one  of  the  churches  by  "  the  meekness 
and  gentleness  of  Christ"  (2  Corinthians  10.  IX  In  what 
esteem  this  is  held  by  Him  who  seeth  not  as  man  seeth, 
we  may  learn  from  1  Peter  3. 4,  where  the  true  adorning  Is 
■aid  to  be  that  of  "  a  meek  and  quiet  spirit,  which  In  the 
sight  of  God  Is  of  great  price."  Towards  men  this  dispo- 
sition is  the  opposite  of  high-mindedness,  and  a  quarrel- 
some and  revengeful  spirit;  it  "  rather  takes  wrong,  and 
suffers  itself  to  be  defrauded"  (1  Corinthians  6.  7);  it 
"  avenges  not  itself,  but  rather  gives  place  unto  wrath" 
'Romans  12. 19) ;  like  the  meek  One,  "  when  reviled.  It  re- 
viles not  again;  when  it  suffers,  it  threatens  not:  but 
eommits  itself  to  Him  that  judgeth  righteously"  (1  Peter 
119-22).  "The  earth"  which  the  meek  are  to  inherit 
might  be  rendered  "  the  land"— bringing  out  the  more  im- 
mediate reference  to  Canaan  as  the  promised  land,  the 
secure  possession  of  which  was  to  the  Old  Testament 
saints  the  evidence  and  manifestation  of  Qod's  favour 
resting  on  them,  and  the  ideal  of  all  true  and  abiding 
blessedness.  Even  in  the  Psalm  from  which  these  words 
are  taken  the  promise  to  the  meek  is  not  held  forth  as  an 
arbitrary  reward,  but  as  hav'ng  a  kind  of  natural  fulfil- 
ment. When  they  delight  themselves  in  the  Lord,  He 
gives  them  the  desires  of  their  heart:  when  they  commit 
their  way  to  Him,  He  brings  it  to  pass ;  bringing  forth 
their  righteousness  as  the  light,  and  their  judgment  as 
the  noon-day:  the  little  that  they  have,  even  when  de- 
spoiled of  their  rights,  is  better  than  the  riches  of  many 
wicked,  Ac.  (Psalm  37).  All  things,  in  short,  are  theirs — in 
the  possession  of  that  favour  which  is  life,  and  of  those 
rights  which  belong  to  them  as  the  children  of  God — 
whether  the  world,  or  life,  or  death,  or  things  present,  or 
things  to  come ;  all  are  theirs  (1  Corinthians  3. 21, 22) ;  and 
at  length,  overcoming,  they  "  inherit  all  things"  (Revela- 
tion 21. 7).  Thus  are  the  meek  the  only  rightful  occupants 
of  a  foot  of  ground  or  a  crust  of  bread  here,  and  heirs  of  all 
coming  things.  6.  Blessed  are  they  which  do  hunger 
and  thirst  after  righteousness i  for  they  shall  be  filled 
— '  shall  be  saturated.'  '  From  this  verse,'  says  Tholuck, 
'  the  reference  to  the  Old  Testament  background  ceases.' 
Surprising !  On  the  contrary,  none  of  these  beatitudes  is 
more  manifestly  dug  out  of  the  rich  mine  of  the  Old  Tes- 
tament. Indeed,  how  could  any  one  who  found  in  the 
Old  Testament  "  the  poor  in  spirit,"  and  "the  mourners 
in  Zion,"  doubt  that  he  would  also  find  those  same  cha- 
racters also  craving  that  righteousness  which  they  feel  and 
mourn  theh  want  of?  But  what  is  the  preoise  meaning 
of  "righteousness"  here  7  Lutheran  expositors,  and  some 
of  our  own,  seem  to  have  a  hankering  after  that  more  re- 
stricted sense  of  the  term  in  which  it  is  used  with  refer- 
ence to  the  sinner's  justification  before  God.  (See  Jere- 
miah 23. 6;  Isaiah  45.  24;  Romans  4. 6;  2  Corinthians  6,  21.) 
But,  in  so  comprehensive  a  saying  as  this,  it  is  clearly  to 
be  taken— as  in  v.  10  also— in  a  much  wider  sense,  as  de- 
noting that  spiritual  and  entire  conformity  to  the  law  of 
God,  under  the  want  of  which  the  saints  groan,  and  the 
possession  of  which  constitutes  the  only  true  salntshlp. 
The  Old  Testament  dwells  much  on  this  righteousness, 
as  that  which  alone  God  regards  with  approbation 
(Psalm  11.7;  23.3;  106.3;  Proverbs  12.28;  18.81;  Isaiah  64. 
S,  Ac.).  As  hunger  and  thirst  are  the  keenest  of  our  appe- 
tites, our  Lord,  by  employing  this  figure  here,  plainly 
means  'those  whose  deepest  cravings  are  after  spirit- 
ual blessings.'  And  in  the  Old  Testament  we  find 
this  craving  variously  expressed:  "Hearken  unto 
me,  ye  that  follow  after  righteousness,  ye  that  seek 
the  lord"  (Isaiah  51.  1) ;  "I  have  waited  for  thy  salva- 
tion, O  Lord,"  exclaimed  dying  Jacob  (Genesis  49.  18) 
"My  soul,"  says  the  sweet  Psalmist,  "breaketh  for 
the  longing  that  it  hath  unto  thy  judgments  at  all  times" 
(Psalm  119.  20):  and  in  similar  breathings  does  he  give 
rest  to  his  deepest  longings  in  that  and  other  Psalms. 
Veil,  our  lord  just  takes  up  here  this  blessed  frame  of 
18 


mind,  representing  t  as  the  surest  pledge  of  the  coveted 
supplies,  as  it  is  the  best  preparative,  and  indeed  ltseb 
the  beginning  of  them.  "They  shall  be  saturated,"  Ha 
says;  they  shall  not  only  have  what  they  so  highly  value 
and  long  to  possess,  but  they  shall  have  their  fill  of  it. 
Not  here,  however.  Even  in  the  Old  Testament  this  was 
well  understood.  "Deliver  me,"  says  the  Psalmist,  in 
language  which,  beyond  all  doubt,  stretches  beyond  the 
present  scene,  "  from  men  of  the  world,  which  have  theii 
portion  in  this  life :  as  for  me,  I  shall  behold  thy  face  in 
righteousness:  I  shall  be  satisfied,  when  I  awake,  with 
thy  likeness"  (Psalm  17. 13-16).  The  foregoing  beatitudes— 
the  first  four— represent  the  saints  rather  as  conscious  of 
their  need  of  salvation,  and  acting  suitably  to  that  cha- 
racter, than  as  possessed  of  It.  The  next  three  are  of  a  dif- 
ferent kind— representing  the  saints  as  having  now  found 
salvation,  and  conducting  themselves  accordingly.  7. 
Blessed  are  the  merciful  i  for  they  shall  obtain  mercy. 
Beautiful  is  the  connection  between  this  and  the  pre- 
ceding beatitude.  The  one  has  a  natural  tendency  to 
beget  the  other.  As  for  the  words,  they  seem  directly 
fetched  from  Psalm  18.  25,  "  With  the  merciful  thou  wilt 
show  thyself  merciful."  Not  that  our  mercifulness  comes 
absolutely  first.  On  the  contrary,  our  Lord  Himself  ex- 
pressly teaches  us  that  God's  method  is  to  awaken  in  us 
compassion  towards  our  fellow-men  by  His  own  exercise 
of  it,  in  bo  stupendous  a  way  and  measure,  towards  our- 
selves. In  the  parable  of  the  unmerciful  debtor,  the 
servant  to  whom  his  lord  forgave  ten  thousand  talents 
was  naturally  expected  to  exercise  the  small  measure  of 
the  same  compassion  required  for  forgiving  his  fellow- 
servant's  debt  of  a  hundred  pence ;  and  it  is  only  when, 
instead  of  this,  he  relentlessly  Imprisoned  him  till  be 
should  pay  it  up,  that  his  lord's  indignation  was  roused, 
and  he  who  was  designed  for  a  vessel  of  mercy  is  treated 
as  a  vessel  of  wrath  (ch.  18. 23-35;  and  see  ch.  6. 23,  24 ;  6.  M ; 
James  2. 13).  'According  to  the  view  given  in  Scripture,' 
says  Trench  most  justly,  'the  Christian  stands  in  a 
middle  point,  between  a  mercy  received  and  a  mercy  yet 
needed.  Sometimes  the  first  is  urged  upon  him  as  an 
argument  for  showing  mercy— " forgiving  one  another  as 
Christ  forgave  you"  (Colossians  3.  13;  Ephesians  4.  32); 
sometimes  the  last—"  Blessed  are  the  merciful :  for  they 
shall  obtain  mercy ;"  "Forgive,  and  ye  shall  be  forgiven" 
(Luke  6. 87 ;  James  5. 9).  And  thus,  while  he  is  ever  to  look 
back  on  the  mercy  received  as  the  source  and  motive  of 
the  mercy  which  be  shows,  he  also  looks  forward  to  the 
mercy  which  he  yet  needs,  and  which  he  is  assured  that 
the  merciful— according  to  what  Bkngel  beautifully  calls 
the  benigna  lalio  (the  gracious  requital)  of  the  kingdom  of 
God— shall  receive,  as  a  new  provocation  to  its  abundant 
exercise.'  The  foretastes  and  beginnings  of  this  judicial 
recompense  are  richly  experienced  here  below :  its  per- 
fection is  reserved  for  that  day  when,  from  His  great  white 
throne,  the  King  shall  say,  "Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world;  for  I  was  an  hungered,  and 
thirsty,  and  a  stranger,  and  naked,  and  sick,  and  in 
prison,  and  ye  ministered  unto  me."  Yes,  thus  he  acted 
towards  us  while  on  earth,  even  laying  down  His  life  for 
us;  and  He  will  not,  He  cannot  disown,  in  the  merciful, 
the  Image  of  Himself.  8.  Blessed  are  the  pure  In  heart  t 
for  they  shall  see  God.  Here,  too,  we  are  on  Old  Testa- 
ment ground.  There  the  difference  between  outward  and 
inward  purity,  and  the  acceptableness  of  the  latter  only 
In  the  sight  of  God,  are  everywhere  taught.  Nor  Is  ths 
'vision  of  God'  strange  to  the  Old  Testament;  and  though 
It  was  an  understood  thing  that  this  was  not  possible  in 
the  present  life  (Exodus  S3. 20;  and  cf.  Job  19. 26,  27;  Isaiah 
6. 5),  yet  spiritually  it  was  known  and  felt  to  be  the  privi- 
lege of  the  saints  even  here  (Genesis  5.  24 ;  6.  9 ;  17. 1 ;  43. 
15;  Psalm 27. 4;  86.9;  63.2;  Isaiah 38. 8, 11,  Ac).  Butoh.witr' 
what  grand  simplicity,  brevity,  and  power  is  this  groat 
fundamental  truth  here  expressed  t  And  in  what  striking 
contrast  would  such  teaching  appear  to  that  which  was 
then  current,  in  which  exclusive  attention  was  paid  to 
ceremonial  purification  and  external  morality  I  This 
heart-purity  begins  in  a  "heart  sprinkled  from  an  evli 


MATTHEW  V. 


conscience,"  or  a  "conscience  purged  from  dead  works" 
(Hebrews  10.  22;  9. 14;  and  see  Acts  15.  9);  and  this  also  Is 
t  raght  In  the  Old  Testament  (Psalm  32. 1,  2 ;  cf.  Romans  4, 
i  «;  and  Isaiah  6.  6-8).  The  conscience  thus  purged— the 
r  eart  thus  sprinkled— there  Is  light  within  wherewith  to 
» je  God.  "  If  we  say  that  we  have  fellowship  with  Him, 
>  md  walk  in  darkness,  we  lie,  and  do  not  the  truth :  but  If 
*e  walk  In  the  light,  as  He  Is  in  the  light,  we  have  fellow- 
ship one  with  the  other"— He  with  us  and  we  with  Him— 
'and  the  blood  of  Jesus  Christ  His  Son  cleanseth  us"— us 
who  have  this  fellowship,  and  who,  without  such  con- 
tinual cleansing,  would  soon  lose  It  again— "from  all  sin" 
(1  John  1.  6,  7).  "  Whosoever  slnneth  hath  not  seen  Him, 
neither  known  Him"  (1  John  3.  6);  "He  that  doeth  evil 
hath  not  seen  God"  (3  John  11),  The  inward  vision  thus 
clarified,  and  the  whole  inner  man  in  sympathy  with 
God,  each  looks  upon  the  other  with  complacency  and 
Joy,  and  we  are  "changed  into  the  same  Image  from  glory 
to  glory."  But  the  full  and  beatific  vision  of  God  Is  re- 
served for  that  time  to  which  the  Psalmist  stretches  hie 
views—"  As  for  mo,  I  shall  behold  Thy  face  In  rlghteoxis- 
ness :  I  shall  be  satisfied,  when  I  awake,  with  Thy  like- 
ness" (Psalm  17. 15).  Then  shall  His  servants  serve  Him : 
and  they  shall  see  His  face;  and  His  name  shall  be  In 
their  foreheads  (Revelation  22.  3,  4).  They  shall  see  Him 
as  He  is  (1  John  3.  2).  But,  says  the  apostle,  expressing 
the  converse  of  this  beatitude—"  Follow  holiness,  without 
which  no  man  shall  see  the  Lord"  (Hebrews  12.  14).  9. 
Blessed  are  the  peacemakers— who  not  only  study  peace, 
but  diffuse  it— for  they  shall  be  called  the  children — 
'  shall  be  called  sons'  —  of  God.  Of  all  these  beatitudes 
this  is  the  only  one  which  could  hardly  be  expected  to 
find  its  definite  ground  in  the  Old  Testament;  for  that 
most  glorious  character  of  God,  the  likeness  of  which  ap- 
pears in  the  peacemakers,  had  yet  to  be  revealed.  His 
glorious  name,  indeed— as  "The  Lord,  the  Lord  God, mer- 
ciful and  gracious,  long-suffering,  and  abundant  in  good- 
ness and  truth,  forgiving  iniquity  and  transgression  and 
sin"— had  been  proclaimed  in  a  very  Imposing  manner 
(Exodus  34.  6),  and  manifested  in  action  with  affecting 
frequency  and  variety  in  the  long  course  of  the  ancient 
economy.  And  we  have  undeniable  evidence  that  the 
saints  of  that  economy  felt  its  transforming  and  ennobling 
influence  on  their  own  character.  But  It  was  not  till 
Christ  "  made  peace  by  the  blood  of  the  cross"  that  God 
could  manifest  Himself  as  "  the  God  of  peace,  that  brought 
again  from  the  dead  our  Lord  Jesus,  that  great  Shep- 
herd of  the  sheep,  through  the  blood  of  the  everlast- 
Ing  covenant"  (Hebrews  13.  20)  — could  reveal  Himself 
as  "in  Christ  reconciling  the  world  unto  Himself,  not 
imputing  their  trespasses  unto  them,"  and  hold  Him- 
self forth  in  the  astonishing  attitude  of  beseeching 
men  to  be  "reconciled  to  Himself"  (2  Corinthians  5. 
19,  20).  When  this  reconciliation  actually  takes  place, 
and  one  has  "peace  with  God  through  our  Lord  Jesus 
Christ "  —  even  "  the  peace  of  God  which  passe'u  all 
understanding  "  —  the  peace-receivers  become  trans- 
formed Into  peace-diffusers.  God  is  thus  seen  reflected 
in  them;  and  by  the  family  likeness  these  peace- 
makers are  recognized  as  the  ohildren  of  God.  In  now 
coming  to  the  eighth,  or  supplementary  beatitude,  It  will 
be  seen  that  all  that  the  saints  are  in  themselves  has  been 
already  described,  in  seven  features  of  oharacter;  that 
number  indicating  completeness  of  delineation.  The  last 
feature,  accordingly,  is  a  passive  one,  representing  the 
treatment  that  the  characters  already  described  may  ex- 
pect from  the  world.  He  who  shal\  one  day  fix  the  des- 
tiny of  all  men  here  pronounces  certain  characters 
"blessed;"  but  He  ends  by  forewarning  them  that  the 
world's  estimation  and  treatment  of  them  will  be  the 
reverse  of  His.  10.  Blessed  are  they  tvhlch  are  perse- 
cuted for  righteousness'  sake,  <fco.  How  entirely  this 
f.ual  beatitude  has  Its  ground  In  the  Old  Testament,  Is 
svident  from  the  concluding  words,  where  the  enoourage- 
aaent  held  out  to  endure  such  persecutions  consists  in  its 
^etag  but  a  continuation  of  what  was  experienced  by  the 
■-*id  Testament  servants  of  God.  But  how,  it  may  be 
asked,  eould  such  beautiful  features  of  character  provoke 


persecution  T  To  this  the  following  answers  shonld  *aJ» 
flee :  "  Every  one  that  doeth  evil  hateth  the  light,  nelthw 
cometh  to  the  light,  lest  his  deeds  should  be  reproved." 
"  The  world  cannot  hate  you ;  but  me  It  hateth,  because  1 
testify  of  it,  that  the  works  thereof  are  evil."  "Uye  were 
of  the  world,  the  world  would  love  his  own :  but  because 
ye  are  not  of  the  world,  but  I  have  chosen  you  out  of  the 
world,  therefore  the  world  hateth  you."  "There  is  yet 
one  man  (said  wicked  Ahab  to  good  Jehoshaphat)  by 
whom  we  may  Inquire  of  the  Lord :  but  I  hate  him ;  for 
he  never  prophesied  good  unto  me,  but  always  evil" 
(John  3.20;  7.7;  15.19;  2  Chronicles  18.7).  But  more  par- 
ticularly, the  seven  characters  here  described  are  all  in 
the  teeth  of  the  spirit  of  the  world,  insomuch  that  such 
hearers  of  this  discourse  as  breathed  that  spirit  must 
have  been  startled,  and  had  their  whole  system  of  thought 
and  action  rudely  dashed.  Poverty  of  spirit  runs  conntei 
to  the  pride  of  men's  heart ;  a  pensive  disposition,  In  the 
view  of  one's  universal  deficiencies  before  God,  Is  HI  rel- 
ished by  the  callous,  indifferent,  laughing,  self-satisfied 
world ;  a  meek  and  quiet  spirit,  taking  wrong,  is  regarded 
as  pusillanimous,  and  rasps  against  the  proud,  resentful 
spirit  of  the  world ;  that  craving  after  spiritual  blessings 
rebukes  but  too  unpleasantly  the  lust  of  the  flesh,  the 
lust  of  the  eye,  and  the  pride  of  life ;  so  does  a  merciful 
spirit  the  hardheartedness  of  the  world ;  purity  of  heart 
contrasts  painfully  with  painted  hypocrisy;  and  the 
peacemaker  cannot  easily  be  endured  by  the  contentious, 
quarrelsome  world.  Thus  does  "righteousness"  come  to 
be  "persecuted."  But  blessed  are  they  who,  in  spite  of 
this,  dare  to  be  righteous,  for  theirs  Is  the  kingdom  of 
heaven.  As  this  was  the  reward  promised  to  the  pool 
in  spirit — the  leading  one  of  these  seven  beatitudes— of 
course  it  is  the  proper  portion  of  such  as  are  persecuted  for 
exemplifying  them.  11.  Blessed  are  ye  when  men  shall 
revile  you — or  abuse  you  to  your  face,  in  opposition  to 
backbiting.  (See  Mark  15.  32.)  and  persecute  you,  and 
shall  say  all  manner  of  evil  against  you,  falsely,  for 
my  sake.  Observe  this.  He  had  before  said,  "for  right- 
eousness' sake."  Here  He  identifies  Himself  and  His 
cause  with  that  of  righteousness,  binding  up  the  cause  of 
righteousness  In  the  world  with  the  reception  of  Himself. 
Would  Moses,  or  David,  or  Isaiah,  or  Paul  have  so  ex- 
pressed themselves  ?  Never.  Doubtless  they  suffered  for 
righteousness'  sake.  But  to  have  called  this  "theii 
sake,"  would,  as  every  one  feels,  have  been  very  unbe- 
coming. Whereas  He  that  speaks,  being  Righteousness 
Incarnate  (see  Mark  1.  24;  Acts  8.  14;  Revelation  3.  7), 
when  He  so  speaks,  speaks  only  like  Himselt  IS*.  Ke- 
Jolce,  and  be  exceeding  glad — 'exult.'  In  the  corre- 
sponding passage  of  Luke  (6. 22, 23),  where  every  indignity 
trying  to  flesh  and  blood  Is  held  forth  as  the  probable  lot 
of  such  as  were  faithful  to  Him,  the  word  is  even  stronger 
than  here,  "leap,"  as  If  He  would  have  their  Inward 
transport  to  overpower  and  absorb  the  sense  of  all  these 
affronts  and  sufferings ;  nor  will  anything  else  do  it.  fos 
great  Is  your  reward  in  heaven  i  for  so  persecuted  they 
the  prophets  which  were  before  yout — q.  d.,  'You  do 
but  serve  yourselves  heirs  to  their  character  and  suffer- 
ings, and  the  reward  will  be  common.'  13-16.  We  have 
here  the  practical  application  of  the  foregoing  principles 
to  those  disciples  who  sat  listening  to  them,  and  to  their 
successors  in  all  time.  Our  Lord,  though  He  began  by 
pronouncing  certain  character*  to  be  blessed— without  ex- 
press reference  to  any  of  His  hearers— does  not  close  the 
beatitudes  without  Intimating  that  such  characters  were 
In  existence,  and  that  already  they  were  before  Him. 
Accordingly,  from  characters  He  comes  to  persons  pos- 
sessing them,  saying  "  Blessed  are  ye  when  men  shall  re- 
vile you,"  Ac.  And  now,  continuing  this  mode  of  direct 
personal  address,  He  startles  those  humble,  unknown 
men  by  pronouncing  them  the  exalted  benefactors  of 
their  whole  species.  13.  Ye  are  the  salt  of  the  earth— to 
preserve  it  from  corruption,  to  season  its  insipidity,  te 
freshen  and  sweeten  it.  The  value  of  Bait  for  these  pur- 
poses is  abundantly  referred  to  by  classical  writers  a* 
well  as  in  Scripture;  and  hence  its  symbolical  signif- 
icance in  the  religious  offerings  as  w<dl  of  those  withov? 

19 


MATTHEW  V. 


5s  of  those  within  the  pale  of  revealed  religion.  In  Scrlp- 
»nre,  mankind,  under  the  unrestrained  workings  of  their 
awn  evil  nature,  are  represented  as  entirely  corrupt. 
Thus,  before  the  flood  (Genesis  6. 11,  12) ;  after  the  flood 
.Genesis  8. 21);  in  the  days  of  David  (Psalm  14. 2,  3);  in  the 
days  of  Isaiah  (Isaiah  1.5,  6);  and  in  the  days  of  Paul 
(Kpnesians  2.  1-3;  see  also  Job  14.  4;  15.15, 18;  John  8.6; 
aompared  with  Romans  8.  8 ;  Titus  3. 2,  8).  The  remedy 
tor  this,  says  our  Lord  here,  is  the  active  presence  of  His 
disciples  among  their  fellows.  The  character  and  princi- 
ples of  Christians,  brought  into  close  contact  with  it,  are 
designed  to  arrest  the  festering  corruption  of  humanity 
and  season  Its  insipidity.  But  how,  it  may  be  asked,  are 
Christians  to  do  this  office  for  their  fellow-men,  if  their 
righteousness  only  exasperate  them,  and  recoil,  in  every 
form  of  persecution,  upon  themselves  T  The  answer  Is, 
That  Is  but  the  first  and  partial  effect  of  their  Christianity 
upon  the  world :  though  the  great  proportion  would  dis- 
like and  reject  the  truth,  a  small  bat  noble  band  would 
receive  and  hold  it  fast;  and  in  the  struggle  that  would 
ensue,  one  and  another  even  of  the  opposing  party  would 
oome  over  to  His  ranks,  and  at  length  the  Gospel  would 
carry  all  before  it.  but  if  the  salt  have  lost  his  savour — 
"become  unsavoury"  or  "insipid;"  losing  Its  saline  or 
salting  property.  The  meaning  Is,  If  that  Christianity  on 
which  the  health  of  the  world  depends,  does  in  any  age, 
region,  or  individual,  exist  only  in  name,  or  if  it  contain 
not  those  saving  element*  for  want  of  which  the  world  lan- 
guishes, wherewith  •hall  It  be  salted  t-rhow  shall  the 
salting  qualities  be  restored  to  it?  (Cf.  Mark  9. .50.) 
Whether  salt  ever  does  lose  its  saline  property  — about 
which  there  is  a  difference  of  opinion— is  a  question  of  no 
moment  here.  The  point  of  the  case  lies  in  the  supposi- 
tion—that if  it  should  lose  it,  the  consequence  would  be  as 
here  described.  So  with  Christians.  The  question  is  not, 
Can,  or  do,  the  saints  ever  totally  lose  that  grace  which 
makes  them  a  blessing  to  their  fellow-men  ?  But,  What  is 
to  be  the  issue  of  that  Christianity  which  is  found  want- 
ing in  those  elements  which  can  alone  stay  the  corruption 
and  season  the  tastelessness  of  an  all-pervading  car- 
aallty?  The  restoration  or  non-restoration  of  grace,  or 
true  living  Christianity,  to  those  who  have  lost  It,  has,  in 
our  judgment,  nothing  at  all  to  do  here.  The  question  is 
not,  If  a  man  lose  his  grace,  how  shall  that  grace  be  re- 
stored to  him?  but,  Since  living  Christianity  is  the  only 
"•alt  of  the  earth,"  if  men  lose  that,  what  else  can  supply 
Its  place?  What  follows  is  the  appalling  answer  to  this 
question.  It  Is  thenceforth  good  for  nothing;,  hut  to  be 
•mat  out— a  figurative  expression  of  indignant  exclusion 
from  the  kingdom  of  God  (cf.  ch.  8. 12;  22. 13;  John  6.  37; 
9.  84).  and  to  be  trodden  nnder  foot  of  men — expressive 
of  contempt  and  scorn.  It  is  not  the  mere  want  of  a  cer- 
tain character,  but  the  want  of  it  in  those  whose  profes- 
sion  and  appearance  were  fitted  to  beget  expectation  of 
finding  it.  14.  Ye  are  the  light  of  the  world— This 
oeing  the  distinctive  title  which  our  Lord  appropriates  to 
Himself  (John  8. 12;  9.  6;  and  see  John  1.  4,  9;  8.  19;  12.  35, 
S6>— a  title  expressly  said  to  be  unsuitable  even  to  the 
highest  of  all  the  prophets  (John  1.  8>— it  must  be  applied 
aere  by  our  Lord  to  His  disciples  only  as  they  shine  with 
His  light  upon  the  world,  in  virtue  of  His  Spirit  dwelling 
In  them,  and  the  same  mind  being  in  them  whioh  was 
also  in  Christ  Jesus.  Nor  are  Christians  anywhere  else 
bo  called.  Nay,  as  if  to  avoid  the  august  title  which  the 
Master  has  appropriated  to  Himself,  Christians  are  said 
to  "  shine"— not  as  "lights,"  as  our  translators  render  it, 
but—"  as  luminaries  in  the  world"  'Phllipplans  2. 15);  and 
the  Baptist  is  Baid  to  have  been  "the  burning  and 
shining"— not  "  light,"  as  in  our  translation,  but—"  lamp" 
of  his  day  (John  5.  35).  Let  it  be  observed,  too,  that  while 
tdae  two  figures  of  salt  and  sunlight  both  express  the  same 
function  of  Christians — their  blessed  Influence  on  their  fel- 
low-men—they each  set  this  forth  under  a  different  aspect. 
Salt  operates  internally,  in  the  mass  with  which  it  corned 
la  contact;  the  sunlight  operates  externally,  irradiating 
all  that  U  reaches.  Hence  Christians  are  warily  styled 
14  the  salt  of  the  earth"— with  reference  to  the  masses  of 
•nankind  with  whom  they  are  expected  to  mix;  but  "  the 
*0 


light  of  the  world"— with  reference  to  the  vast  and  v»»  le- 
gated surface  which  feels  its  fructifying  and  gladdening 
radiance.  The  same  distinction  Is  observable  in  the 
second  pair  of  those  seven  parables  which  our  Lord  spoke 
from  the  Galilean  Lake— that  of  the  "mustard  seed," 
which  grew  to  be  a  great  overshadowing  tree,  answering 
to  the  sunlight  which  Invests  the  world,  and  that  of  the 
"leaven,"  which  a  woman  took  and,  like  the  salt,  hid  in 
three  measures  of  meal,  till  the  whole  was  leavened  (ch. 
13.  31-33).  A  city  that  is  set  on  an  hill  cannot  he  hid— 
nor  can  it  be  supposed  to  have  been  so  built  except  to  be 
seen  by  many  eyes.  15.  Neither  do  men  light  a  candle 
— or  '  lamp' — and  put  it  under  a  bushel— a  dry  measure 
—but  on  a  candlestick— rather,  'under  the  bushel,  but 
on  the  lamp-stand.'  The  article  Is  inserted  In  both  cases 
to  express  the  familiarity  of  every  one  with  those  house- 
hold utensils,  and  it  gl  veth  light—'  shlneth'— unto  all 
that  are  in  the  house.  16.  Let  your  light  so  shine  be- 
fore mm,  that  they  may  see  your  good  works,  and 
glorify  your  Father  which  is  heaven  —  As  nobody 
lights  a  lamp  only  to  cover  It  up,  but  places  it  so  conspic- 
uously as  to  give  light  to  all  who  need  light,  so  Christians, 
being  the  light  of  the  world,  Instead  of  hiding  their  light, 
are  so  to  hold  It  forth  before  men  that  they  may  see  what  a 
life  the  disciples  of  Christ  lead,  and  seeing  this,  may  glor- 
ify their  Father  for  so  redeeming,  transforming,  and  en- 
nobling earth's  sinful  children,  and  opening  to  themselves 
the  way  to  like  redemption  and  transformation. 

17-48.  Identity  of  these  Pbincipi^es  with  those 
of  the  Ancient  Economy,  in  Contkast  with  thi 
Reigning  Traditional  Teaching.  Exposition  of  Prin- 
ciples (v.  17-20).  IT.  Think  not  that  I  am  com*-'  that  I 
came' — to  destroy  the  Law,  or  the  Prophets — i.e.,  'the 
authority  and  principles  of  the  Old  Testament.'  (On  the 
phrase,  see  ch.  7. 12;  22.  40;  Luke  16. 16;  Acts  13. 15.)  This 
general  way  of  taking  the  phrase  is  much  better  than  un- 
derstanding "the  Law"  and  "the  Prophets"  separately, 
and  inquiring,  as  many  good  critics  do,  in  what  sense 
our  Lord  could  be  supposed  to  meditate  the  subversion  of 
each.  To  the  various  classes  of  His  hearers,  who  mighJ 
view  such  supposed  abrogation  of  the  Law  and  th* 
Prophets  with  very  different  feelings,  our  Lord's  an- 
nouncement would,  in  effect,  be  such  as  this — 'Ye  vim 
"  tremble  at  the  word  of  the  Lord,"  fear  not  that  1  am 
going  to  sweep  the  foundation  from  under  your  feet:  Ye 
restless  and  revolutionary  spirits,  hope  not  that  I  am 
going  to  head  any  revolutionary  movement:  And  ye  who 
hypocritically  affect  great  reverence  for  the  Law  and  the 
Prophets,  pretend  not  to  find  anything  in  my  teaching  de- 
rogatory to  God's  living  oracles.'  I  am  not  come  to  de- 
stroy, but  to  fulfil — '  Not  to  subvert,  abrogate,  or  annul, 
but  to  establish  the  Law  and  the  Prophets— to  unfold 
them,  to  embody  them  in  living  form,  and  to  enshrine 
them  in  the  reverence,  affection,  and  character  of  men, 
am  I  come.'  18.  For  verily  I  say  unto  you— Here,  for 
the  first  time,  does  that  august  expression  occur  in  our 
Lord's  recorded  teaching,  with  which  we  have  grown  so 
familiar  as  hardly  to  reflect  on  its  full  import.  It  is  the 
expression  manifestly,  of  supreme  legislative  authority ;  and 
as  the  subject  in  connection  with  which  it  is  uttered  is  the 
Moral  Law,  no  higher  claim  to  an  authority  strictly  IHvins 
could  be  advanced.  For  when  we  observe  how  Jealously 
Jehovah  asserts  it  as  His  exclusive  prerogative  to  give 
law  to  men  (Leviticus  18. 1-5;  19.37;  26.1-4;  13-16,  Ac.;,  such 
language  as  this  of  our  Lord  will  appear  totally  unsuit- 
able, and  Indeed  abhorrent,  from  any  creature-lips. 
When  the  Baptist's  words — "I  say  unto  you"  (ch.  3.  9)— 
are  compared  with  those  of  bis  Master  here,  the  difference 
of  the  two  cases  will  be  at  once  apparent.  Till  heaven 
and  earth  pass— Though  even  the  Old  Testament  an- 
nounces the  ultimate  "perdition  of  the  heavens  and  the 
earth,"  in  contrast  with  the  immutability  of  Jehovar 
(Psalm  102. 24-27),  the  prevalent  representation  of  the  heav. 
ens  and  the  earth  In  Scripture,  when  employed  as  a  pop- 
ular  figure,  is  that  of  their  stability  (Psalm  119. 89-01 ;  Boole- 
siastes  1.  4;  Jeremiah  33.  25,  26).  It  Is  the  enduring  stabil- 
ity, then,  of  the  great  truths  and  principles,  >  »oral  ane 
spiritual. "f  the  Old  Testament  revelation  whlo     «,  f,o  ^ 


MATTHEW  V. 


Ohm  expresses,  one  Jot— the  smallest  of  the  Hebrew  let- 
ten— or  one  tittle— one  of  those  little  strokes  by  which 
alone  some  of  the  Hebrew  letters  are  distinguished  from 
others  like  them— shall  In  no  wis©  pass  from  the  law. 
Mil  all  be  fulfilled— The  meaning  Is,  that '  not  so  much 
as  the  smallest  loss  of  authority  or  vitality  shall  ever 
some  over  the  law.'  The  expression,  "till  all  be  ful- 
filled," is  much  the  same  in  meaning  as  '  it  shall  be  had 
in  undiminished  and  enduring  honour,  from  its  greatest 
\o  Its  least  requirements.'  Again,  this  general  way  of 
slewing  our  Lord's  words  here  seems  far  preferable  to 
that  doctrinal  understanding  of  them  which  would  re- 
quire us  to  determine  the  different  kinds  of  "fulfil- 
ment" which  the  moral  and  the  ceremonial  parts  of  It 
were  to  have.  19.  Whosoever  therefore  shall  break- 
rather,  'dissolve,'  'annul,'  or  'make  Invalid'— one  of 
these  least  commandments— an  expression  equivalent 
to '  one  of  the  least  of  these  commandments'— and  shall 
teach  men  so— referring  to  the  Pharisees  and  their  teach- 
ing, as  Is  plain  from  the  next  verse,  but  of  course  embrac- 
ing all  similar  schools  and  teaching  in  the  Christian 
Church— he  shall  be  called  the  least  In  the  kingdom  of 
heaven— As  the  thing  spoken  of  is  not  the  practical 
breaking,  or  disobeying,  of  the  law,  but  annulling  or 
enervating  Jts  obligation  by  a  vicious  system  of  inter- 
pretation, and  teaching  others  to  do  the  same;  so  the 
thing  threatened  is  not  exclusion  from  heaven,  and 
still  less  the  lowest  place  In  it,  but  a  degraded  and 
contemptuous  position  in  the  present  stage  of  the  king- 
dom of  God.  In  other  words, '  they  shall  be  reduced  by 
the  retributive  providence  that  overtakes  them,  to  the 
same  condition  of  dishonour  to  which,  by  their  system 
and  their  teaching,  they  have  brought  down  those  eternal 
principles  of  God's  law.'  but  whosoever  shall  do  and 
tea  Jli  them— whose  principles  and  teaching  go  to  exalt 
the  authority  and  honour  of  God's  law,  In  its  lowest  as 
well  as  highest  requirements— the  same  shall  be  called 
great  In  the  kingdom  of  heaven—'  shall,  by  that  provi- 
dence which  watches  over  the  honour  of  God's  moral 
administration,  be  raised  to  the  same  position  of  author- 
ity and  honour  to  which  they  exalt  the  law.'  SJO.  For  I 
say  unto  you,  That  except  your  righteousness  shall 
exceed  the  righteousness  of  the  scribes  and  Pharisees 
—The  superiority  to  the  Pharisaic  righteousness  here  re- 
quired is  plainly  in  kind,  not  degree;  for  all  Scripture 
teaches  that  entrance  into  God's  kingdom,  whether  in  its 
present  or  future  stage,  depends,  not  on  the  degree  of 
oar  excellence  in  anything,  but  solely  on  our  having  the 
character  itself  which  God  demands.  Our  righteousness, 
then— if  it  is  to  contrast  with  the  outward  and  formal 
righteousness  of  the  scribes  and  Pharisees— must  be 
inward,  vital,  spiritual.  Borne,  indeed,  of  the  scribes  and 
Pharisees  themselves  might  have  the  very  righteousness 
here  demanded ;  but  our  Lord  is  speaking,  not  of  persons, 
bat  of  the  system  they  represented  and  taught,  ye  shall 
In  no  case  enter  Into  the  kingdom  of  heaven — If  this 
refer,  as  in  the  preceding  verse,  rather  to  the  earthly  stage 
of  this  kingdom,  the  meaning  is,  that  without  a  righteous- 
ness exceeding  that  of  the  Pharisees,  we  cannot  be  mem- 
bers of  it  at  all,  save  in  name.  This  was  no  new  doctrine 
[Romans  2.  28, 29;  9.  6;  Phillppians  3.  3).  But  our  Lord's 
teaching  here  stretches  beyond  the  present  scene,  to  that 
everlasting  stage  of  the  kingdom,  where  without  "  purity 
of  heart"  none  "shall  see  God." 

The  spirituality  of  the  true  righteousness,  in  contrast  with 
that  of  the  Scribes  and  Pharisees,  illustrated  from  the  Sixth 
Commandment  (v.  21-26).  31.  Te  have  heard  that  it  was 
jald  by  them  of  old  time— or,  as  in  the  margin, '  to  them 
it  old  time.'  Wfcloh  of  these  translations  is  the  right 
me  has  been  much  controverted.  Either  of  them  is 
grammatically  defensible,  though  the  latter  —  "to  the 
indents"— is  more  consistent  with  New  Testament  usage 
(See  the  Greek  of  Romans  9. 12,  26;  Revelation  6. 11;  9.  4); 
and  most  critics  decide  in  favour  of  it.  But  it  is  not  a 
question  of  Greek  only.  Nearly  all  who  would  translate 
"to  the  ancients"  take  the  speaker  of  the  words  quoted 
U>  be  Moses  in  the  law;  "  the  ancients"  to  be  the  people  to 
vhom  Moses  gave  the  law ;  and  the  Intention  of  our  Lord 


here  to  be  to  contrast  His  own  teaching,  more  or  less, 
with  that  of  Moses;  either  as  opposed  to  it— as  somegii 
the  length  of  affirming— or  at  least  as  modifying,  enlarg- 
ing, elevating  it.  But  who  can  reasonably  imagine  snob 
a  thing,  just  after  the  most  solemn  and  emphatic  procla- 
mation of  the  perpetuity  of  the  law,  and  the  honour  and 
glory  in  which  It  was  to  be  held  under  the  new  economy  f 
To  us  it  seems  as  plain  as  possible  that  our  Lord's  on* 
object  is  to  contrast  the  traditional  perversions  of  the  law 
with  the  true  sense  of  it  as  expounded  by  Himself.  A  few 
of  those  who  assent  to  this  still  think  that  "to  the 
ancients"  is  the  only  legitimate  translation  of  the  words ; 
understanding  that  our  Lord  is  reporting  what  had  been 
said  to  the  ancients,  not  by  Moses,  but  by  the  perverters 
of  his  law.  We  do  not  object  to  this;  but  we  Incline  te 
think  (with  Bkza,  and  after  him  with  Fbitzschb,  Ol- 
shattsen,  Stieh,  and  Bloomfieij})  that "  by  the  ancients" 
must  have  been  what  our  Lord  meant  here,  referring  to 
the  corrupt  teachers  rather  than  the  perverted  people. 
Thou  shalt  not  kill  t—q.  d., '  This  being  all  that  the  law 
requires,"  whosoever  has  Imbrued  his  hands  in  his  broth- 
er's blood,  but  he  only,  is  guilty  of  a  breach  of  this  com- 
mandment;' and  whosoever  shall  kill  shall  be  in 
danger  of— 'liable  to'— the  Judgment — i,  e.,  of  the  sen- 
tence of  those  inferior  courts  of  Judicature  which  were 
established  in  all  the  principal  towns,  in  compliance 
with  Deuteronomy  16. 16.  Thus  was  this  commandment 
reduced,  from  a  holy  law  of  the  heart-searching  God,  to  a 
mere  criminal  statute,  taking  cognizance  only  of  outward 
actions,  such  as  that  which  we  read  in  Exodus  21. 12;  Le- 
viticus 24. 17.  33.  But  I  say  unto  you— Mark  the  autho- 
ritative tone  in  which— as  Himself  the  Lawgiver  and 
Judge — Christ  now  gives  the  true  sense,  and  explains  the 
deep  reach,  of  the  commandment.  That  whosoever  is 
angry  with  his  brother  without  a  cause  shall  be  In 
danger  of  the  Judgment )  and  whosoever  shall  say  to 
his  brother,  Raca !  shall  be  in  danger  of  the  council  i 
but  'whosoever  shall  say,  Thou  fool  t  shall  be  in  dan< 
ger  of  hell  fire— It  is  unreasonable  to  deny,  as  Alex- 
ander does,  that  three  degrees  of  punishment  are  here 
meant  to  be  expressed,  and  to  say  that  it  is  but  a  three- 
fold expression  of  one  and  the  same  thing.  But  Romish 
expositors  greatly  err  in  taking  the  first  two — "the  judg- 
ment" and  "the  council"— to  refer  to  degrees  of  temporal 
punishment  with  which  lesser  sins  were  to  be  visited 
under  the  Gospel,  and  only  the  last — "  hell  fire" — to  refer  to 
the  future  life.  All  three  clearly  refer  to  Divine  retribution. 
and  that  alone,  for  breaches  of  this  commandment; 
though  this  is  expressed  by  an  allusion  to  Jewish  tribu- 
nals. The  "judgment,"  as  already  explained^  was  the 
lowest  of  these;  the  "council,"  or  'Sanhedrim,'— which 
sat  at  Jerusalem— was  the  highest;  while  the  word  used 
for  "  hell  fire"  contains  an  allusion  to  the  "  valley  of  the 
son  of  Hinnom"  (Joshua  18.  16).  In  this  valley  the  Jews, 
when  steeped  in  idolatry,  went  the  length  of  burning 
their  children  to  Molech  "  on  the  high  places  of  Tophet" 
—in  consequence  of  which  good  Josiah  defiled  it,  to  pre- 
vent the  repetition  of  such  abominations  (2  Kings  23. 10); 
and  from  that  time  forward,  if  we  may  believe  the  Jewish 
writers,  a  fire  was  kept  burning  in  it  to  consume  the  car- 
rion and  all  kinds  of  impurities  that  collected  about  the 
capital.  Certain  it  is,  that  while  the  final  punishment 
of  the  wicked  is  described  in  the  Old  Testament  by  allu- 
sions to  this  valley  of  Tophet  or  Hinnom  (Isaiah  30.  83 ; 
66.  24),  our  Lord  Himself  describes  the  same  by  merely 
quoting  these  terrific  descriptions  of  the  evangelical 
prophet  (Mark  9.  43-48).  What  precise  degrees  of  unholy 
feeling  towards  our  brother  are  Indicated  by  the  words 
"Raca"  and  "fool"  it  would  be  as  useless  as  it  is  vain  to 
inquire.  Every  age  and  every  country  has  its  modes  of 
expressing  such  things ;  and  no  doubt  our  Lord  seized  on 
the  then  current  phraseology  of  unholy  disrespect  and 
contempt,  merely  to  express  and  condemn  the  different 
degrees  of  such  feeling  when  brought  out  in  words,  as  He 
had  immediately  before  condemned  the  feeling  itself.  In 
fact,  so  little  are  we  to  make  of  mere  words,  apart  from 
the  feeling  which  they  express,  that  as  anger  is  express^ 
said  to  have  been  borne  by  our  Lord  towards  His  eneml*? 


MATTHEW   V. 


though  mixed  wl  th  "  grief  for  the  hardness  of  their  hearts" 
(Mark  5.  5),  and  as  the  apostle  teaches  as  that  there  is  an 
Kiiger  which  is  not  sinful  (Epheslans  4. 28) ;  so  In  the  Epis- 
tle of  James  (2. 20)  we  And  the  words,  "O  vain"  or  'empty' 
man ;  and  our  Lord  Himself  applies  the  very  word  "  fools" 
twice  in  one  breath  to  the  bllDd  guides  of  the  people  (ch. 
23.  17,  19)— although,  in  both  cases,  it  is  to  false  reason- 
eri  rather  than  persons  that  such  words  are  applied. 
The  spirit,  then,  of  the  whole  statement  may  be  thus 
given:  'For  ages  ye  have  been  taught  that  the  sixth 
commandment,  for  example,  is  broken  only  by  the 
murderer,  to  pass  sentence  upon  whom  la  the  proper 
business  of  the  recognized  tribunals;  but  I  say  unto 
you  that  it  is  broken  even  by  causeless  anger,  which  is  but 
hatred  in  the  bud,  as  hatred  Is  incipient  murder  (1  John  8. 
,5) ;  and  if  by  the  feelings,  much  more  by  those  words  in 
which  all  ill  feeling,  from  the  slightest  to  the  most  en- 
venomed, are  wont  to  be  cast  upon  a  brother :  and  Just  as 
there  are  gradations  in  human  courts  of  Judicature,  and 
in  the  sentences  which  they  pronounce  according  to  the 
degrees  of  criminality,  so  will  the  Judicial  treatment  of 
all  the  breakers  of  this  commandment  at  the  Divine  tri- 
bunal be  according  to  their  real  criminality  before  the 
heart-searching  Judge.'  Oh  what  holy  teaching  is  this  I 
43.  Therefore— to  apply  the  foregoing,  and  show  its  para- 
mount importance — if  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother  hath  aught 
—of  Just  complaint  against  thee;  34.  Leave  there  thy 
gift  before  the  altar,  and  go  thy  war  j  first  be  recon- 
ciled to  thy  brother— The  meaning  evidently  is — not, 
'dismiss  from  thine  own  breast  all  111  feeling,'  but  'get 
thy  brother  to  dismiss  from  his  mind  all  grudge  against 
thee.'  and  then  come  and  offer  thy  gift—'  The  picture,' 
s&ys  Tholuck,  '  is  drawn  from  life.  It  transports  us  to 
the  moment  when  the  Israelite,  having  brought  his 
sacrifice  to  the  court  of  the  Israelites,  awaited  the  Instant 
when  the  priest  would  approach  to  receive  It  at  his 
nands.  He  waits  with  his  gift  at  the  rails  which  separate 
the  place  where  he  stands  from  the  court  of  the  priests, 
into  which  his  offering  will  presently  be  taken,  there  to 
be  alain  by  the  priest,  and  by  him  presented  upon  the 
altar  of  sacrifice.'  It  is  at  this  solemn  moment,  when 
about  to  cast  himself  upon  Divine  mercy,  and  seek  in  his 
offering  a  seal  of  Divine  forgiveness,  that  the  offerer  is 
supposed,  all  at  once,  to  remember  that  some  brother  has 
a  Just  cause  of  complaint  against  him  through  breach  of 
this  commandment  In  one  or  other  of  the  ways  Just  indi- 
cated. What  then?  Is  he  to  say,  As  soon  as  I  have 
offered  this  gift  I  will  go  straight  to  my  brother,  and 
make  It  tip  with  him?  Nay;  but  before  another  step  Is 
taken— even  before  the  offering  is  presented— this  recon- 
ciliation is  to  be  sought,  though  the  gift  have  to  be  left 
unoffered  before  the  altar.  The  converse  of  the  truth  here 
'taught  Is  very  strikingly  expressed  in  Mark  11.  25,  26: 
"  And  when  ye  stand  praying  (in  the  very  act),  forgive,  if 
ye  have  aught  (of  Just  complaint)  against  any ;  that  your 
Father  also  which  is  in  heaven  may  forgive  you  your 
trespasses.  But  if  ye  do  not  forgive,  neither  will  your 
Father  which  is  in  heaven  forgive  you."  Hence  the  beauti- 
ful practice  of  the  early  Church,  to  see  that  all  differences 
amongst  brethren  and  sisters  in  Christ  were  made  up,  In 
the  spirit  of  love,  before  going  to  the  Holy  Communion ; 
and  the  Church  of  England  has  a  rubrical  direction  to 
this  effect  in  her  Communion  service.  Certainly,  If  this 
be  the  highest  act  of  worship  on  earth,  such  reconcilia- 
tion— though  obligatory  on  all  other  occasions  of  worship 
—must  be  peculiarly  so  then.  35.  Agree  with  thine  ad- 
versary—thine opponent  in  a  matter  cognizable  by  law. 
quickly,  whiles  thou  art  in  the  way  -with  him— "  to 
the  magistrate,"  as  in  Duke  12. 68 ;  lest  at  any  time — here, 
rather, '  lest  at  all,'  or  simply '  lest'— the  adversary  deliver 
thee  to  the  Judge,  and  the  Judge— having  pronounced 
thee  In  the  wrong— deliver  thee  to  the  officer— the  official 
Whose  business  it  is  to  see  the  sentence  carried  Into  effect, 
and  U  ou  be  cast  into  prison.  3ft.  Verily  I  say  unto 
tihee,  Thou  shalt-by  no  means  come  out  thence,  till 
Utoa  hast  paid  the  uttermost  farthing— a  fractional 
toman  join,  to  which  oar  "farthing"  answers  soffi- 
22 


oiently  well.  That  our  Lord  meant  here  merely  to  give 
a  piece  of  prudential  advice  to  his  hearers,  to  keep  out  of 
the  hands  of  the  law  and  its  officials  by  settling  all  dis- 
putes with  one  another  privately,  is  not  for  a  moment  to 
be  supposed,  though  there  are  critics  of  a  school  low 
enough  to  suggest  this.  The  concluding  words—"  Verily 
I  say  unto  thee,  Thou  shalt  by  no  means  come  out,"  4o.~ 
manifestly  show  that  though  the  language  is  drawn  from 
human  disputes  and  legal  procedure,  He  is  dealing  with 
a  higher  than  any  human  quarrel,  a  higher  than  any 
human  tribunal,  a  higher  than  any  human  and  temporal 
sentence.  In  this  view  of  the  words— In  which  nearly  all 
critics  worthy  of  the  name  agree— the  spirit  of  them  may 
be  thus  expressed :  'In  expounding  the  sixth  command- 
ment, I  have  spoken  of  offences  between  man  and  man  ; 
reminding  you  that  the  offender  has  another  party  to 
deal  with  besides  him  whom  he  has  wronged  on  earth, 
and  assuring  you  that  all  worship  offered  to  the  Searcher 
of  hearts  by  one  who  knows  that  a  brother  has  Just  cause 
of  complaint  against  him,  and  yet  takes  no  steps  to  re- 
move it,  Is  vain :  But  I  cannot  pass  from  this  subject 
without  reminding  you  of  One  whose  cause  of  complaint 
against  you  Is  far  more  deadly  than  any  that  man  can  have 
against  man :  and  since  with  that  Adversary  you  are, 
already  on  the  way  to  Judgment,  It  will  be  your  wisdom 
to  make  up  the  quarrel  without  delay,  lest  sentence  of 
condemnation  be  pronounced  upon  you,  and  then  will 
execution  straightway  follow,  from  the  effects  of  which 
you  shall  never  escape  as  long  as  any  remnant  of  the 
offence  remains  anexpiated.'  It  will  be  observed  that  as 
the  principle  on  which  we  are  to  "agree"  with  this  "  Ad- 
versary" is  not  here  specified,  and  the  precise  nature  of 
the  retribution  that  Is  to  light  upon  the  desplsers  of  this 
warning  Is  not  to  be  gathered  from  the  mere  use  of  the 
word  "  prison ;"  so,  the  remedilessness  of  the  punishment 
Is  not  In  so  many  words  expressed,  and  still  less  is  Its 
actual  cessation  taught.  The  language  on  all  these  points 
Is  designedly  general;  but  It  may  safely  be  said  that  the 
unending  duration  of  future  punishment — elsewhere  so 
clearly  and  awfully  expressed  by  our  Lord  Himself,  as  1e 
v.  29  and  30,  and  Mark  9.  43,  48— Is  the  only  doctrine  wltfc 
which  His  language  here  quite  naturally  and  fully  accords. 
(Cf.  ch.  18.30,34.) 

The  same  subject  illustrated? from  the  Seventh  Command- 
ment (v.  27-32)7  37.  Ye  have  heard  that  it  was  said— The 
words  "by,"  or  "to  them  of  old  time,"  in  this  verse  are 
insufficiently  supported,  and  probably  were  not  in  the 
original  text.  Thou  shalt  not  commit  adultery — Inter- 
preting this  seventh,  as  they  did  the  eix<u  command- 
ment, the  traditional  perverters  of  the  law  restricted  the 
breach  of  it  to  acts  of  criminal  intercourse  between,  or 
with,  married  persons  exclusively.  Our  Lord  now  dissi- 
pates such  delusions.  38.  But  I  say  unto  you,  That 
whosoever  looketh  on  a  woman  to  lust  after  her — 
with  the  Intent  to  do  so,  as  the  same  expression  is 
used  in  ch.  6.1;  or,  with  the  full  consent  of  his  will, 
to  feed  thereby  his  unholy  desires  —  hath  committed 
adultery  with  her  already  in  his  heart — We  are  not 
to  suppose,  from  the  word  here  used—"  adultery"— that 
our  Lord  means  to  restrict  the  breach  of  this  com- 
mandment to  married  persons,  or  to  criminal  inter- 
course with  such.  The  expressions,  "  wtwsoever  looketh," 
and  "  looketh  upon  a  woman,"  seem  clearly  to  extend  the 
range  of  this  commandment  to  all  forms  of  impurity,  and 
the  counsels  which  follow — as  they  most  certainly  were 
intended  for  all,  whether  married  or  unmarried— seem 
to  confirm  this.  As  in  dealing  with  the  sixth  com- 
mandment our  Lord  first  expounds  it,  and  then  In  the 
four  following  verses  applies  His  exposition,  so  here 
He  first  expounds  the  seventh  commandment,  and 
then  in  the  four  following  verses  applies  His  expo- 
sition. 3©.  And  if  thy  right  eye— the  readier  and  the 
dearer  of  the  two;  offend  thee — be  a  'trap-spring,'  of 
as  in  the  New  Testament,  be  'an  occasion  of  stumbling' 
to  thee— pluck  it  out  and  cast  it  from  thee — imply- 
ing a  certain  indignant  promptitude,  heedless  of  what- 
ever cost  to  feeling  the  act  may  Involve.  Or  coarse,  a  u 
not  the  eye  simply  of  which  oar  Lord  speaks-  as  if  execn 


MATTHEW   V. 


4on  were  to  be  done  upon  the  bodily  organ— though  there 
have  been  fanatical  ascetics  who  have  both  advocated  and 
practised  this,  showing  a  very  low  apprehension  of  spir- 
itual things— but  the  offending  eye,  or  the  eye  considered  as 
the  occasion  of  sin ;  and  consequently,  only  the  sinful  ex~ 
ereise  of  the  organ  which  is  meant.  For  as  one  might  put 
out  his  eyes  without  in  the  least  quenching  the  lust  to 
which  they  ministered,  so,  "  If  thine  eye  be  single,  thy 
whole  body  shall  be  full  of  light,"  and,  when  directed  by  a 
holy  mind,  becomes  an  "  Instrument  of  righteousness  unto 
God."  At  the  same  time,  Just  as  by  cutting  off  a  hand,  or 
plucking  out  an  eye,  the  power  of  acting  and  of  seeing 
would  be  destroyed,  our  Lord  certainly  means  that  we 
are  to  strike  at  the  root  of  such  unholy  dispositions,  as  well 
as  cut  off  the  occasions  which  tend  to  stimulate  them. 
for  tt  Is  profitable  for  thee  that  one  of  thy  members 
should  perish,  and  not  that  thy  whole  body  should 
be  cast  into  hell— He  who  despises  the  warning  to  "  cast 
from  him  "  with  indignant  promptitude,  an  offending 
member,  will  find  his  whole  body  *'  cast,"  with  a  retribu- 
tive promptitude  of  indignation,  "  into  hell."  Sharp  lan- 
guage, this,  from  the  lips  of  Love  incarnate  I  30.  And  If  thy 
right  hand— the  organ  of  action,  towhlch  the  eye  excites— 
offend  thee,  cut  tt  off,  and  east  It  from  thee  j  for  It  is 
profitable,  &c— See  on  v.  29.  The  repetition,  in  identical 
terms,  of  such  stern  truths  and  awful  lessons  seems  cha- 
racteristic of  our  Lord's  manner  of  teaching.  Cf.  Mark  9. 
13-48.  31.  It  hath  been  said— This  shortened  form  was 
perhaps  intentional,  to  mark  a  transition  from  the  com- 
mandments of  the  Decalogue  to  a  civil  enactment  on  the 
subject  of  Divorce,  quoted  from  Deuteronomy  24. 1.  The 
law  of  Divorce— according  to  its  strictness  or  laxity— has 
•o  intimate  a  bearing  upon  purity  in  the  married  life, 
that  nothing  could  be  more  natural  than  to  pass  from  the 
seventh  commandment  to  the  loose  views  on  that  subject 
then  current.  Whosoever  shall  put  away  his  wife,  let 
hint  give  her  a  writing  of  divorcement — a  legal  check 
qpon  reckless  and  tyrannical  separation.  The  one  legiti- 
mate ground  of  divorce  allowed  by  the  enactment  Just 
quoted  was  "some  uncleanness  "— in  other  words,  conju- 
gal Infidelity.  But  while  one  school  of  interpreters  (that 
st  Shammai)  explained  this  quite  correctly,  as  prohibit- 
Irg  divorce  in  every  case  save  that  of  adultery,  another 
school  (that  of  Hlllel)  stretcned  the  expressUjo  so  far  as  to 
include  everything  in  the  wife  offensive  or  disagreeable 
to  the  husband— a  view  of  the  law  too  well  fitted  to  min- 
ister to  caprice  and  depraved  Inclination  not  to  find  ex- 
tensive favour.  And,  indeed,  to  this  day  the  Jews  allow 
divorces  on  the  most  frivolous  pretexts.  It  was  to  meet 
this  that  our  Lord  uttered  what  follows:  32.  But  I  say 
unto  you,  That  whosoever  shall  put  away  his  -wife, 
saving  for  the  cause  of  fornication,  causeth  her  to 
commit  adultery— t.  e.,  drives  her  Into  It  In  case  she 
marries  again ;  and  whosoever  shall  marry  her  that  is 
divorced — for  anything  short  of  conjugal  infidelity — com- 
raitteth  adultery — for  If  the  commandment  is  broken 
by  the  one  party,  it  must  be  by  the  other  also.  But  see 
on  ch.  19.  4-9.  Whether  the  Innocent  party,  after  a  Just 
divorce,  may  lawfully  marry  again,  Is  not  treated  of  here. 
The  Church  of  Rome  says,  No ;  but  the  Greek  and  Prot- 
estant Churches  allow  It. 

Same  subject  illustrated  from  the  Third  Commandment  (v. 
43-37).  33.  Again,  ye  have  heard  that  tt  hath  been  sa  id 
by  them  of  old  time,  Thou  shalt  not  forswear  thyself— 
These  are  not  the  precise  wurds  of  Exodus  20. 1 ;  but  they 
express  all  that  it  was  currently  understood  to  condemn, 
viz.,  false  swearing  (Leviticus  19. 12,  Ac).  This  is  plain 
from  what  follows.  But  I  say  unto  you,  Swear  not  at 
all— That  this  was  meant  to  condemn  swearing  of  every 
kind  and  on  every  occasion— as  the  Society  of  Friends 
and  some  other  ultra-moralists  allege— Is  not  for  a  mo- 
ment to  be  thought.  For  even  Jehovah  Is  said  once  and 
again  to  have  sworn  by  Himself;  and  our  Lord  certainly 
answered  upon  oath  to  a  question  put  to  Him  by  the  high 
priest;  and  the  apostle  several  times,  and  in  the  most 
solemn  language,  takes  God  to  witness  that  he  spoke  and 
wrote  the  truth ;  and  It  Is  Inconceivable  that  our  Lord 
■**w*ild  here  have  quoted  the  nrecept  about  not  forswear- 


ing ourselves,  but  performing  to  the  Lord  our  oatns,  otirj 
to  give  a  precept  of  His  own  directly  In  the  teeth  of  IV 
Evidently,  it  is  'swearing  in  common  interooirae  and  em 
frivolous  occasions '  that  Is  here  meant.  Frivolous  oaths 
we-e  Indeed  severely  condemned  in  the  teaching  of  ths 
times.  But  so  narrow  was  the  circle  of  them  that  a  man 
might  swear,  says  Lightfoot,  a  hundred  thousand  time* 
and  yet  not  be  guilty  of  vain  swearing.  Hardly  anything 
was  regarded  as  an  oath  If  only  the  name  of  God  were  not 
in  It;  just  as  among  ourselves,  as  Trench  well  remarks, 
a  certain  lingering  reverence  for  the  name  of  God  leads  to 
cutting  off  portions  of  His  name,  or  uttering  sounds 
nearly  resembling  It,  or  substituting  the  name  of  some 
heathen  deity,  in  profane  exclamations  or  asseverations. 
Against  all  this  our  Lord  now  speaks  decisively;  teach- 
ing His  audience  that  every  oath  carries  an  appeal  to 
God,  whether  named  or  not.  neither  by  heaven  j  for  tt 
Is  God's  throne  i  35.  Nor  by  the  earth ;  for  It  la  his 
footstool  (quoting  Isaiah  66.  1);  neither  by  Jerusalem 
for  it  is  the  city  of  the  great  King  (quoting  Psalm  48. 2). 
36.  Neither  shalt  thou  swear  by  thy  head,  beeausa 
thou  canst  not  make  one  hair  white  or  black.  In  the 
other  oaths  specified,  God's  name  was  profaned  quite  as 
really  as  If  His  name  had  been  uttered,  because  It  was  In- 
stantly suggested  by  the  mention  of  His  "throne,"  His 
"  footstool,"  His  "  city."  But  In  swearing  by  our  own  head 
and  the  like,  the  objection  lies  in  their  being  'beyond  our 
control,'  and  therefore  profanely  assumed  to  have  a  sta- 
bility which  they  have  not.  3T.  But  let  your  commu- 
nication—'yon  r  word,'  in  ordinary  intercourse,  be,  Tea, 
yea ;  Nay,  nay  i  '  Let  a  simple  Yes  and  No  sufflee  in  af- 
firming the  truth  or  the  untruth  of  anything.'  (See  James 
5. 12,  and  2  Corinthians  1. 17, 18.)  for  whatsoever  ts  mors 
than  these  cometh  of  evil — not '  of  the  evil  one ;'  though 
an  equally  correct  rendering  of  the  words,  and  one 
which  some  expositors  prefer.  It  Is  true  that  all  evil  in 
our  world  Is  originally  of  the  devil,  that  It  forms  a  king- 
dom at  the  head  of  which  he  sits,  and  that,  In  every  man- 
ifestation of  it  he  has  an  active  part.  But  any  reference 
to  this  here  seems  unnatural,  and  the  allusion  to  this  pp.s- 
sage  In  the  Epistle  of  James  (5. 12)  seems  to  show  that  thlt 
is  not  the  sense  of  it:  "Let  your  yea  be  yea;  and  your 
nay,  nay ;  lest  ye  fall  into  condemnation."  The  untruthful- 
ness of  our  corrupt  nature  shows  Itself  not  only  in  the 
tendency  to  deviate  from  the  strict  truth,  but  In  the  dis- 
position to  suspect  others  of  doing  the  same ;  and  as  this 
is  not  diminished,  but  rather  aggravated,  by  the  habit  of 
confirming  what  we  say  by  an  oath,  we  thus  run  the  risk 
of  having  all  reverence  for  God's  holy  name,  and  even  for 
strict  truth,  destroyed  in  our  hearts,  and  so  "fall  into 
condemnation."  The  practice  of  going  beyond  Yes  and 
No  in  afflrmatiqns  and  denials— as  if  our  word  for  it  were 
not  enough,  and  we  expected  others  to  question  it- 
springs  from  that  vicions  root  of  untruthfulness  which  Is 
only  aggravated  by  the  very  effort  to  clear  ourselves 
of  the  suspicion  of  it.  And  Just  as  swearing  to  the  truth 
of  what  we  say  begets  the  disposition  It  Is  designed  to  re- 
move, so  the  love  and  reign  of  truth  in  the  breasts  of 
Christ's  disciples  reveals  Itself  so  plainly  even  to  those 
who  themselves  cannot  be  trusted,  that  their  simple  Yes 
and  No  come  soon  to  be  more  relied  on  than  the  most  sol- 
emn asseverations  of  others.  Thus  does  the  graoe  of  our 
Lord  Jesus  Christ,  like  a  tree  Cast  into  the  bitter  waters 
of  human  corruption,  heal  and  sweeten  them. 

Same  Subject — Retaliation  (v.  88-42).  "We  have  here  the 
converse  of  the  preceding  lessons.  They  were  negative  : 
these  are  positive.  38.  Ye  have  heard  I  hat  it  hath  been 
said  (Exodus  21.23-25;  Leviticus  24.  19,20;  Deuteronomy 
19.  21),  An  eye  for  an  eye,  and  a  tooth  for  a  tooth — i.  e., 
whatever  penalty  was  regarded  as  a  proper  equivalent  foi 
these.  This  law  of  retribution — designed  to  take  ven- 
geance out  of  the  hands  of  private  persons,  and  commit 
it  to  the  magistrate— was  abused  in  the  opposite  way  to 
the  commandments  of  the  Decalogue.  While  they  were 
reduced  to  the  level  of  civil  enactments,  this  judicial 
regulation  was  held  to  be  a  warrant  for  taking  redress 
Into  their  Own  hands,  contrary  to  the  Injunctions  of  Um 
Old  Testament  Itself  (Proverbs  20.  22;  24.  29).    39.  But  > 

23 


MATTHEW   VI. 


•ay  unto  yon,  That  ye  resist  not  ctU  %  but  whosoever 
ehall  smite  thee  on  thy  right  cheek,  turn  to  him  the 
•tber  also— Our  Lord's  own  meek,  yet  dignified  bearing, 
when  smitten  rudely  on  the  cheek  (John  18.  22, 23),  and  not 
I  i  terally  presenting  the  other,  Is  the  best  comment  on  these 
words.  It  Is  the  preparedness,  after  one  Indignity,  not  to 
invite  but  to  submit  meekly  to  another,  without  retalia- 
tion, which  this  strong  language  Is  meant  to  convey.  40. 
/V nd  if  any  uiiui  will  sue  thee  at  the  law,  and  take  away 
thy  coat— the  inner  garment ;  In  pledge  for  a  debt  (Exodus 
22,  26,  27)— let  him  have  thy  cloak  also— the  outer  and 
more  costly  garment.  This  overcoat  was  not  allowed  to 
be  retained  over  night  as  a  pledge  from  the  poor,  because 
tliey  used  it  for  a  bed-covering.  41.  And  -whosoever 
shall  compel  thee  to  go  a  iu lie,  go  -with  him  twain — 
an  allusion,  probably,  to  the  practloe  ol  the  Romans  and 
some  Eastern  nations,  who,  when  government  despatches 
had  to  be  forwarded,  obliged  the  people  not  only  to  fur- 
nish horses  and  carriages,  but  to  give  personal  attend- 
ance, often  at  great  Inconvenience,  when  required.  But 
the  thing  here  demanded  is  a  readiness  to  submit  to  un- 
reasonable demands  of  whatever  kind,  rather  than  raise 
quarrels,  with  all  the  evils  resulting  from  them.  What 
follows  is  a  beautiful  extension  of  this  precept.  4a.  Give 
to  him  that  asketh  thee— The  sense  of  unreasonable  ask- 
ing is  here  implied  (cf.  Luke  6.  30).  and  from  him  that 
would  borrow  of  thee  turn  not  thou  away— Though  the 
word  signifies  classically  '  to  have  money  lent  to  one  on 
security,'  or '  with  interest,'  yet  as  this  was  not  the  original 
sense  of  the  word,  and  as  usury  was  forbidden  among  the 
.lews  (Exodus  22.  25,  &c),  it  is  doubtless  simple  borrowing 
which  our  Lord  here  means,  as  indeed  the  whole  strain 
of  the  exhortation  implies.  This  shows  that  such  coun- 
sels as  "Owe  no  man  anything"  (Romans  13.  8),  are  not  to 
be  taken  absolutely;  else  the  Scripture  commendations 
of  the  righteous  for  "lending"  to  his  necessitous  brother 
(Psalm  37. 36 ;  112. 6 ;  Luke  6.  87)  would  have  no  application, 
turn  not  thou  away— a  graphic  expression  of  unfeeling 
refusal  to  relieve  a  brother  in  extremity. 

Same  Subject— Love  to  Enemies  (v.  48-48).  43.  Ye  have 
heard  that  it  hath  been  said— (Leviticus  19. 18.)  Thou 
aiialt  love  thy  neighbour— To  this  the  corrupt  teachers 
added,  and  hate  thine  enemy— as  if  the  one  were  a 
legitimate  inference  from  the  other,  instead  of  being  a  de- 
testable gloss,  as  Bengkl  indignantly  calls  it.  Lioht- 
foot  quotes  some  of  the  cursed  maxims  inculcated  by 
those  traditionists  regarding  the  proper  treatment  of  ail 
Gentiles.  No  wonder  that  the  Romans  charged  the  Jews 
with  hatred  of  the  human  race.  44.  But  I  say  unto  yon, 
L,ove  your  enemies— The  word  here  used  denotes  moral 
love,  as  distinguished  from  the  other  word,  which  ex- 
presses personal  affection.  Usually,  the  former  denotes 
'complacency  in  the  character'  of  the  person  loved;  but 
here  it  denotes  the  benignant,  compassionate  outgoings 
of  desire  for  another's  good,  bless  them  that  curse  you, 
do  good  to  them  that  hate  you,  and  pray  for  thein 
which  despltefully  use  you,  and  persecute  you— The 
best  commentary  on  these  matchless  counsels  is  the 
bright  example  of  Him  who  gave  them.  (See  1  Peter  2. 
21-24;  and  cf.  Romans  12.  20,  21;  1  Corinthians  4. 12;  1  Peter 
3.  9.)  But  though  such  precepts  were  never  before  ex- 
pressed— perhaps  not  even  conceived— with  such  breadth, 
precision,  and  sharpness  as  here,  our  Lord  is  here  only  the 
Incomparable  Interpreter  of  the  law  In  force  from  the  be- 
ginning; and  this  is  the  only  satisfactory  view  of  the  en- 
tire strain  of  this  Discourse.  45.  That  ye  may  be  the 
children— '  that  ye  may  be  sons' — of  your  Father  -which 
is  in  heaven— The  meaning  Is,  'that  ye  may  show  your- 
Selves  to  be  such  by  resembling  Him'  (of.  v.  9  and  Ephe- 
slans  5. 1).  for  he  maketh  his  tan — '  your  Father's  sun.' 
Well  might  Bkngkx  exclaim, '  Magnificent  appellation !' 
—to  rise  on  the  evil  and  on  the  good,  and  sendeth  rain 
en  the  Just  and  on  the  unjust — rather  (without  the 
article) '  on  evil  and  good,  and  on  Just  and  unjust.'  When 
we  find  God's  own  procedure  held  up  for  imitation  In  the 
law  and  much  more  In  the  prophet*  (Leviticus  19.  2;  20. 
IB ;  and  ct  1  Peter  L  15, 18),  we  may  see  that  the  principle 
•^  tkis  surprising  verse  was  nothing  new :  bat  the  form 
M 


of  it  certainly  Is  that  of  One  who  spake  as  never  mac 
spake.  46.  For  If  ye  love  them  which  love  you,  what 
reward  have  ye  1  do  not  even  the  publicans  the  same  1 

—The  publicans,  as  collectors  of  taxes  due  to  the  Romas 
government,  were  ever  on  this  account  obnoxious  to  the 
Jews,  who  sat  uneasy  under  a  foreign  yoke,  and  disliked 
whatever  brought  this  unpleasantly  before  them.  But 
the  extortion  practised  by  this  class  made  them  hateful  tc 
the  community,  who  In  their  current  speech  ranked  them 
with  "harlots."  Nor  does  our  Lord  scruple  to  speak  of 
them  as  others  did,  which  we  may  be  sure  He  never  would 
If  It  had  been  calumnious.  The  meaning,  then,  is,  'In 
loving  those  who  love  you,  there  is  no  evidence  of  superior 
principle;  tte  worst  of  men  will  do  this :  even  a  publican 
will  go  that  length.'  4T.  And  if  ye  salute  your  breth- 
ren only — of  the  same  nation  and  religion  with  your-, 
selves — -what  do  ye  more  [than  others]  1 — 'what  do  y« 
uncommon'  or  '  extraordinary  ?'  i.  e.,  wherein  do  ye  excel  t 
do  not  even  the  publicans  so?— The  true  reading  here 
appears  to  be, '  Do  not  even  the  heathens  the  same  ?'  Cf. 
ch.  18. 17,  where  the  excommunicated  person  is  said  to  b« 
"as  an  heathen  man  and  a  publican."  48.  Be  ye  there- 
fore—rather, '  Ye  shall  therefore  be,'  or  'Ye  are  therefore 
to  be,'  as  My  disciples  and  In  My  kingdom— perfect,  or 
'complete.'  Manifestly,  our  Lord  here  speaks,  not  of  de- 
gree* of  excellence,  but  of  the  kind  of  excellence  which 
was  io  distinguish  His  disciples  and  characterize  Hi* 
kingdom.  When  therefore  He  adds,  even  as  your  Father 
which  is  in  heaven  is  perfect,  He  refers  to  that  full- 
orbed  glorious  completeness  which  Is  In  the  great  Divine 
Model,  "  their  Father  which  is  In  heaven." 

CHAPTER    VI. 

Sermon  on  the  Mount— -continued.  Ver.1-18.  Fubthem 
Illustration  of  the  Righteousness  of  the  Kingdom 
—its  Unostent  vtioubness.  General  OatUion  against  Os- 
tentation  in  Religious  Duties  (v.  1).  1.  Take  heed  that  ye 
do  not  your  alms— But  the  true  reading  seems  clearly  tc 
be  '  your  righteousness.'  The  external  authority  for  both 
readings  is  pretty  nearly  equal;  but  Internal  evidence  le 
decidedly  In  favour  of  'righteousness.'  The  subject  of 
the  second  verse  being  'almsgiving,'  that  word — so  like 
the  other  In  Greek— might  easily  be  substituted  for  it  by 
the  copyist:  whereas  the  opposite  would  not  be  so  likely. 
But  It  is  still  more  In  favour  of  "  righteousness,"  that 
If  v/e  so  read  the  first  verse,  it  then  becomes  a  general 
heading  for  this  whole  section  of  the  Discourse,  incul- 
cating unostentatlousness  in  all  deeds  of  righteousness- 
Almsgiving,  Prayer,  and  Fasting  being,  in  that  case,  but 
selected  examples  of  this  righteousness ;  whereas,  If  we 
read,  "  Do  not  your  alms."  <fca,  this  first  verse  will  have  no 
reference  but  to  that  one  point.  By  "  righteousness, "  In 
this  case,  we  are  to  understand  that  same  righteousness  of 
the  kingdom  of  heaven,  whose  leading  features— in  oppo- 
sition to  traditional  perversions  of  It— it  is  the  great  object 
of  this  Discourse  to  open  up ;  that  righteousness  of  which 
the  Lord  says,  "Except  your  righteousness  shall  exceed  the 
righteousness  of  the  scribes  and  Pharisees,  ye  shall  in  no 
case  enter  into  the  kingdom  of  heaven"  (ch.  5.  20).  To 
"do"  this  righteousness,  was  an  old  and  well-understood 
expression.  Thus,  "  Blessed  is  he  that  doeth  righteous- 
ness at  all  times"  (Psalm  106.  3).  It  refers  to  the  actings  ol 
righteousness  in  the  life — the  outgoings  of  the  gracious 
nature — of  which  our  Lord  afterwards  said  to  His  disci- 
ples, "Herein  is  my  Father  glorified,  that  ye  bear  much 
fruit;  so  shall  ye  be  my  disciples"  (John  15.8).  htfor* 
men,  to  be  seen  of  them-  'with  the  view'  or  'intentioc 
of  being  beheld  of  them.'  See  the  same  expression  in  ch. 
6.  28.  True,  He  had  required  them  to  let  their  l.ght  sc 
shine  before  men  that  they  might  see  their  good  works, 
and  glorify  their  Father  which  is  in  heaven  (ch.  5.  18) 
But  this  Is  quite  consistent  with  not  making  a  display  ol 
our  righteousness  for  self-gloriflcatiovx  In  fact,  the  doing 
of  the  former  necessarily  implies  our  not  doing  the  latter, 
otherwise  ye  have  no  reward  of  your  Father  which 
is  in  heaven— When  all  duty  is  done  to  God— as  priraar) 
ly  enjoining  and  finally  judging  of  it— He  will  takf  r*u* 


MATTHEW   VL 


that  It  be  dily  recognised ;  bat  when  dune  purely  for  os- 
tentation, God  cannot  own  it,  nor  is  His  Judgment  of  it 
even  thought  of— God  accepts  only  what  is  done  to  Him- 
self So  much  for  the  general  principle.  Now  follow 
ihreo  illustrations  of  it. 

Almsgiving  (v.  2-4).  2.  Therefore,  when  thou  doeat 
thine  alms,  do  not  sound  a  trumpet  before  thee — The 
expression  is  to  be  taken  figuratively  for  blazoning  It. 
Kenoe  our  expression  to  'trumpet.'  as  the  hypocrites 
4o— This  word— of  such  frequent  occurrence  in  Scripture, 
signifying  primarily  'one  who  acts  a  part'— denotes  one 
who  either  pretends  to  be  what  he  is  not  (as  here),  or  cto- 
iembles  what  he  really  is  (as  in  Luke  12. 1, 2).  in  the  iyn- 
ngogues  and  in  the  streets— the  places  of  religions  and 
secular  resort — that  they  may  hare  glory  of  men. 
Verily  I  say  unto  you— In  such  august  expressions,  it  Is 
rue  Lawgiver  and  Judge  Himself  that  we  hear  speaking 
to  us.  They  have  their  reward— All  they  wanted  was 
n  uman  applause,  and  they  have  it— and  with  it,  all  they 
will  ever  get.  3.  But  when  thou  doest  alms,  let  mot  thy 
(eft  hand  know  what  thy  right  hand  doeth— '  So  far 
from  making  a  display  of  it,  dwell  not  on  it  even  in  thine 
own  thoughts,  lest  it  minister  to  spiritual  pride.'  4. 
That  thine  alms  may  be  In  secret,  and  thy  Father 
which  geeth  In  secret  [Himself]  shall  reward  thee 
openly— The  word  "  Himself"  appears  to  be  an  unauthor- 
ized addition  to  the  text,  which  the  sense  no  doubt 
suggested.  See  1  Timothy  5.25;  Romans  2.  16;  1  Corin- 
thians 4. 5. 

Prayer  (v.  5,  Gj.  5,  And  when  thou  prmyest,  thou 
shalt— or,  according  to  the  preferable  reading, '  when  ye 
pray  ye  shall'— not  be  as  the  hypocrites  are  i  for  they 
love  to  pray  standing  In  the  synagogues  and  In  the 
corners  of  the  streets  (see  on  v.  2),  that  they  may  be 
seen  of  men.  Verily  I  say  unto  you*  They  have,  dec. — 
The  Handing  posture  in  prayer  was  the  ancient  practice, 
<\like  in  the  Jewish  and  in  the  early  Christian  Church,  as 
is  well  known  to  the  learned.  But  of  course  this  con- 
spicuous posture  opened  the  way  for  the  ostentations.  6. 
But  thon,  when  thou  prayest,  enter  Into  thy  closet— 
a  'place  of  retirement' — and  when  thou  hast  shut  thy 
tioor,  pray  to  thy  Father  which  Is  In  secret  |  and  thy 
Father  which  seeth  in  secret  shall  reward  thee 
openly— Of  course  it  is  not  the  simple  publicity  of  prayer 
which  is  here  condemned.  It  may  be  offered  in  any  cir- 
cumstances, however  open,  if  not  prompted  by  the  spirit 
of  ostentation,  but  dictated  by  the  great  ends  of  prayer 
itself.  It  is  the  retiring  character  of  true  prayer  which  is 
here  taught. 

/Supplementary  Directions,  and  Model  Prayer  (v.  7-15).  T. 
But  when  ye  pray,  use  not  vain  repetitions—'  Babble 
not'  would  be  a  better  rendering,  both  for  the  form  of  the 
word— which  In  both  languages  is  Intended  to  imitate  the 
sound— and  for  the  sense,  which  expresses  not  so  much 
me  repetition  of  the  same  words  as  a  senseless  multipli- 
cation of  them;  as  appears  from  what  follows,  as  the 
heathen  do  t  for  they  think  that  they  shall  be  heard 
for  their  much  speaking— This  method  of  heathen  de- 
votion is  still  observed  by  Hindoo  and  Mohammedan  de- 
votees. With  the  Jews,  says  Lightfoot,  it  was  a  maxim, 
that  '  Every  one  who  multiplies  prayer  is  heard.'  In  the 
Church  of  Rome,  not  only  is  it  carried  to  a  shameless  ex- 
tent, but.  as  Teoluck  Justly  observes,  the  very  pi&yer 
which  our  Lord  gave  as  an  antidote  to  vain  repetitions  is 
the  most  abused  to  this  superstitious  end ;  the  number  of 
times  it  is  repeated  counting  for  so  much  more  merit.  Is 
□  ot  tnis  just  that  characteristic  feature  of  heathen  devo- 
tion which  our  Lord  here  condemns  ?  But  praying  much, 
and  using  at  times  the  same  words,  is  not  here  condemned, 
and  has  the  example  of  our  Lord  Himself  in  its  favour. 
8.  Be  not  ye  therefore  like  unto  themi  for  your 
Father  knoweth  -what  things  ye  have  meed  of  before 
ye  ask  him — and  so  needs  not  to  be  informed  of  oar 
wants,  any  more  than  to  be  roused  to  attend  to  them  by 
oar  Incessant  speaking.  What  a  view  of  God  is  here 
given,  in  sharp  contrast  with  the  gods  of  the  heathen  t 
But  let  it  be  carefully  noted  that  it  is  not  as  the  general 

W>*lher  of  rmmkt.nd  th*t  onr  lord  navs,  "  Yow  FtM-fewr" 


knoweth  what  ye  need  before  ye  ask  it;  for  it  !s  not  nxm\ 
as  such,  that  He  is  addressing  in  this  Discourse,  but  Hit 
own  disciples— the  poor  in  spirit,  the  mourners,  the  meek, 
hungry  and  thirsty  souls,  the  merciful,  the  pure  in  heart, 
the  peacemakers,  who  allow  themselves  to  have  all  man- 
ner of  evil  said  against  them  for  the  Son  of  man's  sake- 
in  short,  the  new-born  children  of  God,  who.  making 
their  Father's  interests  their  own,  are  here  assured  that 
their  Father,  in  return,  makes  their  interests  His,  and 
needs  neither  to  be  told  nor  to  be  reminded  of  their  wants 
Tet  He  will  have  His  children  pray  to  Him,  and  links  aU 
His  promised  supplies  to  their  petitions  for  them ;  thu?. 
encouraging  us  to  draw  near  and  keep  near  to  Him,  tc 
talk  and  walk  with  him,  to  open  our  every  case  to  Him, 
and  assure  ourselves  that  thus  asking  we  shall  receive- 
thus  seeking  we  shall  find— thus  knocking  it  shall  be 
opened  to  us.  9.  After  this  manner— more  simply 
•Thus,'  therefore  pray  ye— The  "ye"  is  emphatic  here, 
in  contrast  with  the  heathen  prayers.  That  this  match' 
less  prayer  was  given  not  only  as  a  model,  but  as  a  form. 
might  be  concluded  from  its  very  natnre.  Did  it  consist 
only  of  hints  or  directions  for  prayer,  it  could  only  b« 
used  as  a  directory ;  but  seeing  It  Is  an  actual  prayer— de- 
signed, indeed,  to  show  how  much  real  prayer  could  he 
compressed  into  the  fewest  words,  but  still,  as  a  prayer 
only  the  more  Incomparable  for  that — it  is  strange  that 
there  should  be  a  doubt  whether  we  ought  to  oray  that 
very  prayer.  Surely  the  words  with  wnich  it  is  intro- 
duced, in  the  second  utterance  and  varied  form  of  it 
which  we  have  in  Luke  11.  2,  ought  to  set  this  at  rest: 
"  When  ye  pray,  say,  Our  Father."  Nevertheless,  since 
the  second  form  of  it  varies  considerably  from  the  first 
and  since  no  example  of  its  actual  use,  or  express  quota- 
tion of  Its  phraseology,  occurs  in  the  sequel  of  the  New 
Testament,  we  are  to  guard  against  a  superstitious  use  ot 
it.  How  early  thiB  began  to  appear  in  the  church-ser- 
vices, and  to  what  an  extent  it  was  afterwards  carried,  is 
known  to  every  one  versed  In  Church  history.  Nor  has 
the  spirit  which  bred  this  abuse  quite  departed  from  some 
branches  of  the  Protestant  Church,  though  the  opposite 
and  equally  condemnable  extreme  Is  to  be  found  in  other 
branches  of  it. 

Model  Prayer,  (v.  9-18).  According  to  the  Latin  fathers 
and  the  Lutheran  Church,  the  petitions  of  the  Lord's 
Prayer  are  seven  in  number;  according  to  the  Greek 
fathers,  the  Reformed  Church  and  the  Westminster  di- 
vines, they  are  only  six ;  the  two  last  being  regarded— w* 
think,  less  correctly— as  one.  The  first  three  petitions 
have  to  do  exclusively  with  God :  "  Thy  name  be  hal- 
lowed"— "Thy  kingdom  come"  —  "Thy  will  be  done.' 
And  they  occur  in  a  descending  scale— from  Himself  down 
to  the  manifestation  of  Himself  in  His  kingdom;  and 
from  His  kingdom  to  the  entire  subjection  of  Its  subjects, 
or  the  complete  doing  of  His  will.  The  remaining  font 
petitions  have  to  do  with  otjbselves  :  "  Give  us  our  daily 
bread"  — "Forgive  us  our  debts"  — "Lead  us  not  into 
temptation"— "  Deliver  us  from  evil."  But  ti  ese  latter 
petitions  occur  In  an  ascending  scale -from  the  bodilv 
wants  of  every  day  up  to  onr  final  deliverance  from  all 
evil. 

Invocation  :  Our  Father  which  art  In  heaven.  In  the 
former  clause  we  express  His  nearness  to  us ;  in  the  la- 
ter, His  distance  from  as.  (See  Ecclesiastes  6.2;  Isaiah 
69. 1.)  Holy,  loving  familiarity  suggests  the  one ;  awfu* 
reverence  the  other.  In  calling  Him  "Father"  we  ex- 
press a  relationship  we  have  all  known  and  felt  sur 
rounding  as  even  from  our  infancy ;  but  in  calling  Hiir 
our  Father  "who  art  in  heaven,"  we  contrast  Him  witb 
the  fathers  we  all  have  here  below,  and  so  raise  our  soul; 
to  that  "  heaven"  where  He  dwells,  and  that  Majesty  jnd 
Glory  which  are  there  as  in  their  proper  home.  These 
first  words  of  the  Lord's  Prayer— this  Invocation  with 
which  it  opens— what  a  brightness  and  warmth  does  it 
throw  over  the  whole  prayer,  and  into  what  a  serene  re- 
gion does  it  introduce  the  praying  believer,  the  child  oi 
God,  as  he  thus  approaches  him !  It  is  true  that  the  pa 
ternal  relationship  of  God  to  His  people  is  by  no  meam 
strange  to  tbe  Old  Testament.    (See  Deuteronomy  &*.* 

3fi 


MATTHEW   VI. 


fsalm  103. 13;  Isaiah  63. 18;  Jeremiah  8.4,  19  ;  Malachl  1. 
I;  2.10.)  Bat  these  are  only  glimpses— the  "back  parte" 
(Exodus  33.  23),  If  we  may  so  say,  In  comparison  with  the 
"open  face"  of  our  Father  revealed  in  Jesns.  (See  on 
i  Corinthians  3.  18.)  Nor  is  It  too  much  to  say,  that  the 
view  which  our  Lord  gives,  throughout  thla  His  very  first 
lengthened  discourse,  of  "  our  Father  In  heaven,"  beggars 
all  that  was  ever  taught,  even  In  God's  own  Word,  or  con- 
ceived before  by  His  saints,  on  this  subject. 

First  Petition :  Hallowed  be— i.  e., '  Be  held  in  reverence' 
—regarded  and  treated  as  holy,  thy  name— God's  name 
means  '  Himself  as  revealed  and  manifested.'  Every- 
where In  Scripture  God  defines  and  mar&s  off  the  faith 
And  love  and  reverence  and  obedience  He  will  have  from 
men  by  the  disclosures  which  He  makes  to  them  of  what 
He  is;  both  to  shut  out  false  conceptions  of  Him,  and  to 
make  all  their  devotion  take  the  shape  and  hue  of  Hla 
own  teaching.  Too  much  attention  cannot  be  paid  to 
this. 

Second  Petition:  10.  Thy  kingdom  come  — The  king- 
dom of  God  Is  that  moral  and  spiritual  kingdom  which 
the  God  of  grace  Is  setting  up  in  this  fallen  world,  whose 
subjects  consist  of  as  many  as  have  been  brought  Into 
hearty  subjection  to  His  gracious  sceptre,  and  of  which 
His  Son  Jesus  Is  »he  glorious  Head.  In  the  inward  reality 
of  it,  this  kingdom  existed  ever  since  there  were  men 
who  "  walked  with  God"  (Genesis  5.  24),  and  "  waited  for 
His  salvation"  (Genesis  49.  18);  who  were  "continually 
with  Him,  holden  by  His  right  hand"  (Psalm  73.  23),  and 
who,  even  In  the  valley  of  the  shadow  of  death,  feared  no 
evil  when  He  was  with  them  (Psalm  23.4).  When  Mes- 
siah Himself  appeared,  It  was,  as  a  visible  kingdom,  "at 
hand."  His  death  laid  the  deep  foundations  of  lt^-Hls 
ascension  on  high,  "  leading  captivity  captive  and  receiv- 
ing gifts  for  men,  yea,  for  the  rebellious,  that  the  Lord 
God  might  dwell  among  them,"  and  the  Pentecostal  effu- 
sion of  the  Spirit,  by  which  those  gifts  for  men  descended 
upon  the  rebellious,  and  the  Lord  God  was  beheld,  in  the 
persons  of  thousands  upon  thousands,  "dwelling" among 
men— was  a  glorious  "coming"  of  this  kingdom.  But  it 
is  still  to  come,  and  this  petition,  "  Thy  kingdom  come," 
must  not  cease  to  ascend  so  long  as  one  subject  of  it  re- 
mains to  be  brought  in.  But  does  not  this  prayer  stretch 
further  forward— to  "the  glory  to  be  revealed,"  or  that 
stage  of  the  kingdom  called  "  the  everlasting  kingdom  of 
our  Lord  and  Saviour  Jesus  Christ"  (2  Peter  1.11)?  Not 
directly,  perhaps,  since  the  petition  that  follows  this— 
"Thy  will  be  done  In  earth,  as  It  is  in  heaven"— would 
then  bring  us  back  to  this  present  state  of  Imperfection. 
Still,  the  mind  refuses  to  be  so  bounded  by  stages  and  de- 
grees, and  In  the  act  of  praying  "  Thy  kingdom  come,"  it 
irresistibly  stretches  the  wings  of  Its  faith,  and  longing, 
and  joyous  expectation  out  to  the  final  and  glorious  con- 
summation of  the  kingdom  of  God. 

Third  Petition :  Thy  will  be  done  In  earth,  as  It  Is  In 
heaven— or,  as  the  same  words  are  rendered  in  Luke, '  as 
In  heaven,  so  upon  earth'— as  cheerfully,  as  constantly,  as 
perfectly.  But  some  will  ask,  Will  this  ever  be?  We  an- 
swer, If  the  "  new  heavens  and  new  earth"  are  to  be  Just 
our  present  material  system  purified  by  fire  and  transfig- 
ured, of  course  it  will.  But  we  incline  to  think  that  the 
aspiration  which  we  are  taught  In  this  beautiful  petition 
to  oreaihe  forth  has  no  direct  reference  to  any  such  organic 
fulfilment,  and  is  only  the  spontaneous  and  resistless 
longing  of  the  renewed  soul— put  Into  words — to  see  the 
whole  inhabited  earth  In  entire  conformity  to  tne  will  of 
God.  It  asks  not  If  ever  it  shall  be— or  If  ever  It  can  be— 
In  order  to  pray  this  prayer.  It  must  have  Its  holy  yearn* 
tngs  breathed  forth,  and  this  is  fust  the  bold  yet  simple 
expression  of  them.  Nor  Is  the  Old  Testament  without 
prayers  which  come  very  near  to  this  (Psalm  7.  • ;  47. ;  72. 
IS,  AC). 

Fbmih  Petition:  11.  Give  us  this  day  our  dally  bread 
—The  compound  word  here  rendered  "  dally"  occurs  no- 
where else,  either  In  classical  or  sacred  Greek,  and  so 
must  be  Interpreted  by  the  analogy  of  its  component 
parts.  Bat  an  tais  critics  are  divided.  To  those  who 
would  understand  it  to  mean, "  Give  us  this  day  the  bread 


of  to-morrow"— as  If  the  sense  thus  slid  in  V»  *.hat  of  Xiuka 
"Give  us  day  by  day"  (as  Bbsokl,  MBTai,  Ac.)—  it  may 
be  answered  that  the  sense  thus  brought  out  is  scarcely 
intelligible,  if  not  something  less;  that  tbe  expression 
"bread  of  to-morrow"  is  not  at  all  the  same  as  bread 
"from  day  to  day,"  and  that,  so  understood,  it  would 
seem  to  contradict  v.  34.  The  great  majority  of  the  best 
critics  [taking  the  word  to  be  compounded  of  ousia,  '  tub- 
stance,'  or  'being']  understand  by  it  the  'staff  of  life,'  the 
bread  of  subsistence;'  and  so  the  sense  will  be,  'Give  or 
this  day  the  bread  which  this  day's  necessities  require.' 
In  this  case,  the  rendering  of  our  authorized  version 
(after  the  Vulgate,  Ltjther  and  some  of  the  best  modem 
critics)—"  our  dally  bread"— is,  In  sense,  accurate  enough. 
(See  Proverbs  30.  8.)  Among  commentators,  there  wa< 
early  shown  an  inclination  to  understand  this  as  a  prayer 
for  the  heavenly  bread,  or  spiritual  nourishment;  and  Id 
this  they  have  been  followed  by  many  superior  exposi- 
tors, even  down  to  our  own  times.  But  as  this  Is  quite  un- 
natural, so  It  deprives  the  Christian  of  one  of  the  sweet- 
est of  his  privileges  —  to  cast  his  bodily  wants  in  this 
short  prayer,  by  one  simple  petition,  upon  his  heavenly 
Father.  No  doubt  the  spiritual  mind  will,  from  "the 
meat  that  perlsheth,"  naturally  rise  In  thought  to  "  that 
meat  which  endureth  to  everlasting  life."  But  let  It  be 
enough  that  the  petition  about  bodily  wants  irresistibly 
suggests  a  higher  petition  ;  and  let  us  not  rob  ourselves— 
out  of  a  morbid  spirituality — of  our  one  petition  in  thin 
prayer  for  that  bodily  provision  which  the  Immediate 
sequel  of  this  Discourse  shows  that  our  heavenly  Father 
has  so  much  at  heart.  In  limiting  our  petitions,  how 
ever,  to  provision  for  the  day,  what  a  spirit  of  childlike 
dependence  does  the  Lord  both  demand  and  beget  I 

Fifth  Petition :  13.  And  forgive  us  our  debts— A  vi  tally 
Important  view  of  sin.  this — as  an  offence  against  God  de- 
manding reparation  to  His  dishonoured  claims  upon  our 
absolute  subjection.  As  the  debtor  in  the  creditor's  hand, 
so  is  the  sinner  in  the  hands  of  God.  This  idea  of  sin  bad 
Indeed  come  up  before  in  this  Discourse — in  the  warning 
to  agree  with  our  adversary  quickly,  In  case  of  sentence 
^elng  passed  upon  us,  adjudging  us  to  payment  of  th« 
ia<*L  farthing,  and  to  imprisonment  till  then  (ch.  5.  25,  28). 
And  1 .  .times  up  once  and  again  In  our  Lord's  subsequent 
teaching— «w  in  the  parable  of  the  Creditor  and  his  two 
Debtors  (Luaa  II,  Ac),  and  in  the  parable  of  the  Unmer- 
ciful debtor  (ca.  i3  "ii,  Ac).  But  by  embodying  it  in  this 
brief  model  of  aceepta.'.»'.A  prayer,  and  as  the  first  of  three 
petitions  more  or  less  bearing  upon  sin,  our  Lord  teaches 
us,  in  the  most  emphatic  manner  conceivable,  to  regard 
this  view  of  sin  as  the  primary  and  fundamental  one. 
Answering  to  this  is  the  "  forgiveness"  which  It  directs  us 
to  seek— not  the  removal  from  our  own  hearts  of  the  stain 
of  sin,  nor  yet  the  removal  of  our  just  dread  of  God's  anger, 
or  of  unworthy  suspicions  of  His  love,  which  Is  all  that 
some  tell  us  we  have  to  care  about — but  the  removal  from 
God's  own  mind  of  His  displeasure  against  us  on  account 
of  sin,  or,  to  retain  the  figure,  the  wiping  or  crossing  out 
from  His  "  book  of  remembrance"  of  all  entries  against 
us  on  this  account,  as  we  forgive  our  debtors — the  same 
view  of  sin  as  before ;  only  now  transferred  to  the  region 
of  offences  given  and  received  between  man  and  man. 
After  what  has  been  said  on  ch.  5. 7,  it  will  not  be  thought 
that  our  Lord  here  teaches  that  our  exercise  of  forgiveness 
towards  our  offending  fellow-men  absolutely  precedes 
and  is  the  proper  ground  of  God's  forgiveness  of  us.  Hi* 
whole  teaching,  Indeed— a*  of  all  Scripture— is  the  reverse 
of  this.  But  as  no  one  can  reasonably  Imagine  himself 
to  be  the  object  of  Divine  forgiveness  who  is  deliberately 
and  habitually  unforgiving  towards  his  fellow-men,  so  11 
is  a  beautiful  provision  to  make  our  right  to  ask  and  ex- 
pect daily  forgiveness  of  our  daily  shortcomings  and  oni 
final  absolution  and  acquittal  at  the  great  day  of  admis- 
sion into  the  kingdom,  dependent  upon  our  consciousness 
of  a  forgiving  disposition  towards  our  fellows,  and  our 
preparedness  to  protest  before  the  Searcher  of  hearts  that 
we  do  actually  forgive  them,  (See  Mark  iL  25,  26.)  God 
sees  His  own  image  reflected  in  His  forgiving  children ; 
but  to  ask  God  for  what  we  ourselves  reroae  to  men,  is  fe» 


MATTHEW    VI 


moult  Him.  So  maeh  stress  does  oar  Lord  put  upon  this, 
that  Immediately  after  the  close  of  this  prayer,  It  is  the 
one  point  in  it  which  He  comes  back  upon  (v.  14, 15),  for 
the  purpose  of  solemnly  assuring  us  that  the  Divine  pro- 
cedure in  this  matter  of  forgiveness  will  be  exactly  what 
oar  own  is. 

Sixth  Petition :  13.  And  lead  us  not  Into  temptation—He 
Who  honwtly  se»ks,  aud  has  the  assurance  of,  forgiveness 
krr  past  sin,  will  strive  to  avoid  committing  it  for  the  fu- 
ture. But  conscious  that "  when  we  would  do  good  evil  is 
present  with  us,"  we  are  taught  to  offer  this  sixth  petition, 
Which  comes  naturally  close  upon  the  preceding,  and 
Sows,  indeed,  instinctively  from  It  in  the  hearts  of  all 
earnest  Christians.  There  is  some  difficulty  in  the  form 
of  the  petition,  as  it  is  certain  that  God  does  bring  His 
people— as  He  did  Abraham,  and  Christ  Himself— into 
circumstances  both  fitted  and  designed  to  try  them,  or 
test  the  strength  of  their  faith.  Some  meet  this  by  re- 
garding the  petition  as  simply  an  humble  expression  of 
self-distrust  and  Instinctive  shrinking  from  danger;  but 
this  seems  too  weak.  Others  take  it  as  a  prayer  against 
yielding  to  temptation,  and  so  equivalent  to  a  prayer  for 
'support  and  deliverance  when  we  are  tempted;'  but  this 
seems  to  go  beyond  the  precise  thing  intended.  "We  In- 
cline to  take  it  as  a  prayer  against  being  drawn  or  sucked, 
of  our  own  wiU,  into  temptation,  to  which  the  word  here 
ased  seems  to  lend  some  countenance— *  Introduce  us 
not.'  This  view,  while  It  does  not  put  into  our  mouths  a 
prayer  against  being  tempted— which  Is  more  than  the 
Divine  procedure  would  seem  to  warrant— does  not,  on 
the  other  hand,  change  the  sense  of  the  petition  into  one 
for  support  under  temptation,  which  the  words  will 
hardly  bear;  but  It  gives  us  a  subject  for  prayer,  In  regard 
to  temptation,  most  definite,  and  of  all  others  most  need- 
ful. It  was  precisely  this  which  Peter  needed  to  ask,  but 
did  not  ask,  when— of  his  own  accord,  and  in  spite  of  dif- 
ficulties—he  pressed  for  entrance  into  the  palace-hall  of 
the  high  priest,  and  where,  once  sucked  into  the  scene 
Mid  atmosphere  of  temptation,  he  fell  so  foully.  And  If 
so,  does  it  not  seem  pretty  clear  that  this  was  exactly  what 
oar  Lord  meant  His  disciples  to  pray  against  when  He 
Slid  in  the  garden—"  Watch  and  pray,  that  ye  enter  not 
a*o  temptation  ?"  (ch.  28. 41). 

Seventh  Petition :  Bnt  deliver  us  from  evil — We  can  see 
-.o  good  reason  for  regarding  this  as  but  the  second  half 
of  the  sixth  petition.  With  far  better  ground  might  the 
»eeond  aid  third  petitions  be  regarded  as  one.  The  "  but" 
wunecting  the  two  petitions  is  an  insufficient  reason  for 
regarding  them  as  one,  though  enough  to  show  that  the 
one  thought  naturally  follows  close  upon  the  other.  As 
the  expression  "from  evil"  may  be  equally  well  rendered 
'  from  the  evil  one,'  a  number  of  superior  critics  think  the 
levll  is  intended,  especially  from  its  following  close  upon 
*he  subject  of  "temptation."  But  the  comprehensive 
iharacter  of  these  brief  petitions,  and  the  place  which  this 
>ne  occupies,  as  that  on  which  all  our  desires  die  away, 
leems  to  us  against  so  contracted  a  view  of  it.  Nor  can 
'here  be  a  reasonable  doubt  that  the  apostle,  in  some  of 
.he  last  sentences  which  he  penned  before  he  was  brought 
forth  to  suffer  for  his  Lord,  alludes  to  this  very  petition 
n  the  language  of  calm  assurance— "And  the  Lord  shall  de- 
liver me  from  every  evil  work  (cf.  the  Greek  of  the  two  pas- 
tages),  and  will  preserve  me  unto  his  heavenly  kingdom" 
#  Timothy  4. 18).  This  final  petition,  then,  is  only  rightly 
grasped  when  regarded  as  a  prayer  for  deliverance  from 
»11  evil  of  whatever  kind— not  only  from  sin,  but  from  all 
tts  consequences— fully  and  finally.  Fitly,  then,  are  our 
arayers  ended  with  this.  For  what  can  we  desire  whloh 
.his  does  not  carry  with  it?  For  thine  U  the  kingdom, 
Ukd  the  power ,  and  the  glory,  for  ever.  Amen — If  any 
reliance  is  to  be  placed  on  external  evidence,  this  dox- 
»5ogy,  we  think,  oan  hardly  be  considered  part  of  the  orlg- 
:ual  text.  It  Is  wanting  in  all  the  most  ancient  MBS.;  it 
'a  wanting  in  the  Old  Latin  version  and  In  the  Vulgate  : 
tha  former  mounting  up  to  about  the  middle  of  the  second 
•ant  ary,  and  the  latter  being  a  revision  of  it  in  the  fourth 
wntury  by  Jbsomk,  a  most  reverential  and  conservative 
as  *•*!  as  able  and  Impartial  critic.  As  might  be  expected 
49 


from  this,  It  is  passed  by  In  silence  by  the  earliest  Lata 
fathers;  but  even  the  Greek  commentators,  when  ex« 
pounding  this  prayer,  pass  by  the  doxology.  On  the  olhsa 
hand,  It  Is  found  in  a  majority  of  MSS.,  though  not  the 
oldest;  it  is  found  in  all  the  Syriac  versions,  even  the  Pe- 
shito — dating  probably  as  early  as  the  second  century— 
although  this  version  wants  the  "Amen,"  which  the  dox- 
ology, if  genuine,  could  hardly  have  wanted;  it  is  fouad 
in  the  Sahidic  or  Thebaic  version  made  for  the  Christian* 
of  Upper  Egypt,  possibly  as  early  as  the  Old  Latin;  and 
it  is  found  In  perhaps  most  of  the  later  versions.  Oa  a  re- 
view of  the  evidence,  the  strong  probability,  we  think,  la 
that  It  was  no  part  of  the  original  text.  14.  For  U  y« 
forgive  men,  Ac.  15.  But  If  ye  forgive  not,  <fcc. — See  oa 
v.  12. 

Fatting  (v.  16-18).  Having  concluded  His  supplementary 
directions  on  the  subject  of  Prayer  with  this  Divine  Pat- 
tern, our  Lord  now  returns  to  the  subject  of  Unostentatious 
ness  in  our  deeds  of  righteousness,  in  order  to  give  on* 
more  Illustration  of  It,  in  the  matter  of  fasting.  Id. 
Moreover,  when  ye  faat^-referring,  probably,  to  private 
and  voluntary  fasting,  which  was  to  be  regulated  by  each 
individual  for  himself;  though  in  spirit  It  would  apply  to 
any  fast — he  not,  as  the  hypocrites,  of  a  sad  counte- 
nance t  for  they  disfigure  their  faces  —  lit.,  'make  un- 
seen;' very  well  rendered  "disfigure."  They  went  about 
with  a  slovenly  appearance,  and  ashes  sprinkled  on  their 
head,  that  they  may  appear  unto  men  to  fast— It  w£*s 
not  the  deed,  but  reputation  for  the  deed  which  they  sought; 
and  with  this  view  those  hypocrites  multiplied  their  fasts. 
And  are  the  exhausting  fasts  of  the  Church  of  Rome,  and 
of  Romanizing  Protestants,  free  from  this  taint?  Verily 
I  say  unto  you,  They  have  their  reward.  17.  But 
thou,  when  thou  fastest,  anoint  thine  head,  and  wash 
thy  face— as  the  Jews  did,  except  when  mourning  (Daniel 
10. 3);  so  that  the  meaning  is,  'Appear  as  usual' — appeasr 
so  as  to  attract  no  notice.  18.  That  thou  appear  not 
unto  men  to  fast,  but  unto  thy  Father  which  is  In 
secret  i  and  thy  Father,  -which  teeth  In  secret,  shall 
reward  thee  [openly]— The  "openly"  seems  evidently  a 
later  addition  to  the  text  of  this  verse  from  v.  4, 7,  though 
of  course  the  idea  is  implied. 

19-34.  Concluding  Illustrations  of  the  Righteous- 
ness of  thk  Kingdom— Hbavenlt-mindednbss  Aire 
Filial  Confidence.  10.  Lay  not  up  for  ourselves  — 
or  hoard  not — treasures  upon  earth,  -where  moth — a 
'clothes-moth.'  Eastern  treasures,  consisting  partly  la 
costly  dresses  stored  up  (Job  27. 16),  were  liable  to  be  con- 
sumed by  moths  (Job  13.  28 ;  Isaiah  50.  9 ;  51.  8).  In  James 
5.  2  there  is  an  evident  reference  to  our  Lord's  words  here. 
and  rust— any  'eating  into'  or  'consuming;'  here,  proba- 
bly, '  wear-and-tear.'  doth  corrupt—'  cause  to  disappear.' 
By  this  reference  to  moth  and  rust  our  Lord  would  teach 
how  perishable  are  such  earthly  treasures,  and  where 
thieves  break  through  and  steal — Treasures  these,  how 
precarious  !  20.  But  lay  up  for  yourselves  treasures  In 
heaven— The  language  in  Luke  (12.  33)  is  very  bold—"  Sell 
that  ye  have,  and  give  alms;  provide  yourselves  bags 
which  wax  not  old,  a  treasure  in  the  heavens  that  faileth 
not,"  Ac.  where  neither  moth  nor  rust  doth  corrupt, 
and  -where  thieves  do  not  break  through  nor  steal. 
Treasures  these,  imperishable  and  unassailable  !  (Of.  Colos- 
slans  3.  2.)  $21.  For  where  your  treasure  la— that  which 
ye  value  most — there  will  your  heart  be  also  — ['Thy 
treasure— thy  heart '  Is  probably  the  true  reading  here- 
'your,'  in  Luke  12.  34,  from  which  it  seems  to  have  come 
In  here.]  Obvious  though  this  maxim  be,  by  what  mul- 
titudes who  profess  to  bow  to  the  teaching  of  Christ  1*  B 
practically  disregarded !  '  What  a  man  loves, '  says 
Lutheb,  quoted  by  Tholtjok,  'that  is  his  God.  For  ha 
carries  It  in  his  heart,  he  goes  about  with  It  night  and 
day,  he  sleeps  and  wakes  with  it;  be  It  what  It  may- 
wealth  or  pelf,  pleasure  or  renown.'  But  because  "  laying 
up"  is  not  in  itself  sinful,  nay,  in  some  cases  enjoined  0 
Corinthians  12.  14),  and  honest  Industry  and  sagacious 
enterprise  are  usually  rewarded  with  prosperity,  many 
flatter  themselves  that  all  is  right  between  them  and 
God.  while  their  closest  attention,  anxiety,  eeal,  and  tint* 

97 


MATTHEW   VI. 


are  exhausted  upon  these  earthly  pursuits.    To  pat  this 
right,  our  Lord  adds  what  follows,  in  which  there  is  pro- 
found practical  wisdom,     a».  The  light— rather,  "The 
lamp'— of  the  body  Is  the  eye  t  If  therefore  thine  eye  be 
•Ingle—  *  simple,'  '  clear.'    As  applied  to  the  outward  eye, 
this  means  general  soundness;  particularly,  not  looking 
two  ways.     Here,  as  also  In  classical  Greek,  it  is  used 
figuratively  to  denote  the  simplicity  of  the  mind's  eye, 
singleness  of  purpose,  looking  right  at  its  object,  as  op- 
posed to  having  two  ends  in  view.    (See  Proverbs  4.  2&-27.) 
thy  whole  body  shall  be  full  of  light—'  illuminated.' 
As  with  the  bodily  vision,  the  man  who  looks  with  a 
good,  sound  eye,  walks  In  light,  seeing  every  object  clear ; 
so  a  simple  and  persistent  purpose  to  serve  and  please 
God  in  everything  will  make  the  whole  character  con- 
sistent and  bright.    23.  Bat  If  thine  eye  be  evil—'  dis- 
tempered,' or,  as  we  should  say,  If  we  have  got  a  bad  eye- 
shy  whole  body  shall  be  full  of  darkness—'  darkened.' 
As  a  vitiated  eye,  or  an  eye  that  looks  not  straight  and 
full  at  its  object,  sees  nothing  as  it  is,  so  a  mind  and  heart 
divided  between  heaven  and  earth  Is  all  dark.    If  there- 
fore the  light  that  Is  In  ttxt*  be  darkness,  how  great 
la  that  darkness  J— As  the  conscience  Is  the  regulative 
faculty,  and  a  man's  inward  purpose,  scope,  aim  in  life, 
determines  his  character  — If  these  be  not  simple  and 
heavenward,  but  distorted  and  double,  what  must  all  the 
other  faculties  and  principles  of  our  nature  be  which  take 
their  direction  and  character  from  these,  and  what  must 
the  whole  man  and  the  whole  life  be  but  a  mass  of  dark- 
ness ?    In  Luke  (11. 86)  the  converse  of  this  statement  very 
strikingly  expresses  what  pure,  beautiful,  broad  percep- 
tions the  clarity  of  the  inward  eye  imparts :  "If  thy  whole 
body  therefore  be  full  of  light,  having  no  part  dark,  the 
whole  shall  be  full  of  light,  as  when  the  bright  shining  of 
a  candle  doth  give  thee  light. '    But  now  for  the  applica- 
tion of  this.     24.  Mo  man  can  serve— The  word  means 
to  '  belong  wholly  and  be  entirely  under  command  to'— 
two  masters  i  for  either  he  -will  hate  the  one,  and  lore 
the  other  |  or  else  he  will  hold  to  the  one,  and  despise 
the  other— Even  if  the  two  masters  be  of  one  character 
and  have  but  one  object,  the  servant  must  take  law  from 
one  or  the  other :  though  he  may  do  what  Is  agreeable  to 
both,  he  cannot,  in  the  nature  of  the  thing,  be  tenant  to 
more  than  one.    Much  less  If,  as  in  the  present  case,  their 
Interests  are  qui  te  different,  and  even  conflicting.    In  this 
ease,  if  our  affections  be  in  the  service  of  the  one — If  we 
"love  the  one"— we  must  of  necessity  "hate  the  other;" 
If  we  determine  resolutely  to  "  hold  to  the  one,"  we  must 
at  the  same  time  disregard,  and,  If  he  Insist  on  his  claims 
upon  us,  even  "  despise  the  other."  Ye  cannot  serve  God 
and  manunon  —  The  word  "mamon"  —  better  written 
with  one  m— is  a  foreign  one,  whose  precise  derivation 
cannot  certainly  be  determined,  though  the  most  probable 
one  gives  it  the  sense  of '  what  one  trusts  In.'   Here,  there 
can  be  no  doubt  It  is  used  for  riches,  considered  as  an  Idol 
master,  or  god  of  the  heart.   The  service  of  this  god  and  the 
true  God  together  Is  here.with  a  kind  of  indignant  curtness, 
pronounced  impossible.  But  since  the  teaching  of  the  pre- 
ceding verses  might  seem  to  endanger  our  falling  short  of 
what  is  requisite  for  the  present  life,  and  so  being  left  des- 
titute, our  Lord  now  comes  to  speak  to  that  point.    »5. 
Therefore  I  say  unto  you,  Take  no  thought — '  Be  not 
solioitous.'    The  English  word  "  thought,"  when  our  ver- 
sion was  made,  expressed  this  idea  of  'solicitude,'  'anx- 
ious concern'— as  may  be  seen  in  any  old  English  classic ; 
and  in  the  same  sense  it  is  used  in  1  Samuel  9.  6,  Ac.    But 
this  sense  of  the  word  has  now  nearly  gone  out,  and  so 
the  mere  English  reader  is  apt  to  be  perplexed.     Thought 
or  forethought,  for  temporal  things— in  the  sense  of  re- 
flection, consideration— is   required   alike    by  Scripture 
and  common  sense.    It  is  that  anxious  solicitude,  that 
oarking  care,  which  springs  from  unbelieving  doubts  and 
misgivings,  which  alone  is  here  condemned.   (See  Phillp- 
pians  4.  &)    for  your  life,  what  ye  shall  eat,  or  what 
ye  shall  drink  t  nor  yet  for  your  body,  what  ye  shall 
put  on— In  Luke  (12.  29)  our  Lord  adds,  'neither  be  ye  un- 
settled'—not   "of  doubtful    mind,"   as   In  our  version. 
When  "careful  (or  'full  of  care')  about  nothing,"  but 
83 


committing  all  lr>  prayer  and  supplication  with  thanks 
giving  unto  God,  the  apostle  assures  us  that  "  the  peace 
of  God,  which  passe th  all  understanding,  shall  keep  our 
hearts  and  minds  in  Christ  Jesus"  (Philippians  HT): 
i.  e.,  shall  guard  both  our  feelings  and  our  thoughts  from 
undue  agitation,  and  keep  them  in  a  holy  calm.  But 
when  we  aommit  our  whole  temporal  con  lltlon  to  the 
wit  of  our  own  minds,  we  get  into  that  "  unsettled"  state 
against  which  our  Lord  exhorts  His  disciples.  Is  not  the 
life  more  than  meat — or  '  food'— and  the  body  than  ral< 
mentl— If  God,  then,  give  and  keep  up  the  greater— the 
life,  the  body— will  He  withhold  the  less,  food  to  sustain 
life  and  raiment  to  clothe  the  body?  36.  Behold  the 
fowls  of  the  air— in  v.  28,  'observe  well,'  and  In  Luke  12. 

24,  "  consider"— so  as  to  learn  wisdom  from  them,  for 
they  sow  not,  neither  do  they  reap,  nor  gather  lnte 
barns  i  yet  yonr  heavenly  Father  feedeth  them.  Are 
ye  not  much  better  than  they  f — nobler  In  yourselves 
and  dearer  to  God.  The  argument  here  Is  from  the  greater 
to  the  less ;  but  how  rich  in  detail !  The  brute  creation- 
void  of  reason— are  Incapable  of  sowing,  reaping,  and 
storing:  yet  your  heavenly  Father  suffers  them  not 
helplessly  to  perish,  but  sustains  them  without  any  of 
those  processes.  Will  He  see,  then,  His  own  children 
using  all  the  means  which  reason  dictates  for  procuring 
the  things  needful  for  the  body— looking  up  to  Himself  at 
every  step— and  yet  leave  them  to  starve  T  5W.  "Which 
of  you,  by  taking  thought— <* anxious  solicitude') — can 
add  one  cubit  unto  bis  stature T— "Stature"  can  hardly 
be  the  thing  Intended  here:  first,  because  the  subject 
Is  the  prolongation  of  life,  by  the  supply  of  Its  necessaries 
of  food  and  clothing :  and  next,  because  no  one  would 
dream  of  adding  a  cubit— or  a  foot  and  a  half— to  his 
stature,  while  in  the  corresponding  passage  in  Luke  (12. 

25,  26)  the  thing  Intended  Is  represented  as  "  that  thing 
which  Is  least."  But  If  we  take  the  word  in  Its  primary 
sense  of  '  age'  (for  '  stature'  is  but  a  secondary  sense)  the 
Idea  will  be  this, '  Which  of  you,  however  anxiously  yoc 
vex  yourselves  about  it,  can  add  so  much  as  a  step  to  the 
length  of  your  life's  Journey  ?'  To  compare  the  length  tf 
life  to  measures  of  this  nature  is  not  foreign  to  the  Inn 
guage  of  Scripture  (of.  Psalm  39. 5 ;  2  Timothy  4. 7,  Ac).  9i 
understood,  the  meaning  is  clear  and  the  connection  nat* 
ural.  In  this  the  best  critics  now  agree.  28.  And  wh> 
take  ye  thought  for  raiment!  Consider  ('observe 
well')  the  lilies  of  the  field,  how  they  grow  i  they  toll 
not— as  men,  planting  and  preparing  the  flax,  nelthet 
do  they  spin— as  women.  39.  And  yet  I  say  unto  you, 
That  even  Solomon  In  all  his  glory  was  not  arrayed 
like  one  of  these— What  incomparable  teaching  1— best 
left  In  its  own  transparent  clearness  and  rich  simplicity. 
30.  Wherefore,  if  God  so  clothe  the  grass — the  '  herb- 
age'— of  the  field,  which  to-day  Is,  and  to-morrow  Is 
east  Into  the  oven— wild  flowers  cut  with  the  grass, 
withering  by  the  heat,  and  used  for  fuel.  (See  James  U 
11.)  shall  He  not  much  more  clothe  yon,  O  ye  of  little 
faith  1— The  argument  here  is  something  fresh.  'Gor- 
geous as  is  the  array  of  the  flowers  that  deck  the  fields, 
surpassing  all  artificial  human  grandeur,  It  is  for  but  a 
brief  moment ;  you  are  ravished  with  It  to-day,  and  to- 
morrow It  Is  gone ;  your  own  bands  have  seized  and  cast 
It  into  the  oven :  Shall,  then,  God's  children,  so  dear  to 
Him,  and  Instinct  with  a  life  that  cannot  die,  be  left 
naked?  He  does  not  say,  Shall  they  not  be  more  beante- 
ously  arrayed  ?  but, Shall  He  not  much  more  clothe  them  ? 
that  being  all  He  will  have  them  regard  as  secured  to 
them  (cf.  Hebrews  13.  6).  The  expression,  'Little-falthed 
ones,'  which  our  Lord  applies  once  and  again  to  His  dis- 
ciples (ch.  8.  26;  14.  31 ;  16.  8),  can  hardly  be  regarded  as  re- 
buking any  actual  manifestations  of  unbelief  at  that  early 
period,  and  before  such  an  audience.  It  is  His  way  of 
gently  chiding  the  spirit  of  unbelief,  so  natural  even  to 
the  best,  who  are  surrounded  by  a  world  of  sense,  and  t< 
kindling  a  generous  desire  to  shake  it  off.  31.  Therefore 
take  no  thought  ('  solicitude'),  saying.  What  shall  we 
eatt  or,  What  shall  we  drink}  or  Wherewithal 
shall  we  be  clothed  !  33.  (For  after  all  these  thing] 
do  the  Gentiles  seek) — rather  '  pursue.'    Knowing  notb 


MATTHEW  VIL 


lag  definitely  beyond  the  present  life  to  kindle  their 
aspirations  and  engage  tnelr  supreme  attention,  the 
heathen  naturally  pursue  present  objects  as  their  chief, 
their  only  good.  To  what  an  elevation  above  these  does 
Jesus  here  lift  His  disciples  I  for  your  heavenly  Father 
knoweth  that  ye  have  need  of  all  these  thine*— How 
precious  this  word !  Food  and  raiment  are  pronounced 
needful  to  God's  children ;  and  He  who  could  say,  "  No 
vaan  knoweth  the  Father  but  the  Son,  and  he  to  whomso- 
ever the  Son  will  reveal  Him"  (ch.  11.  27),  says  with  an 
snthorlty  which  none  but  Himself  could  claim,  "Your 
heavenly  Father  knoweth  that  ye  have  need  of  all  these 
things."  Will  not  that  suffice  you,  O  ye  needy  ones  of 
the  household  of  faith  ?  33.  But  seek  ye  first  the  king- 
dom of  God,  and  his  righteousness)  and  all  these 
things  shall  be  added  unto  you— This  is  the  great  sum- 
ming up.  Strictly  speaking,  it  has  to  do  only  with  the 
subject  of  the  present  section— the  right  state  of  the  heart 
with  reference  to  heavenly  and  earthly  things ;  but  being 
Touched  in  the  form  of  a  brief  general  directory,  It  Is  so 
comprehensive  in  its  grasp  as  to  embrace  the  whole  sub- 
ject of  this  discourse.  And,  as  if  to  make  this  the  more 
evident,  the  two  key-notes  of  this  great  sermon  seem 
purposely  struck  in  it— "the  kingdom"  and  "the  right- 
eousness" of  the  kingdom— as  the  grand  objects,  in  the 
supreme  pursuit  of  which  all  things  needful  for  the  pres- 
ent life  will  be  added  to  us.  The  precise  sense  of  every 
word  in  this  golden  verse  should  be  carefully  weighed. 
"  The  kingdom  of  God"  is  the  primary  subject  of  the  Ser- 
mon on  the  Mount— that  kingdom  which  the  God  of 
heaven  is  erecting  in  this  fallen  world,  within  which  are 
all  the  spiritually  recovered  and  inwardly  subject  por- 
tion of  the  family  of  Adam,  under  Messiah  as  its  Divine 
Head  and  King.  "  The  righteousness  thereof"  is  the  cha- 
racter of  all  such,  so  amply  described  and  variously  illus- 
trated in  the  foregoing  portions  of  this  discourse.  The 
"seeking"  of  these  is  the  making  them  the  object  of  su- 
preme choice  and  pursuit;  and  the  seeking  of  them 
"first"  is  the  seeking  of  them  before  and  above  all  else. 
The  "all  these  things"  which  shall  in  that  case  be  added 
to  us  are  Just  the  "all  these  things"  which  the  last  words 
of  the  preceding  verse  assured  us  "our  heavenly  Father 
knoweth  that  we  have  need  of;*'  i.  «.,  all  we  require  for 
the  present  life.  And  when  our  Lord  says  they  shall  be 
"added,"  It  Is  implied,  as  a  matter  of  course,  that  the 
seekers  of  the  kingdom  and  its  righteousness  shall  have 
Uiese  as  their  proper  and  primary  portion:  the  rest  being 
their  gracious  reward  for  not  seeking  them.  (See  an  illus- 
tration of  the  principle  of  this  in  2  Chronicles  1. 11, 12.) 
What  follows  Is  but  a  reduction  of  this  great  general 
direction  into  a  practical  and  ready  form  for  dally  use. 
34.  Take  therefore  no  thought  ('anxious  care')  for  the 
morrow  t  for  the  morrow  shall  take  thought  for  the 
things  of  itself— (or,  according  to  other  authorities,  'for 
Itself ')— shall  have  its  own  causes  of  anxiety.  Sufficient 
unto  the  day  is  the  evil  thereof— An  admirable  practi- 
cal maxim,  and  better  rendered  in  our  version  than  in 
almost  any  other,  not  excepting  the  preceding  English 
ones.  Every  day  brings  its  own  cares;  and  to  anticipate 
is  only  to  double  them. 

CHAPTER    VII. 

Sermon  on  the  Mount— concluded. 
Ver.  1  12.  Miscei^laneous  Supplsmkntaky  Oounseus. 
That  these  verses  are  entirely  supplementary  Is  the  sim- 
plest and  most  natural  view  of  them.  All  attempts  to 
make  out  any  evident  connection  with  the  Immediately 
preceding  context  are,  «n  our  judgment,  forced.  But, 
though  supplementary,  these  counsels  are  far  from  being 
of  subordinate  Importance.  On  the  contrary,  they  in- 
volve some  of  the  most  delicate  and  vital  duties  of  the 
Christian  life.  In  the  vivid  form  In  which  they  are  here 
presented,  perhaps  they  could  not  have  been  Introduced 
With  the  same  effect  under  any  of  the  foregoing  heads ; 
bRi  they  spring  out  of  the  same  great  principles,  and  are 
bu  ather  forms  and  manifestations  of  the  same  evangell- 
»1  "righteousness  " 


Quuorimu  Ju^jmwnt  (v.  1-6).    1.  Judge  not,  that  ye  he 

not  judged— To  "Judge  "  here  does  not  exactly  mean  to 
pronounce  condemnatory  Judgment,  nor  does  it  refer  to 
simple  Judging  at  all,  whether  favourable  or  the  reverse. 
The  context  makes  it  clear  that  the  thing  here  condemned 
la  that  disposition  to  look  unfavourably  on  the  character 
and  actions  of  others,  which  leads  invariably  to  the  pro- 
nouncing of  rash,  unjust,  and  unlovely  Judgments  upon 
them.  No  doubt  It  is  the  Judgments  so  pronounced  which 
are  here  spoken  of;  but  what  our  Lord  alms  at  is  the  spirit 
out  of  which  they  spring.  Provided  we  eschew  this  un- 
lovely spirit,  we  are  not  only  warranted  to  sit  In  judgment 
upon  a  brother's  character  and  actions,  but  In  the  exercise 
of  a  necessary  discrimination  are  often  constrained  to  do 
so  for  our  own  guidance.  It  is  the  violation  of  the  law  of 
love  involved  in  the  exercise  of  a  censorious  disposition 
which  alone  is  here  condemned.  And  the  argument 
against  it—"  that  ye  be  not  Judged  "— confirms  this :  'that 
your  own  character  and  actions  be  not  pronounced  upoa 
with  the  like  severity;'  i.e.,  at  the  great  day.  ft.  Wo* 
with  what  judgments  ye  Judge,  ye  shall  be  Judged  i 
and  with  what  measure  ye  mete— whatever  standard 
of  Judgment  ye  apply  to  others— It  shall  be  measured  te 
you  again— This  proverbial  maxim  is  used  by  our  Lord 
In  other  connections— as  In  Mark  4. 24,  and  with  a  slightly 
different  application  In  Luke  6.  38— as  a  great  principle  in 
the  Divine  administration.  Untender  Judgment  of  others 
will  be  Judicially  returned  upon  ourselves.  In  the  day 
when  God  shall  Judge  the  secrets  of  men  by  Jesus  Christ. 
But,  as  in  many  other  cases  under  the  Divine  administra- 
tion, such  harsh  Judgment  gets  self-punished  even  here. 
For  people  shrink  from  contact  with  those  who  systemat- 
ically deal  out  harsh  judgment  upon  others— naturally 
concluding  that  they  themselves  may  be  the  next  vic- 
tims—and feel  Impelled  in  self-defence,  when  exposed  to 
it,  to  roll  back  upon  the  assailant  his  own  censures.  3. 
And  why  beholdest  thou  the  mote — 'splinter,'  here 
very  well  rendered  "  mote,"  denoting  any  small  faults 
that  Is  In  thy  brother's  eye,  but  conslderest  not  th 
beam  that  is  in  thine  own  eye  1 — denoting  the  much 
greater  fault  which  we  overlook  in  ourselves.  4.  Or  how 
wilt  thou  say  to  thy  brother,  Let  me  pull  out  the 
mote  out  of  thine  eye  \  and,  behold,  a  beam  is  in  thine 
own  eye  1  5.  Thou  hypocrite—'  Hypocrite  1' — first  east 
out  the  beam  out  of  thine  own  eye  i  and  then  shall 
thou  see  clearly  to  cast  out  the  mote  out  of  thy 
brother's  eye — Our  Lord  uses  a  most  hyperbolical,  but 
not  unfamiliar  figure,  to  express  the  monstrous  incon- 
sistency of  this  conduct.  The  "hypocrisy"  which,  not 
without  indignation,  He  charges  it  with,  consists  in  the 
pretence  of  a  zealous  and  compassionate  charity,  which 
cannot  possibly  be  real  In  one  who  suffers  worse  faults 
to  He  uncorrected  In  himself.  He  only  Is  fit  to  be  a  re- 
prover of  others  who  Jealously  and  severely  Judges  him- 
self. Such  persons  will  not  only  be  slow  to  undertake 
the  office  of  censor  on  their  neighbours,  but,  when  con- 
strained In  faithfulness  to  deal  with  them,  will  make 
it  evident  that  they  do  it  with  reluctance  and  not  satisfac- 
tion, with  moderation  and  not  exaggeration,  with  love  and 
not  harshness. 

Prostitution  of  Holy  Things  (v.  6).  The  opposite  extreme 
to  that  of  censorlousness  is  here  condemned— want  of 
discrimination  of  character.  6.  Give  not  that  which  U 
holy  unto  the  dogs— savage  or  snarling  haters  of  truth 
and  righteousness,  neither  cast  ye  yom  pearls  before 
swtne— the  Impure  or  coarse,  who  are  Incapable  of  ap- 
preciating the  priceless  Jewels  of  Christianity.  In  the 
East,  dogs  are  wilder  and  more  gregarious,  and,  feeding 
on  carrion  and  garbage,  are  coarser  and  fiercer  than  the 
same  animals  in  the  West.  Dogs  and  swine,  besides 
being  ceremonially  unclean,  were  peculiarly  repulsive  to 
the  Jews,  and  indeed  to  the  ancients  generally,  lest 
they  trample  them  under  their  feet— as  swine  do — and 
turn  again  and  rend  you — as  dogs  do.  Religion  Is 
brought  Into  contempt,  and  its  professors  insulted,  when 
It  is  forced  upon  those  who  cannot  value  it  and  will  uol 
have  it.  But  while  the  Indiscriminately  zealous  have 
need  of  this  caution,  let  us  be  on  our  guard  against  tar 


MATTHEW  YLL 


jsa&dily  Betting  oar  neighbours  down  as  dogs  and  swine, 
end  excusing  ourselves  from  endeavouring  to  do  them 
good  on  this  poor  plea. 

Prayer  (v.  7-1 1).  Enough,  one  might  think,  had  been 
■aid  on  this  subject  In  ch.  6.  6-15.  But  the  difficulty  of  the 
foregoing  duties  seems  to  have  recalled  the  subject,  and 
this  gives  It  quite  a  Dew  turn.  'How  shall  we  ever  be 
able  to  carry  out  such  precepts  as  these,  of  tender,  holy, 
yet  discriminating  love?'  might  tbe  humble  disciple  In- 
quire.  'Goto  God  with  It,'  Is  our  Lord's  reply;  but  He 
expresses  this  with  a  fulness  which  leaves  nothing  to  be 
desired,  urging  now  not  only  confidence,  but  Importunity 
In  prayer.  7.  Ask,  and  it  shall  be  given  rou)  seek, 
and  ye  snail  And  j  knock,  and  it  snail  be  opened  unto 
yon— Though  there  seems  evidently  a  climax  here,  ex- 
pressive of  more  and  more  importunity,  yet  each  of  these 
terms  used  presents  what  we  desire  of  God  in  a  different 
light.  "We  ask  for  what  we  wish ;  we  seek  for  what  we 
miss ;  we  knock  for  that  from  which  we  feel  ourselves  shut 
out.  Answering  to  this  threefold  representation  la  the 
triple  assurance  of  success  to  our  believing  efforts.  'But 
ah  !'  might  some  humble  disciple  say,  'I  cannot  persuade 
myself  that  I  have  any  Interest  with  God.'  To  meet  this, 
our  Lord  repeats  the  triple  assurance  He  had  Just  given, 
but  in  such  a  form  as  to  silence  every  such  complaint. 
S.  For  every  one  that  asketh  recelveth  $  and  lie  that 
seeket.lt  nndeth ;  and  to  hint  that  knocketh  it  shall  be 
opened— Of  course,  It  is  presumed  that  he  asks  aright — 
t «.,  in  faith— and  with  an  honest  purpose  to  make  use  of 
what  he  receives.  "  If  any  of  you  lack  wisdom,  let  him 
ask  of  God.  But  let  him  ask  in  faith,  nothing  wavering 
(undecided  whether  to  be  altogether  on  the  Lord's  side). 
For  he  that  wavereth  is  like  a  wave  of  the  sea  driven 
with  the  wind  and  tossed.  For  lei  not  that  man  think  that 
he  shftlt  receive  any  thing  of  the  Lord  "  (James  1. 6-7).  Hence, 
"  Ye  ask,  and  receive  not,  because  ye  ask  amiss,  that  ye 
may  consume  it  upon  your  lusts"  (James  4.8).  9.  Or 
what  man  Is  there  of  yon,  whom  If  his  son  aslc  bread 
— '  a  loaf '—-will  he  give  hint  a  stone  1— round  and  smooth 
like  such  a  loaf  or  cake  as  was  much  in  use,  but  only  to 
mock  him.  10.  Or  If  he  ask  a  flsh,  will  he  give  him  a 
serpent?— like  it,  indeed,  but  only  to  sting  him.  11.  If 
re  then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  muclt  more  shall  your  Father 
which  Is  In  heaven  give  good  things  to  them  that  ask 
him  !— Bad  as  our  fallen  nature  Is,  the  father  in  us  is  not 
extinguished.  What  a  heart,  then,  must  the  Father  of  all 
fathers  have  towards  His  pleading  children!  In  the  cor- 
responding passage  in  Luke  (see  on  11.  13),  Instead  of 
"good  things,"  our  Lord  asks  whether  He  will  not  much 
more  give  the  Holy  Spirit  to  them  that  ask  Him.  At  this 
early  stage  of  His  ministry,  and  before  such  an  audience, 
He  seems  to  avoid  such  sharp  doctrinal  teaching  as  was 
more  accordant  with  His  plan  at  the  riper  stage  Indicated 
In  Luke,  and  In  addressing  His  own  disciples  exclu- 
sively. 

Golden  Rule  (v.  12).  13.  Therefore— to  say  all  In  one  word 
—all  things  whatsoever  ye  would  that  men  should  do 
to  you,  do  ye  even  so — the  same  thing  and  in  the  same  way 
—to  them  i  for  this  is  the  Law  and  the  Prophets — '  This 
Is  the  substance  of  all  relative  duty;  all  Scripture  in  a 
nutshell.'  Incomparable  summary!  How  well  called 
"the  royal  law!"  (James  2.8;  cf.  Romans  13.9.)  It  Is 
true  that  simitar  maxims  are  found  floating  In  the 
writings  of  the  cultivated  Greeks  and  Romans,  and 
naturally  enough  in  the  Rabbinical  writings.  But  so 
expressed  as  It  Is  here — In  Immediate  connection  with, 
and  as  the  sum  of  such  duties  as  had  been  Just  enjoined, 
and  such  principles  as  had  been  before  taught^lt  Is  to  be 
found  nowhere  elce.  And  the  best  commentary  upon  this 
(toot  la,  that  never  till  our  Lord  came  down  thus  to  teach 
did  men  effectually  and  widely  exemplify  it  In  their 
practice.  The  precise  sense  of  the  maxim  is  best  referred 
to  common  sense.  It  is  not,  of  course,  what — In  our  way- 
ward, capricious,  grasping  moods— we  should  wish  that 
taen  would  do  to  us,  that  we  are  to  hold  ourselves  bound 
to  do  to  them;  but  on'y  what— In  the  exercise  of  an  Im- 
partial Judgment,  nun  nnttinE  obmkivm  in  their  ulae* — 


we  consider  it  reasonable  that  they  should  do  to  us,  tn&4 
we  are  to  do  to  them. 

13-29.  Conclusion  and  Effect  or  the  Sermon  on  vbh 
Mount.  We  have  here  the  application  of  the  whole  pre- 
ceding discourse.  Conclusion  of  the  Sermon  on  the  Mowni 
(v.  18-27).  "The  righteousness  of  the  kingdom,"  so  amply 
described,  both  in  principle  and  in  detail,  would  be  seen 
to  involve  self-sacrifice  at  every  step.  Multitudes  would 
never  face  this.  But  it  must  be  faced,  else  the  conse- 
quences will  be  fatal.  This  would  divide  all  within  the 
sound  of  these  truths  into  two  classes :  the  many  who 
will  follow  the  path  of  ease  and  self-indulgence— en3 
where  it  might ;  and  the  few,  who,  bent  on  eternal  safety 
above  everything  else,  take  the  way  that  leads  to  ltr-at 
whatever  cost.  This  gives  occasion  to  the  two  opening 
verses  of  this  application.  13.  Enter  ye  In  at  the  strait 
gate— as  If  hardly  wide  enough  to  admit  one  at  all.  This 
expresses  the  difficulty  of  the  first  right  step  in  religion, 
involving,  as  it  does,  a  triumph  over  all  our  natural  in- 
clinations. Hence  the  still  stronger  expression  in  Luke 
(18.  24),  "Strive  to  enter  in  at  the  strait  gate."  for  wide  Is 
the  gate — easily  entered — and  broad  is  the  way — easily 
trodden — that  leadeth  to  destruction,  and— thus  lured— 
many  there  be  which  go  In  thereat  : 14.  Because  strait 
Is  the  gate,  and  narrow  Is  the  way,  which  leadetb 
unto  life— In  other  words,  the  whole  course  is  as  difficult 
as  the  first  step ;  and  (so  It  comes  to  pass  that)— few  there 
be  that  find  It.  The  recommendation  of  the  broad  way 
is  the  ease  with  which  It  Is  trodden  and  the  abundance 
of  company  to  be  found  in  it.  It  is  sailing  with  a  fair 
wind  and  a  favourable  tide.  The  natural  Inclinations 
are  not  crossed,  and  fears  of  the  issue,  If  not  easily 
hushed,  are  in  the  long  run  effectually  subdued.  The 
one  disadvantage  of  this  course  Is  its  end— it  "  leadoth  to 
destruction."  The  great  Teacher  says  It,  and  says  it  as 
"  One  having  authority."  To  the  supposed  injustice  or 
harshness  of  this  He  never  once  adverts.  He  leaves  it  to 
be  inferred  that  such  a  course  righteously,  naturally, 
necessarily  so  ends.  But  whether  men  see  this  or  no, 
here  He  lays  down  the  law  of  the  kingdom,  and  leaves  It 
with  us.  As  to  the  other  way,  the  disadvantage  of  it  lies 
in  Its  narrowness  and  solicitude.  Its  very  first  step  in- 
volves a  revolution  in  our  whole  purposes  and  plans  for 
life,  and  a  surrender  of  all  that  is  dear  to  natural  inclina- 
tion, while  all  that  follows  is  but  a  repetition  of  the  first 
great  act  of  self-sacrifice.  No  wonder,  then,  that  few  find 
and  few  are  found  In  It.  But  it  has  one  advantage — 
it  "leadeth  unto  life."  Some  critics  take  "the  gate" 
here,  not  for  the  first,  but  the  last  step  In  religion ;  since 
gates  seldom  open  Into  roads,  but  roads  usually  termin- 
ate In  a  gate,  leading  straight  to  a  mansion.  But  as  this 
would  make  our  Lord's  words  to  have  a  very  Inverted  and 
unnatural  form  as  they  stand,  it  is  better,  with  the  ma- 
jority of  critics,  to  view  them  as  we  have  done.  But  since 
such  teaching  would  be  as  unpopular  as  the  way  itself, 
our  Lord  next  forewarns  His  hearers  that  preachers  of 
smooth  things— the  true  heirs  and  representatives  of  the 
false  prophets  of  old— would  be  rife  enough  In  the  new 
kingdom.  15.  Beware — '  But  beware' — of  false  prophets 
— i.  e.,  of  teachers  coming  as  authorized  expounders  of  the 
mind  of  God  and  guides  to  heaven.  (See  Acts  20.  29,  88;  3 
Peter  2.  1,  2.)  which  come  to  you  in  sheep's  clothing-  - 
with  a  bland,  gentle,  plausible  exterior;  persuading  you 
that  the  gate  is  not  strait  nor  the  way  narrow,  and  that 
to  teach  so  is  illiberal  and  bigoted— precisely  what  the  old 
prophets  did  (Ezekiel  13.  1-10,  22).  but  Inwardly  they 
are  ravening  wolves— bent  on  devouring  the  dock  for 
their  own  ends  (2  Corinthians  11.  2,  3, 13-16).  16.  Te  shall 
know  them  hy  their  fruits— not  their  doctrines — as 
many  of  the  elder  interpreters  and  some  later  ones  ex- 
plain It— for 'that  corresponds  to  the  tree  Itself;  bnt  the 
practical  effect  of  their  teaching,  which  is  the  proper 
fruit  of  the  tree.  Do  men  gather  grapes  of  thorn*— any 
kind  of  prickly  plant — or  figs  of  thistles  1  -a  three- 
pronged  variety.  The  general  sense  Is  obvious — Every 
tree  bears  Its  own  fruit.  17.  Even  so  every  good  tree 
brlngeth  forth  good  fruit  i  but  a  corrupt  tree  oringeth 
forth  «-vii  fruit.    18.  A  good  tree  saanot  bring  fe>r*ls 


MATTHEW    VIII. 


*vAl  fruit,  neither  can  a  corrupt  tree  bring  forth  good 

Cmlt— Obvious  as  is  the  truth  here  expressed  in  different 
forms— that  the  heart  'etermines  and  is  the  only  proper 
interpreter  of  the  actions  of  our  life— no  one  who  knows 
how  the  Church  of  Rome  makes  a  merit  of  actions,  quite 
apart  from  the  motives  that  prompt  them,  and  how  the 
name  tendency  manifests  Itself  from  time  to  time  even 
emonr  Protestant  Christians,  can  think  It  too  obvious  to 
be  Instated  on  by  the  teachers  of  Divine  truth.  Here  fol- 
lows «»  wholesome  digression.  19.  Kvery  tree  that 
feringeth  not  forth  good  fruit  Is  hewn  down,  and 
aact  Into  the  fire— See  on  ch.  3. 10.  30.  Wherefore  by 
their  fruits  ye  shall  know  ttiem— q.  d.,  '  But  the  point  I 
now  press  is  not  so  much  the  end  of  such,  as  the  means  of 
detecting  them ;  and  this,  as  already  said,  is  their  fruits.' 
The  hypocrisy  of  teachers  now  leads  to  a  solemn  warning 
against  religious  hypocrisy  In  general.  81.  Not  every 
one  that  salth  unto  me,  Lord,  Lord— the  reduplication 
of  the  title  "Lord"  denoting  zeal  in  according  it  to  Christ 
(see  Mark  14.  45).  Yet  our  Lord  claims  and  expects 
this  of  all  His  disciples,  as  when  He  washed  their  feet: 
"Ye  call  me  Master  and  Lord:  and  ye  say  well;  for  so 
I  am"  (John  13. 13).  shall  enter  into  the  kingdom  of 
heaven}  hut  he  that  doeth  the  will  of  my  Father 
which  is  in  heaven—  that  will  which  it  had  been  the 
great  object  of  this  discourse  to  set  forth.  Yet  our  Lord 
says  warily,  not  '  the  will  of  your  Father,'  but  "  of  My 
Father;"  thus  claiming  a  relationship  to  His  Father  with 
which  His  discipleB  might  not  intermeddle,  and  which  He 
never  lets  down.  And  he  so  speaks  here  to  give  author- 
ity to  His  asseverations.  But  now  He  rises  higher  still- 
not  formally  announcing  Himself  as  the  Judge,  but  inti- 
mating what  men  will  say- to  Him,  and  He  to  them,  when 
He  sits  as  their  final  judge.  33.  Many  will  say  to  me  in 
that  day— What  day  T  It  is  emphatically  unnamed.  But 
It  is  the  day  to  which  He  had  Just  referred,  when  men 
•hall  "  enter"  or  not  enter  "  into  the  kingdom  of  heaven." 
(See  a  similar  way  of  speaking  of  "  that  day"  in  2  Timothy 
1. 13;  4.  8).  Lord,  Lord— The  reiteration  denotes  surprise. 
•What,  Lord?  How  is  this?  Are  we  to  be  disowned?' 
have  we  not  prophesied— or  'publicly  taught.'  As  one 
of  the  special  gifts  of  the  Spirit  in  the  early  Church,  It  has 
the  sense  of '  inspired  and  authoritative  teaching,'  and  is 
ranked  next  to  the  apostleship.  (See  1  Corinthians  12. 28; 
Epbeslans  4. 11.)  In  this  sense  it  is  used  here,  as  appears 
from  what  follows,  in  thy  name?— or,  'to  thy  name,' 
and  so  in  the  two  following  clauses— '  having  reference  to 
Thy  name  as  the  sole  power  In  which  we  did  it.'  and  in 
thy  name  have  cast  out  devils  .  and  in  thy  name  done 
many  wonderful  works  ?— or  *  miracles.'  These  are  se- 
lected as  three  examples  of  the  highest  services  rendered 
to  the  Christian  cause,  and  through  the  power  of  Christ's 
•wn  name,  Invoked  for  that  purpose;  Himself,  too,  re- 
sponding to  the  call.  And  the  threefold  repetition  of  the 
question,  each  time  in  the  same  form,  expresses  in  the 
liveliest  manner  the  astonishment  of  the  speakers  at  the 
view  now  taken  of  them.  33.  And  then  -will  I  profess 
unto  them— or,  'openly  proclaim'— tearing  off  the  mask 
—I  never  knew  you— What  they  claimed— intimacy  with 
Christ— is  Just  what  He  repudiates,  and  with  a  certain 
scornful  dignity.  'Our  acquaintance  was  not  broken  off 
—there  never  was  any.'  depart  from  me— (Cf.  ch.  25. 41.) 
The  connection  here  gives  these  words  an  awful  signifi- 
cance. They  calmed  intimacy  with  Christ,  and  in  the 
corresponding  passage,  Luke  13.  20,  are  represented  as 
having  gone  out  and  In  with  Him  on  familiar  terms.  '  So 
much  the  worse  for  you,'  He  replies :  '  I  bore  with  that 
long  enough ;  but  now— begone !'  ye  that  -work  iniquity 
—not '  that  wrought  iniquity ;'  for  they  are  represented  as 
fresh  from  the  scenes  and  acts  of  it  as  they  stand  before 
fhe  Judge.  (See  on  the  almost  Identical,  but  even  more 
vivid  and  awful,  description  of  the  scene  In  Luke  13. 24-27.) 
Tliat  the  apostle  alludes  to  these  very  words  in  2  Timothy 
1 19  there  can  hardly  be  any  doubt—"  Nevertheless  the 
Foundation  of  Ood  standeth  sure,  having  this  seal,  The 
«jord  knoweth  them  that  are  His.  And,  Let  every  one  that 
aameth  the  name  of  Christ  depart  from  iniquity."  34. 
T'herefore— to  bring  this  Discourse  to  a  oloss,  whosoever 


heareth  these  sayings  of  mine,  and  doeth  thena- 

James  1.22,  which  seems  a  plain  allusion  to  these  words: 
also  Luke  11.28;  Romans  2. 13;  1  John  8.7-lwlU  like* 
him  unto  a  -wise  man— a  shrewd,  prudent,  provident 
man — which  built  his  house  upon  a  rock— the  rook  oi 
true  disoipleshlp,  or  genuine  subjection  to  Christ.  3». 
And  the  rain— from  above— descended,  and  the  floods— 
from  below — came,  and  the  -winds — sweeping  acrosiv— 
blew,  and— thus  from  every  direction — beat  upon  that 
house }  and  it  fell  not  i  for  it  was  founded  upon  a  rock 
— See  1  John  2. 17.  30.  And  every  one  that  heareth  these 
sayings  of  mine — in  the  attitude  of  disoipleshlp — and 
doeth  thein  not,  shall  be  likened  unto  a  foolish  mas, 
which  built  his  house  upon  the  sand — denoting  a  loos*: 
foundation— that  of  an  empty  profession  and  mere  exter- 
nal services.  37.  And  the  rain  descended,  and  the flood* 
came,  and  the  winds  blew,  and  beat  upon — or  '  struck 
against'— that  house  j  and  it  fell  i  and  great  was  the  foil 
of  it— terrible  the  ruin  I  How  lively  must  this  Imagery 
have  been  to  an  audience  accustomed  to  the  fierceness  of 
an  Eastern  tempest,  and  the  suddenness  and  complete- 
ness with  which  it  sweeps  everything  unsteady  before  it! 
Effect  of  the  Sermon  on  the  Mount  (v.  28,  29).  38.  And  It 
came  to  pass,  -when  Jesus  had  ended  these  sayings,  the 
people  were  astonished  at  his  doctrine— rather, '  His 
teaching,'  for  the  reference  is  to  the  manner  of  It  quite  as 
much  as  the  matter,  or  rather  more  so.  30.  For  he  taught 
them  as  [one]  having  authority  —  The  word  "  ona." 
which  our  translators  have  here  Inserted,  only  weakens 
the  statemen  t.  and  not  as  the  scribes— The  consciousness 
of  Divine  authority,  as  Lawgiver,  Expounder  and  Judge, 
so  beamed  through  His  teaching,  that  the  scribes'  teaching 
oould  not  but  appear  drivelling  In  Buch  a  light 

CHAPTER  VIII. 

Ver.  1-4.  Heading  of  a  Lkpek.  (—Mark  1.40-45;  Luke 
6.  12-16.)  The  time  of  this  miracle  seems  too  definitely 
fixed  here  to  admit  of  our  placing  it  where  it  stands  In 
Mark  and  Luke,  in  whose  Gospels  no  such  precise  note  of 
time  is  given.  1.  [And]  When  he  was  corns  down  from 
the  mountain,  great  multitudes  followed  him.  3. 
And,  behold,  there  came  a  leper—"  a  man  full  of  lep- 
rosy," says  Luke  5. 12.  Much  has  been  written  on  this 
disease  of  leprosy,  but  certain  points  remain  still  doubt* 
ful.  All  that  needs  be  said  here  is,  that  it  was  a  cuta- 
neous disease,  of  a  loathsome,  diffusive,  and,  there  Is  rea- 
son to  believe,  when  thoroughly  pronounced,  Incurable 
character;  that  though  in  Its  distinctive  features  it  If 
still  found  in  several  countries— as  Arabia,  Egypt  and 
South  Africa— It  prevailed,  in  the  form  of  what  is  called 
white  leprosy,  to  an  unusual  extent,  and  from  a  very 
early  period,  among  the  Hebrews;  and  that  it  thus  fur- 
nished to  the  whole  nation  a  familiar  and  affecting  sym- 
bol of  sin,  considered  as  (1)  toothsome,  (2)  spreading,  (S)  •*• 
curable.  And  while  the  ceremonial  ordinances  for  detec- 
tion and  cleansing  prescribed  in  this  case  by  the  law  of 
Moses  (Leviticus  13.,  14.)  held  forth  a  ooming  remedy  "for 
sin  and  for  uncleanness"  (Psalm  51. 7 ;  2  Kings  5. 1, 7, 10,  IS, 
14),  the  numerous  cases  of  leprosy  with  which  our  Lord 
came  In  contact,  and  the  glorious  cures  of  them  which  Hs 
wrought,  were  a  fitting  manifestation  of  the  work  which 
He  came  to  accomplish.  In  this  view,  it  deserves  to  b« 
noticed  that  the  first  of  our  Lord's  miracles  of  healing  re- 
corded by  Matthew  Is  this  cure  of  a  leper,  and  wor- 
shipped him— In  what  sense  we  shall  presently  see.  Mark 
says  (1. 40),  he  came,  "  beseeching  and  kneeling  to  Him," 
and  Luke  says  (5. 12),  "  he  fell  on  his  face."  saying,  Lord, 
If  thou  wilt,  thou  canst  make  me  clean— As  this  Is  the 
only  cure  of  leprosy  recorded  by  all  the  three  first  Evan- 
gelists, it  was  probably  the  first  case  of  the  kind ;  and  if 
so,  this  leper's  faith  In  the  power  of  Christ  must  have 
been  formed  in  him  by  what  he  had  heard  of  His  otuer 
cures.  And  how  striking  a  faith  is  it  I  He  does  not  say 
he  believed  Him  able,  but  with  a  orevity  expressive  of  a 
confidence  that  knew  no  doubt,  he  Bays  simply,  "Thou 
canst."  But  of  Christ's  willingness  to  heal  him  he  was 
not  so  sure.    It  needed  more  knowledge  of  Jesus  than  at 

21 


MATTHEW   VIII. 


ooald  be  supposed  to  have  to  assure  him  of  tuat.  But  one 
thing  he  was  sure  of,  that  He  had  but  to  "  will"  It.  This 
shows  with  what  "  worship'  of  Christ  this  leper  fell  on 
his  face  before  him.  Clear  theological  knowledge  of  the 
Person  of  Christ  was  not  then  possessed  even  by  those 
who  were  most  with  Him  and  nearest  to  Him.  Much 
lees  could  full  insight  into  all  that  we  know  of  the 
Only-begotten  of  the  Father  be  expected  of  this  leper. 
But  he  who  at  that  moment  felt  and  owned  that  to 
heal  an  incurable  disease  needed  but  the  flat  of  the 
Person  who  stood  before  him,  had  assuredly  that  very 
faith  In  the  germ  which  now  casts  its  crown  before  Him 
that  loved  us,  and  would  at  any  time  die  for  His  blessed 
name.  3.  And  Jesus— [or '  He,'  according  to  another  read- 
ing]—"moved  with  compassion,"  says  Mark  (1.  41);  a  pre- 
cious addition— put  forth  his  hand,  and  touched  him— 
Such  a  touch  occasioned  ceremonial  defilement  (Leviticus 
5.8);  even  as  the  leper's  coming  near  enough  for  contact 
was  against  the  Levltical  regulations  (Leviticus  18.  46). 
But  as  the  man's  faith  told  him  there  would  be  no  case  for 
such  regulations  If  the  cure  he  hoped  to  experience  should 
be  accomplished,  so  He  who  had  healing  in  His  wings 
transcended  all  such  statutes,  saying,  I  will ;  be  thou 
clean— How  majestic  those  two  words  1  By  not  assuring 
the  man  of  His  power  to  heal  him,  He  delightfully  sets  His 
seal  to  the  man's  previous  confession  of  that  power;  and 
by  assuring  him  of  the  one  thing  of  whioh  he  had  any 
donbt,  and  for  which  he  waited— His  will  to  do  It— He 
makes  a  claim  as  Divine  as  the  cure  which  Immediately 
followed  it.  And  Immediately  his  leprosy  was 
cleansed— Mark,  more  emphatic,  says  (1.42),  "And  as 
soon  as  He  had  spoken,  immediately  the  leprosy  de- 
parted from  him,  and  he  was  cleansed"— as  perfectly  as  in- 
stantaneously. What  a  contrast  this  to  modern  pre- 
tended cures !  4.  And  Jesus  ("  straitly  charged  him,  and 
forthwith  sent  him  away,"  Mark  1.  43,  and)  salth  unto 
him,  See  thou  tell  no  man— A  hard  condition  this  would 
seem  to  a  grateful  heart,  whose  natural  language.  In  such 
a  case,  is  "Come,  hear,  all  ye  that  fear  Ood,  and  I  will  de- 
clare what  He  hath  done  for  my  soul"  (Psalm  66. 16).  We 
shall  presently  see  the  reason  for  it.  but  go  thy  way, 
show  thyself  to  the  priest,  and  offer  the  gift  that  Moses 
commanded  (Leviticus  14.),  for  a  testimony  unto  them 
—a  palpable  witness  that  the  Great  Healer  had  Indeed 
some,  and  that  "  God  had  visited  His  people."  What  the 
sequel  was.  our  Evangelist  says  not ;  but  Mark  thus  gives 
it  (1. 45):  "  But  he  went  out,  and  began  to  publish  It  much, 
and  to  blaze  abroad  the  matter,  insomuch  that  Jesus  could 
no  more  openly  enter  into  the  city,  but  was  without  in 
desert  places :  and  tbey  came  to  Him  from  every  quarter." 
Thus— by  an  over-zealous,  though  most  natural  and  not 
very  culpable,  infringement  of  the  injunction  to  keep  the 
matter  quiet — was  our  Lord,  to  some  extent,  thwarted  in 
His  movements.  As  His  whole  course  was  snbllmely  noise- 
less (ch.  12. 19),  so  we  find  Him  repeatedly  taking  steps  to 
prevent  matters  prematurely  coming  to  a  crisis  with  Him. 
(But  see  on  Mark  6. 19,  20.)  "And  He  withdrew  Himself," 
adds  Luke  (6. 16),  "  into  the  wilderness,  and  prayed ;"  re- 
treating from  the  popular  excitement  into  the  secret  place 
of  the  Most  High,  and  thus  coming  forth  as  dew  upon  the 
mown  grass,  and  as  showers  that  water  the  earth  (Psalm 
72.  6).  And  this  is  the  secret  both  of  strength  and  of  sweet- 
ness in  the  servants  and  followers  of  Christ  In  every  age. 

6-13.  Healing  of  the  Centubion's  Sebvant.  (—Luke 
7. 1-10.)  This  incident  belongs  to  a  later  stage.  For  the  ex- 
position, see  on  Luke  7. 1-10. 

14-17.  Healing  of  Peteb's  Motbeb-in-Law,  and 
Many  Others.  (=Mark  1.  29-34;  Luke  4.  88-41.)  For  the 
exposition,  see  on  Mark  1.  29-34. 

18-22.  Incidents  iLiiT/STRATrvE  of  Disctpleship.  (— 
Lake  9.  57-62.)  The  incidents  here  are  two:  in  the  corre- 
sponding passage  of  Luke  they  are  three.  Here  they  are 
Introduced  before  the  mission  of  the  Twelve:  in  Lake, 
when  our  Lord  was  making  preparation  for  His  dual 
journey  to  Jerusalem.  But  to  conclude  from  this,  as 
some  good  critics  do,  as  Bbngel,  Elmcott,  Ac.,  that  one 
of  these  incident*  at  least  occurred  twice— which  led  to 
the  mention  of  the  others  at  the  two  different  times— is 

at 


too  artificial.  Taking'  them,  then,  as  one  .set  of  o<  .  •. 
rences,  the  question  arises,  Whether  arc  they  recorded  bj 
Matthew  or  by  Luke  in  their  proper  place*  Neandkr, 
Schleiermacheb,  and  Olshausen  adhere  to  Luke's  or- 
der; while  Meyer,  De  Wette,  and  Langs  prefer  that  o» 
Matthew.  Probably  the  first  incident  Is  here  In  lie  right 
place.  But  as  the  command,  In  the  second  incident,  tc 
preach  the  kingdom  of  God,  would  scarcely  have  beet: 
given  at  so  early  a  period,  it  is  likely  that  It  and  the  third 
incident  have  their  true  place  in  Luke.  Taking  these 
three  incidents,  then,  up  here,  we  have — 

I.  T7ie  Hash  or  Precipitate  Disciple  (v.  19,  20).  19.  And  • 
certain  scribe  came,  and  said  unto  him,  Master,  I  will 
follow  thee  whithersoever  thou  goest.  30.  And  Jesui 
salth  unto  him,  The  foxes  hare  holes,  and  the  blrdi 
of  the  air  have  nests )  but  the  Son  of  man  hath  not 
where  to  lay  his  head— Few  as  there  were  of  the  scribes 
who  attached  themselves  to  Jesus,  It  would  appear,  from 
his  calling  Him  'Teacher,'  that  this  one  was  a  "disciple" 
In  that  looser  sense  of  the  word  In  which  It  Is  applied  to 
the  crowds  who  nocked  after  Him,  with  more  or  less  con- 
viction that  His  claims  were  well  founded.  Bat  from  the 
answer  which  he  received  we  are  led  to  Infer  that  there 
was  more  of  transient  emotion  — of  temporary  impulse— 
than  of  Intelligent  principle  in  the  speech.  The  preach- 
ing of  Christ  had  riveted  and  charmed  him ;  his  heart 
had  swelled;  his  enthusiasm  had  been  kindled;  and  in 
this  state  of  mind  he  will  go  anywhere  with  Him,  and 
feels  Impelled  to  tell  Him  so.  'Wilt  thou?'  replies  the 
Lord  Jesus.  '  Knowest  thou  Whom  thou  art  pledging  thy- 
self to  follow,  and  whither  haply  He  may  lead  theeT  No 
warm  home,  no  downy  pillow  has  He  for  thee :  He  has 
them  not  for  Himself.  The  foxes  are  not  without  their 
holes,  nor  do  the  birds  of  the  air  want  their  nests;  bat 
the  Son  of  man  has  to  depend  on  the  hospitality  of  others, 
and  borrow  the  pillow  whereon  He  lays  His  head.'  How 
affecting  is  this  reply  !  And  yet  He  rejects  not  this  man's 
offer,  nor  refuses  him  the  liberty  to  follow  Him.  Only  He 
will  have  him  know  what  he  is  doing,  and  'ooant  the 
cost.'  He  will  have  him  weigh  well  the  real  nature  and 
the  strength  of  his  attachment,  whether  it  be  such  as  will 
abide  In  the  day  of  trial.  If  so,  he  will  be  right  welcome, 
for  Christ  puts  none  away.  But  it  seems  too  plain  that 
in  this  case  that  had  not  been  done.  And  so  we  have 
called  this  the  Rash  or  Precipitate  Disciple. 

II.  The  Procrastinating  or  Entangled  Disciple  (v.  21,  22), 
As  this  is  more  fully  given  In  Luke,  we  mast  take  botb 
together.  "  And  He  said  unto  another  of  his  disciples, 
Follow  me.  But  he  said,"  Lord,  suffer  me  nrat  to  go  and 
bury  my  father.  But  Jesus  said  unto  him,  Follow 
me  |  and  let  the  dead  bury  their  dead— or,  as  more  def- 
initely In  Luke,  "Let  the  dead  bury  their  dead:  bat  go 
thou  and  preach  the  kingdom  of  God."  This  disciple  did 
not,  like  the  former,  volunteer  his  services,  bat  Is  called 
by  the  Lord  Jesus,  not  only  to  follow,  bat  to  preach  Him. 
And  he  is  quite  willing;  only  he  Is  not  ready  just  yet. 
"Lord,  I  mill;  but"— 'There  Is  a  difficulty  in  the  way  just 
now ;  but  that  once  removed,  I  am  Thine.'  What  now  is 
this  difficulty?  Was  his  father  actually  dead— lying  a 
corpse— having  only  to  be  burled  ?  Impossible.  As  It  wa» 
the  practice,  as  noticed  on  Luke  7. 12,  to  bury  on  the  day 
of  death,  It  Is  not  very  likely  that  this  disciple  would  hev« 
been  here  at  all  if  his  father  had  Just  breathed  his  last 
nor  would  the  Lord,  if  He  was  there,  have  hlnderef 
him  discharging  the  last  duties  of  a  son  to  a  father.  N<- 
doubt  It  was  the  common  case  of  a  son  having  a  frail  a' 
aged  father,  not  likely  to  live  long,  whose  head  he  thinks 
it  his  duty  to  see  under  the  ground  ere  he  goes  abroad. 
'This  aged  father  of  mine  will  soon  be  removed ;  and  If  r 
might  but  delay  till  I  see  him  decently  interred,  I  should 
then  be  free  to  preach  the  kingdom  of  God  wherevei 
duty  might  call  me.'  This  view  of  the  case  will  explals 
the  curt  reply, "  Let  the  dead  bury  their  dead :  but  go  thoa 
and  preach  the  kingdom  of  God."  Like  all  the  other  par- 
adoxical sayings  of  our  Lord,  the  key  to  it  is  the  difiere&i 
senses— a  higher  and  a  lower— In  whioh  the  same  word 
"dead"  is  used:  'There  are  two  kingdoms  of  God  \m 
existence  upon  earth;  tne  kingdom  of  nature,  and  tsr 


MATTHEW  IX. 


41*<doni  or  grace :  To  the  one  kingdom  all  the  children 
of  this  world,  even  the  most  ungodly,  are  folly  alive ;  to 
the  o-her,  only  ttie  children  of  light:  The  reigning  irre- 
Ugioii  consists  not  in  Indifference  to  the  common  human- 
ities U  social  life,  but  to  things  spiritual  and  eternal : 
Fear  not,  therefore,  that  your  father  will  In  your  absence 
be  neglected,  and  that  when  he  breathes  his  last  there 
wlii  not  be  relatives  and  friends  ready  enough  to  do  to 
'Urn  the  last  offices  of  kindness.  Tour  wish  to  discharge 
hase  yourself  is  natural,  and  to  be  allowed  to  do  it  a 
privilege  not  lightly  to  be  foregone.  But  the  kingdom  of 
Sod  lies  now  all  neglected  and  needy :  Its  more  exalted 
character  few  discern;  to  its  paramount  claims  few  are 
alive:  and  to  "preach"  it  fewer  still  are  qualified  and 
sailed ;  But  thou  art :  The  Lord  therefore  hath  need  of 
thee:  Leave,  then,  those  claims  of  nature,  high  though 
they  be,  to  those  who  are  dead  to  the  still  higher  claims 
of  the  kingdom  of  grace,  which  God  is  now  erecting 
upon  earth— Let  the  dead  bury  their  dead  ;  but  go  thou 
and  preaoh  the  kingdom  of  God.'  And  so  have  we  here 
the  genuine,  but  Procrastinating  or  Entangled  Disciple. 
The  next  case  is  recorded  only  by  Luke: 

III.  The  Irresolute  or  Wavering  Disciple  (Luke  9.  61,  62). 
61.  "And  another  also  said,  Lord,  I  will  follow  thee;  but 
let  me  first  go  bid  them  farewell  which  are  at  home  at  my 
house.  62.  And  Jesus  said  unto  him,  No  man,  having  put 
his  hand  to  the  plough,  and  looking  back,  is  fit  for  the 
kingdom  of  God."  But  for  the  very  different  replies 
given,  we  should  hardly  have  discerned  the  difference 
between  this  and  the  second  case :  the  one  man  called,  in- 
deed, and  the  other  volunteering,  as  did  the  first;  but 
both  seemingly  alike  willing,  and  only  having  a  difficulty 
In  their  way  just  at  that  moment.  But,  by  help  of  what 
Us  said  respectively  to  each,  we  perceive  the  great  differ- 
snee  between  the  two  cases.  From  the  warning  given 
against  "looking  back,"  it  is  evident  that  this  man's  dls- 
jipleship  was  not  yet  thorough,  his  separation  from  the 
world  not  entire.  It  is  not  a  case  of  going  back,  but  of 
looking  back ;  and  as  there  is  here  a  manifest  reference  to 
'.he  case  of  "Lot's  wife"  (Genesis  19.  26;  and  see  on  Luke 
17.  82),  we  see  that  it  is  not  actual  return  to  the  world  that 
?e  have  here  to  deal  with,  but  a  reluctance  to  break  with  it. 
The  figure  of  putting  one's  hand  to  the  plough  and  look- 
tug  back  is  an  exceedingly  vivid  one,  and  to  an  agricul- 
tural people  most  impressive.  As  ploughing  requires  an 
9ye  Intent  on  the  furrow  to  be  made,  and  is  marred  the 
instant  one  turns  about,  so  will  they  come  short  of  salva- 
tion who  prosecute  the  work  of  God  with  a  distracted 
attention,  a  divided  heart.  The  reference  may  be  chiefly 
to  ministers;  but  the  application  at  least  is  general.  As 
the  Image  seems  plainly  to  have  been  suggested  by  the 
ease  of  Elijah  and  Elisha,  a  difficulty  may  be  raised, 
requiring  a  moment's  attention.  When  Elijah  cast  his 
mantle  about  Elisha,  which  the  youth  quite  understood 
to  mean  appointing  him  his  successor,  he  was  ploughing 
with  twelve  yoke  of  oxen,  the  last  pair  held  by  himself. 
Leaving  his  oxen,  he  ran  after  the  prophet,  and  said, 
'*  Let  me,  I  pray  thee,  kiss  my  father  and  my  mother,  and 
[tUen]  I  will  follow  thee."  Was  this  said  in  the  same  spirit 
with  the  same  speech  uttered  by  our  disciple?  Let  us  see. 
"And  Elijah  said  unto  him,  Go  back  again :  for  what  have 
I  done  to  thee."  Commentators  take  this  to  mean  that 
Elijah  had  really  done  nothing  to  hinder  him  from  going 
ou  with  all  his  ordinary  duties.  But  to  us  it  seems  clear 
that  Elijah's  intention  was  to  try  what  manner  of  spirit 
the  youth  was  of:— 'Kiss  thy  father  and  mother?  And 
why  not  ?  By  all  means,  go  home  and  stay  with  them ; 
for  what  have  I  done  to  thee?  I  did  but  throw  a  mantle 
about  thee;  but  what  of  that?'  If  this  was  his  meaning, 
Elisha  fcoroughly  apprehended  and  nobly  met  it  "  He 
returned  back  from  him,  and  took  a  yoke  of  oxen,  and 
slew  them,  and  boiled  their  Sesh  with  the  instruments  of 
the  oxen  [the  wood  of  his  ploughing  implements],  and 
gave  unto  the  people,  and  they  did  eat :  then  he  arose,  and 
?ent  after  Elijah,  and  ministered  unto  him"  (1  Kings  19. 
•E-Cli.  We  know  not  if  even  his  father  and  mother  had 
4me  to  be  called  to  this  hasty  feast.  But  this  much  is 
oisin.  that,  though  in  affluent  circumstances,  he  gave  up 


his  lower  calling,  wltb  aL  its  prospects,  for  the  hlgner 
and  at  that  time  perilous,  office  to  which  ho  was  called. 
What  now  Is  the  bearing  of  these  two  cases?  Did  Elian* 
do  wrong  in  bidding  them  farewell  with  whom  he  was 
associated  in  his  early  calling?  Or,  if  not,  would  thl* 
disciple  have  done  wrong  if  be  had  done  the  same  thing, 
and  in  the  same  spirit,  with  Elisha?  Clearly  not. 
Elisha's  doing  it  proved  that  he  could  with  safety  do  it; 
and  our  Lord's  warning  is  not  against  bidding  them  fare- 
well which  were  at  home  at  his  house,  but  against  the 
probable  fatal  consequences  of  that  step ;  lest  the  embrace* 
of  earthly  relationship  should  prove  too  strong  for  him, 
and  he  should  never  return  to  follow  Christ.  Accordingly, 
we  have  called  this  the  Irresolute  or  Wavering  Disciple. 

23-27.  Jesus,  crossing  the  Ska  of  Galilee,  mirac- 
ulously Stills  a  Tkmpkst.  (—Mark  4.  36-41 ;  Luke  8. 82- 
25.)    For  the  exposition,  see  on  Mark  4.  35-41. 

28-34.  Jesus  Heals  thk  Gebgksknk  Demoniacs. 
(—Mark  5. 1-20;  Luke  8.  26-39.)  For  the  exposition,  see  on 
Mark  5. 1-20. 

CHAPTER    IX. 

Ver.  1-8.  Healing  of  a  Paralytic  (—Mark  2. 1-18; 
Luke  5. 17-26.)  This  incident  appears  to  follow  next  In 
order  of  time  to  the  cure  of  the  leper  (ch.  8. 1-4).  For  the 
exposition,  see  on  Mark  2. 1-2. 

9-13.  Matthew's  Call  and  Feast.  (—Mark  2. 14-17; 
Luke  5.  27-32.)  The  call  of  Matthew  (v.  9).  9.  And  as  Joth 
passed  forth  from  thence — i.  e.,  from  the  scene  of  the 
paralytic's  cure  In  Capernaum,  towards  the  shore  of  the 
Sea  of  Galilee,  on  which  that  town  lay.  Mark,  as  usual, 
pictures  the  scene  more  in  detail,  thus  (2. 13) :  "And  He 
went  forth  again  by  the  sea-side ;  and  all  the  multitude 
resorted  unto  him,  and  He  taught  them"— or, '  kept  teach- 
ing them.'  "And  as  he  passed  by"  he  ww  a  man,  named 
Matthew— the  writer  of  this  precious  Gospel,  who  here, 
with  singular  modesty  and  brevity,  relates  the  story  of 
his  own  calling.  In  Mark  and  Luke  he  is  called  Levi, 
which  seems  to  have  been  his  family  name.  In  their 
lists  of  the  twelve  apostles,  however,  Mark  and  Luke 
give  him  the  name  of  Matthew,  which  seems  to  have 
been  the  name  by  which  he  was  known  as  a  disciple. 
While  he  himself  sinks  his  family  name,  he  Is  careful  not 
to  sink  his  occupation,  the  obnoxious  associations  with 
which  he  would  place  over  against  the  gr^ce  thai  called 
him  from  It,  and  made  him  an  apostle.  (See  on  en.  K>.  8.J 
Mark  alone  tells  us  (2. 14)  that  he  was  "  the  son  of  Alr*- 
eus"— the  same,  probably,  with  the  father  of  James  the 
Less.  From  this  and  other  considerations  it  Is  pretty 
certain  that  he  must  at  least  have  heard  of  our  Lord  be- 
fore this  meeting.  Unnecessary  doubts,  even  from  an 
early  period,  have  been  raised  about  the  identity  of  Levi 
and  Matthew.  No  English  jury,  with  the  evidence 
before  them  which  we  have  in  the  Gospels,  would 
hesitate  in  giving  in  a  unanimous  verdict  of  identity. 
sitting  at  the  receipt  of  custom— as  a  publican,  which 
Luke  (5.  27)  calls  him.  It  means  the  place  of  receipt,  the 
toll-house  or  booth  in  which  the  collector  sat.  Being  In 
this  case  by  the  sea-side,  it  might  be  the  ferry  tax  for  the 
transit  of  persons  and  goods  across  the  lake,  which  he 
collected.  (See  on  ch. 5. 46.)  and  he  satth  unto  him,  Pol- 
low  me— Witching  words  these,  from  the  lips  of  Him  who 
never  employed  them  without  giving  them  resistless  effi- 
cacy in  the  hearts  of  those  they  were  spoken  to.  And  he 
"left  all"  (Luke  6.  28),  arose  and  followed  him. 

The  Feast  [v.  10-13).  10.  And  It  came  to  pass,  as  Jeaua 
eat  at  meat  In  the  house— The  modesty  of  our  Evangelist 
signally  appears  here.  Luke  says  (v.  29)  that  "Levi  made 
Him  a  great  feast,"  or  'reception,'  while  Matthew  merely 
says,  "He  sat  at  meat;"  and  Mark  and  Luke  say  that  It 
was  in  Levi's  "  own  house,"  while  Matthew  merely  says, 
"He  sat  at  meat  in  the  house."  Whether  this  feast  was 
made  now,  or  not  till  afterwards,  Is  a  point  of  some  im- 
portance in  the  order  of  events,  and  not  agreed  among 
harmonists.  The  probability  is  that  it  did  not  take  plaoc 
till  a  considerable  time  afterwards.  For  Matthew,  who 
ought  surely  to  know  what  took  place  while  his  Lord  was 
speaking  at  his  own  table,  tells  us  that  the  visit  of  J  aires 

as 


MATTHEW   IX. 


She  roler  of  the  synagogue,  occurred  at  that  moment  {v. 
it).  Bat  we  know  from  Mark  and  Lake  that  this  visit  of 
Jairus  did  not  take  place  till  after  oar  Lord's  return,  at  a 
later  period,  from  the  country  of  the  Gadarenes.  (See 
Mark  5.  21,  Ac.,  and  Luke  8.  40,  Ac.)  We  conclude,  there- 
tore,  that  the  feast  was  not  made  In  the  novelty  of  his  dls- 
sipleshlp,  but  after  Matthew  had  had  time  to  be  somewhat 
aetebllshed  in  the  faith ;  when  returning  to  Capernaum, 
ms  compassion  for  old  friends,  of  his  own  calling  and 
character,  led  him  to  gather  them  together  that  they 
might  have  an  opportunity  of  hearing  the  gracious  worda 
which  proceeded  out  of  His  Master's  mouth,  If  haply  they 
might  experience  a  like  change,  behold,  many  publi- 
cans and  sinners—  Luke  says,  "  a  great  company"  (v.  29)— 
enmc  and  eat  down  with  him  and  his  disciples— In  all 
such  case  the  word  rendered  'sat'  is  'reclined,'  In  allusion 
to  the  ancient  mode  of  lying  on  couches  at  meals.  11. 
And  when  the  Pharisees— "  and  scribes,"  add  Mark  and 
Luke— saw  It,  they  "murmured"  or  'muttered,'  says 
Luke  (5.  SO),  and  said  unto  his  disciples— not  venturing 
to  put  their  question  to  Jesus  Himself—  Why  eateth  your 
Master  with  publicans  and  sinners  T— (See  on  Luke  15. 
i.)  lis.  But  when  Jesus  heard  [that],  he  said  unto 
them— to  the  Pharisees  and  scribes;  addressing  Himself 
to  them,  though  they  had  shrunk  from  addressing  Him. 
They  that  be  -whole  need  not  a  physician,  but  they 
that  are  sick— q.  d.,  'Ye  deem  yourselves  whole;  My 
mission,  therefore,  is  not  to  you :  The  physician's  business 
l«  with  the  sick ;  therefore  eat  I  with  publicans  and  sin- 
ners.' Oh  what  myriads  of  broken  hearts,  of  sin-sick 
souls,  have  been  bound  up  by  this  matchless  saying  I  13. 
But  go  ye  and  learn  what  that  meaneth  (Hosea  6.  6),  I 
will  have  mercy,  and  not  sacrifice — i.  «.,  the  one  rather 
than  the  other.  "  Sacrifice,"  the  chief  part  of  the  ceremo- 
aial  law,  is  here  put  for  a  religion  of  literal  adherence  to 
mere  rules;  while  "Mercy"  expresses  such  compassion 
tor  the  fallen  as  seeks  to  lift  them  up.  The  duty  of  keep- 
ing aloof  from  the  polluted.  In  the  sense  of  "having  no 
fellowship  with  the  unfruitful  works  of  darkness,"  Is  ob- 
vious enough;  but  to  understand  this  as  prohibiting  such 
intercourse  with  them  as  Is  necessary  to  their  recovery, 
ia  to  abuse  It.  This  was  what  these  Pharisaical  religionists 
did,  and  this  is  what  our  Lord  here  exposes,  for  I  am 
A«t  come  to  call  the  righteous,  but  sinner*  [to  repent- 
anoej — The  words  enclosed  In  brackets  are  of  doubtful 
authority  here,  and  more  than  doubtful  authority  in 
Mark  2. 17 ;  but  in  Luke  6.  32  they  are  undisputed.  We 
have  here  Just  the  former  statement  stripped  of  its  figure. 
"The  righteous"  are  the  whole;  " sinners,"  the  sick. 
When  Christ  "called"  the  latter,  aa  He  did  Matthew,  and 
probably  some  of  those  publicans  and  sinners  whom  he 
had  invited  to  meet  Him,  It  was  to  heal  them  of  their 
spiritual  maladies,  or  save  their  souls:  "The  righteous," 
like  those  miserable  self-satisfied  Pharisees,  "He  sent 
«sxtpty  away." 

14-17.    Disooub.sk  oh  V  a  sting.    See  on  Luke  5.  83-89. 

18-26.  The  Woman  with  the  Issue  ox  Blood  Healed. 
—The  Daughter  of  Jai  rub  Baised  to  Life,  (— Luke  8. 
40-8*:  Mark  6.  21-43.)    For  the  exposition,  see  on  Mark  6. 

a-tt. 

W-84.  Two  Blind  Men,  and  a  Dumb  Demoniac 
Bsalku,  These  two  miracles  are  recorded  by  Matthew 
alone.  Two  Blind  Men  Healed  (v.  27-31).  »T.  And  when 
Jena*  departed  thence,  two  blind  men  followed  him — 
bearing,  doubtless,  as  In  a  later  case  la  expressed,  "that 
Jeans  passed  by"  (ch.  20. 80),  crying,  and  saying,  Thou  eon 
©f  David,  have  mercy  on  us.  It  is  remarkable  that  in  the 
only  other  reoorded  case  In  which  the  blind  applied  to  Jesus 
for  their  sight,  and  obtained  It,  they  addressed  Him,  over 
and  over  again,  by  this  one  Messianic  title,  ao  well  known 
—"Son  of  David"  (oh.  20.  80).  Can  there  be  a  doubt  that 
their  faith  fastened  on  such  great  Messianic  promises  as 
this,  'Then  the  eyes  of  the  blind  shall  be  opened,"  Ac 
(Isaiaj  8ft.  S)  f  and  if  so,  this  appeal  to  Him,  aa  the  Conso- 
lation of  Israel,  to  do  His  predicted  office,  would  fall  with 
great  weight  upon  the  ears  of  Jesus.  i*8.  Audi  when  ha 
was  eome  iai«  the  house— To  try  their  faith  and  pa* 
a*nce,  He  seems  to  nave  made  them  no  answer  Bat : 
M 


blind  men  came  to  Him— which,  no  douDt,  was  what  He 
desired,  and  Jesus  salth  unto  them,  Believe  yo  that  J 
am  able  to  do  this!  they  said  unto  him,  Yea,  Voxd— 

Doubtless  our  Lord's  design  was  not  only  to  put  their 
faith  to  the  test  by  this  question,  but  to  deepen  It,  to  raise 
their  expectation  of  a  cure,  and  so  prepare  them  to  reoelv* 
It ;  and  the  cordial  acknowledgment,  so  touchlngty  simple 
which  they  Immediately  made  to  Him  of  His  power  to 
heal  them,  shows  how  entirely  that  object  was  gained. 
89.  Then  touched  he  their  eyes,  saying,  According  it- 
your  faith  be  it  unto  you— not,  Receive  a  cure  proper- 
tioned  to  your  faith,  but,  Receive  this  cure  as  granted  fe 
your  faith.  Thus  would  they  carry  about  with  them,  lu 
their  restored  vision,  a  gracious  seal  of  the  faith  which 
drew  It  from  their  compassionate  Lord.  30.  And  th«ir 
eyes  were  opened  i  and  Jesus  straitly  charged  them— 
The  expression  is  very  strong,  denoting  great  earnestness 
31.  But  they,  when  they  'were  departed,  spread  abroad 
his  fame  in  all  that  country— (See  on  ch.  8.  4.) 

A  Dumb  Demoniac  Healed  (v.  32-34).  33.  Aa  they  went 
out,  behold,  they  brought  to  him  a  dumb  man  pos- 
sessed ■with  a  devil— 'demonized.'  The  dumbness  wa» 
not  natural,  but  was  the  effect  of  the  possession.  33.  Ann 
when  the  devil — or  '  demon'— was  cast  out,  the  dumb 
spake— The  particulars  In  this  case  are  not  given;  the 
object  being  simply  to  record  the  instantaneous  restora- 
tion of  the  natural  faculties  on  the  removal  of  the  malig- 
nant oppression  of  them,  the  form  which  the  popular  as- 
tonishment took,  and  the  very  different  effect  of  It  upon 
another  class,  and  the  multitudes  marvelled,  saying, 
It  was  never  so  seen  In  Israel — referring,  probably,  not 
to  this  ense  only,  but  to  all  those  miraculous  displays  o( 
healing  power  which  seemed  to  promise  a  new  era  In  the 
history  of  Israel.  Probably  they  meant  by  this  language 
to  Indicate,  as  far  as  they  thought  it  safe  to  do  so,  their  in- 
clination to  regard  Him  as  the  promised  Messiah.  34.  But 
the  Pharisees  said,  He  casteth  out  devils  through  tike 
prince  of  the  devils— 'the  demons  through  the  prince 
of  the  demons.'  This  seems  to  be  the  first  muttering  of 
a  theory  of  such  miracles  which  soon  became  a  fixed 
mode  of  calumniating  them— a  theory  which  would  bf 
ridiculous  If  It  were  not  melancholy  as  an  outburst  of 
the  darkest  malignity.    (See  on  ch.  12.  24,  Ac.) 

85-ch.  10. 5.  Thiud  Galilean  Ci  rcu it— Mission  oniin 
Twelve  Apostles.  As  the  Mission  of  the  Twelve  sup- 
poses the  previous  choice  of  them— of  which  our  Evange- 
list gives  no  account,  and  which  did  ut»t  take  place  till  a 
later  stage  of  oar  Lord's  public  life— it  is  introduced  her... 
out  of  Its  proper  place,  which  Is  after  what  is  recorded  iu 
Lake  6. 12-19. 

Third  Galilean  Circuit  (v.  86)— and  probably  the  last.  35. 
And  Jesus  went  about  all  the  cities  and  villages, 
teaching  In  their  synagogues,  and  preaching  the  gos- 
pel of  the  kingdom,  and  healing  every  sickness  and 
every  disease  [among  the  people]— The  bracketed  words 
are  of  more  than  doubtful  authority  here,  and  were  proba- 
bly Introduced  here  from  ch.  4.  23.  The  language  here  it. 
so  Identical  with  that  used  in  describing  the  first  circuit 
(oh.  4.  23),  that  we  may  presume  the  work  done  on  both 
occasions  was  much  the  same.  It  was  just  a  further  prepnr 
ration  of  the  soil,  and  a  fresh  sowing  of  the  precious  seed. 
(See  on  ch.  4.  23.)  To  these  fruitful  Journeyings  of  the  Re- 
deemer, "with  healing  in  His  wings,"  Peter  no  doubt 
alludes,  when,  in  his  address  to  the  household  of  Corne- 
lius, he  spoke  of  "  How  God  anointed  Jesus  of  Nazareth 
with  the  Holy  Ghost  and  with  power:  who  uteni  about 
doing  good,  and  healing  all  that  were  oppressed  of  the 
devil :  for  God  was  with  Him"  (Acts  10.  38). 

Jesus,  Compassionating  the  Multitudes,  asks  Prayer  for 
Help  (v.  36-38).  He  had  now  returned  from  His  preaching 
and  healing  circuit,  and  the  result,  as  at  the  close  of  the 
first  one,  was  the  gathering  of  a  vast  and  motley  multi- 
tude around  Him.  After  a  whole  night  spent  In  prayer 
He  had  called  His  more  Immediate  disciples  and  from 
them  had  solemnly  chosen  the  twelve ;  then,  coming  dows 
from  the  mountain,  on  which  this  was  transacted,  to  the 
multitudes  that  waited  for  Him  below,  He  had  addressed 
to  them— as  we  take  it— that  discourse  which  bears  s« 


MATTHEW    X. 


strong  a  resemblanoe  to  the  Sermon  on  the  Mount  that 
wttuy  eiitics  take  It  to  be  the  same.  (See  on  Luke  8. 12-49 ; 
aid  on  oh.  6.,  Introductory  Remarks.)  Soon  after  this,  It 
should  seem,  the  multitudes  still  hanging  on  Him,  Jesus 
is  touched  with  their  wretched  and  helpless  condition, 
and  acta  as  Is  now  to  be  described.  86.  But  when  he  saw 
the  multitudes,  he  was  moved  with  compassion  on 
fhem,  because  they  fainted— This  reading,  however,  has 
bardly  any  authority  at  all.  The  true  reading  doubtless 
!g  'were  harassed,'  and  "were  scattered  abroad— rather, 
1  tying  about,'  '  abandoned,'  or  '  neglected '  —  as  sheep 
having  no  shepherd— their  pitiable  condition  as  wearied 
and  couching  under  bodily  fatigue,  a  vast  disorganized 
mass,  being  but  a  faint  picture  of  their  wretchedness  as 
the  victims  of  pharlsalc  guidance;  their  souls  uncared 
tor,  yet  drawn  after  and  hanging  upon  Him.  This  moved 
the  Redeemer's  compassion.  37.  Then  aalth  he  unto 
his  dtsrtpleo,  The  harvest  truly  Is  plenteous— His  eye 
doubtless  rented  immediately  on  the  Jewish  field,  but  this 
he  saw  widening  into  the  vast  field  of  "  the  world"  (ch.  18. 
88),  teeming  with  souls  having  to  be  gathered  to  Him.  hut 
the  labourers  —  men  divinely  qualified  and  called  to 
gather  them  In— are  few.  38.  Pray  ye  therefore  the 
Cord  of  the  havvest— the  great  Lord  and  Proprietor  of 
all.  Cf.  John  15. 1,  "  I  am  the  true  vino,  and  my  Father  Is 
the  husbandman."  that  he  will  send  forth  labourers 
Into  his  harvest  -  The  word  properly  means  '  thrust 
forth  ;'  but  this  ems',  alio  sense  disappears  in  some  places, 
as  in  v.  25,  and  John  IV  4—"  When  He  frutteth  forth  His  own 
iheep."    (See  on  ch.  1  I.) 

CHAPTER   X. 

Ver.  1-5.  Mission  of  t\*  Twelve  Apostles  (—Mark  8.  7-18 ; 
Luke  9. 1-6).  The  last  throo  verses  of  ch.  9.  form  the  proper 
introduction  to  the  Miot\lon  of  the  Twelve,  as  Is  evident 
Jrom  the  remarkable  fact  that  the  Mission  of  the  Seventy 
was  prefaced  by  the  very  same  words.  (See  on  Luke  10. 2.) 
t.  And  when  he  had  called  unto  him  his  twelve  dis- 
ciples, he  gave  them  power — The  word  signifies  both 
'  power,'  and  '  authority'  or  '  right.'  Even  if  it  were  not 
evident  that  here  both  ideas  are  tnoluded,  we  find  both 
words  expressly  used  in  the  parallel  passage  of  Luke  (9. 
a) — "  He  gave  them  power  and  authority" — in  other  words, 
He  both  qualified  and  authorized  them — against — or  'over' 
—unclean  spirits,  to  cast  them  out,  and  to  heal  all 
manner  of  sickness,  and  all  manner  of  disease,  ». 
How  the  names  of  the  twelve  apostles  are  these — The 
other  Evangelists  enumerate  the  twelve  in  Immediate 
connection  with  their  appointment  (Mark  8. 13-19;  Luke 
6.  13-16).  But  our  Evangelist,  not  intending  to  record  the 
appointment,  but  only  the  Mission  of  the  Twelve,  gives 
their  names  here.  And  as  in  the  Acts  (1. 18)  we  have  a 
list  of  the  Eleven  who  met  daily  in  the  upper  room  with 
the  other  disciples  after  their  Master's  ascension  until  the 
day  of  Pentecost,  we  have  four  catalogues  In  all  for  com- 
parison. The  first,  Simon,  who  Is  called  Peter  (see  on 
John  1.  42),  and  Andrew  his  brother  i  James  the  son  of 
Eebedee,  and  John  his  brother— named  after  James,  as 
the  younger  of  the  two.  3.  Philip  and  Bartholomew — 
That  this  person  is  the  same  with  "  Nathanael  of  Cana  in 
Galilee,"  is  Justly  concluded  for  the  three  following  rea- 
sons :  Eirst.because  Bartholomew  is  not  so  properly  a  name 
as  a  family  surname ;  next,  because  not  only  In  this  list, 
but  In  Mark's  and  Luke's,  he  follows  the  name  of"  Philip," 
who  was  the  Instrument  of  bringing  Nathanael  first  to 
Jesus  (John  1.  45);  and  again,  when  our  Lord,  after  His 
resurrection,  appeared  at  the  Sea  of  Tiberias, M  Nathanael 
of  Cana  in  Galilee"  is  mentioned  along  with  six  others, 
all  of  them  apostles,  as  being  present  (John  21.  2).  Mat- 
thew the  publican  —  In  none  of  the  four  lists  of  the 
Twelve  is  this  apostle  so  branded  but  in  bis  own  one,  as 
it  ce  would  have  all  to  know  how  deep  a  debtor  he  had 
be»n  to  his  Lord.  (See  on  ch.  1.  8, 5,  6;  9.  9.)  James  the 
con  of  Alpheus— the  same  person  apparently  who  is  called 
OEtofMM  or  Ctopas  (Luke  24. 18;  John  19.  25) ;  and,  as  he  was 
fcfc*  husband  of  Mary,  sister  to  the  Virgin,  James  the  Less 
«uet  barn  been  our  Lord's  cousin,    and  Lebbeus,  whose 


surname  -was  Thaddeus  — the  same,  without  doubt,  a* 
"Judas  the  brother  of  James,"  mentioned  In  both  the 
lists  of  Luke  (6. 16;  Acts  1. 13),  while  no  one  of  the  name 
of  Lebbeas  or  Thaddeus  Is  so.  It  is  he  who  in  John  (14. 
22)  is  sweetly  called  "Judas,  not  Iscarlot."  That  he  to 
the  author  of  the  Catholic  Epistle  of  "Jude,"  and  not 
Mth6  Lord's  brother"  (ch.  13. 55),  unless  these  be  the  same, 
Is  most  likely.  4.  Simon  the  Canaanlte;  rather  *  Ka- 
nanite,"  but  better  still,  'the  Zealot,'  as  he  is  called  in 
Luke  6. 15,  where  the  original  term  should  not  have  been 
retained  as  in  our  version  ("Simon,  called  Zelotes"),  but 
rendered  'Simon,  called  the  Zealot.*  The  word  "  Kn- 
nanlte"  is  just  the  Aramaic,  or  Syro-Chaldalc,  term  for 
'  Zealot.'  Probably  before  his  acquaintance  with  Jesus, 
he  belonged  to  the  sect  of  the  Zealots,  who  bound  them- 
selves, as  a  sort  of  voluntary  ecclesiastical  police,  to  see 
that  the  law  was  not  broken  with  impunity,  and  Judas 
Iscarlot— i.e.,  Judas  of  Kerloth,  a  town  of  Jndah  (Joshua 
15.  25);  so  called  to  distinguish  him  from  "Judas  the 
brother  of  James"  (Luke  6. 16).  who  also  betrayed  him— 
a  note  of  Infamy  attached  to  his  name  in  all  the  cata- 
logues of  the  Twelve. 

6-42.  The  Twelve  Receive  their  iNSTRtrcrnoxa. 
This  Directory  divides  itself  Into  three  distinct  part* 
The  first  part — extending  from  v.  5  to  15— contains  direc- 
tions for  the  brief  and  temporary  mission  on  which  they 
were  now  going  forth,  with  respect  to  the  places  they  were 
to  go  to,  the  works  they  were  to  do,  the  message  they  were 
to  bear,  and  the  manner  in  which  they  were  to  conduct 
themselves.  The  second  part— extending  from  v.  16  to  23— 
contains  directions  of  no  such  limited  and  temporary 
nature,  but  opens  out  into  the  permanent  exercise  of  the 
Gospel  ministry.  The  third  part— extending  from  p.  24  to 
42— is  of  wider  application  still,  reaching  not  only  to  the 
ministry  of  the  Gospel  in  every  age,  but  to  the  service  of 
Christ  in  the  widest  sense.  It  is  a  strong  confirmation  of 
this  threefold  division,  that  each  part  closes  with  the  words. 
"  Verily  i  hay  unto  you"  (v.  15,  23,  42). 

Directions  for  the  Present  Mission  (v.  5-15).  5.  These 
twelve  Jesus  sent  forth,  and  commanded  them,  say- 
ing, Go  not  Into  the  Tray  of  the  Gentiles,  and  Into 
any  city  of  the  Samaritans  enter  ye  not— The  Samari- 
tans were  Gentiles  by  blood;  but  being  the  descendants 
of  those  whom  the  king  of  Assyria  had  transported  from 
the  East  to  supply  the  place  of  the  ten  tribes  carried  cap- 
tive, they  had  adopted  the  religion  of  the  Jews,  thongh 
with  admixtures  of  their  own :  and,  as  the  nearest  neigh- 
bours of  the  Jews,  they  occupied  a  place  intermediate  be- 
tween them  and  the  Gentiles.  Accordingly,  when  this 
prohibition  was  to  be  taken  off,  on  the  effusion  of  the 
Spirit  at  Pentecost,  the  apostles  were  told  that  they  should 
be  Christ's  witnesses  first  "In  Jerusalem,  and  in  all 
Judea,"  then  "In  Samaria,"  and  lastly,  "unto  the  utter- 
most part  of  the  earth"  (Acts  1.  8).  6.  But  go  rather  to 
the  lost  sheep  of  the  house  of  Israel— Until  Christ's 
death,  which  broke  down  the  middle  wall  of  partition 
(Epheslans  2. 14),  the  Gospel  commission  was  to  the  Jews 
only,  who,  though  the  visible  people  of  God,  were  "lost 
sheep"  not  merely  in  the  sense  which  all  sinners  are 
(Isaiah  53.  6;  1  Peter  2.  25;  with  Luke  19. 10),  but  as  aban- 
doned and  left  to  wander  from  the  right  way  by  faithless 
shepherds  (Jeremiah  50.  6, 17 ;  Ezekiel  34.  2-6,  Ac.).  T.  And 
as  ye  go,  preach,  saying,  The  kingdom  of  heaven  is 
at  hand — (See  on  ch.  3.  2.)  8.  Heal  the  nick,  cleanse  the 
lepers,  [raise  the  dead,]  cast  out  devils— {The  bracketed 
clause— "  raise  the  dead"— is  wanting  in  many  MSS.' 
Here  we  have  the  first  communication  of  supernatural 
power  by  Christ  Himself  to  bis  followers—  thus  anticipat- 
ing the  gifts  of  Pentecost.  And  right  royally  does  he  dis- 
pense it.  freely  ye  have  received,  freely  give — Divine 
saying,  divinely  said !  (of.  Deuteronomy  15. 10, 11 ;  Acts  8. 
6)— an  apple  of  gold  in  a  setting  of  Bllver  (Proverbs  26. 11). 
It  reminds  us  of  that  other  golden  saying  of  our  Lord, 
rescued  from  oblivion  by  Paul,  "  It  is  more  blessed  to  give 
than  to  receive"  (Acts  20. 35).  Who  can  estimate  what  the 
world  owes  to  suoh  sayings,  and  with  what  beautiful  foli- 
age and  rich  fruit  suoh  seeds  have  covered,  and  will  yet 
cover,  this  earth  !    9.  Provide  neither  gold,  nor  silver, 

» 


MATTHEW   X. 


aor  brass  la— '  for'— your  parses— lit.,  'your  belt*,'  in 
which  they  kept  their  money.    10.  Nor  scrip  for  your 

journey— the  wallet  used  by  travelers  for  holding  pro- 
visions, neither  two  coats— or  tunics,  worn  next  the 
»kln.  The  meaning  is,  Take  no  change  of  dress,  no  addi- 
tional articles,  neither  shoes — i.  e.,  ohange  of  them. 
nor  yet  staves  —  The  received  text  here  has  '  a  staff,' 
bat  our  version  follows  another  reading,  'staves,'  which 
Is  found  in  the  received  text  of  Lake  (9.  8).  The  true 
reading,  however,  evidently  is  'a  staff'— meaning,  that 
they  were  not  to  procure  even  thus  much  expressly  for 
Uii*  missionary  journey,  but  to  go  with  what  they  had. 
?fo  doubt  it  was  the  misunderstanding  of  this  that  gave 
riae  to  the  reading  "staves"  in  so  many  MSS.  Even  if 
this  reading  were  genuine,  It  could  not  mean  'more  than 
one;'  for  who,  as  Alford  well  asks,  would  think  of 
taking  a  spare  staff?  for  the  workman  Is  worthy  of 
his  meat^his  'food'  or  'maintenance;'  a  principle 
which,  being  universally  recognized  in  secular  affairs, 
Is  here  authoritatively  applied  to  the  servloes  of  the 
Lord's  workmen,  and  by  Paul  repeatedly  and  touchingly 
employed  In  his  appeals  to  the  churches  (Romans  15,  27 ; 
1  Corinthians  9.11;  Galatlans  8.6),  and  once  as  "Scrip- 
ture" (1  Timothy  5.18).  11.  And  Into  whatsoever  city 
or  town—'  town  or  village'— ye  shall  enter  [carefully] 
Inquire  who  In  It  Is  worthy— or  'meet'  to  entertain 
such  messengers;  not  in  point  of  rank,  of  course,  but  of 
3ongenlal  disposition,  and  there  abide  till  ye  go 
thence— not  shifting  about,  as  if  discontented,  but  re- 
turning the  welcome  given  them  with  a  courteous,  con- 
tented, accommodating  disposition.  13.  And  when  ye 
come  into  an  house — or  '  the  house,'  but  It  means  not 
the  worthy  house,  but  the  house  ye  first  enter,  to  try  If  it 
be  worthy,  salute  It— show  it  the  usual  civilities.  13. 
And  If  the  house  be  worthy— showing  this  by  giving 
you  a  welcome — let  your  peace  come  upon  It — This  is 
best  explained  by  the  injunction  to  the  Seventy,  "And 
into  whatsoever  house  ye  enter,  first  say,  Peace  be  to  this 
house"  (Luke  10.  5).  This  was  the  ancient  salutation  of 
the  East,  and  it  prevails  to  this  day.  But  from  the  lips 
of  Christ  and  his  messengers,  it  means  something  far 
higher,  both  In  the  gift  and  the  giving  of  it,  than  in  the 
current  salutation.  (See  on  John  14.  27.)  but  if  it  be  not 
worthy,  let  yonr  peace  return  to  you — If  your  peace 
finds  a  shut  Instead  of  an  open  door  In  the  heart  of  any 
household,  take  it  back  to  yourselves,  who  know  how  to 
value  it,  and  it  will  taste  the  sweeter  to  you  for  having 
been  offered,  even  though  rejected.  14.  And  'whosoever 
shall  not  receive  you,  nor  hear  your  words,  when  ye 
depart  out  of  that  house  or  city — for  possibly  a  whole 
town  might  not  furnish  one  "worthy" — shake  off  the 
dust  of  your  feel>-"for  a  testimony  against  them,"  as 
Mark  and  Luke  add.  By  this  symbolical  action  they 
vividly  shook  themselves  from  all  connection  with  such, 
and  all  responsibility  for  the  guilt  of  rejecting  them  and 
their  message.  Such  symbolical  actions  were  common  in 
ancient  times,  even  among  others  than  the  Jews,  as 
strikingly  appears  in  Pilate  (ch.  27.  24).  And  even  to  this 
day  It  prevails  in  the  East.  15.  Verily  I  say  unto  you, 
It  shall  be  more  tolerable— more  bearable— for  Sodom 
and  Gomorrah  In  the  day  of  Judgment,  than  for  that 
dty— Those  Cities  of  the  Plain,  which  were  given  to  the 
flames  for  their  loathsome  Impurities,  shall  be  treated  as 
less  criminal,  we  are  here  taught,  than  those  places 
which,  though  morally  respectable,  reject  the  Gospel 
message  and  affront  those  that  bear  It. 

Directions  for  the  Future  and  Permanent  Exercise  of  the 
Christian  Ministry  (v.  16-23),  16.  Behold,  I  send  you 
forth— The  "I"  here  is  emphatic,  holding  up  Himself 
as  the  Fountain  of  the  Gospel  ministry,  as  He  is  also  the 
Great  Burden  of  it.  as  sheep — defenceless — In  the  midst 
•f  wolves— ready  to  make  a  prey  of  you  (John  10.  12). 
To  be  left  exposed,  as  sheep  to  wolves,  would  have  been 
startling  enough;  but  that  the  sheep  should  be  sent 
among  tne  wolves  would  sound  strange  indeed.  No 
wonder  this  announcement  begins  with  the  exclama- 
tion, "Behold."  be  ye  therefor*  'wis*  as  serpents, 
harmless  as  doves— Wonderful  combination  this! 
36 


Alone,  the  wisdom  of  the  serpent  Is  mere  ounnlng,  i 
the  harmlessness  of  the  dove  little  better  than  weak* 
ness:  but  in  combination,  the  wisdom  of  the  serpent 
would  save  them  from  unnecessary  exposure  to  danger; 
the  harmlessness  of  the  dove,  from  sinful  expedients)  to 
escape  it.  In  the  apostolic  age  of  Christianity,  how  har- 
moniously were  these  qualities  displayed  I  Instead  of 
the  fanatical  thirst  for  martyrdom,  to  whloh  a  later  age 
gave  birth,  there  was  a  manly  combination  of  unflinching 
zeal  and  calm  discretion,  before  which  nothing  was  able 
to  stand.  17.  But  beware  of  men}  for  they -will  de- 
liver you  up  to  the  councils— the  local  courts,  used  here 
for  civil  magistrates  in  general,  and  they  -will  scourge 
you  iu  their  synagogues— By  this  is  meant  persecu- 
tion at  the  hands  of  the  ecclesiastics.  18.  And  ye  shall 
be  brought  before  governors— or  provincial  rulers — and 
kings— the  highest  tribunals — for  my  sake,  for  a  testi- 
mony against  them— rather, '  to  them,'  in  order  to  beai 
testimony  to  the  truth  and  its  glorious  effects— and  [to} 
the  Gentiles — a  hint  that  their  message  would  not  long 
be  confined  to  the  lost  sheep  of  the  honse  of  Israel.  The 
Acts  of  the  Apostles  are  the  best  commentary  on  these 
warnings.  19.  But  when  they  deliver  you  up,  take  na 
thought—'  be  not  solicitous '  or  '  anxious.'  (See  on  ch.  8. 
25.)  how  or  what  ye  shall  speak — i.  e.,  either  in  what 
manner  ye  shall  make  your  defence,  or  of  what  matter  It 
shall  consist— for  it  shall  be  given  you  in  that  same 
hour  what  ye  shall  speak — (See  Exodus  4.  12;  Jeremiah 
1.  7.)  20.  For  it  Is  not  ye  that  speak,  but  tii»  Spirit  of 
your  Father  which  speaketh  in  yon — How  remarkably 
this  has  been  verified,  the  whole  history  of  persecution 
thrillingly  proclaims— from  the  Acts  of  the  Apostles  to 
the  latest  martyrology.  21.  And  the  brother  shall  de- 
liver up  the  brother  to  death,  and  the  father  the  child  • 
and  the  children  shall  rise  up  against  their  parents, 
and  cause  them  to  be  put  to  death — for  example,  by  lodg- 
ing Information  against  them  with  the  authorities.  This 
deep  and  virulent  hostility  of  the  old  nature  and  life  to 
the  new— as  of  Belial  to  Christ— was  to  issue  in  awful 
wrenches  of  the  dearest  ties ;  and  the  disciples,  In  the 
prospect  of  their  cause  and  themselves  being  launched 
upon  society,  are  here  prepared  for  the  worst.  22.  And 
ye  shall  be  hated  of  all  men  for  my  name's  sake — The 
universality  of  this  hatred  would  make  it  evident  to 
them,  that  since  it  would  not  be  owing  to  any  temporary 
excitement,  local  virulence,  or  personal  prejudice,  on  the 
part  of  their  enemies,  so  no  amount  of  discretion  on  their 
part,  consistent  with  entire  fidelity  to  the  truth,  would 
avail  to  stifle  that  enmity— though  it  might  soften  ttn 
violence,  and  In  some  cases  avert  the  outward  manifesta- 
tions of  It.  but  he  that  endureth  to  the  end  shall  b* 
saved— a  great  saying,  repeated,  in  connection  with  sim- 
ilar warnings,  In  the  prophecy  of  the  destruction  of  Jeru- 
salem (ch.  24.  13) ;  and  often  reiterated  by  the  apostle  as  a 
warning  against  "drawing  back  unto  perdition."  (He- 
brews 3.  6,  13;  6.  4-6  ;  10.  23,  26-29,  38,  39;  &c.)  As  "drawing 
back  unto  perdition  "  Is  merely  the  palpable  evidence  of 
the  want  of  "  root "  from  the  first  in  the  Christian  profes- 
sion (Luke  8.13),  so  "enduring  to  the  end"  Is  just  tht 
proper  evidence  of  its  reality  and  solidity.  23.  But 
when  they  persecute  you  In  this  city,  flee  ye  late 
another— 'into  the  other.'  This,  though  applicable  to  all 
time,  and  exemplified  by  our  Lord  Himself  once  and 
again,  had  special  reference  to  the  brief  opportunities 
which  Israel  was  to  have  of  "  knowing  the  time  of  his  vis- 
itations." for  verily  I  say  unto  you— what  will  startle 
you,  but  at  the  same  time  show  you  the  solemnity  of  your 
mission,  and  the  need  of  economizing  the  time  for  it— Yt 
shall  not  have  gone  over— 'Ye  shall  in  nowise  have 
completed  ' — the  cities  of  Israel,  till  the  Son  of  man  bx 
come — To  understand  this— as  Lanue  and  others  do — I  n 
the  first  Instance,  of  Christ's  own  peregrinations,  as  if  He 
had  said,  'Waste  not  your  time  upon  hostile  places,  for  I 
myself  will  be  after  you  ere  your  work  be  over ' — seems 
almost  trifling.  "The  coming  of  the  Son  of  man"  has  a 
fixed  doctrinal  sense,  here  referring  immediately  to  the 
crisis  of  Israel's  history  as  the  visible  kingdom  of  God. 
when  Christ  was  to  qobm  and  judge  it ;  when  "  the  wrat> 


MATTHEW  X. 


would  come  upon  It  to  the  uttermost;"  and  when,  on  the 
ruins  of  Jerusalem  and  the  old  economy,  He  would  estab- 
lish His  -»vn  kingdom.  This,  In  the  uniform  language  of 
Scripture,  is  more  Immediately  "  the  coming  of  the  Son 
of  man,"  "the  day  of  vengeanoe  of  our  God"  (oh.  16.  28; 
U.  27,  34 ;  with  Hebrews  10.  25;  James  5.  7-9)— but  only  as 
being  such  a  lively  anticipation  of  His  second  coming  for 
fengeance  and  deliverance.  So  understood,  it  Is  parallel 
»ith  ch.  24. 14  (on  which  see). 

Direction*  for  the  Service  of  Christ  in  its  widest  sense  (v,  24- 
S\  24.  The  disciple  Is  not  above  bis  master — '  teacher ' 
— »er  tbe  servant  above  htg  liord— another  maxim 
which  our  Lord  repeats  in  various  connections  (Luke  6. 
40;  John  13.  16 ;  15.  20).  25.  It  Is  enough  for  the  disciple 
that  he  be  as  his  Master,  and  the  servant  as  his  Lord. 
If  they  have  called  the  master  of  the  bouse  Beelzebub 
—All  the  Greek  MSS.  write  "Beelzebul,"  which  undoubt- 
edly is  the  right  form  of  this  word.  The  other  reading 
came  in  no  doubt  from  the  Old  Testament  "  Baalzcbub," 
the  god  of  Bkron  (2  Kings  1.  2),  which  It  was  designed  to 
express.  As  all  Idolatry  was  regarded  as  devil-worship 
(Leviticus  17.  7;  Deuteronomy  32. 17;  Psalm  106.  87;  1  Co- 
rinthians 10.  20),  so  there  seems  to  have  been  something 
peculiarly  satanic  about  the  worship  of  this  hateful  god, 
which  caused  his  name  to  be  a  synonym  of  Satan.  Though 
we  nowhere  read  that  onr  Lord  was  actually  called  "  Beel- 
zebul," He  was  charged  with  being  in  league  with  Satan 
under  that  hateful  name  (ch.  12.  24,  26),  and  more  than 
once  Himself  was  charged  with  "having  a  devil"  or 
"demon"  (Mark  8.  30;  John  7.  20;  8.  48).  Here  it  is  used 
to  denote  the  most  opprobrious  language  which  could  be 
applied  by  one  to  another,  how  much  more  [shall  they 
call  J  them  of  his  household  1  —  'the  Inmates.'  Three 
relations  in  which  Christ  stands  to  his  people  are  here 
mentioned:  He  is  their  Teacher— they  His  disciples;  He 
U  their  Lord— they  His  servants  ;  He  is  the  Master  of  the 
household— they  Its  Inmates.  In  all  these  relations,  He 
•ays  here,  He  and  they  are  so  bound  up  together  that  they 
cannot  look  to  fare  better  than  He,  and  should  think  it 
enough  if  they  fare  no  worse.  26.  Fear  them  not  there- 
fore t  for  there  Is  nothing  covered,  that  shall  not  be 
2«vealed|  and  hid,  that  shall  not  be  known  t — q.d., 
Ther9  is  no  use,  and  no  need,  of  concealing  anything; 
■ight  and  wrong,  truth  and  error,  are  about  to  come  Into 
open  and  deadly  collision ;  and  the  day  is  coming  when 
all  hidden  things  shall  be  disclosed,  everything  seen  as  it 
is,  and  every  one  have  his  due'  (1  Corinthians  4.  5).  27. 
What  I  tell  yon  In  darkness — in  the  privacy  of  a  teach- 
ing for  which  men  are  not  yet  ripe — that  speak  ye  In  the 
light — for  when  ye  go  forth  all  will  be  ready— and  what 
ye  hear  in  the  ear,  that  preach  ye  upon  the  house- 
tops 1— Give  free  and  fearless  utterance  to  all  that  I  have 
taught  you  while  yet  with  you.  Objection:  But  this  may 
oost  us  onr  life  ?  Answer:  It  may,  but  there  their  power 
ends:  28.  And  fear  not  them  which  kill  the  body,  but 
are  not  able  to  kill  the  soul— In  Luke  12.  4,  "  and  after 
that  have  no  more  that  they  can  do."  but  ratber  fear 
hint— in  Luke  this  is  peculiarly  solemn,  "  I  will  forewarn 
you  whom  ye  shall  fear,"  even  Him — which  is  able  to 
destroy  both  soul  and  body  In  hell — A  decisive  proof 
this  that  there  is  a  hell  for  the  body  as  well  as  the  soul  in 
the  eternal  world ;  in  other  words,  that  the  torment 
that  awaits  the  lost  will  have  elements  of  suffering 
adapted  to  the  material  as  well  as  the  spiritual  part  of 
our  nature,  both  of  which,  we  are  assured,  will  exist 
for  ever.  In  the  corresponding  warning  contained  in 
Luke,  Jesus  calls  His  disciples  "  My  friends,"  as  if  He 
had  felt  that  such  sufferings  constituted  a  bond  of  pe- 
tullar  tenderness  between  Him  and  them.  29.  Are  not 
two  sparrows  sold  for  a  farthing  ?— In  Luke  (12.  6)  It 
is  "Five  sparrows  for  two  farthings;"  so  that,  if  the 
purchaser  took  two  farthings'  worth,  he  got  one  in 
addition — of  such  small  value  were  they,  and  one  of 
sheirr  shall  not  fall  on  the  ground— exhausted  or  killed 
—■without  your  Father — "  Not  one  of  them  Is  forgotten 
before  God,"  as  It  Is  In  Luke.  30.  But  the  very  hairs  of 
jresr  head  are  all  numbered — See  Luke  21.  18  (and  cf. 
tor  the  language  1  Samuel  14.  45 ;  Acts  27.  34).    31.  Fear 


ye  not  therefore,  ye  are  of  mere  value  than  maa* 
sparrows— Was  ever  language  of  such  simplicity  felt  W 
carry  such  weight  as  this  does?  But  here  lies  much  of 
the  charm  and  power  of  our  Lord's  teaching.  32.  Whom- 
ever therefore  shall  confess  me  before  men—"  despising 
the  shame"— him  will  I  confess  also  before  my  Fathes 
which  is  In  heaven— I  will  not  be  ashamed  of  him,  but 
will  own  him  before  the  most  august  of  all  assemblies. 

33.  But  whosoever  shall  deny  me  before  men,  him 
will  I  also  deny  before  my  Father  which  Is  in  heaven 
—before  that  same  assembly:  'He  shall  have  from  Me  his 
own  treatment  of  Me  on  the  earth.'    But  see  on  ch.  16.  27 

34.  Think  not  that  I  mm  come  to  send  peace  on  earth  • 
I  came  not  to  send  peace,  but  a  sword— strife,  discord, 
conflict;  deadly  opposition  between  eternally  hostile 
principles,  penetrating  into  and  rending  asunder  the 
dearest  ties.  35.  For  I  am  come  to  set  a  man  at  vari- 
ance against  his  father,  and  the  daughter  against  her 
mother,  and  tbe  daughter-in-law  against  her  mother- 
in-law— See  on  Luke  12.  51-63.  36.  And  a  man's  foes 
shall  be  they  of  his  own  household  —  This  saying, 
which  is  quoted,  as  is  the  whole  verse,  from  Micah  7.  6,  is 
but  an  extension  of  the  Psalmist's  complaint,  Psalm  41. 
9;  55. 12-14,  which  had  its  most  affecting  illustration  in 
the  treason  of  Judas  against  our  Lord  Himself  (John  18. 
18;  Matthew  26.48-50).  Hence  would  arise  the  necessity 
of  a  choice  between  Christ  and  the  nearest  relations, 
which  would  put  them  to  the  severest  test.  37.  He  that 
loveth  father  or  mother  more  than  me,  is  not  worthy 
of  me  |  and  he  that  loveth  son  or  daughter  more  than 
me,  is  not  worthy  of  me — Cf.  Deuteronomy  33.  9.  As 
the  preference  of  the  one  would,  in  the  case  supposed,  ne- 
cessitate the  abandonment  of  the  other,  our  Lord  here, 
with  a  sublime,  yet  awful  self-respect,  asserts  His  own 
claims  to  supreme  affection.  38.  And  he  that  taketh 
not  his  cross,  and  followeth  after  me,  is  not  -worthy 
of  me — a  saying  which  our  Lord  once  and  again  emphat- 
ically reiterates  (ch.  16.  24;  Luke  9.23;  14.27).  We  have 
become  so  accustomed  to  this  expression — "taking  up 
one's  cross"— in  the  sense  of  '  being  prepared  for  trials  In 
general  for  Christ's  sake,'  that  we  are  apt  to  lose  sight  of 
its  primary  and  proper  sense  here — '  a  preparedness  to  go 
forth  even  to  crucifixion,'  as  when  our  Lord  had  to  bear 
His  own  cross  on  His  way  to  Calvary— a  saying  the  more 
remarkable  as  our  Lord  had  not  as  yet  given  a  hint  that 
He  would  die  this  death,  nor  was  crucifixion  a  Jewish 
mode  of  capital  punishment.  39.  He  that  flndeth  his 
life  shall  lose  it  t  and  he  that  loseth  his  life  for  my 
sake  shall  find  it — another  of  those  pregnant  sayings 
which  our  Lord  so  often  reiterates  (ch.  16.  25;  Luke  17.  38: 
John  12.  25).  The  pith  of  such  paradoxical  maxims  de- 
pends on  the  double  sense  attached  to  the  word  "life"—* 
lower  and  a  higher,  the  natural  and  tbe  spiritual,  the 
temporal  and  eternal.  An  entire  sacrifice  of  the  lower,  with 
all  its  relationships  and  interests — or,  which  is  the  same 
thing,  a  willingness  to  make  it — Is  indispensable  to  the 
preservation  of  the  higher  life ;  and  he  who  cannot  bring 
himself  to  surrender  the  one  for  the  sake  of  the  other 
shall  eventually  lose  both.  40.  He  that  receiveth — or 
'  entertaineth' — you,  receiveth  me  )  and  he  that  receiv- 
eth me,  receiveth  hint  that  sent  me — As  the  treatment 
which  an  ambassador  receives  is  understood  and  regarded 
as  expressing  the  light  in  which  he  that  sends  him  Is 
viewed,  so,  says  our  Lord  here, '  Your  authority  is  mine,  a* 
mine  is  my  Father's.'  41.  He  that  receiveth  a  prophet 
—one  divinely  commissioned  to  deliver  a  message  from 
heaven.  Predicting  future  events  was  no  necessary  part  of 
a  prophet's  office,  especially  as  the  word  is  used  in  the  Net: 
Testament.  In  the  name  of  a  prophet — for  his  offlo" 
sake  and  love  to  his  master.  (See  2  Kings  4.  9, 10.)  shall 
receive  a  prophet's  reward — What  an  encouragement  to 
those  who  are  not  prophets !  (See  John  3. 5-8.)  and  he  thai 
receiveth  a  righteous  man  in  the  name  of  a  rigkteoue 
man — from  sympathy  with  his  character  and  esteem  fo? 
himself  as  such— shall  receive  a  righteous  man's  t*~ 
ward— for  he  must  himself  have  the  seed  of  righteous- 
ness who  has  any  real  sympathy  with  it  and  complacency 
in  him  who  possesses  it.    42.  And  whosoever  shall  giv* 

37 


MATTHEW    Xi. 


tot  drink  unto  one  of  these  little  one*—  Beautiful  epi- 
thet !  originally  taken  from  Zecharlah  18.7.  The  reference 
■m  to  their  lowliness  in  Bplrit,  their  littleness  In  the  eyes 
of  an  undlscerniug  world,  while  high  in  Heaven's  esteem, 
m  cop  of  cold  water  only— meaning,  the  smallest  service. 
in  the  name  of  a  disciple— or,  as  it  is  In  Mark  (9.  41),  be- 
cause ye  are  Christ's:  from  love  to  Me,  and  to  him  from 
his  connection  with  me—  verily  I  say  unto  you,  he  ■hall 
in  no  wise  lose  his  reward— There  is  here  a  descending 
climax— "a  prophet,"  "a  righteous  man,"  "a  little  one;" 
signifying  that  however  low  we  oome  down  In  our  ser- 
vices to  those  that  are  Christ's,  all  that  Is  done  for  His 
sake,  and  that  bears  the  stamp  of  love  to  His  blessed  name, 
shall  be  divinely  appreciated  and  owned  and  rewarded. 

CHAPTER    XI. 

Ver.  1-19.  The  Imprisoned  Baptist's  Message  to  his 
Masteb— The  Reply,  and  Discourse,  on  the  Depart- 
ure of  the  Messengers,  regarding  John  and  his 
Mission.  (—Luke  7. 18-35.)  1.  And  It  came  to  pass,  when 
Jeans  had  made  an  end  of  commanding  his— rather, 
'the'— twelve  disciples,  he  departed  thence  to  teach 
and  to  preach  In  their  cities— This  was  scarcely  a  fourth 
circuit— if  we  may  Judge  from  the  less  formal  way  In 
which  it  was  expressed— but,  perhaps,  a  set  of  visits  paid 
to  certain  places,  either  not  reached  at  all,  or  too  rapidly 
passed  through  before,  in  order  to  All  up  the  time  till  the 
return  of  the  Twelve.  As  to  their  labours,  nothing  Is  said 
of  them  by  our  Evangelist.  But  Luke  (9.  6)  says,  "  They 
departed,  and  went  through  the  towns,"  or  'villages,' 

preaching  the  Gospel,  and  healing  everywhere."  Mark 
(6.  12,  IS),  as  usual,  is  more  explicit:  "And  they  went  out, 
and  preached  that  men  should  repent.  And  they  cast  out 
many  devils  (or 'demons'),  and  anointed  with  oil  many 
that  were  sick,  and  healed  them."  Though  this  "anoint- 
ing with  oil"  was  not  mentioned  in  our  Lord's  instruc- 
tions—at least  in  any  of  the  records  of  them— we  know  It 
to  have  been  practised  long  after  this  In  the  apostollo 
Charch  (see  James  5.  14,  and  of.  Mark  6. 12, 18)— not  medi- 
<rmaUy,  but  as  a  sign  of  the  healing  virtue  which  was 
communicated  by  their  hands,  and  a  symbol  of  something 
still  more  precious.  It  was  unction,  indeed,  but,  as  Ben- 
qbl  remarks,  It  was  something  very  different  from  what 
Romanists  call  extreme  unction.  He  adds,  what  is  very 
probable,  that  they  do  not  appear  to  have  carried  the  oil 
about  with  them,  but,  as  the  Jews  used  oil  as  a  medicine. 
to  have  employed  It  just  aB  they  found  It  with  the  slok, 
In  their  own  higher  way.  3.  Now  when  John  had 
heard  In  the  prison— For  the  account  of  this  imprison- 
Kxent,  see  on  Mark  6.  17-20.  the  works  of  Christ,  he 
sent,  etc. — On  the  whole  passage,  see  on  Luke  7. 18-35. 

20-30.  Outburst  of  Feeling,  suggested  to  the 
hind  of  Jesus  by  the  result  of  His  labours  in 
Galilee.  The  connection  of  this  with  what  goes  before 
it,  and  the  similarity  of  Its  tone,  makes  it  evident,  we 
think,  that  It  was  delivered  on  the  same  occasion,  and 
that  it  is  but  a  new  and  more  comprehensive  series  of 
reflections  in  the  same  strain.  30.  Then  began  he  to 
upbraid  the  cities  wherein  most  of  his  mighty 
works  were  done,  because  they  repented  not.  31. 
Woe  unto  thee,  Chorazln  i — not  elsewhere  mentioned, 
but  it  must  have  lain  near  Capernaum,  woe  unto 
thee,  Bethsatda! — p hunting'  or  'fishing-house' — 'a  fish- 
ing station'] — on  the  western  side  of  the  Sea  of  Galilee, 
■ind  to  the  north  of  Capernaum ;  the  birth-place  of  three 
of  the  apostles— the  brothers  Andrew  and  Peter,  and 
Philip.  These  two  cities  appear  to  be  singled  out  to  de- 
note the  whole  region  in  which  they  lay— a  region 
favoured  with  the  Redeemer's  presence,  teaching,  and 
works  above  every  other,  for  fcf  the  mighty  works— 
'  the  miracles' — which  were  done  In  you  had  been  done 
'-a  Tyre  and  Sldon— ancient  and  celebrated  commercial 
si  ties,  on  the  north-eastern  shores  of  the  Mediterranean 
8ea,  lying  north  of  Palestine,  and  the  latter  the  northern- 
most. As  their  wealth  and  prosperity  engendered  luxury 
WB.&  it*  concomitant  evils — Irrellgion  and  moral  degener* 
easy— iaelr  overthrow  was  repeatedly  foretold  In  ancient 
38 


prophecy,  and  once  and  again  fulfilled  by  victorious  ene 
mles.  Yet  they  were  rebuilt,  and  at  this  time  were  in  » 
flourishing  condition,  they  -would  have  repented  long 
ago  In  sackcloth  and  ashes  —  Remarkable  language, 
showing  that  they  had  done  less  violence  to  conscience 
and  so,  in  God's  sight,  were  less  criminal  than  the  region 
here  spoken  of.  33.  But  I  say  unto  you,  It  shall  be 
more  tolerable— more  '  endurable'— for  Tyre  and  Sldon 
at  the  day  of  judgment,  than  for  you.  33.  And  thou, 
Capernaum— (see  on  ch.  4.  18)— whleh  art  exalted  unto 
heaven— Not  even  of  Chorazin  and  Bethsaida  is  this  said. 
For  since  at  Capernaum  Jesus  had  Kls  stated  abode 
during  the  whole  period  of  His  public  life  which  He 
spent  in  Galilee,  it  was  the  most  favoured  tpot  upon  earth 
the  most  exalted  in  privilege,  shall  be  brought  dow. 
to  hell  t  for  If  the  mighty  works,  which  have  been 
done  In  thee,  had  been  done  In  Sodom — destroyed  for 
Its  pollutions— It  would  have  remained  until  this  day 
— having  done  no  such  violence  to  conscience,  and  so  in- 
curred unspeakably  less  guilt.  34.  But  I  say  unto  you, 
That  It  shall  be  more  tolerable  for  the  land  of  Sodom 
In  the  day  of  Judgment,  than  for  thee— 'It  has  been  in- 
deed,' says  Dr.  Stanley,  'more  tolerable,  In  one  sense,  In 
the  day  of  Its  earthly  Judgment,  for  the  land  of  Sodom 
than  for  Capernaum ;  for  the  name,  and  perhaps  even  the 
remains  of  Sodom  are  still  to  be  found  on  the  shores  of 
the  Dead  Sea;  whilst  that  of  Capernaum  has,  on  the  Lake 
of  Gennesareth,  been  utterly  lost.'  But  the  Judgment  of 
which  our  Lord  here  speaks  Is  still  future ;  a  Judgment 
not  on  material  cities,  but  their  responsible  Inhabitant* 
— a  Judgment  final  and  Irretrievable.  35.  At  that  time 
Jesus  answered  and  said— We  are  not  to  understand  b' 
this,  that  the  previous  discourse  had  been  concluded, 
and  that  this  is  a  record  only  of  something  said  about  the 
same  period.  For  the  connection  Is  most  close,  and  the 
word  "answered"— which,  when  there  Is  no  one  to 
answer,  refers  to  something  Just  before  said,  or  rising  In 
the  mind  of  the  speaker  In  consequence  of  something 
said— confirms  this.  What  Jesus  here  "answered"  evi- 
dently was  the  melancholy  results  of  His  ministry 
lamented  over  in  the  foregoing  verses.  It  Is  as  If  He  had 
said,  '  Yes ;  but  there  is  a  brighter  side  of  the  picture 
even  in  those  who  have  rejected  the  message  of  eternal 
life,  It  Is  the  pride  of  their  own  hearts  only  which  has 
blinded  them,  and  the  glory  of  the  truth  does  but  the 
more  appear  In  their  Inability  to  receive  It :  Nor  have  all 
rejected  It  even  here;  souls  thirsting  for  salvation  have 
drawn  water  with  Joy  from  the  wells  of  salvation ;  the 
weary  have  found  rest;  the  hungry  have  been  filled  wltb 
good  things,  while  the  rich  have  been  sent  empty  away.' 
I  thank  thee— rather, '  I  assent  to  thee.'  But  this  Is  not 
strong  enough.  The  idea  of  'full'  or  '  cordial'  concurrence 
Is  conveyed  by  the  preposition.  The  thing  expressed  Is 
adoring  acquiescence,  holy  satisfaction  with  that  law  of 
the  Divine  procedure  about  to  be  mentioned.  And  as, 
when  He  afterwards  nttered  the  same  words,  He  "ex- 
ulted in  spirit"  (see  on  Luke  10.  21),  probably  He  did  the 
same  now,  though  not  recorded.  O  Father,  Lord  of 
heaven  and  earth— He  so  styles  His  Father  here,  to  sig- 
nify that  from  Him  of  right  emanates  all  such  high 
arrangements,  because  thou  bast  hid  these  things— 
the  knowledge  of  these  saving  truths— from  the  wise 
and  prudent.  The  former  of  these  terms  points  to  tb' 
men  who  pride  themselves  upon  their  speculative  or 
philosophical  attainments;  the  latter  to  the  men  of 
worldly  shrewdness— the  clever,  the  sharp-witted,  the 
men  of  affairs.  The  distinction  is  a  natural  one,  and  was 
well  understood.  (See  1  Corinthians  1. 19,  Ac.)  But  wh' 
had  the  Father  hid  from  such  the  things  that  belongec 
to  their  peace,  and  why  did  Jesus  so  emphatically  set  Hie 
seal  to  this  arrangement?  Because  It  Is  not  for  the 
offending  and  revolted  to  speak  or  to  speculate,  but  to 
listen  to  Him  from  whom  we  have  broken  loose,  that  we 
may  learn  whether  there  be  any  recovery  for  us  at  all 
and  if  there  be,  on  what  principles — of  what  nature— to 
what  ends.  To  bring  our  own  "  wisdom  aDd  prudenoe" 
to  such  questions  Is  Impertinent  and  presumptuous ;  anc 
if  the  truth  regarding  them,  or  the  glory  of  it.  be  "bid 


MATTHEW   Xll. 


58949 


as,  tt  is  bat  a  fitting  retribution,  to  which  all  the 
right-minded  will  set  their  seal  along  with  Jesus.  But, 
fhon  host  revealed  them  unto  tabes—  to  babelike  men ; 
aaen  of  unassuming  docility,  men  who,  conscious  that 
they  know  nothing,  and  have  no  rlgbt  to  sit  in  Judgment 
en  the  things  that  beloug  to  their  peace,  determine  sim- 
ply to  "hear  what  God  the  Lord  will  speak."  Such  are 
well  ear.ed  "babes."  (See  Hebrews 5. 18;  1  Corinthians 
IS,  11 '  11  30 ;  Ac.)  36  Even  so,  Father  |  for  so  It  seemed 
Sg— d  the  emphatic  and  chosen  term  for  expressing  any 
object  of  Divine  complacency ;  whether  Christ  Himself 
(see  on  sh.  9. 17),  or  God's  gracious  eternal  arrangements 
(see  oil  Phillppians  2.  13)— in  thy  sight— This  is  Just  a 
sublime  echo  of  the  foregoing  words;  as  if  Jesus,  when 
He  uttered  them,  bad  paused  to  reflect  on  it,  and  as  if  the 
glory  of  it — not  so  much  in  the  light  of  its  own  reasonable- 
ness as  of  God's  absolute  will  that  so  it  should  be— had 
filled  His  soul.  %1.  All  things  are  delivered  unto  me 
of  my  Father— He  does  not  say,  They  are  revealed— as  to 
one  who  knew  them  not,  and  was  an  entire  stranger  to 
them  save  m  they  were  discovered  to  him— but,  They  are 
'delivered  over,'  or  'committed,'  to  me  of  my  Father; 
meaning  the  whole  administration  of  the  kingdom  of 
grace.  So  in  John  3.  35,  "  The  Father  loveth  the  Son,  and 
hath  given  all  things  into  His  hand"  (see  on  that  verse). 
But  though  the  "  all  things"  in  both  these  passages  refer 
properly  to  the  kingdom  of  grace,  they  of  course  lnolude 
all  things  necessary  to  the  full  execution  of  that  trust — 
that  is,  unlimited  power.  (So  ch.  28. 18 ;  John  17.  2 ;  Bphe- 
sians  1.  22.)  and  no  man  khoweth  the  Son,  but  the 
Father  *  neither  knoweth  any  man  the  Father,  save 
the  Son,  and  he  to  whomsoever  the  Son  -will— or 
'willeth'— to  reveal  him— What  a  saying  is  this,  that 
'the  Father  and  the  Son  are  mutually  and  exclusively 
known  to  each  other  V  A  higher  claim  to  equality  with 
the  Father  cannot  be  conceived.  Either,  then,  we  have 
here  one  of  the  most  revolting  assumptions  ever  uttered, 
or  the  proper  Divinity  of  Christ  should  to  Christians  be 
beyond  dispute.  '  But  alas  for  me !'  may  some  burdened 
«©el,  sighing  for  relief,  here  exclaim.  If  it  be  thus  with 
as,  what  can  any  poor  creature  do  but  He  down  in  passive 
despair,  unless  he  could  dare  to  hope  that  he  may  be  one 
rf  tfc=  favoured  class  '  to  whom  the  Son  is  willing  to  re- 
veal the  Father  T'  But  nay.  This  testimony  to  the  sov- 
ereignty of  that  gracious  "  will,"  on  whioh  alone  men's 
salvation  depends,  is  designed  but  to  reveal  the  source 
and  enhance  the  glory  of  it  when  onee  imparted — not  to 
paralyse  or  shut  the  soul  up  in  despair.  Hear,  accord- 
ingly, what  follows  38.  Come  unto  me,  all  ye  that 
labour  and  are  heavy  laden,  and  I  will  give  you  rest 
—Incomparable,  ravishing  sounds  these  — if  ever  such 
were  heard  In  this  weary,  groaning  world  I  What  gen- 
tleness, what  sweetness  is  there  in  the  very  style  of  the 
Invitation—' Hither  to  Me:'  and  in  the  words,  'All  ye 
that  toll  and  are  burdened,'  the  universal  wretchedness 
of  man  is  depicted,  on  both  its  sides— the  active  and  the 
passive  forms  of  it.  20.  Take  my  yoke  upon  you — the 
yoke  of  subjection  to  Jesus — and  learn  of  m«|  for  I  am 
meek  and  lowly  in  heart i  and  ye  shall  And  rest  unto 
your  souls— As  Christ's  willingness  to  empty  Himself  to 
the  uttermost  of  His  Father's  requirements  was  the 
spring  of  ineffable  repose  to  His  own  Spirit,  so  In  the 
Mine  track  does  He  invite  all  to  follow  Him,  with  the 
assurance  of  the  same  experience.  30.  For  my  yoke  Is 
easy,  and  my  burden  U  light—  Matchless  paradox,  even 
amongst  the  paradoxically  couched  maxims  in  whioh 
our  Lord  delights!  That  rest  whioh  the  soul  experi- 
ences wheu  once  safe  under  Christ's  wing  makes  all 
yokes  easy,  all  burdens  light. 

CHAPTER    XII. 

Ver.  1-8.  Plucking  Ookn-babs  on  thb  Sabbath  bat. 
(—Mark  2. 23-28 ;  Luke  6. 1-6.)  The  season  of  the  year  when 
lols  oocurred  is  determined  by  the  event  itself.  Ripe 
sora  -oars  are  only  found  in  the  fields  Just  before  harvest. 
Tb»  barley  harvest  seems  clearly  Intended  here,  at  the 
of  oar  March  and  begi  nnin*  of  our  AprlL    It  coin- 


cided with  the  Passover-season,  as  the  wheat  harvest  w16) 
Pentecost.  But  in  Luke  (6. 1)  we  have  a  still  more  definite 
note  of  time,  if  we  could  be  oertaln  of  the  meaning  of  the 
peculiar  term  which  he  employs  to  express  it.  "  It  cam* 
to  pass  (he  says)  on  the  sabbath,  which  was  the  flrit-*s»- 
owl,"  for  that  is  the  proper  rendering  of  the  word,  and  not 
"  the  second  sabbath  after  the  first,"  as  in  our  version.  Of 
the  various  conjectures  what  this  may  mean,  that  of  Scai> 
iobr  Is  the  most  approved,  and,  as  we  think,  the  freest 
from  difficulty,  viz.,  'the  first  sabbath  after  the  second 
day  of  the  Passover;'  i.  e.,  the  first  of  the  seven  sabbaths 
which  were  to  be  reckoned  from  the  second  day  of  the 
Passover,  which  was  itself  a  sabbath,  until  the  next  feast, 
the  feast  of  Pentecost  (Leviticus  23.15,  16;  Deuteronomy 
16. 9, 10).  In  this  case,  the  day  meant  by  the  Evangelist  is 
the  first  of  those  seven  sabbaths  Intervening  betweei 
Passover  and  Pentecost.  And  if  we  are  right  in  regarding 
the  "  feast"  mentioned  in  John  5. 1  as  a  Pastover,  and  con- 
sequently the  second  during  our  Lord's  public  ministry 
(see  on  that  passage),  this  plucking  of  the  ears  of  corn 
must  have  occurred  immediately  after  the  scene  and  the 
Discourse  recorded  In  John  5.,  which,  doubtless,  would 
Induce  our  Lord  to  hasten  His  departure  for  the  north,  te 
avoid  the  wrath  of  the  Pharisees,  which  He  had  kindled 
at  Jerusalem.  Here,  accordingly,  we  find  Him  in  the 
fields— on  His  way  probably  to  Galilee.  1.  At  that  time 
Jesus  went  on  the  sabbath  day  through  the  eon— 
"the  corn-fields"  (Mark  2.23;  Luke  6.1).  and  his  disci- 
ples were  an  hungered— not  as  one  may  be  before  his 
regular  meals;  but  evidently  from  shortness  of  pro- 
visions: for  Jesus  defends  their  plucking  the  corn-ears 
and  eating  them  on  the  plea  of  necessity,  and  began  te 
pluck  the  ears  of  corn,  and  to  eat — "rubbing  them  in 
their  hands"  (Luke  6.  1).  a.  But  when  the  Pharisees 
saw  it,  they  said  unto  him,  Behold,  thy  disciples  do 
that -which  is  not  lawful  to  do  upon  the  sabbath  day— 
The  act  itself  was  expressly  permitted  (Deuteronomy  28. 
25).  But  as  being  "  servile  work,"  which  was  prohibited 
on  the  sabbath  day,  it  was  regarded  as  sinful.  3.  But  he 
said  unto  them,  Have  ye  not  read — or,  as  Mark  has  It, 
"Have  ye  never  read"— -what  David  did  (1  Samuel  21 
1-6)  when  he  was  an  hungered,  and  they  that  were 
with  him  ;  4.  How  he  entered  Into  the  house  of  Ood, 
and  did  eat  the  showbread,  which  was  not  lawful  far 
him  to  eat,  neither  for  them  which  were  with  him, 
but  only  for  the  priests »  No  example  could  be  more 
apposite  than  this.  The  man  after  God's  own  heart,  of 
whom  the  Jews  ever  boasted,  when  suffering  in  God's 
cause  and  straitened  tot  provisions,  asked  and  obtained 
from  the  high  priest  what,  according  to  the  law,  It  was 
illegal  for  any  on®  save  the  priests  to  touch.  Mark  (2. 2s) 
says  this  occurred  "in  the  days  of  Abiathar  the  high 
priest."  But  this  means  not  during  his  high  priesthood 
—for  it  was  under  that  of  his  father  Aiiimeleoh— but  sim- 
ply, in  his  time.  Ahimelech  was  soon  succeeded  by  Abi- 
athar, whose  connection  with  David,  and  prominence 
during  his  reign,  may  account  for  his  name,  rather  than 
his  father's,  being  here  introduced.  Yet  there  is  not  a 
little  confusion  in  what  is  said  of  these  priests  in  differ- 
ent parts  of  the  Old  Testament.  Thus  he  Is  called  both 
the  son  and  the  father  of  Ahimelech  (1  Samuel  22.  20' 
2  Samuel  8. 17);  and  Ahimelech  is  called  Ahiah  (1  Samuet 
14. 3),  and  Abimeleoh  (1  Chronicles  18. 16).  5.  Or  have  ye 
not  read  in  the  law,  how  that  on  the  sabbath  days 
the  priests  In  the  temple  profane  the  sabbath  —  by 
doing  "servile  work" — and  are  blameless  1— The  double 
offerings  required  on  the  sabbath  day  (Numbers  28.  V) 
could  not  be  presented,  and  the  new-baked  showbread 
(Leviticus  24.5;  1  Chronicles  0.82)  could  not  be  prepared 
and  presented  every  sabbath  morning,  without  a  good 
deal  of  servile  work  on  the  part  of  the  priests;  not  te 
speak  of  ciroumcision,  which,  when  the  child's  eighth 
day  happened  to  fall  on  a  sabbath,  had  to  be  performed 
by  the  priests  on  that  day.  (See  on  John  7. 22, 23.)  6.  But 
I  say  ante  you,  That  in  this  place  Is  Ottm  greater  than 
the  temple— or  rather,  according  to  the  reading  whioh  is 
best  supported,  'something  greater.'  The  argument  standi 
thus  t  The  ordinary  rales  for  the  observance  of  the  I 


Matthew  xn. 


Math  give  way  before  the  requirements  of  the  temple ;  bat 
there  are  rights  here  before  which  the  temple  Itself  must 
jive  way.'  Thus  Indirectly,  but  not  the  less  decidedly, 
iocs  our  Lord  put  In  His  own  claims  to  consideration  In 
this  question— claims  to  be  presently  put  In  even  more 
nakedly.  T.  But  If  ye  had  known  what  [this]  mean- 
etfc,  I  will  have  mercy,  and  not  •acrlnce— <Hosea  8. 8 ; 
Mlcah  6. 6-«,  <fec.)  See  on  ch.  9. 13.  ye  would  not  have 
condemned  the  guiltless— g.  d.,  'Had  ye  understood  the 
great  principle  of  all  religion,  which  the  Scripture  every- 
where recognizes— that  ceremonial  observances  must  give 
way  before  moral  duties,  and  particularly  the  necessities 
of  nature— ye  would  have  refrained  from  these  captious 
complaint*  against  men  who  in  this  matter  are  blame- 
less.' Bat  our  Lord  added  a  specific  application  of  this 
great  principle  to  the  law  of  the  sabbath,  preserved  only 
in  Mark :  "  And  he  said  unto  them,  the  Babbath  was  made 
for  man,  and  not  man  for  the  sabbath"  (Mark  2.  27).  A 
glorious  and  far-reaching  maxim,  alike  for  the  perma- 
nent establishment  of  the  sabbath  and  the  true  freedom 
Of  Its  observance.  8.  For  the  Son  of  man  Is  Lord  [even] 
of  the  sabbath  day— In  what  sense  now  is  the  Son  of  man 
Lord  of  the  sabbath  day  T  Not  surely  to  abolish  it— that 
surely  were  a  strange  lordship,  especially  Just  after  saying 
that  it  was  made  or  instituted  for  man— but  to  own  it,  to 
interpret  it,  to  preside  over  it,  and  to  ennoble  it,  by  merging 
it  in  the  "Lord's  Day"  (Revalation  1. 10),  breathing  into  it 
an  air  of  liberty  and  love  necessarily  unknown  before, 
and  thus  making  it  the  nearest  resemblance  to  the  eter- 
nal sabbatism. 

9-21.  The  Healing  of  a  Withered  Hand  on  the 
Sabbath  Day,  and  Retirement  of  Jesus  to  avoid 
danger.  (=Mark  3.  1-12;  Luke  8.  8-11.)  Healing  of  a 
Wittier ed  Hand  {v.  9-14).  9.  And  when  he  was  departed 
thence— but  "on  another  sabbath"  (Luke  8.  6>— he  went 
Into  their  synagogue— "and  taught."  He  had  now.no 
doubt,  arrived  in  Galilee;  but  tliis.it  would  appear,  did 
not  occur  at  Capernaum,  for  after  it  was  over  He  "  with- 
drew Himself,"  it  is  said,  "to  the  sea"  (Mark  3.  7),  whereas 
Capernaum  was  at  the  sea.  And,  behold,  there  was  a 
mau  -which  had  his  hand  -withered — disabled  by  paral- 
ysis (as  1  Kings  13.  4).  It  was  his  right  hand,  as  Luke 
graphically  notes.  And  they  ashed  htm,  saying,  Is  It 
lawful  to  heal  on  the  sabbath  days?  that  they  might 
accuse  him— Matthew  and  Luke  say  they  "  watched  Him 
whether  He  would  heal  on  the  sabbath  day."  They  were 
now  come  to  the  length  of  dogging  His  steps,  to  collect  ma- 
terials for  a  charge  of  impiety  against  Him.  It  is  proba- 
ble that  it  was  to  their  thoughts  rather  than  their  words 
that  Jesus  addressed  Himself  in  what  follows.  11.  And 
he  said  unto  them,  What  man  shall  there  be  among 
you  that  shall  have  one  sheep,  and  if  it  fall  into  a  pit 
en  the  sabbath  day,  -will  he  not  lay  hold  on  it,  and 
Uft  it  ont  1  13.  How  much  then  is  a  man  better  than 
a  sheep!— Resistless  appeal!  "A  righteous  man  regard- 
eth  the  life  of  his  beast"  (Proverbs  12.  10),  and  would  in- 
stinctively rescue  it  from  death  or  suffering  on  the  sab- 
bath day ;  how  much  more  his  nobler  fellow-man  t  But 
the  reasoning,  as  given  in  the  other  two  Gospels,  is  singu- 
larly striking :  "  But  He  knew  their  thoughts,  and  said  to 
the  man  which  had  the  withered  hand,  Rise  up,  and  stand 
forth  in  the  midst.  And  he  arose  and  stood  forth.  Then 
said  Jesus  unto  them,  I  will  ask  you  one  thing:  Is  It  law- 
ful ou  the  sabbath  days  to  do  good,  or  to  do  evil  ?  to  save 
life  or  to  destroy  it?"  (Luke  6.  8,  9)  or  as  in  Mark  (3. 4),  "  to 
kill?"  He  thus  shuts  them  up  to  this  startling  alterna- 
tive: '  Not  to  do  good,  when  it  is  in  the  power  of  our  hand 
:o  do  it,  is  to  do  evil;  not  to  save  life,  when  we  can,  is  to 
kill'— and  must  the  letter  of  the  sabbath  rest  be  kept  at 
this  expense  ?  This  unexpected  thrust  shut  their  mouths. 
By  this  great  ethical  principle  our  Lord,  we  see,  held 
Himself  bound,  as  man.  But  here  we  must  turn  to  Mark, 
whose  graphio  details  make  the  second  Gospel  so  exceed- 
ingly precious.  "  When  He  had  looked  round  about  on 
them  with  anger,  being  grieved  for  the  hardness  of  their 
hearts.  He  saith  unto  the  man"  (Mark  3.  5).  This  is  one 
of  the  very  few  passages  in  the  Gospel  history  which  re- 
real  our  Lord's  feelinqs.  How  holy  this  anger  was  ap- 
4fi 


pears  from  the  "grief"  which  mingled  with  it  si  "  Un 
hardness  of  their  hearts."  13.  Then  sstth  ho  to  th« 
man,  Stretch  forth  thi  e  hand.  And  he  stretched  It 
forth— the  power  to  obey  going  forth  with  the  word  of 
command,  and  It  -was  restored  -whole,  like  as  the 
other— The  poor  man,  having  faith  in  this  wonderfu 
Healer— which  no  doubt  the  whole  scene  would  singular 
ly  help  to  strengthen— disregarded  the  proud  and  ven 
omous  Pharisees,  and  thus  gloriously  put  them  to  shame. 
14.  Then  the  Pharisees  went  out,  and  held  a  council 
against  him,  how  they  might  destroy  him— This  is 
the  first  explicit  mention  of  their  murderous  designs 
against  our  Lord.  Luke  (6. 11)  says,  "they  were  filled  with 
madness,  and  communed  one  with  another  what  they 
might  do  to  Jesus."  But  their  doubt  was  not,  whether  to 
get  rid  of  Him,  but  how  to  compass  it.  Mark  (3.  6),  as 
usual,  is  more  definite :  "  The  Pharisees  went  forth,  and 
straightway  took  counsel  with  the  Herodians  against 
Him,  how  they  might  destroy  Him."  These  Herodians 
were  supporters  of  Herod's  dynasty,  created  by  Csesar— 
a  political  rather  than  religious  party.  The  Pharisees 
regarded  them  as  untrue  to  their  religion  and  country. 
But  here  we  see  them  combining  together  against  Christ 
as  a  common  enemy.  So  on  a  subsequent  occasion,  ch. 
22. 15, 16. 

Jesus  Retires  to  Avoid  Danger  (».  15-21).  18.  But  -when 
Jesus  knew  It,  he  withdrew  himself  from  thence — 
whither,  our  Evangelist  says  not;  but  Mark  (3.7)  says 
"it  was  to  the  sea" — to  some  distance,  no  doubt,  from  the 
scene  of  the  miracle,  the  madness,  and  the  plotting  Just 
recorded,  and  great  multitudes  folio-wed  him,  and 
he  healed  them  all— Mark  gives  the  following  Interest- 
ing details:  "A  great  multitude  from  Galilee  followed 
Him,  and  from  Judea,  and  from  Jerusalem,  and  from 
Idumea,  and  from  beyond  Jordan ;  and  they  about  Tyre 
and  Sidon,  a  great  multitude,  when  they  had  heard  what 
great  things  he  did,  came  unto  Him.  And  he  spake  to 
His  disciples,  that  a  small  ship"— or  'wherry'— "should 
wait  on  Him  because  of  the  multitude,  lest  they  should 
throng  Him.  For  He  had  healed  many;  Insomuch  thai 
they  pressed  upon  Him  for  to  touch  Him,  as  many  as  hsd 
plagues.  And  unclean  spirits,  when  they  saw  Him,  felJ 
down  before  Him,  and  cried,  saying,  Thou  art  the  Son  of 
God.  And  He  straitly  charged  them  that  they  should 
not  make  Him  known"  (Mark  3.  7-12).  How  glorious  this 
extorted  homage  to  the  Son  of  God  I  But  as  this  was  not 
the  time,  so  neither  were  they  the  fitting  preachers,  as 
Bengel  says.  (See  on  Mark  1.  25,  and  cf.  James  2.  19.) 
Coming  back  now  to  our  Evangelist:  after  saying,  "He 
healed  them  all,"  he  continues :  10.  And  charged  them 
— the  healed — that  they  should  not  make  him  known 
—(See  on  ch.  8.  4.)  17.  That  it  might  be  fulfilled  which 
was  spoken  by  Ksalas  the  prophet,  saying  (Isaiah  42. 
1),  18.  Behold  my  servant,  whom  I  have  chosen i  my 
beloved,  in  whom  my  soul  Is  well  pleased  t  I  will  put 
my  Spirit  upon  him,  and  he  shall  show  judgment  to 
the  Gentiles.  19.  He  shall  not  strive  nor  cry  \  neither 
shall  any  man  hear  his  voice  in  the  streets.  30.  A 
bruised  reed  shall  he  not  break,  and  smoking  fla.-i 
shall  he  not  quench,  till  lie  send  forth  judgment  unto 
victory— "  unto  truth,"  says  the  Hebrew  original,  and 
the  LXX.  also.  But  our  Evangelist  merely  seizes  the 
spirit,  instead  of  the  letter  of  the  prediction  in  this  point. 
The  grandeur  and  completeness  of  Messiah's  victories 
would  prove,  it  seems,  not  more  wonderful  than  the  un- 
obtrusive noiselessness  with  which  they  were  to  be 
achieved.  And  whereas  one  rough  touch  will  break  a 
bruised  reed,  and  qaench  the  flickering,  smoking  flax. 
His  it  should  be,  with  matchless  tenderness,  love,  and 
skill,  to  lift  up  the  meek,  to  strengthen  the  weak  hands 
and  confirm  the  feeble  knees,  to  comfort  all  that  mourn, 
to  say  to  them  that  are  of  a  fearful  heart,  Be  strong,  fear 
not.  31.  And  In  his  name  shall  the  Gentiles  trust- 
Part  of  His  present  audience  were  Gentiles— from  Tyr* 
and  Sidon — first-fruits  of  the  great  Gentile  harvest  con- 
templated in  the  prophecy. 

22-37.  A  Bund  and  Dumb  Demoniac  Hkai.kd,  at*s 
Reply  to  the  Malignant  Expi.a  nat    >  pji   r ■»•'<■•  .  ■ 


MATTHEW  XII. 


-Mark  8.  20-30;  Luke  11.  14-28.)    The  precise  time  of  this 
««rtlon  is  uncertain.    Judging  from  the  statements  with 
which  Mark  Introduces  It,  we  should  conclude  that  It  wan 
when  our  Lord's  popularity  was  approaching  It*  zenith, 
and  so  before  the  feeding  of  the  Ave  thousand.    But,  on 
toe  other  hand,  the  advanced  state  of  the  charges  brought 
against  our  Lord,  and  the  plainness  of  His  warnings  and 
denunciations  In  reply,  seem  to  favour  the  later  period  at 
which  Luke  Introduces  It.     "And  the  multitude,"  says 
HarK  (8.  20,  21),  "cometh  together  again,"  referring  back 
to  the  immense  gathering  which  Mark  had  before  re- 
corded (ch.  2.  2)—"  so  that  they  could  not  so  much  as  eat 
bread.    And  when  His  friends"— or  rather,  'relatives,'  as 
appears  from  v.  31,  and  see  on  ch.  12. 4ft—"  heard  of  It,  they 
went  out  to  lay  hold  on  Him;  for  they  said,  He  is  beside 
Kimself."     Cf .  2  Corinthians  5.  13,  "For  whether  we  be 
beside  ourselves,  it  is  to  God."    33.  Then  was  brought 
nnto  him  one  possessed  with  a  devil — or  '  a  demonized 
person'— blind  and  dumb,  and  he  healed  him,  Inso- 
much that  the  blind  and  the  dumb  both  spake  and 
■aw.    33.  And  all  the  people  -were  amazed,  and  said, 
la  not  this  the  son  of  David  1— The  form  of  the  Interroga- 
tive requires  this  to  be  rendered, '  Is  this  the  Son  of  David  ?' 
And  as  questions  put  in  this  form  (In  Greek)  suppose 
doubt,  and  expect  rather  a  negative  answer,  the  meaning 
!s,  'Can  It  possibly  be?'— the  people  thus  Indicating  their 
secret  impression  ttiat  this  must  be  He;  yet  saving  them- 
selves from  the  wrath  of  the  ecclesiastics,  which  a  direct 
assertion  of  it  would  have  brought  upon  them.    (See  on  a 
similar  question  in  John  4.29;  and  on  the  phrase,  "Son 
of  David,"  on  ch.  9.  27.)     3*.  But  when  the  Pharisees 
heard  It— Mark  (3. 22)  says,  "  the  scribes  which  came  down 
from  Jerusalem ;"  so  that  this  had  been  a  hostile  party  of 
the  ecclesiastics,  who  had  come  all  the  way  from  Jerusa- 
lem to  collect  materials  for  a  charge  against  Him.    (See 
on  v.  14.)    they  said,  This  fellow— an  expression  of  con- 
tempt— doth  not  cast  out  devils,  but  by  Beelzebub— 
rather,  Beelzebul  (see  on  ch.  10. 25)— the  prince  of  the 
devils— Two  things  are  here  implied— first,  that  the  bit- 
terest enemies  of  our   Lord    were   unable  to  deny  the 
reality  of  His  miracles;  and  next,  that  they  believed  in 
mi  organized  infernal  kingdom  of  evil,  under  one  chief. 
Ibis  btelief  would  be  of  small  consequence,  had  not  our 
Lord  set  H5s  seal  to  it;  but  this  He  immediately  does. 
Stung  by  the  unsophisticated  testimony  of  "  all  the  peo- 
ple," they  had  no  way  of  holding  out  against  His  claims 
out  by  the  desperate  shift  of  ascribing  His  miracles  to 
4aian.     35.  And  Jesus  knew  their  thoughts — "called 
thein"  (Mark  3.  23),  and  said  unto  them,  Every   king- 
lorn  divided  against  Itself  is  brought  to  desolation  5 
And    every    city    or    house — i.  e.,   household  —  divided 
against  Itself  shall  not  standi  36.   And  If  Satan  cast 
out  Satan,  he  Is  divided  against  himself  (    how  shall 
then  his  kingdom  standi — The  argument  here  Is  irre- 
sistible.  'No  organized  society  can  stand— whether  king- 
lorn,  city,  or  household— when  turned  against  itself;  such 
intestine  war  is  suicidal :  But  the  works  I  do  are  destruc- 
tive of  Satan's  kingdom:  That  I  should  be  in  league  with 
Satan,  therefore,  is  incredible  and  absurd.'    37.  And  If  I 
ay  Beelzebub  cast  out  devils,  by  whom  do  your  chil- 
dren—' your  sons,'  meaning  here  the  '  disciples'  or  pupils 
:>f  the  Pharisees,  who  were  so  termed  after  the  familiar 
language  of  the  Old  Testament  in  speaking  of  the  sons  of 
she  prophets.    (1  Kings  20. 35;  2  Kings  2.  3,  Ac.)    Our  Lord 
bore  seems  to  admit  that  such  works  were  wrought  by 
them ;  in  which  case  the  Pharisees  stood  self-oondemned, 
rs  expressed  in  Luke  (11.  19),  "Therefore  shall  they  be 
Tour  Judges."    38.  But  If  I  cast  out  devils  by  the  Spirit 
af  God— In  Luke  (11.  20)  it  is,  "  with  (or  '  by')  the  finger  of 
Hod."    This  latter  expression  is  Just  a  figurative  way  of 
representing  the  power  of  God,  while  the  former  tells  us 
the  living  Personal  Agent  was  made  use  of  by  the  Lord  Jesus 
In  every  exercise  of  that  power,    then— "no  doubt"  (Luke 
11.  20) — the  kingdom  of  God  is  come  unto  you — rather 
upon  you.'  as  the  same  expression  Is  rendered  in  Luke : 
-il.  d„  '  If  this  expulsion  of  Satan  is,  and  can  be,  by  no 
ao  other  tb*n  the  Spirit  of  God,  then  is  his  Destroyer 
tlready  <n  the  midst  of  you.  and  that  ki7igdom  which  is 


destined  to  supplant  his  is  already  rising  ou  its  ruins 
89.  Or  else  how  can  one  enter  Into  a — or  rather,  '  the'— ■ 
strong  man's  house,  and  spoil  his  goods,  except  henrsl 
bind  the  strong    man?    and   then   he  will  spoil  his 
house.    30.  He  that  is  not  with  me  Is  against  me  $  and 
he  that  gathereth  not  with  ine  scattereth  abroad — On 
this  important  parable,  in  connection  with  the  corre- 
sponding one,  v.  43-45,  see  on  Luke  11.  21-26.    31.  Where- 
fore I  say  unto  you,  All  manner  of  sin  and  blasphemy 
shall  be  forgiven  unto  men— The  word  "blasphemy" 
properly  signifies 'detraction,' or 'slander.*    In  the  New 
Testament  it  is  applied,  as  it  Is  here,  to  vituperation  di- 
rected against  God  as  well  as  against  men ;  and  in  this 
sense  it  is  to  be  understood  as  an  aggravated  form  of  sin. 
Well,  says  our  Lord,  all  sin— whether  in  its  ordinary  01 
its  more  aggravated  forms— shall  find  forgiveness  with 
God.    Accordingly,  in  Mark  (3.  28)  the  language  is  still 
stronger :  "  All  sin  shall  be  forgiven  nnto  the  sons  of  men, 
and    blasphemies    wherewith    soever    they   shall    blas- 
pheme."   There  is  no  sin  whatever,  it  seems,  of  which  it 
may  be  said,  'That  is  not  a  pardonable  sin.'    This  glori- 
ous assurance  is  not  to  be  limited  by  what  follows ;  but, 
on  the  contrary,  what  follows  Is  to  be  explained  by  this. 
but  the  blasphemy  against  the  Holy  Ghost  shall  not 
be  forgiven  unto  men.    33.  And  'whosoever  speaketh 
a  word  against  the  Son  of  man,  It  shall  be  forgiven 
him  t  but  whosoever  speaketh  against  the  Holy  Ghost, 
it  shall  not  be  forgiven  him,  neither  in  this  world, 
neither  in  the  world  to  come — In  Mark  the  language  is 
awfully  strong,  "hath  never  forgiveness,  but  is  in  danger 
of  eternal  damnation" — or  rather,  according  to  what  ap- 
pears to  be  the  preferable  though  very  unusual  reading, 
'  in  danger  of  eternal  guilt'— a  guilt  which  he  will  under- 
lie for  ever.     Mark  has  the  important  addition  (v.  80), 
"Because  they  said,  He  hath  an  unclean  spirit."    (See  on 
ch.  10.  25.)    What,  then,  is  this  sin  against  the  Holy  Ghost 
—the  unpardonable  sin?    One  thing  is  clear:   Its  unpar- 
donableness  cannot  arise  from  anything  in  the  nature  of 
sin  itself;  for  that  would  be  a  naked  contradiction  to  the 
emphatic  declaration  of  v.  31,  that  all  manner  of  sin  \v 
pardonable.    And  what  is  this  but  the  fundamental  truth 
of  the  Gospel?    (See  Acts  13.38,39;   Romans  3.22,24;  I 
John  1.  7,  <tc.)    Then,  again,  when  it  Is  said  (v.  82),  that  to 
speak  against  or  blaspheme  the  Son  of  man  is  pardonable, 
but  the  blasphemy  against  the  Holy  Ghost  is  not  par- 
donable, it  is  not  to  be  conceived  that  this  arises  from 
any  greater  sanctity  in  the  one  blessed  Person  than  the 
other.    These  remarks  so  narrow  the  question  thai  the 
true  sense  of  our  Lord's  words  seem  to  disclose  them- 
selves at  once.    It  is  a  contrast  between  slandering  "  the 
Son  of  man"  in  His  veiled  condition  and  unfinished  work— 
which  might  be  done  "ignorantly,  In  unbelief"  (1  Timo- 
thy 1. 13),  and  slandering  the  same  blessed  Person  after 
the  blaze  of  glory  which  the  Holy  Ghost  was  soon  to  throw 
around  His  claims,  and  in  the  full  knowledge  of  all  that. 
This  would  be  to  slander  Him  with  eyes  open,  or  to  do  it 
"presumptuously."    To  blaspheme  Christ  in  the  former 
condition— when  even  the  apostles  stumbled  at  many 
things — left  them  still  open  to  conviction  on  fulley  light; 
but  to  blaspheme  Him  in  the  latter  condition  would  be  to 
hate  the  light  the  clearer  it  became,  and  resolutely  to 
shut  it  out ;  which,  of  course,  precludes  salvation.    (See  on 
Hebrews  10.  26-29.)    The  Pharisees  had  not  as  yet  done 
this;    but  in  charging  Jesus  with  being  in  league  with 
hell  they  were  displaying  beforehand  a  malignant  deter- 
mination to  shut  their  eyes  to  all  evidence,  and  so,  boi- 
dering  upon.,  and  in  spirit  committing  the  unpardonable 
sin.    33.  Either  make  the  tree  good,  &c.      34.  O  gen- 
eration of  vipers  (see  on  ch.  3.  7),  how  can  ye,  being 
evil,  speak  good  things  1  for  out  of  the  abundance  of 
the  heart  the  mouth  speaketh — a    principle    obvious 
enough,  yet  of  deepest  significance  and  vast  application. 
In  Luke  6.  45  we  find  it  uttered  as  part  of  the  discourse 
delivered  after  the  choice  of  the  apostles.    35.  A   good 
man,  out  of  the  good  treasure  of  the  heart,  brtiigeth 
—or  '  putteth'  forth  good  things  s  and  an  evil  man,  out 
of  the  evil  treasure,  bringetli — or  'putteth'  forth  evt) 
things— Tbe  word  '  putteth'  indicates  tbt,  spontaneoupn*^ 

41 


MAlTHEfT  Xm. 


3f  what  comes  from  the  heart;  for  It  Is  out  of  the  abun- 
■timet  of  the  heart  that  the  month  speaketh.  We  have 
here  a  new  application  of  a  former  aaylng  (see  on  on.  7. 16- 
JP).  Here,  the  sentiment  Is, '  There  are  but  two  kingdoms, 
interests,  parties— with  the  proper  workings  of  each :  If  I 
promote  the  one,  I  cannot  belong  to  the  other;  but  they 
that  set  themselves  in  wilfnl  opposition  to  the  kingdom 
of  light  openly  proclaim  to  what  other  kingdom  they 
belong.  As  for  you.  In  what  ye  have  now  uttered,  ye  have 
but  revealed  the  venomous  malignity  of  your  hearts.' 
36.  But  I  say  unto  you,  That  every  Idle  word  that 
men  shall  speak,  they  shall  give  account  thereof  in 
the  day  of  judgment— They  might  say,  '  It  was  nothina : 
we  meant  no  evil ;  we  merely  threw  out  a  supposition,  as 
one  way  of  accounting  for  the  miracle  we  witnessed ;  if  It 
will  not  stand,  let  it  go;  why  make  so  much  of  it,  and 
bear  down  with  such  severity  for  it T*  Jesus  replies,  'It 
was  not  nothing,  and  at  the  great  day  will  not  be  treated 
as  nothing:  Words,  as  the  index  of  the  heart,  however 
Idle  they  may  seem,  will  be  taken  account  of,  whether 
good  or  bad,  in  estimating  character  In  tne  day  of  Judg- 
ment.' 
38-60.  A  Sign  Demanded,  and  the  Reply— His  Motheb 

AND  BEETHKKN  SEEK  TO  SPEAK  WITH  HlK,  AND  THE 

Answer.  (Luke  11. 16,  24-36;  Mark  8.  31-86;  Luke  8.  19- 
2L>  A  Sifjn  demanded,  and  the  Reply  (v.  88-45.)  The  occa- 
sion of  this  section  was  manifestly  the  same  with  that  of 
the  preceding.  38.  Then  certain  of  the  scribes  and  of 
the  Pharisee!  answered,  saying,  Master  —  'Teacher,' 
equivalent  to  Rabbi' — we  would  see  a  sign  front  thee— 
"a  sign  from  leaven"  (Luke  11. 16);  something  of  an  im- 
mediate and  0  cisive  nature,  to  show,  not  that  his  miracles 
were  reoi— tfesA  '  hey  seemed  willing  to  concede— but  that 
ther  -yisre  from  above,  not  from  beneath.  These  were  not 
tte£  same  class  with  those  who  charged  Him  with  being 
In  league  with  Satan  (as  we  see  from  Luke  11. 16, 16);  but 
as  the  spirit  of  both  was  similar,  the  tone  of  severe  rebuke 
is  continued.  30.  But  he  answered  and  said  unto  them 
— "  wben  the  people  were  gathered  thick  together"  (Luke 
11.  2tt) — an  evil  and  adulterous  generation — This  latter 
expression  is  best  explained  by  Jeremiah  3.  20,  "  Surely  as 
a  wile  treacherously  departeth  from  her  husband,  so  have 
ye  dealt  treacherously  with  me,  O  house  of  Israel,  salth 
the  Lord."  For  this  was  the  relationship  in  which  He 
stood  to  the  covenant  people — "  I  am  married  unto  you" 
(Jeremiah  3.  n>.  seekcth  after  a  sign  —  In  the  eye  of 
Jesus  this  class  were  but  the  spokesmen  of  their  genera- 
tion, the  exponents  of  the  reigning  spirit  of  unbelief.  and 
there  shall  no  sign  be  given  to  it,  but  the  sign  of  the 
prophet  Jonas.  40.  For  as  Jonas  was  —  "a  sign  untp 
the  Ninevites,  so  shall  also  the  Son  of  man  be  to  this  gene- 
ration" (Luke  11.  30).  For  as  Jonas  was  three  days  and 
three  nights  in  the  whale's  belly  (Jonah  1.  17),  so  shall 
the  Son  of  man  be  three  days  and  three  nights  In  the 
heart  of  the  earth  —  This  was  the  second  publio  an- 
nouncement of  His  resurrection  three  days  after  His 
death.  (For  the  first,  see  John  2.  19.)  Jonah's  case  was 
analogous  to  this,  as  being  a  signal  judgment  of  God  ;  re* 
versed  in  three  days ;  and  followed  by  a  glorious  mission 
to  the  Gentiles.  The  expression  "in  the  heart  of  the 
earth,"  suggested  by  the  expression  of  Jonah  with  respect 
to  the  sea  (2. 3,  in  LXX.),  means  simply  the  grave,  but  this 
eonsidered  as  the  most  emphatic  expression  of  real  and 
total  entombment.  The  period  during  which  He  was  to 
tie  in  the  grave  Is  here  expressed  in  round  numbers,  ao* 
sordi  ng  to  the  Jewish  way  of  speaking,  whioh  was  to 
regard  any  part  of  a  day,  however  small,  included  within 
3  period  of  days,  as  a  full  day.  (See  1  Samuel  80. 12,  18 ; 
Esther  4.  16;  5.  1;  ch.  27.  63,  64,  <£c)  41.  The  men  of 
Sine  vch  shall  rise  in  judgment  with  this  generation, 
Af- — The  Ninevites,  though  heathens,  repented  at  a  man's 
preaching;  while  they,  God's  covenant  people,  repented 
aot  at  the  preaching  of  the  Son  of  God — whose  supreme 
uignlty  is  rather  implied  here  than  expressed.  4a.  The 
queen  of  the  south  shall  rise  up  in  the  Judgment 
with  tills  generation,  Ac— The  queen  of  Sheba— a  tract 
m  Arabia,  near  the  shores  of  the  Red  Sea— came  from  a 
remote  country,  "south"  of  Judea,  to  hear  the  wisdom  of 
42 


a  mere  man,  though  a  gifted  one,  and  was  transported 
With  wonder  at  what  she  saw  and  heard  (1  Kings  10. 1-9). 
They,  when  a  Greater  than  Solomon  had  come  to  tftesc, 
despised  and  rejected,  slighted  and  slandered  Him.  43- 
45.  When  the  unclean  spirit  ts  gone  out  of  a  man, 
&o. — On  this  important  parable,  in  connection  with  the 
corresponding  one — v.  29 — see  on  Luke  11.  21-26.  A  charm- 
ing little  Incident,  given  only  in  Luke  II.  27,  28,  seems  to 
have  Its  proper  place  here.  "  And  it  came  to  pass,  as  He 
spake  these  things,  a  certain  woman  of  the  company"— 
•  out  of  the  crowd'—"  lifted  up  her  voice  and  said  unto  Him, 
Blessed  is  the  womb  that  bare  Thee,  and  the  paps  whleh 
Thou  hast  sucked."  With  true  womanly  feeling  she  envies 
the  mother  of  such  a  wonderful  Teacher.  And  a  highei 
and  better  than  she  had  said  as  much  before  her  (see  on 
Luke  1.  28).  42.  How  does  our  Lord,  then,  treat  it?  He  is 
far  from  condemning  It.  He  only  holds  up  as  "  blessed 
rather"  another  class:  "But  he  said,  Yea  rather,  blessed 
are  they  that  hear  the  word  of  God,  and  keep  it"— in  other 
words,  the  humblest  real  saint  of  God.  How  utterly  alien 
is  this  sentiment  from  the  teaching  of  the  Church  of 
Rome,  which  would  doubtless  excommunicate  any  one 
of  its  members  that  dared  to  talk  in  such  a  strain  1 

His  Mother  and  Brethren  Seek  to  Speak  with  Him,  ant,  th+ 
Answer  (v.  46-60).  46.  While  he  yet  tallied  to  the  people, 
behold,  his  mother  and  his  brethren  (see  on  ch.  18.  65 
66)  stood  without,  deslving  to  speak  with  him — "  and 
could  not  come  at  Him  for  the  press"  (Luke  8. 19).  For 
what  purpose  these  came,  we  learn  from  Mark  8.  20,  21. 
In  His  zeal  and  ardour  He  seemed  Indifferent  both  to  food 
and  repose,  ana  '  they  went  to  lay  hold  of  Him"  as  one 
"beside  hlmselt.  Mark  says  graphically,  "And  the 
multitude  sat  about  Him"— or  'around  Him.'  47.  Then 
one  said  unto  him,  Behold,  thy  mother  and  thy 
brethren  stand  without,  desiring  to  speak  with  thee, 
&c— Absorbed  in  the  awful  warnings  He  was  pouring 
forth,  He  felt  this  to  be  an  unseasonable  interruntlon. 
fitted  to  dissipate  the  impression  made  upon  the  large 
audience— such  an  Interruption  as  duty  to  the  nearest 
relatives  did  not  require  Him  to  give  way  to.  But  Instead 
of  a  direct  rebuke,  He  seizes  on  the  incident  to  convey  a 
sublime  lesson,  expressed  in  a  style  of  inimitable  conde- 
scension. 49.  And  he  stretched  forth  his  hand  toward 
his  disciples.  How  graphic  is  this  I  It  is  the  language 
evidently  of  an  eye-witness  —  and  said,  Behold  my 
mother  and  my  brethren  I  50.  For  whosoever  shall 
do  the  will  of  my  Father  which  is  in  heaven,  the 
same  is  my  brother,  and  sister,  and  mother  —  q.  uL, 
'There  stand  here  the  members  of  a  family  transcending 
and  surviving  this  of  earth  :  Filial  subjection  to  the  will 
of  my  Father  in  heaven  is  the  indissoluble  bond  of  union 
between  Me  and  all  its  members ;  and  whosoever  enters 
tnis  hallowed  circle  becomes  to  Me  brother,  and  sister,  and 
mother !' 

CHAPTER    XIII. 

Ver.  1-62  Jesus  Teaches  bt  Parables.  (—Mark  4. 
1-84;  Luke  8.  4-18;  13. 18-20.)  Introduction  (v.  1-*).  1.  The 
same  day  went  Jesus  out  of  the  house,  and  sat  by  the 
sea-[side.J  &.  And  great  multitudes  were  gathered  t*> 
gether  unto  hint,  so  that  he  went  into  a  ship  — the 
article  in  the  received  text  wants  authority— and  sat| 
and  the  whole  multitude  stood  on  the  shore— How 
graphic  this  picture  I— no  doubt  from  the  pen  of  an  eye- 
witness, himself  Impressed  with  the  scene.  It  was  "  th* 
same  day"  on  which  the  foregoing  solemn  discourse  wa» 
discovered,  when  His  kindred  thought  Him  "  beside  Him 
self"  for  His  indifference  to  food  and  repose— that  same  day 
retiring  to  the  sea-shore  of  Galilee,  and  there  seating  Him- 
self, perhaps  for  coolness  and  rest,  the  crowds  again  fiocfc 
around  Him,  and  He  is  fain  to  push  off  from  them,  in  the 
boat  usually  kept  in  readiness  for  Him ;  yet  only  to  b«glnf 
without  waiting  to  rest,  a  new  course  of  teaching  by 
parabies  to  the  eager  multitudes  that  lined  the  shore. 
To  the  parables  of  our  Lord  there  is  nothing  in  all  lan- 
guage to  be  compared,  for  simplicity,  grace,  fnlnesv 
and  variety  of  spiritual  teaching.  They  are  adapted  U 
all  classes  'and  stages  of  advancement,  being  undersux*? 


MATTHEW   XIII. 


t>5  each  aa  ording  to  the  measure  of  his  spirt  tnal  capacity. 
3.  And  he  ijmke  many  things  unto  them  1st  parables, 
■aylng,  &c—  These  parables  are  skven  in  number;  and 
tt  is  not  a  little  remarkable  tbat  while  this  is  the  sacred 
•wwa&tr,  the  first  four  of  them  were  spoken  to  the  mixed 
multitude,  while  the  remaining  three  were  spoken  to 
the  Twelve  in  private— these  divisions,  four  and  three, 
'wing  themselves  notable  in  the  symbolical  arithmetic 
X  Scrip  &ire.  Another  thing  remarkable  in  the  structure 
A  these  parables  is,  that  while  tbe  first  of  the  Seven- 
ths '•.  of  the  Sower— is  of  the  nature  of  an  Introduction  to 
the  whole,  the  remaining  Six  consist  of  three  pair»—  the 
Second  and  Seventh,  the  Third  and  Fourth,  and  the  Fifth 
and  Sixth,  corresponding  to  each  other;  each  pair  setting 
foi  th  the  same  general  truths,  but  with  a  certain  diversity 
of  aspect.    All  this  can  hardly  be  accidental. 

First  Parable :  The  Sower  (t>.  3-9, 18-23).  This  parable 
may  be  entitled,  The  Effect  of  the  Word  Dependent 
on  the  State  of  the  Heart.  For  the  exposition  of  this 
parable,  see  on  Mark  4. 1-9, 14-20. 

Reason  for  Teaching  in  Parables  (v.  10-17).  lO.  And  the 
disciples  came,  and  said  unto  htm — "  they  that  were 
with  Him,  when  they  were  alone"  (Mark  4.  10)— Why 
speakest  thou  to  them  In  parables  1 — Though  before 
this  He  had  couched  some  things  in  the  parabolic  form, 
for  more  vivid  illustration,  It  would  appear  tbat  He  now, 
for  the  first  time,  formally  employed  this  method  of 
teaching.  11.  He  answered  and  said  unto  thean,  Be- 
cause It  Is  given  unto  you  to  know  the  mysteries  of 
the  kingdom  of  heaven  —  The  word  "mysteries"  in 
Scripture  is  not  used  in  its  classical  sense — of  'religious 
secrets,'  nor  yet  of  '  things  incomprehensible,  or  in  their 
awn  nature  difficult  to  be  understood' — but  In  the  sense  of 
'things  of  purely  Divine  revelation,' and, usually, 'things 
larkly  announced  under  the  ancient  economy,  and  during 
all  that  period  darkly  understood,  but  fully  published 
ander  the  Gospel'  (1  Corinthians  2.  6-10;  Epheslans  3.  3-6, 
*,  9).  "The  mysteries  of  the  kingdom  of  heaven,"  then, 
mean  those  glorious  Gospel  truths  which  at  that  time 
mly  the  more  advanced  disciples  could  appreciate,  and 
ihey  but  partially,  hut  to  them  it  Is  not  given — (See  ou 
h.  11  25.)  Parables  serve  the  double  purpose  of  revealing 
\n&  concealing ;  presenting '  the  mysteries  of  the  kingdom' 
\y  t's  3«e  who  know  and  relish  them,  though  in  never  so 
small  a  degree,  in  a  new  and  attractive  light ;  but  to  those 
who  are  Insensible  to  spiritual  things  yielding  ouly,  as  so 
many  tales,  some  temporary  entertainment.  1».  For 
whosoever  hath—*,  c,  keeps ;  as  a  thing  which  he  values 
—to  him  shall  begiven,  and  he  shall  have  more  abun- 
dance—he  wiW  be  rewarded  by  an  increase  of  what  he  so 
amcL  prizes — but  whosoever  hath  not — who  lets  this  go 
or  lie  unused,  as  a  thing  on  which  he  seta  no  value — from 
htm  shall  be  taken  away  even  that  he  hath — or  as  it 
Is  in  Luke  (8. 18), "  what  he  seemeth  to  have,"  or '  thinketh 
he  hath.'  This  is  a  principle  of  Immense  Importance, 
and,  like  other  weighty  sayings,  appears  to  have  been 
uttered  by  our  Lord  on  more  than  one  occasion,  and  in 
different  connections.  'See  on  ch.  25. 9.)  As  a  great  ethical 
principle,  we  see  it  in  operation  everywhere,  under  the 
general  law  of  habit ;  h.  rtrtue  of  which  moral  principles 
become  stronger  by  exercise,  while  by  disuse,  or  the  exer- 
olse  of  their  contraries,  they  wax  weaker,  and  at  length 
expire.  The  same  principle  reigns  in  the  Intellectual 
world,  and  even  In  the  animal— if  not  in  the  vegetable 
also— as  the  facte  of  physiology  sufficiently  prove.  Here, 
towever,  It  Is  viewed  as  a  Divine  ordination,  as  a  judicial 
retribution  in  continual  operation  under  the  Divine  ad- 
ministration. 13.  Therefore  speak  I  to  them  In  para- 
bles—which  our  Lord,  be  it  observed,  did  not  begin  to  do 
Ull  His  miracles  were  malignantly  asoribed  to  Satan. 
because  they  seeing,  see  not--They  "saw,"  for  the  light 
ehoneon  them  as  never  light  shone  before;  but  they  "saw 
act,"  for  they  closed  their  eyes — and  hearing,  they  hear 
**«!  neither  do  they  understand— They  "heard,"  for 
Hm  taught  them  who  "spake  as  never  man  spake;"  but 
tb«y  "heard  not," for  they  took  nothing  in, apprehending 
act  the  soul-penetrating,  life-giving  words  addressed  to 
la  Mark  and  Luke,  what  is  here  expressed  as  a 
50 


human  tact  Is  represented  as  the  fulfilment  of  a  Divis* 
purpose— "  that  seeing  they  may  see,  and  not  perosiv*.." 
Ac.  The  explanation  of  this  lies  in  the  statement  of  the 
foregoing  verse— that,  by  a  fixed  law  of  the  Divine  ad- 
ministration, the  duty  men  voluntarily  refuse  to  do,  and 
in  point  of  fact  do  not  do,  they  at  length  become  morally 
incapable  of  doing.  14.  And  In  thein  Is  fulfilled-  ■ 
rather,  Ms  fulfilling,'  or  is  receiving  its  fulfilment— the 
prophecy  of  Esaias,  which  satth  (Isaiah  6.  9,  10 — here 
quoted  according  to  the  LXX.) — By  hearing  ye  shall 
hear,  and  shall  not  understand,  &c. — They  were  thus 
Judicially  sealed  up  under  the  darkness  and  obduracy 
which  they  deliberately  preferred  to  the  light  and  healing 
wbich  Jesus  brought  nigh  to  them.  16.  But  blessed  are 
your  eyes,  for  they  see  t  and  your  ears,  for  they  hear— 
q.  d.,  '  Happy  ye,  whose  eyes  and  ears,  voluntarily  and 
gladly  opened,  are  drinking  in  the  light  Divine.'  17.  Few 
vei-ilyl  say  unto  yon,  That  many  prophets  and  right- 
eous  men  have  desired — rather,  'coveted' — to  see  the** 
things  which  ye  see,  and  have  not  seen  them  t  and  t* 
hear  those  things  which  ye  hear,  and  have  not  heard 
them— Not  only  were  the  disciples  blessed  above  th* 
blinded  Just  spoken  of,  but  favoured  above  the  most  hon- 
oured and  the  best  that  lived  under  the  old  economy,  whe 
had  but  glimpses  of  the  things  of  the  new  kingdom,  just 
sufficient  to  kindle  in  them  desires  not  to  be  fulfilled  te 
any  in  their  day.  In  Luke  10. 23, 24,  where  the  same  saying 
is  repeated  on  the  return  of  the  Seventy  —  the  words,  in- 
stead of  "  many  prophets  and  righteous  men,"  are  "  many 
prophets  and  kings;"  for  several  of  the  Old  Testament 
saints  were  kings. 

Second  and  Seventh  Parables,  or  First  Pair :  The  w  heat 
anh  the  Tares,  and  The  Good  and  Bad  Fish  (t>.  24-80; 
86-43;  and  47-50).  The  subject  of  both  these  Parables— 
which  teach  the  same  truth,  with  a  slight  diversity  of 
aspect — is 

The  MIXED  CHARACTER  of  the  Kingdom  in  its 
Present  State,  and  the  FINAL  ABSOLUTE  SEPARA- 
TION OF  THE  TWO  CliASSES. 

The  Tares  and  the  Wheat  (v.  24-Sf.  36-43).  *4.  Anothei 
parable  put  he  forth  unto  them,  saying,  The  kingdom 
of  heaven  is  likened  unto  a  man  which  sowed  good 
seed  la»  his  field — Happily  for  us,  these  exquisite  parables 
are,  with  like  charming  simplicity  and  clearness,  ex- 
pounded to  us  by  the  Great  Preacher  Himself.  Aooerd- 
ingly,  we  pass  to  v.  36-38.  Then  Jesus  sent  the  multitude 
away,  anil  went  Into  the  house  i  and  his  disciples 
came  unto  him,  saying,  Declare  unto  us  the  parable 
of  the  tares  of  the  field,  <fec. — In  the  parable  of  the 
Sower,  "  tbe  seed  Is  the  word  of  God"  (Luke  8. 11).  But 
here  that  word  has  been  received  into  the  heart,  and  has 
converted  him  that  received  it  into  a  new  creature,  a 
"child  of  the  kingdom,"  according  to  that  saying  of 
James  (1.  18),  "Of  His  own  will  begat  He  us  with  the 
word  of  truth,  that  we  should  be  a  kind  of  first-fruit* 
of  His  creatures."  It  is  worthy  of  notice  that  this 
vast  field  of  the  world  is  here  said  to  be  Christ's  own — 
"His  field,"  says  the  parable.  (See  Psalm  2.  8.)  35. 
But  while  men  slept,  his  enemy  came  and  sowed  taros 
among  tlte  wheat,  and  -went  his  way.  38.  The  tares 
are  the  children  of  the  wicked  one.  As  this  sowing 
could  only  be  "while  men  slept,"  no  blame  seems  in- 
tended, and  certainly  none  is  charged  upon  "the  servants  ;M 
it  is  probably  just  the  dress  of  the  parable.  39.  The  en- 
emy that  sowed  them  Is  the  devil— emphatically  "JJfc 
enemy"  (».  25).  See  Genesis  3. 16;  1  John  8. 8.  By  "  tares" 
Is  meant,  not  what  in  our  husbandry  is  so  called,  but 
some  noxious  plant,  probably  darnel.  "The  tares  are 
the  children  of  the  wicked  one  ;"  and  by  their  being  sown 
"  among  the  wheat"  is  meant  their  being  deposited  within 
the  territory  of  the  visible  Church.  As  they  resemble  the 
children  of  the  kingdom,  so  they  are  produced,  It  seems, 
by  a  similar  process  of  "sowing" — the  seeds  of  evil  being 
scattered  and  lodging  in  the  soil  of  those  hearts  upon 
which  falls  the  seed  of  the  word.  The  enemy,  after  sow- 
ing his  "  tares,"  "  went  his  way"— his  dark  work  sooa 
done,  but  taking  time  to  develop  Its  true  character.  JM, 
But  when  the  blade   was  sprung   up,   and  brougfe* 

48 


MATTHEW   XI11. 


forth  fruit,  then  appeared  the  tare*  also—  the  growth  in 
both  oases  running  parallel,  as  antagonistic  principles 
are  seen  to  do.    37.  So  the  servants  of  the  householder 
came— I.  «.,  Christ's  ministers— and  said  onto  him,  Sir, 
didst  not  thou   sow  good    seed   In    thy  field  1    from 
whence  then  hath  It  tares!— This  well  expresses  the 
surprise,  disappointment,  and  anxiety  of  Christ's  faithful 
servants  and  people  at  the  disoovery  of  "  lalse  brethren" 
among  the  members  of  the  Church.    »8.  He  said  unto 
them,  An  enemy  hath  done  this— Kind  words  these 
f»ora  a  good  Husbandman,  honourably  clearing  His  faith- 
ful servants  of  the  wrong  done  to  his  field.   The  servant* 
said  unto  hint,  Wilt  thou  then  that  we  go  and  gather 
them  up  I— Cf.  with  this  the  question  of  James  and  John 
(Luke  9.  54),  "  Lord,  wilt  thou  that  we  command  fire  to 
come  down  from  heaven  and  consume"  those  Samari- 
tans T    In  this  kind  of  zeal  there  Is  usually  a  large  mix- 
ture of  carnal  heat.    (See  James  1.  20.)    »9.  But  he  said, 
Nay—'  It  will  be  done  in  due  time,  but  not  now,  nor  is  It 
your  business.'    lest,  while  ye  gather  up  the  tares,  ye 
root. up  also  the  wheat  with  them— Nothing  could  more 
clearly  or  forcibly  teach  the  difficulty  of  distinguishing 
the  two  classes,  and  the  high  probability  that  In  the  at- 
tempt to  do  so  these  will  be  confounded.    30, 39.  L<etboth 
grow  together— (.  c,  in  the  visible  Church— nntU  the 
harvest— till  the  one  have  ripened  for  full  salvation,  the 
other  for  destruction.    The  harvest  Is  the  end  of  the 
world— the  period  of  Christ's  second  coming,  and  of  the 
Judicial  separation  of  the  righteous  and  the  wicked.   Till 
then,  no  attempt  is  to  be  made  to  effect  such  separation. 
But  to  stretch  this  so  far  as  to  justify  allowing  openly 
scandalous  persons  to  remain  in  the  communion  of  the 
Church,  Is  to  wrest  the  teaching  of  this  parable  to  other 
than  its  proper  design,  and  go  in  the  teeth  of  apostolic  in- 
junctions (1  Corinthians  5).    and  In  the  time  of  harvest 
1  will  say  to  the  reapers.    And  the  reapers  are  the  an- 
gels— But  whose  angels  are  they  T  "  The  Son  of  man  shall 
send  forth  His  angels"  (v.  41).    Cf.  1  Peter  8.  22,  "Who  is 
gone  into  heaven,  and  is  on  the  right  hand  of  God  j  an- 
gels and  authorities  and  powers  being  made  subject  unto 
him."     Gather  ye  together  first  the  tares,  and    bind 
them  In  bundles  to  burn  them—"  In  the  fire"  (v.  40)— but 
gather  the  wheat  Into  my  barn— Christ,  as  the  Judge, 
will  separate  the  two  classes  (as  In  ch.  25. 82).    It  will  be 
observed  that  the  tares  are  burned  be/ore  the  wheat  is 
housed ;  in  the  exposition  of  the  parable  (t>.  41, 43)  the  same 
order  is  observed :  and  the  same  in  ch.  26. 46— as  If,  In  some 
literal  sense,  "  with  thine  eyes  shalt  thou  behold  and  see 
the  reward  of  the  wicked"  (Psalm  91. 8).    41.  The  Son  of 
man  shall  send  forth  his  angels,  and  they  shall  gather 
out  of  his  kingdom— to  which  they  never  really  belonged. 
They  usurped  their  place  and  name  and  outward  privi- 
leges; but  "the  ungodly  shall  not  stand  in  the  Judgment, 
uor  sinners  [abide]  in  the  congregation  of  the  righteous" 
(Psalm  1. 5).    all  things  that  offend— all  those  who  have 
proved  a  stumbling-block  to  others — and  them  -which  do 
Iniquity— The  former  class,  as  the  worst,  are  mentioned 
first.    43.  And  shall  cast  them  Into  a  furnace — rather, 
1  the  furnace' — of  fire  t  there  shall  be  -walling  and  gnash- 
ing of  teeth — What  terrific  strength  of  language— the 
"  easting"  or  "  flinging"  expressive  of  indignation,  abhor- 
rence, contempt  (cf.  Psalm  9. 17 ;  Daniel  12. 2) :  "  the  furnace 
y(  fire"  denoting  the  fierceness  of  the  torment :  the  "  wail- 
ing" signifying  the  anguish  this  causes ;  while  the  "gnash- 
ing of  teeth"  Is  a  graphic  way  of  expressing  the  despair 
In  which  its  remedilessness  issues  (see  on  ch.  8. 12)1    43. 
Then  shall  the  righteous  shine  forth  as  the  sun  In  the 
kingdom  of  their  Father— as  If  they  had  been  under  a 
cloud  during  their  present  association  with  ungodly  pre- 
tenders to  their  character,  and  claimants  of  their  privi- 
leges, and  obstructors  of  their  course.   Who  hath  ears  to 
hoar,  let  him  hear— (See  on  Mark  4. 9.) 

The  Good  and  Bad  Fish  (v.  47-50).  The  object  of  this  briel 
parable  Is  the  same  with  that  of  the  Tares  and  Wheat. 
But  as  its  details  are  fewer,  so  Its  teaching  Is  less  rich  and 
varied.  47.  Again,  the  kingdom  of  heaven  Is  like  unto 
a  net,  that  was  cast  Into  the  sea,  and  gathered  of  every 
kind— The  word  here  rendered  "net"  signifies,  a  large 
44 


drag-net,  which  draws  everything  after  it,  suflfering  no- 
thing to  escape,  as  distinguished  from  'a  casting-net,'  Mars 
1. 16, 18.  The  far-reaching  efficacy  of  the  Gospel  is  the* 
denoted.  This  Gospel  net  "gathered  of  every  kind,** 
meaning  every  variety  of  character.  48.  Which,  when 
It  was  full,  they  drew  to  shore— for  the  separation  w  113 
not  be  made  till  the  number  of  the  elect  Is  accomplished 
—  and  sat  down— expressing  the  dellberateness  wit'; 
which  the  judicial  separation  will  at  length  be  made- 
and  gathered  the  good  Into  vessels,  but  cast  the  bad 
away- lit., '  the  rotten,'  but  here  meaning, '  the  fouV  o» 
'  worthless'  flsh :  corresponding  to  the  "  tares"  of  the  otn«-r 
parable.  49.  So  shall  It  be  at  the  end  of  the  -world,  &c 
—See  on  v.  42.  We  have  said  that  each  of  these  two  para- 
bles holds  forth  the  same  truth  under  a  slight  diversity  oi 
aspect.  What  Is  that  diversity?  First,  the  bad,  In  the 
former  parable,  are  represented  as  vile  seed  sown  amongst 
the  wheat  by  the  enemy  of  souls ;  In  the  latter,  as  foul  fish 
drawn  forth  out  of  the  great  sea  of  human  beings  by  the 
Gospel  net  Itself.  Both  are  Important  truth"* — that  the 
Gospel  draws  within  Its  pale,  and  Into  the  communion  ol 
the  visible  Church,  multitudes  who  are  Christians  only  lu 
name;  and  that  the  injury  thus  done  to  the  Church  on 
earth  is  to  be  traced  to  the  wicked  one.  But  further 
while  the  former  parable  gives  chief  prominence  to  the 
present  mixture  of  good  and  bad,  In  the  latter,  the  prom- 
inence is  given  to  the  future  separation  of  the  two  classes. 

Third  and  Fourth  Parables,  or  Second  Pair:  The  Mus- 
taud  Seed  and  The  Leaven  (v.  81-83).  The  subject  of 
both  those  parables,  as  of  the  first  pair,  is  the  same,  but 
under  a  slight  diversity  of  aspect,  namely— 

The  GROWTH  OF  THE  KINGDOM  from  thk  small- 
est BEGINNINGS  TO  ULTIMATE  UNIVERSALITY. 

Tlie  Mustard  Seed  (v.  31,  32).  31.  Another  parable  put 
he  forth  unto  them,  saying,  The  kingdom  of  heaves 
Is  like  to  a  grain  of  mustard  seed,  which  a  man  took, 
and  sowed  In  his  field  j  3'J.  'Which  Indeed  is  the  least 
of  all  seeds — not  absolutely,  but  popularly  and  proverb- 
ially, as  in  Luke  17. 6,  "  If  ye  had  faith  as  a  grain  of  mus- 
tard seed,"  (.«., 'never  so  little  faith.'  but  when  It  ' 
grown,  It  Is  the  greatest  among  herbs — not  absolutely 
but  In  relation  to  the  small  size  of  the  seed,  and  in  warn 
latitudes  proverbially  great,  and  becometh  a  tree,  »« 
that  the  birds  of  the  atr  conic  and  lodge  In  the  branc-he-a 
thereof— This  is  added,  no  doubt,  to  express  the  amplitude 
of  the  tree.  But  as  this  seed  has  a  hot,  fiery  vigour,  gives 
out  its  best  virtues  when  bruised,  and  is  grateful  to  the 
taste  of  birds,  which  are  accordingly  attracted  to  its 
branches  both  for  shelter  and  food,  Is  it  straining  the  par- 
able, asks  Trench,  to  suppose  that,  besides  the  wonderful 
growth  of  His  kingdom,  our  Lord  selected  this  seed  to 
illustrate  further  the  shelter,  repose  and  blessedness  it  \f 
destined  to  afford  to  the  nations  of  the  world? 

The  Leaven  (v.  33).  33.  Another  parable  spake  he  unto 
them  j  The  kingdom  of  heaven  Is  like  unto  leaven, 
which  a  woman  took  and  hid  In  three  measures  of 
meal,  till  the.  -whole  -was  leavened — This  parable,  while 
It  teaches  the  same  general  trutl  as  the  foregoing  one, 
holds  forth,  perhaps,  rather  thi  inward  growth  of  the 
kingdom,  while  "the  Mustard  Jeed"  seems  to  point 
chiefly  to  the  outward.  It  being  a  woman's  work  to 
knead,  it  seems  a  refinement  to  say  that  "the  woman" 
here  represents  the  Church,  as  the  Instrument  of  deposit- 
ing the  leaven.  Nor  does  it  yield  much  satisfaction  to  un- 
derstand the  "  three  measures  of  meal"  of  that  thieeiolrt 
division  of  our  nature  into  "spirit,  soul,  and  body,"  a) 
luded  to  in  1  Thessalonlans  5. 23,  or  of  the  threefold  parti- 
tion of  the  world  amoug  the  three  sons  of  Noah  (Genesis 
10. 82),  as  some  do.  It  yields  more  real  satisfaction  to  see 
in  this  brief  parable  just  the  all-penetrating  and  assirrMaf ■■ 
ing  quality  of  the  Gospel,  by  virtue  of  which  it  will  ye*. 
mould  all  Institutions  and  tribes  of  men,  and  exhibit 
over  the  whole  earth  one  "  kingdom  of  our  Lord  and  o* 
His  Christ."  34.  All  these  things  spake  .Teeus  unto  lb 
multitude  In  parables  j  and  -without  a  parable  tpcfe 
he  not  unto  them — i.  e.,  on  this  occasion  ;  refraining  do 
only  from  all  naked  discourse,  but  even  from  all  inter- 
pretation of  these  parahles  to  the  mixed  milt.lt.ude.    35 


MATTHEW  XIV. 


r5i*t  U  inl^lii  be  fulfilled  which  wa*  epeken  by  the 
prophet,  saying— (Fsalin  78. 2,  nearly  as  in  LXX.  >—  I  will 
•pen  my  mouth  In  parables,  Ac.  Though  the  Psalm 
seems  to  contain  only  a  summary  of  Israeli  tlsh  history, 
the  Psalmist  himself  calls  it  "a  parable,"  and  "dark  say- 
ings from  of  old"— as  containing,  underneath  the  history, 
truths  for  all  time,  not  fully  brought  to  light  till  the  Gos- 
pel day. 

Fifth  and  Sixth  Parables,  or  Third  Pair:  THB  Hidden 
t  &EASCBE  and  Tub  Pearl  of  Gshat  Prick  (v.  44-46).  The 
•abject  of  this  last  pair,  as  of  the  two  former,  is  the  same, 
but  also  under  a  slight  diversity  of  aspect:  namely— 

Thb  PRICELESS  VALUE  of  thb  Blessings  of  the 
Kingdom.  And  while  the  one  parable  represents  the 
Kingdom  as  found  without  seeking,  the  other  holds  forth 
the  Kingdom  as  sought  and  found. 

The  Hidden  Treasure  (v.  44).  44.  Again,  the  kingdom 
of  heaven  Is  like  unto  treasure  hid  In  a  field— no  un- 
common thing  in  unsettled  and  half-civilized  countries, 
even  now  as  well  as  in  ancient  times,  when  there  was  no 
other  way  of  securing  it  from  the  rapacity  of  neighbours 
or  marauders.  (Jeremiah  41.  8;  Job  8.  21;  Proverbs  2.  4.) 
the  which  when  a  man  hath  found — i.  <?.,  unexpectedly 
found— he  htdeth,  and  for  Joy  thereof— on  perceiving 
what  a  treasure  he  had  lighted  on,  passing  the  worth  of 
all  he  possessed — goeth  and  selleth  all  that  he  hath, 
and  bnyeth  that  field— in  which  case,  by  Jewish  law,  the 
treasure  would  become  his  own. 

The  Peart  of  Great  Price  (v.  45,  46).  45.  Again,  the 
kingdom  of  heaven  Is  like  unto  a  merchantman, 
seeking  goodly  pearls.  46.  Who,  when  he  had  found 
one  pearl  of  great  price,  went  and  sold  all  that  he 
had,  and  bought  It— The  one  pearl  of  great  price,  instead 
of  being  found  by  accident,  as  in  the  former  case,  is  found 
by  one  whose  business  It  is  to  seek  for  such,  and  who  finds 
it  Just  in  the  way  of  searching  for  such  treasures.  But  In 
both  cases  the  surpassing  value  of  the  treasure  is  alike 
recognized,  and  in  both  all  is  parted  with  for  it.  51.  Jesus 
•a  1th  unto  them— i.e.,  to  the  Twelve.  He  had  spoken 
the  first  four  in  the  hearing  of  the  mixed  multitude:  the 
last  three  He  reserved  till,  on  the  dismissal  of  the  mixed 
audience,  He  and  the  Twelve  were  alone  (t>.  86,  &c).  Have 
7*  understood  all  these  things  1  They  say  unto  him, 
Taa,  Lord.  53.  Then  said  he  unto  them,  Therefore — 
cr  as  we  should  say,  Well,  then,  every  scribe— or  Chris- 
tie n  teacher :  here  so  called  from  that  well-known  class 
tn  .ong  the  Jews.  (See  ch.  23,  34.)  which  Is  Instructed 
unto  the  kingdom  of  heaven— himself  taught  In  the 
mysteries  of  the  Gospel  which  he  has  to  teach  to  others, 
Is  like  unto  a  man  that  Is  an  householder  -which 
brlngeth  forth — 'turneth'  or  '  rtealeth  out'— out  of  his 
treasure— his  store  of  Divine  truth— things  new  and  old 
—old  truths  in  ever-new  forms,  aspects,  applications,  and 
with  ever-new  illustrations. 

53-58.  How  Jesus  was  Regarded  by  His  Relatives. 
(-Mark  6.1-6;  Luke  4.16-30.)  53.  And  It  came  to  pass, 
(hat,  when  Jesus  had  finished  these  parables,  he  de- 
parted thence.  54.  And  when  he  was  come  Into  his 
own  country — t.  e.,  Nazareth;  as  is  plain  from  Mark  6. 1. 
See  on  John  4.43,  where  also  the  same  phrase  occurs. 
This,  according  to  the  majority  of  Harmonists,  was  the 
second  of  two  visits  which  our  Lord  paid  to  Nazareth  dur- 
ing His  public  ministry;  but  in  our  view  It  was  His  first 
and  only  visit  to  it.  See  on  ch.  4. 13 ;  and  for  the  reasons, 
see  on  Luke  4. 16-30.  Whence  hath  this  man  this  wis- 
dom, and  these  mighty  works  ?  —  ' these  miracles.' 
These  surely  are  not  like  the  questions  of  people  who  had 
asked  precisely  the  same  questions  before,  who  from 
astonishment  had  proceeded  to  rage,  and  in  their  rage 
had  hurried  Him  out  of  the  synagogue,  and  away  to  the 
brow  of  the  hill  whereon  their  city  was  built,  to  thrust 
Him  down  headlong,  and  who  had  been  foiled  even  In 
that  object  by  His  passing  through  the  midst  of  them, 
and  going  His  way.  But  see  on  Luke  4. 16,  Ac.  65.  Is  not 
fOita  the  carpenter's  son  I  In  Mark  (8. 8)  the  question  Is, 
'  Is  no4,  this  the  carpenter?"  In  all  likelihood,  our  Lord, 
i;:ring  His  stay  under  the  roof  of  His  earthly  parents, 
--i  r.inht  along  with  His  legal  father.    Is  not  his  mother 


called  Mary  I—'  Do  we  not  know  all  about  His  parent 
age?  Has  He  not  grown  up  in  the  midst  of  us?  Are  no* 
all  His  relatives  our  own  townsfolk  ?  Whence,  then,  suck 
wisdom  and  such  miracles?'  These  particulars  of  oui 
Lord's  human  history  constitute  the  most  valuable  testi- 
mony, first,  to  His  true  and  real  humanity— for  they  prove 
that  during  all  His  first  thirty  years  His  townsmen  had 
discovered  nothing  about  Him  different  from  other  men- 
secondly,  to  the  Divine  character  of  His  mission— foi 
these  Nazarenes  proclaim  both  the  unparalleled  charac- 
ter of  His  teaching  and  the  reality  and  glory  of  His  mir- 
acles, as  transcending  human  ability ;  and  thirdly,  to  His 
wonderful  humility  and  self-denial— In  that  when  He  was 
such  as  they  now  saw  Him  to  be,  He  yet  never  gave  any 
Indications  of  it  for  thirty  years,  because  "His  hour  was 
not  yet  come."  And  his  brethren,  .Tames,  and  Joses, 
and  Simon,  and  Judas  1  56.  And  his  sisters,  are  they 
not  all  with  us  ?  Whence  then  hath  this  [man]  all 
these  things?  An  exceedingly  difficult  question  here 
arises  — What  were  these  "brethren"  and  "sisters"  tc 
Jesus?  Were  they,  First,  His  full  brothers  and  sisters? 
or,  Secondly,  Were  they  His  step-brothers  and  step-sisters, 
children  of  Joseph  by  a  former  marriage  ?  or,  Thirdly, 
Were  they  His  cousins,  according  to  a  common  way  of 
speaking  among  the  Jews  respecting  persons  of  collateral 
descent  ?  On  this  subject  an  Immense  deal  has  been  writ- 
ten, nor  are  opinions  yet  by  any  means  agreed.  For  the 
second  opinion  there  is  no  ground  but  a  vague  tradition, 
arising  probably  from  the  wish  for  some  such  explana- 
tion. The  first  opinion  undoubtedly  suits  the  text  best  In 
all  the  places  where  the  parties  are  certainly  referred  to 
(ch.  12.  46;  and  Its  parallels,  Mark  3.  31,  and  Luke  8. 19; 
our  present  passage,  and  Its  parallel,  Mark  6. 3 ;  John  2. 12 ; 
7.  3,  5, 10;  Acts  1. 14).  But,  In  addition  to  other  objec- 
tions, many  of  the  best  interpreters,  thinking  it  in  the 
last  degree  improbable  that  our  Lord,  when  hanging  oi 
the  cross,  would  have  committed  His  mother  to  John  if 
He  had  had  full  brothers  of  His  own  then  alive,  prefe 
the  third  opinion ;  although,  on  the  other  hand,  it  is  not 
to  be  doubted  that  our  Lord  might  have  good  reasons  foi 
entrusting  the  guardianship  of  His  doubly  widowed 
mother  to  the  beloved  disciple  In  preference  even  to  full 
brothers  of  His  own.  Thus  dubiously  we  prefer  to  leave 
this  vexed  question,  encompassed  as  it  is  with  difficul- 
ties. As  to  the  names  here  mentioned,  the  first  of  them, 
"James,"  is  afterwards  called  "the  Lord's  brother"  (see 
on  Galatlans  1. 10),  but  Is  perhaps  not  to  be  confounded 
with  "James  the  son  of  Alpheus,"  one  of  the  Twelve, 
though  many  think  their  identity  beyond  dispute.  This 
question  also  Is  one  of  considerable  difficulty,  and  not 
without  importance;  since  the  James  who  occupies  so 
prominent  a  place  In  the  Church  of  Jerusalem,  In  the 
latter  part  of  the  Acts,  was  apparently  the  apostle,  but  la 
by  many  regarded  as  "  the  Lord's  brother,"  while  others 
think  their  Identity  best  suits  all  the  statements.  The 
second  of  those  here  named,  "  Joses  "  (or  Joseph),  must 
not  be  confounded  with  "Joseph  called  Barsabas,  who 
was  surnamed  Justus"  (Acts  1.  23);  and  the  third  here 
named,  "Simon,"  Is  not  to  be  confounded  with  Simon 
the  Kananite  or  Zealot  (see  on  ch.  10.  4).  These  three  are 
nowhere  else  mentioned  in  the  New  Testament.  The 
fourth  and  last-named,  "  Jt/das,"  can  hardly  be  identical 
with  the  apostle  of  that  name— though  the  brothers  of 
both  were  of  the  name  of  "  James  "—nor  (unless  the  two 
be  identical,  was  this  Judas)  with  the  author  of  the  cath- 
olic Epistle  so  called.  58.  And  he  did  not  many  mighty 
-works  there,  because  of  their  unbelief—"  save  that  He 
laid  His  hands  on  a  few  sick  folk,  and  healed  them " 
(Mark  6, 5).    See  on  Luke  4. 16-30. 


CHAPTER    XIV. 

Ver.  1-12.    Herod  thinks  Jesus  a  Resubbbctioh  of 

THB    MURDEBBD    BAPTIST— ACCOUNT    OF    HIS    IMFBISOB- 

MENT  AND  Dbath.  (—Mark  6.14-29;  Luke  9.7-9.)  Th« 
time  of  this  alarm  of  Herod  Antipas  appears  to  have  bees 
during  the  mission  of  the  Twelve,  and  shortly  after  tiw 

4£ 


MATTHKW    XV. 


&aptisV-wuo  had  lain  In  pilson  for  probably  more  than 
»  year— had  been  cruelly  put  10  death. 

Hcroi.fi  Theory  of  the  Works  of  Christ  (v  1,  2).  1.  At  that 
It  use  Herod  the  tetra  re  h— Herod  Antlpa*.  one  of  the 
ihree  eons  of  Herod  the  Great,  and  own  brother  of  Arch- 
»laua  (oh.  2.  22),  who  ruled  as  Ethnarch  over  Galilee  and 
Perea.  heard  of  the  fame  of  Jesus— "  for  His  name  was 
spread  abroad  "  (Mark  8. 14).  ».  And  said  unto  his  ser- 
raBte- his  counsellors  or  court-ministers— This  Is  John 
the  Baptists  he  Is  risen  front  the  dead,  Ac.— The  mur- 
dered prophet  haunted  his  guilty  breast  like  a  spectre, 
and  seemed  to  him  alive  again  and  clothed  with  unearthly 
powers  In  the  person  of  Jesus. 

Account  of  the  Baptist's  Imprisonment  and  Death  (v.  8-12). 
For  the  exposition  of  this  portion,  see  on  Mark  6.  17-29. 

12-21.  Hearing  or  the  Baptist's  Death,  Jesus 
Crosses  the  Lake  with  the  Twelve,  and  Miracu- 
lously Feeds  Five  Thousand.  (—Mark  8.  80-44 ;  Lnke 
9. 10-17 ;  John  8. 1-14.)  For  the  exposition  of  this  section- 
one  of  the  very  few  where  all  the  four  Evangelists  run 
parallel— flee  on  Mark  8. 80-44. 

22-30.  Jesus  Crosses  to  the  Western  Side  of  the 
Lake,  Walking  on  the  Sea— Incidents  on  Landing. 
(—Mark  8.  45;  John  6. 15-24.)  For  the  exposition,  see  on 
John  8. 15-34. 

CHAPTER  XV. 

Ver.  1-20.  Discourse  on  Ceremonial  Pollution. 
(—Mark  7. 1, 23.)  The  time  of  this  section  was  after  that 
Passover  which  was  nigh  at  hand  when  oar  Lord  fed  the 
Ave  thousand  (John  8.  4) — the  third  Passover,  as  we  take 
it,  sluoe  His  public  ministry  began,  but  which  He  did  not 
keep  at  Jerusalem  for  the  reason  mentioned  In  John  7. 1. 
1.  Then  came  to  Jesus  scribes  and  Pharisees,  which 
were  of— or  '  from  '—Jerusalem— Mark  says  they  "came 
from"  it:  a  deputation  probably  sent  from  the  capital 
expressly  to  watch  Him.  As  He  had  not  come  to  them  at 
the  last  Passover,  which  they  had  reckoned  on,  they  now 
come  to  Him.  "  And,"  says  Mark,  "  when  they  saw  some 
of  His  disciples  eat  bread  with  defiled,  that  Is  to  say,  with 
nnwashen  hands  "—hands  not  ceremonially  cleansed  by 
washing—"  they  found  fault.  For  the  Pharisees,  and  all 
the  Jews,  except  they  wash  their  hands  oft"— lit.,  'In '  or 
'with  the  fist;'  i.e.,  probably  washing  the  one  hand  by 
the  use  of  the  other— though  some  understand  it,  with 
our  version,  In  the  sense  of  'diligently,'  'sedulously'— 
"eat  not,  holding  the  tradition  of  the  elders;"  acting  re- 
ligiously according  to  the  custom  handed  down  to  them. 
'  And  when  they  come  from  the  market"— 'And  after 
market:'  after  any  common  business,  or  attending  a 
court  of  Justice,  where  the  Jews,  as  Wehsteh  and  Wil- 
kinson remark,  after  their  subjection  to  the  Romans, 
were  especially  exposed  to  intercourse  and  contact  with 
heathens—"  except  they  wash,  they  eat  not.  And  many 
other  things  there  be,  which  they  have  received  to  hold, 
as  the  washing  of  cups  and  pots,  brazen  vessels  and 
tables  "—rather,  'couches,'  suoh  as  were  used  at  meals, 
which  probably  were  merely  sprinkled  for  ceremonial 
purposes.  "  Then  the  Pharisees  and  scribes  asked  Him, " 
saying,  9.  Why  do  thy  disciples  transgress  the  tradi- 
tion of  the  elders?  for  they  wash  not  their  hands 
when  they  eat  bread.  3.  But  he  answered  and  said 
unto  them,  Why  do  ye  also  transgress  the  command- 
ment of  God  by  your  tradition  1— The  charge  Is  retorted 
with  startling  power:  'The  tradition  they  transgress  is 
but  man's,  and  is  itself  the  occasion  of  heavy  transgres- 
sion, undermining  the  authority  of  God's  law.'  4.  For 
Ood  commanded,  saying— (Exodus  20.  12;  Ac.)— Honour 
ihy  father  and  mother)  and  — (Exodus  21.  17;  Ac.)  — 
He  that  eurseth  father  or  mother,  let  him  die  the 
death.  •.  But  ye  say,  Whosoever  shall  say  to  his 
father  or  his  mother,  It  Is  a  gift— or  simply,  'A  gift  t" 
In  Mark  it  is,  " Oorban !"  i.e., 'An  oblation!'  meaning, 
any  unbloody  offering  or  gift  dedicated  to  sacred  uses. 
hjr  whatsoever  thou  mlghtest  be  profited  by  me  i  6. 
And  honour  not  his  father  or  his  mother,  [he  shall  be 
•m*J— «.  <L, '  It  Is  true,  father— mother— that  by  giving  to 
UUs,  Which  I  now  Dreseut.  thon  mtehtest.  bo  orouted 


by  me;  but  I  have  gifted  tt  to  pious  uses,  and  theieiorv 
at  whatever  cost  to  theo,  I  am  not  now  at  liberty  to  alien  < 
at*  any  portion  of  It.'  "  And,"  It  is  added  !n  Mark,  "  ye 
suffer  him  no  more  to  do  aught  for  his  father  or  hi* 
mother."  To  dedicate  property  to  God  is  Indeed  lawful 
and  laudable,  but  not  at  the  expense  of  filial  duty.  Thm» 
have  ye  made  the  commandment  of  God  of  none  enYct 
— '  cancelled '  or  '  nullified '  It — by  your  tradition.  T.  Tt 
hypocrites,  well  did  Esalas  prophesy  of  you,  saying— 
(Isaiah  29.  13)  —  8.  This  people  draweth  nigh  unto  rat 
with  their  mouth,  Ac.  By  putting  the  commandments 
of  men  on  a  level  with  the  Divine  requirements,  their 
whole  worship  was  rendered  vain — a  principle  of  deep  mo- 
ment In  the  service  of  God.  "  For,"  It  Is  added  in  Mark 
7.  8,  "laying  aside  the  commandment  of  God,  ye  hold  tn« 
tradition  of  men,  as  the  washing  of  pots  and  cups ;  and 
many  other  such  like  things  ye  do."  The  drivelling  na- 
ture of  their  multitudinous  observances  Is  here  point- 
edly exposed,  In  contrast  with  the  manly  observance  of 
"the  oommandment  of  God;"  and  when  our  Lord  says, 
"Many  other  such  like  things  ye  do,"  it  Is  implied 
that  He  had  but  given  a  specimen  of  the  hldeo^ 
treatment  which  the  Divine  law  received,  and  tb* 
grasping  disposition  which,  under  the  mask  of  piety,  was 
manifested  by  the  ecclesiastics  of  that  day.  10.  And  he 
called  the  multitude,  and  said  unto  them — The  forego- 
ing dialogue,  though  in  the  people's  hearing,  was  between 
Jesus  and  the  pharlsalc  cavillers,  whose  object  was  to  dis- 
parage Him  with  the  people.  But  Jesus,  having  put  them 
down,  turns  to  the  multitude,  who  at  this  time  were  pre- 
pared to  drink  In  everything  He  said,  and  with  admirable 
plainness,  strength,  and  brevity,  lays  down  the  great 
principle  of  real  pollution,  by  which  a  world  of  bondage 
and  uneasiness  of  conscience  would  be  dissipated  in  a 
moment,  and  the  sense  of  sin  be"  reserved  for  deviations 
from  the  holy  and  eternal  law  of  God.  Hear  and  under* 
stand  t  11.  Not  that  which  goeth  Into  the  mouth  de- 
flleth  a  man  j  but  that  which  couieth  out  of  the 
mouth,  this  deflleth  a  man— This  is  expressed  eves 
more  emphatically  in  Mark  (17.  15,  18),  and  it  is  tbev* 
added,  "If  any  man  have  ears  to  hear,  let  him  hear," 
As  In  oh.  13.  9,  this  so  oft-repeated  saying  sefOQS  designed 
to  call  attention  to  the  fundamental  and  universal  charac- 
ter of  the  truth  it  refers  to.  13.  Then  came  his  disciples, 
and  said  unto  him,  Knowest  t licit  that  the  Pharisees 
were  offended,  after  they  heard  this  saying  1— They 
had  given  vent  to  their  irritation,  and  perhaps  threat*, 
not  to  our  Lord  Himself,  from  whom  th<*y  seem  to  havs 
slunk  away,  but  to  some  of  the  disciples,  who  report  it  te 
their  Master.  13.  But  he  answered  and  said,  Kvery 
plant,  which  my  heavenly  Father  hath  not  planted, 
shall  be  rooted  up—'  They  are  offended,  are  they  ?  Heed 
it  not:  their  corrupt  teaching  Is  already  doomed:  th« 
garden  of  the  Lord  upon  earth,  too  long  cumbered  with 
their  presence,  shall  yet  be  purged  of  them  and  their  ac 
cursed  system:  yea,  and  whatsoever  is  not  of  the  plant- 
ing of  My  heavenly  Father,  the  great  Husbandman  (John 
15. 1),  shall  share  the  same  fate.'  14.  Let  them  alone  i 
they  be  blind  leaders  of  the  blind.  And  If  the  blind 
lead  the  olind,  both  shall  fall  Into  the  ditch— Striking 
expression  of  the  ruinous  effects  of  erroneous  teaching  I 
15.  Then  answered  Peter  and  said  unto  him — "  when 
He  was  entered  into  the  house  from  the  people,"  says 
Mark — Declare  unto  us  this  parable.  16.  And  Jesu* 
said,  Are  ye  also  yet  without  understanding! — Slow- 
ness of  spiritual  apprehension  In  His  genuine  disolplen 
grieves  the  Saviour:  from  others  He  expects  no  bettei 
(ch.  13.  11).  IT,  18.  Do  not  ye  yet  understand  that 
whatsoever  entereth  in  at  the  mouth,  Ac. — Familiat 
though  these  sayings  have  now  become,  what  freedom 
from  bondage  to  outward  things  do  they  proclaim,  on  th* 
one  hand,  and  on  the  other,  how  searching  ie  the  tmU 
which  they  express— that  nothing  which  enters  froir 
without  can  really  defile  us;  and  that  only  the  evil  tba:- 
Is  In  the  heart,  that  Is  allowed  to  stir  there,  to  rise  up  lx 
thought  and  affection,  and  tc  flow  forth  In  voluntary 
notion,  really  defiles  a  man  !  19.  For  out  of  the  heart 
n"*o©eeo  «vil  thoughts — 'evil  reasonings;'  referring  r«» 


MATTHEW    XVI. 


vcff«  Immediately  to  those  corrupt  reasonings  which  had 
tte&lthlly  introduced  and  gradually  reared  np  that  hid- 
eous fabric  of  tradition  which  at  length  practically  nulli- 
fied the  unchangeable  principles  of  the  moral  law.  But 
the  statement  is  far  broader  than  this,  vie.,  that  the  first 
shape  which  the  evil  that  is  in  the  heart  takes,  when  it 
begins  actively  to  stir,  is  that  of  'considerations'  or  '  rea- 
sonings' on  certain  suggested  actions,  murder*,  adul- 
terte*,  fornications,  thefts,  false  witness,  blasphemies 
—'detractions,'  whether  directed  against  God  or  man; 
hers  the  reference  seems  to  be  to  the  latter.  Mark  adds, 
'•  oovetonsnesses" — or  desires  after  more;  "  wickednesses" 
—here  meaning,  perhaps, 'malignities*  of  various  form; 
"deceit,  lasclvlousness''  —  meaning,  'excess'  or  'enor- 
mity' of  any  kind,  though  by  later  writers  restricted  to 
lewdness;  "an  evil  eye"— meaning,  all  looks  or  glances 
of  envy, Jealousy,  or  ill-will  towards  a  neighbour;  "pride, 
foolishness"— in  the  Old  Testament  sense  of  "folly;"  i.  e., 
criminal  senselessness,  the  folly  of  the  heart.  How  appall- 
ing Is  this  black  catalogue  1  20.  These  «re  the  things 
which  defile  a  man  •  hut  to  eat  with  unwashen  hands 
Aenleth  not  a  man— Thus  does  our  Lord  sum  up  this 
whole  searching  discourse. 

21-28.  The  Woman  of  Canaan  and  hib  Daughter. 
For  the  exposition,  see  on  Mark  7.  24-80. 

29-39.  Miracles  of  Healing— Pour  Thousand  Mi- 
raculously Fed.  For  the  exposition,  see  on  Mark  7.  81 ; 
*.  10. 

CHAPTER   XVI. 

Ver.  1-12.  A  Sign  from  Heaven  Sought  and  Re- 
fused—Caution  against  the  Leaven  of  the  Phari- 

*keh  and  Sauducees.  For  the  exposition,  see  on  Mark 
I.  11-21. 

13-28.  Peter's  Noble  Confession  of  Christ,  and  the 
Benediction  Pronounced  upon  him  — Christ's  First 
Explicit  Announcement  of  His  Approaching  Suf- 
ferings, Death,  and  Resurrection— His  Rebuke  of 
Peter  and  Warning  to  all  the  Twelve.  (  —  Mark 
».  27;  9.  1 ;  Luke  9.  18-27.)  The  time  of  this  section— which 
Is  beyond  doubt,  and  will  presently  be  mentioned— is  of 
immense  Importance,  and  throws  a  touching  interest 
iround  the  incidents  which  it  records.  Peter'*  Confession, 
ind  the  Benediction  pronounced  upon  him  (v.  13-20).  13. 
When  Jesus  came  iitto  the  coasts — 'the  parts,'  i.  e.,  the 
lerr'toryor  region.    In  Mark  (8.  27)  it  is  "  the  towns"  or 

villages,'  of  Cesarea  Phllippl— It  lay  at  the  foot  of 
Mount  T^ebancn,  near  the  sources  of  the  Jordan,  in  the 
territory  of  Dan,  and  at  the  north-east  extremity  of  Pal- 
estine. It  was  originally  called  Panium  (from  a  cavern 
In  its  neighbourhood  dedicated  to  the  god  Pan)  and 
Paneus.  Philip,  the  tetrarch,  the  only  good  son  of  Herod 
tiie  Great,  in  whose  dominions  Paneas  lay,  having  beau- 
tified and  enlarged  it,  changed  lte  name  to  Cesarea,  in 
honour  of  the  Roman  emperor,  and  added  Philippi  after 
his  own  name,  to  distinguish  it  from  the  other  Cesarea 
(Acts  10.  1)  on  the  north-east  coast  of  the  Mediterranean 
Sea.  (Josephus,  Antiquities,  16.  10,  3;  18.  2,  1.)  This  quiet 
and  distant  retreat  Jesus  appears  to  have  sought  with 
the  view  of  talking  over  with  the  Twelve  the  fruit  of  His 
past  labours,  and  breaking  to  them  for  the  first  time  the 
sad  intelligence  of  His  approaching  death,  he  asked  his 
dhtciples— "  by  the  way,"  says  Mark  (8.  27),  and  "as  He 
was  alone  praying,"  says  Luke  (9.  18) — saying,  Whom— 
or  more  grammatically,"  Who"— do  men  say  that  I  the 
Don  of  man  am  J— [or, '  that  the  Son  of  man  is'— the  recent 
editors  omitting  here  the  me  of  Mark  and  Luke;  though 
*be  evidence  seems  pretty  nearly  balanced]— q.  d.,  'What 
are  the  vie  ws  generally  entertained  of  Me,  the  Son  of  man, 
after  going  up  and  down  among  them  so  long?'  He  had 
now  closed  the  first  great  stage  of  His  ministry,  and  was 

just  entering  on  the  last  dark  one.  His  spirit,  burdened, 
sought  relief  In  retirement,  not  only  from  the  multitude, 
but  even  for  a  season  from  the  Twelve.  He  retreated  into 
"  the  secret  place  of  the  Most  High,"  pouring  out  His 
sool  "In  supplications  and  prayers,  with  strong  crying 
and  teats"  (Hebrews  6.  7).  On  rejoining  His  disciples, 
arid  a?  they  were  pursuing  tneir  quiet  journey.  He  asked 


them  this  question.    14,  And  they  said,  Some  say  that 
thou  art  John  the   Baptist— risen   from  the  dead.    8c 
that  Herod  Antlpas  was  not  singular   In    his   surmise 
(ch.  14.  1,  2).    some,   Klias— <Cf.  Mark  6.  15)— and  others, 
Jeremlas—  Was   this   theory   "uggested   by  a   supposed 
resemblance  between  the  "Man  of  Sorrows"  and  *th* 
weeping   prophet?'    or   one   of  the    prophets  —  or,    at 
Luke   (9.  8)  expresses  It,  "  that  one  of  the  old  prophets 
Is  risen  again."    In  another  report  of  the  popular  opin- 
ions which  Mark  (6.  15)  gives  us,  It  is  thus  expressed, 
"That  it  Is   a   prophet  [or],  as   one  of  the   prophets:" 
In  other  words,  That  he  was  a  prophetical  person,  resem- 
bling those  of  old.     19.  He  saith  unto  them,  But  whom 
—rather,  "  Who" — say  ye  that  I  ami-He  had  never  put 
this  question  before,  but  the  crisis  He  was  reaching  made 
it  fitting  that  He  should  now  have  it  from  them.    We 
may  suppose  this  to  be  one  of  those  moments  of  which 
the  prophet  says.  In  His  name,  "Then  I  6aid,  I  have 
laboured  in  vain;  I  have  spent  my  strength  for  naught, 
and  In  vain"  (Isaiah  49.  4):  Lo,  these  three  years  I  come 
seeking  fruit  on  this  fig  tree ;  and  what  is  it  ?    As  the  re- 
sult of  all,  I  am  taken  for  John  the  Baptist,  for  Ellas,  for 
Jeremlas,  for  one  of  the  prophets.    Yet  some  there  are 
that  have  beheld  My  glory,  the  glory  as  of  the  Only-be- 
gotten of  the  Father,  and  I  shall  hear  their  voice,  for  It  is 
sweet.  16.  And  Simon  Peter  answered  and  said,  Thou 
art  the  Christ,  the  Son  of  the  living  God — He  does  not 
•ay,  'Scribes  and  Pharisees,  rulers  and  people,  are  all 
perplexed;  and  shall  we,  unlettered  fishermen,  presume 
to  decide?'    But  feeling  the  light  of  his  Master's  glory 
shining  in  his  soul,  he  breaks  forth— not  in  a  tame,  pro- 
saic acknowledgment,  'I  believe  that  thou  art,'  Ac. — but  in 
the  language  of  adoration — such  as  one  uses  In  worship, 
"Thou   art  the    Christ,   the    Son  of  the   Living 
God  I"    He  first  owns  Him  the  promised  Messiah  (see  uu. 
oh.  1.  16);  then  he  rises  higher,  echoing  the  voice  from 
heaven— "This  is  my  beloved  Son,  in  whom  I  am  wel 
pleased;"  and  in  the  important  addition— "Son  of  the 
Living  God"— he  recognizes  the  essential  and  et«rna 
life  of  God  as  in  this  His  Son— though  doubtless  without 
that  distinct  perception  afterwards  vouchsafed.    17.  And 
Jesus  answerer!  and  said  nnto  him,  Blessed  art  thou  — 
Though  it  is  not  to  be  doubted  that  Peter,  In  this  noble 
testimony  to  Christ,  only  expressed  the  conviction  of  all 
the  Twelve,  yet  since  he  alone  seems  to  have  had  clear 
enough  apprehensions  to  put  that  conviction  In  proper 
and  suitable  words,  and  courage  enough  to  speak  them 
out,  and  readiness  enough  to  do  this  at  the  right  time — sn 
he  only,  of  all  the  Twelve,  seems  to  have  met  the  preseut 
want,  and  communicated  to  the  saddened  soul  of  the  Re- 
deemer at  the  critical   moment  that  balm  which   was 
needed  to  cheer  and  refresh  it.    Nor  is  Jesus  above  giving 
Indication  of  the  deep  satisfaction  which    this   speech 
yielded  Him,  and  hastening  to  respond  to  it  by  a  signal 
acknowledgment  of  Peter  in  return.    Simon-Barjoua— 
or,  'son  of  Jona'  (John  I.  42),  or  Jonas  (John  21.  15).    This 
name,  denoting  his  humble  fleshly  extraction,  seems  to 
have  been  purposely  here  mentioned,  to  contrast   the 
more  vividly  with  the  spiritual  elevation  to  which  Divine 
illumination  had  raised  him.      ,>r  flesh  and  blood  hntb 
not  revealed  it  unto    thee-    This  is  not  the   fruit  of 
human  teaching.'     but  iny_  Father  which  U  in  heaven 
— In  speaking  of  God,  Jesus,  it  is  to  be  observed,  nevei 
calls  Him,  "Our  Father"  (see  on  John  20.  17),  but  either 
"your  Father"— when  He  would  encourage  His  timid  be- 
lieving ones  with  the  assurance  that  He  was  theirs,  aria 
teach    themselves   to   call    Him   so — or,    as    here,    "  My 
Father,"  to  signify  some  peculiar  action  or  aspect  of 
Him  as  "  the  God  and  Father  of  our  Lord  Jesus  Christ." 
18.  And  1  say  also  unto  thee — q.  d.,  '  As  thou  hast  borne 
such  testimony  to  Me,  even  so  in  return  do  I  to  thee.' 
That  thou  art  Peter— At  his  first  calling,  this  new  name 
was  announced  to  him  as  an  honour  afterwards  to  be  con- 
ferred on  him  (John  1.  43).    Now  he  gets  it,  with  an  ex- 
planation of  what  it  was  meant  to  convey,    and  up«c 
this  rock— As  "  Peter"  and  "  Rock"  are  one  word  In  th* 
dialect  familiarly  spoken  by  our  Lord— the  Aramale  ©» 
Syro-Chaldalc.  which  was  the  mother  tongue  of  the  coaa- 

47 


MATTHEW   XVI. 


3ry— this  exalted  play  upon  the  word  can  be  fully  seen  only 
in  languages  which  have  o:ie  word  for  both.  Even  in  the 
Greek  it  is  Imperfectly  represented.  In  French,  as  Web- 
iTBB  and  Wilkinson  remark,  it  is  perfect,  Pierre-^pierre. 
I  will  build  my  Church.— not  on  the  man  Simon  Bar- 
Jona;  but  on  him  as  the  heavenly-taught  confessor  of 
a  faith.  "My  Church,"  says  our  Lord,  calling  the 
Church  His  own;  a  magnificent  expression,  remarks 
Bengel,  regarding  Himself— nowhere  else  occurring  in 
the  Gospels,  and  the  gates  of  hell— 'of  Hades,'  or,  the 
unseen  world;  meaning,  the  gates  of  Death:  in  other 
words,  'It  shall  never  perish.'  Some  explain  it  of  'the 
assaults  of  the  powers  of  darkness;'  but  though  that  ex- 
presses a  glorious  truth,  probably  the  former  Is  the  sense 
here.  19.  And  I  will  give  unto  thee  the  keys  of  the 
kingdom  of  heaven— the  kingdom  of  God  about  to  be 
set  up  on  earth— and  whatsoever  thou  shalt  hind  on 
earth  shall  be  bound  In  heaven  •  and  whatsoever 
thou  shalt  loose  on  earth  shall  be  loosed  In  heaven- 
Whatever  this  mean,  it  was  soon  expressly  extended  to  all 
the  apostles  (ch.  18. 18) ;  so  that  the  claim  of  supreme  au- 
thority in  the  Church,  made  for  Peter  by  the  Church  of 
Rome,  and  then  arrogated  to  themselves  by  the  popes  as 
the  legitimate  successors  of  St.  Peter,  Is  baseless  and  Im- 
pudent. As  first  in  confessing  Christ,  Peter  got  this  com- 
mission before  the  rest;  and  with  these  "keys,"  on  the 
day  of  Pentecost,  he  first  "  opened  the  door  of  faith"  to 
the  Jews,  and  then,  in  the  person  of  Cornelius,  he  was 
honoured  to  do  the  same  to  the  Oentiles,  Hence,  in  the 
lists  of  the  apostles,  Peter  is  always  first  named.  See  on 
ch.  18. 18.  One  thing  is  clear,  that  not  In  all  the  New 
Testament  is  there  the  vestige  of  any  authority  either 
claimed  or  exercised  by  Peter,  or  conceded  to  him,  above 
the  rest  of  the  apostles— a  thing  conclusive  against  the 
Romish  claims  in  behalf  of  that  apostle,  ao.  Then 
charged  he  his  disciples  that  they  should  toll  no 
man  that  he  was  Jesus  the  Christ— Now  that  He 
had  been  so  explicit,  they  might  naturally  think  the 
time  come  for  giving  it  out  openly ;  but  here  they  are  told 
it  had  not. 

Announcement  of  His  Approaching  Death,  and  Rebuke  oj 
Peter  (v.  21-28).  The  occasion  here  Is  evidently  the  same. 
31.  From  that  time  forth  began  Jesus  to  show  unto 
his  disciples — i.  e.,  with  an  expllcilness  and  frequency  He 
had  never  observed  before — how  that  he  must  go  unto 
Jerusalem  and  suffer  many  things  ("and  be  rejected," 
Matthew  and  Mark)  of  the  elders  and  chief  priests  and 
scribes— not  as  before,  merely  by  not  receiving  Him,  but 
by  formal  deeds — and  be  killed,  and  be  raised  again  the 
third  day— Mark  (8.  32)  adds,  that  "  He  spake  that  saying 
openly"— 'explicitly,'  or  'without  disguise.'  S83.  Then 
Peter  took  him— [aside],  apart  from  the  rest;  presuming 
on  the  distinction  just  conferred  on  him;  showing  how 
unexpected  and  distasteful  to  them  all  was  the  announce- 
ment— and  began  to  rebuke  him — affectionately,  yet 
with  a  certain  generous  Indignation,  to  chide  him.  say- 
ing, Be  it.  far  from  thee  a  this  shall  not  be  unto  thee — 
L  «., '  If  I  can  help  it:'  the  same  spirit  that  prompted  him 
in  the  garden  to  draw  the  sword  In  His  behalf  (John  18. 10). 
33.  But  he  turned,  and  said — In  the  hearing  of  the  rest ; 
for  Mark  (8.  33)  expressly  says,  "  When  He  had  turned 
about  and  looked  on  His  dlst'ples,  He  rebuked  Peter;" 
perceiving  that  he  had  but  voldly  uttered  what  others 
felt,  and  that  the  check  was  needed  by  them  also— ««t 
thee  behind  me,  Satan— the  same  words  as  He  had  ad- 
dressed to  the  Tempter  (Luke  4. 8) ;  for  He  felt  in  It  a  satanic 
lure,  a  whisper  from  hell,  to  move  Him  from  His  purpose 
to  suffer.  So  He  shook  off  the  Serpent,  then  colling 
around  Him,  and  "  felt  no  harm"  (Acts  28. 5).  How  quickly 
has  the  "rock"  turned  to  a  devil  J  The  fruit  of  Divine 
teaching  the  Lord  delighted  to  honour  In  Peter;  but 
the  mouthpiece  of  hell,  which  he  bad  in  a  moment 
of  forgetful  ness  become,  the  Lord  shook  off  with  horror. 
thou  art  an  offence— 'a  stumbling-block'— unto  nti 
'  Thou  playest  the  Tempter,  casting  a  stumbling-block  in 
my  way  to  the  Cross.  Could  It  succeed,  where  wert  thou  T 
and  how  should  the  Serpent's  head  be  bruised  T'  for  thou 
HTsorti:  aot-'thon  thickest  not'— the  things  that  be 
48 


of  God,  but  those  that  be  of  men—  Thou  art  carr.od 
away  by  human  views  oi  the  way  of  setting  up  Messiah's 
kingdom,  quite  contrary  to  those  of  God.'  This  was 
kindly  said,  not  to  take  off  the  sharp  edge  of  the  rebuke, 
but  to  explain  and  Justify  It,  as  It  was  evident  Peter  knew 
not  wb«*  was  in  the  bosom  of  his  rash  speech.  SB4.  The* 
said  Jesu»  unto  his  disciples— Mark  (8.  84)  says,  "When 
He  had  called  the  people  unto  Him,  with  His  disciples 
also,  He  said  unto  them"— turning  the  rebuke  of  one  Into 
a  warning  to  all — If  any  man  will  come  after  me,  1*4 
him  deny  himself,  and  take  up  his  cross,  and  follow 
me.  For  whosoever  will  save—'  is  minded  to  save,'  or 
bent  on  saving— Ills  life  shall  lose  it,  and  whosoever 
will  lose  his  life  for  my  sake  shall  find  it— See  on  ch. 
10.  38, 39.  *A  suffering  and  dying  Messiah  Uketh  you  111; 
but  what  if  His  servants  shall  meet  the  same  fate?  They 
may  not ;  but  who  follows  Me  must  be  prepared  for  the 
worst.'  36.  For  what  Is  a  man  profited,  If  he  shall 
gain  the  whole  world,  and  lose— or  '  forfeit'— his  own 
soul  1  or  what  shall  a  man  give  In  exchange  for  his 
soul  ?— Instead  of  these  weighty  words,  which  we  find  in 
Mark  also,  It  Is  thus  expressed  in  Luke :  "  If  he  gain  the 
whole  world,  and  lose  himself,  or  be  cast  away,"  or  better, 
'  If  he  gain  the  whole  world,  and  destroy  or  forfeit  him- 
self.' How  awful  is  the  stake  as  here  set  forth !  If  a  man 
makes  the  present  world— in  Its  various  forms  of  riches, 
honours,  pleasures,  and  such  like— the  object  of  supreme 
pursuit,  be  it  that  he  gains  the  world;  yet  along  with  it 
he  forfeits  his  own  soul.  Not  that  any  ever  did,  or  ever 
will  gain  the  whole  world— a  very  small  portion  of  it,  In- 
deed, falls  to  the  lot  of  the  most  successful  of  the  world's 
votaries— but  to  make  the  extravagant  concession,  that 
by  giving  himself  entirely  up  to  It,  a  man  gains  the  whole 
world ;  yet,  setting  over  against  this  gain  the  forfeiture  of 
his  soul— necessarily  following  the  surrender  of  his  whole 
heart  to  the  world— what  Is  he  profited T  But,  if  not  the 
whole  world,  yet  possibly  something  else  may  be  concei  ved 
as  an  equivalent  for  the  soul.  Well,  what  Is  it?— "Or 
what  shall  a  man  give  in  exchange  for  his  soul?"  Tho?, 
In  language  the  weightiest,  because  the  simplest,  does  on? 
Lord  shut  up  His  hearers,  and  all  who  shall  read  tfc  pjk 
words  to  the  end  of  the  world,  to  the  priceless  value  ta 
every  man  of  his  own  soul.  In  Mark  and  Luke  the  fol- 
lowing words  are  added:  "W"hosoever  therefore  shall  bs 
ashamed  of  Me  and  of  My  words"—'  shall  be  ashamed  of 
belonging  to  Me,  and  ashamed  of  My  Gospel,'  "in  thia 
adulterous  and  sinful  generation"  (see  on  ch.  12.  89),  "of 
him  shall  the  Son  of  man  be  ashamed  when  He  coinetb 
in  the  glory  of  His  Father,  with  the  holy  angels"  (Mark  8 
88;  Luke  9.  26).  He  will  render  back  to  that  man  his  owr 
treatment,  disowning  him  before  the  most  august  of  all 
assemblies,  and  putting  him  to  " shame  and  everlasting 
contempt"  (Daniel  12.  2).  '  O  shame,'  exclaims  Bengei,,  '  to 
be  put  to  shame  before  God,  Christ,  and  angels  V  The 
sense  of  shame  is  founded  on  our  love  of  reputation,  which 
causes  instinctive  aversion  to  what  is  fitted  to  lower  it, 
and  was  given  us  as  a  preservative  from  all  that  is  prop- 
erly shameful.  To  be  lost  lo  shame  is  to  be  nearly  past 
hope.  (Zephanlah  3.5;  Jeremiah  6.15;  8.3.)  But  when 
Christ  and  "  His  words"  are  unpopular,  the  same  instinct- 
ive desire  to  stand  well  with  others  begets  that  temptation 
to  be  ashamed  of  Him  which  only  the  'expulsive  power* 
of  a  higher  affection  can  effectually  counteract.  8T.  For 
the  Son  of  man  shall  come  in  the  glory  of  his  Father 
with  his  angels— in  th  e  splendour  of  His  Father's  author- 
ity and  with  all  His  angelic  ministers,  ready  to  execute 
His  pleasure — and  then  he  shall  reward,  dee.  $88.  Verily 
I  say  unto  you,  There  be  some  standing  here—'  some 
Of  those  standing  here' — which  shall  not  taste  of  death, 
till  they  see  the  Son  of  man  coming  in  his  kingdom— 
or,  as  in  Mark  (9. 1),  "  till  they  see  the  kingdom  of  God 
oome  with  power ;"  or,  as  in  Luke  (9.  27),  more  simply 
still,  "  till  they  see  the  kingdom  of  God."  The  reference 
beyond  doubt,  Is  to  the  firm  establishment  and  vtctorioeu. 
progress,  In  the  lifetime  of  some  then  present,  of  that  nev 
kingdom  of  Christ,  which  was  destined  to  work  the  great- 
est of  all  changes  on  this  earth,  and  be  the  grand  plesUjf 
of  His  final  coming  In  glory. 


MATTHEW  XVII,  XVIII. 


CHAPTER    XVII. 

Ver.  1-1*.  Jesus  is  Transfigured— Conversation 
about  Klias.  (—Mark  9.  2-13 ;  Luke  9.  28-86.)  For  the ex- 
position, see  on  Luke  9.  28-86. 

14-28.  Hialino  of  a  Demoniac  Boy— Second  Explicit 
Announcement  by  oub  Lqbd  of  Hib  afpboaohtng 
Death  and  Resurrection.  (—Mark  9.  14-82 ;  Lake  9.  87- 
28.)  The  time  of  this  section  Is  sufficiently  denoted  by 
the  events  which  all  the  narratives  show  to  have  tmme- 
ilately  preceded  It— the  first  explicit  announcement  of 
Fis  death,  and  the  transfiguration — both  being  between 
Mis  third  and  His  fourth  and  last  Passover. 

Healing  of  the  Demoniac  and  Lunatic  Boy  (v.  14-21).  For 
the  exposition  of  this  portion,  see  on  Mark  9. 14-82. 

Second  Announcement  of  Hit  Death  (v.  22,  28).  88.  And 
while  they  abode  In  Galilee,  .leans  said  unto  titem — 
Mark  (9.  80),  as  usual,  is  very  precise  here :  "And  they  de- 
parted thence"— i.  «.,  from  the  scene  of  the  last  miracle— 
"  and  passed  through  Galilee ;  and  He  would  not  that  any 
man  should  know  it."  So  this  was  not  a  preaching,  but 
ft  private,  Journey  through  Galilee.  Indeed,  His  public 
ministry  in  Galilee  was  now  all  but  concluded.  Though 
He  sert  out  the  Seventy  after  this  to  preach  and  heal, 
Hlms»jlf  was  little  more  in  public  there,  and  He  was  soon 
to  bli  it  a  final  adieu.  Till  this  hour  arrived  He  was 
chiefly  occupied  with  the  Twelve,  preparing  them  for  the 
core  lng  events.  The  Son  of  man  shall  be  betrayed  into 
the  hands  of  men  .  .  .  And  they  were  exceeding  sorry 
—Though  the  shock  would  not  be  so  great  as  at  the  first 
announcement  (ch.  16.  21.  22),  their  "  sorrow"  would  not  be 
the  less,  but  probably  the  greater,  the  deeper  the  Intelli- 
gence went  down  into  their  hearts,  and  a  new  wave  dash- 
ing upon  them  by  this  repetition  of  the  heavy  tidings. 
Accordingly,  Luke  (9.  43,  44),  connecting  it  with  the  scene 
of  the  mirao'e  just  recorded,  and  the  teaching  which  arose 
out  of  it— or  possibly  with  all  His  recent  teaching— says 
our  Lord  forewarned  the  Twelve  that  they  would  soon 
stand  in  need  of  all  that  teaching :  "  But  while  they  won- 
dered every  one  at  all  things  which  Jesus  did,  He  said 
acto  His  disciples,  Let  these  sayings  sink  down  into  your 
sars ;  for  the  Son  of  man  shall  be  delivered,"  Ac. : '  Be  not 
aerrled  oft*  your  feet  by  the  grandeur  you  have  lately  seen 
in  Me,  but  remember  what  I  have  told  you,  and  now  tell 
yoo  again,  that  that  Sun  in  whose  beams  ye  now  rejoice  Is 
soon  to  set  in  midnight  gloom.'  Remarkable  is  the  anti- 
thesis in  those  words  of  our  Lord  preserved  in  all  the 
three  Narratives  — "  The  Son  of  man  shall  be  betrayed 
Into  the  hands  of  men."  He  adds  (v.  46)  that "  they  under- 
stood not  this  saying,  and  It  was  hid  from  them,  that  they 
perceived  it  not"— for  the  plainest  statements,  when  they 
encounter  long-continued  and  obstinate  prejudices,  are 
seen  through  a  distorting  and  dulling  medium— "and 
were  afraid  to  ask  Him  ;"  deterred  partly  by  the  air  of 
lofty  sadness  with  which  doubtless  these  sayings  were 
uttered,  and  on  which  they  would  be  reluctant  to  break 
In,  and  partly  by  the  fear  of  laying  themselves  open  to 
rebuke  for  their  shallowness  and  timidity.  How  artless 
Is  all  this ! 

24-27.  The  Tribute  Money.  The  time  of  this  section 
is  evidently  in  immediate  succession  to  that  of  the  pre- 
ceding one.  The  brief  but  most  pregnant  incident  whioh 
it  records  is  given  by  our  Evangelist  alone— for  whom,  no 
doubt,  it  would  have  a  peculiar  Interest,  from  Its  relation 
to  his  own  town  and  his  own  familiar  lake.  JMt.  And 
when  they  "were  come  to  Capernaum,  they  that  re- 
aelved  tribute  money— 'the  double  drachma;'  a  sum 
equal  to  two  Attic  drachmas,  and  corresponding  to  the 
Jewish  "half-shekel,"  payable,  towards  the  maintenance 
of  the  temple  and  its  services,  by  every  male  Jew  of 
twenty  years  old  and  upward.  For  t  r  e  origin  of  this  an- 
nual tax,  see  Exodus  30. 18, 14;  2  Chronicles  24.  6,  9.  Thus, 
It  will  be  observed,  it  was  not  a  civil,  but  an  ecclesiastical 
(tat.  The  tax  mentioned  In  the  next  verse  was  a  civil  one. 
*Fbe  whole  teaching  of  this  very  remarkable  scene  de- 
pends upon  this  distinction,  came  to  Peter— at  whose 
souse  Jesus  probably  resided  while  at  Capernaum.  This 
wrj  lalne  several  things  in  the  narrative,    and  said,  Doth 


not  your  master  pay  tribute  t— The  question  seems  te\ 
imply  that  the  payment  of  this  tax  was  voluntary,  but  ee» 
pected ;  or  what,  In  modern  phrase,  would  be  called  a  *  vol- 
untary assessment.'  85.  He  smith,  yes— 9.  d.,  'To  be  sure 
He  does ;'  as  If  eager  to  remove  even  the  suspicion  of  ths 
contrary.  If  Peter  knew— as  surely  he  did— that  there  was 
at  this  time  no  money  In  the  bag,  this  reply  must  be 
regarded  as  a  great  act  of  faith  in  his  Master.  And  -when 
he  wns  come  Into  the  house — Peter's — Jesus  prevented 
him— 'anticipated  him;'  according  to  the  old  sense  of  the 
word  "prevent" — saying,  What  thlnkest  thou,  Simon  1 
— using  his  family  name  for  familiarity,  ofwhom  do  the 
kings  of  the  earth  take  custom — meaning  custom  on 
goods  exported  or  imported — or  tribute — meaning  the 
poll-tax,  payable  to  the  Romans  by  every  one  whose 
name  was  in  the  'census.'  This,  therefore,  it  will  be  ob- 
served, was  strictly  a  civil  tax.  of  their  own  children, 
or  of  strangers— This  cannot  mean  'foreigners,'  from 
whom  sovereigns  certainly  do  not  raise  taxes,  but '  those 
who  are  not  of  their  own  family,'  I.  e„  their  subjects.  86. 
Peter  salth  unto  him,  Of  strangers — or, '  Of  those  not 
their  children.'  Jesus  salth  unto  him,  Then  are  the 
children  free— By  "the  children"  our  Lord  cannot  here 
mean  Himself  and  the  Twelve  together,  In  some  loose 
sense  of  their  near  relationship  to  God  as  their  common 
Father.  For  besides  that  our  Lord  never  once  mixes 
Himself  up  with  His  disciples  in  speaking  of  their  rela- 
tion to  God,  but  ever  studiously  keeps  His  relation  and 
theirs  apart  (see,  for  example,  on  the  last  words  of  this 
chapter>— this  would  be  to  teach  the  light  of  believers  to 
exemption  from  the  dues  required  for  sacred  services,  iu 
the  teeth  of  all  that  Paul  teaches  and  that  He  Himself  in- 
dicates throughout.  He  can  refer  here,  then,  only  te 
Himself;  using  the  word  "children"  evidently  in  order 
to  express  the  general  principle  observed  by  sovereigns, 
who  do  not  draw  taxes  from  their  own  children,  and 
thus  convey  the  truth  respecting  His  own  exemption  the 
more  strikingly :— q.  d.,  *  If  the  sovereign's  own  family  be 
exempt,  you  know  the  inference  in  My  case;' or  to  ex- 
press it  more  nakedly  than  Jesus  thought  needful  and 
fitting:  'This  is  a  tax  for  upholding  My  Father's  House: 
As  His  Son,  then,  that  tax  is  not  due  by  Me— I  am  free.' 
37.  Notwithstanding,  lest  we  should  offend  —  01 
'  stumble'— them— all  Ignorant  as  they  are  of  My  rela- 
tion to  the  Lord  of  the  Temple,  and  should  misconstrue  a 
claim  to  exemption  into  indifference  to  His  honour  who 
dwells  In  it— go  thou  to  the  sea— Capernaum,  it  will  be 
remembered,  lay  on  the  Sea  of  Galilee— and  cast  an 
hook,  and  take  up  the  Ash  that  first  cometh  up  1  and 
when  thou  hast  opened  his  mouth,  thou  ahalt  find  a 
piece  of  money— 'a  stater.'  So  it  should  have  been  ren- 
dered, and  not  indefinitely,  as  in  our  version,  for  the  ooId 
was  an  Attic  sliver  coin  equal  to  two  of  the  foremen- 
tloned  "  dldrachms"  of  half  a  shekel's  value,  and  so,  was 
the  exact  sum  required  for  both.  Accordingly,  the  Lord 
adds — that  take,  and  give  unto  them  for  me  and  thee 
— lit., '  Instead  of  Me  and  thee ;'  perhaps  because  the  pay- 
ment was  a  redemption  of  the  person  paid  for  (Exodus  80. 
12)— in  which  view  Jesus  certainly  was  "free."  If  the 
house  was  Peter's,  this  will  account  for  payment  being 
provided  on  this  occasion,  not  for  all  the  Twelve,  but 
only  for  him  and  His  Lord.  Observe,  our  Lord  does  not 
say  "for  us,"  but  "for  Me  and  thee;"  thus  distinguishing 
the  Exempted  One  and  His  non-exempted  disciple. 

CHAPTEE    XVIII. 

Ver.  1-9.  Strife  among  thb  Twelve  Who  should  be 
Greatest  in  the  Kingdom  of  Heaven,  wtth  Rela- 
tive Teaching.  (—Mark  9. 33-50;  Luke  9. 4fl-dQ.)  For  th*> 
exposition,  see  on  Mark  9. 33-60. 

10-35.  Further  Teaching  on  the  same  Subject,  in- 
cluding the  Parable  of  the  Unmerciful  Dbbtob. 

Same  Subject  (v.  10-20).    10.  Take  heed  that  ye  dasptse 
'  stumble'— not  one  of  these  little  ones  1  for  1  say  auto 
yen,  That  In  heaven  their  angels  do  always  behold 
the  face  of  my  Father  which  Is  In  heaven— A  difficult 
» ;  but  perhaps  the  following  may  be  more  than  an  11 

49 


MATTHEW   XVIII. 


lustration :— Among  men,  those  who  none  and  rear  the 
royal  children,  however  humble  In  themselves,  are  al- 
lowed tree  entrance  with  their  charge,  and  a  degree  of 
familiarity  which  even  the  highest  state  ministers  dare 
not  assume.    Probably  our  Lord  means  that.  In  virtue  of 
their  charge  over  His  disciples  (Hebrews  1. 18;  John  l.  51), 
the  angels  have  errand*  to  the  throne,  a  welcome  there, 
and  a  dear  familiarity  In  dealing  with  "His  Father  which 
Is  In  heaven,"  which  on  their  own  matters  they  oould  not 
assume.    11.  For  the  Son  of  man  Is  corns  to  sav*  thai 
which  was— or  'Is'— lost— A  golden   saying,  once  and 
again  repeated  In  different  forms.    Here  the  connection 
seems  to  be,  'Since  the  whole  object  and  errand  of  the 
Son  of  man  Into  the  world  is  to  save  the  lost,  take  heed 
lest,  by  causing  offences,  ye  lose  the  saved.'    That  this 
Is  the  Idea  Intended  we  may  gather  from  v.  14.    19,  13. 
Hew  think  yet    If  a  man  have  ajs  hundred  sheep, 
and  on*  of  them  be  gone  astray,  Ac.— This  Is  another  of 
those  pregnant  sayings  which  our  Lord  uttered  more 
than  once.    See  on  the  delightful  parable  of  the  lost  sheep 
In  Lake  15.  4-7.    Only  the  object  there  Is  to  show  what  the 
good  Shepherd  will  do,  when  even  on*  of  His  sheep  is 
lost,  Xoflnd  It  j  here  the  object  Is  to  show,  when  found,  how 
reluctant  He  is  to  lose  It.    Accordingly,  It  is  added— v.  14. 
BSven  so  It  Is  not  the  will  of  your  Father  which  ts  In 
heaven  that  one  of  these  little  ones  should  perish- 
How,  then,  can  He  but  visit  for  those  "offences"  which 
which   endanger  the  souls  of  these  little  ones?     15. 
Moreover,    If  thy    brother    shall    trespass    against 
thee,  go  and  tell   him  his  fault  between    the®  and 
him  alone  •  tf  he  shall  hear  thee,  thou  hast  gained 
thy  brother,  4c— Probably  our  Lord  had  reference  still 
to  the  late  dispute,  Who  should  be  the  greatest?    After 
the  rebuke— so  gentle  and  captivating,  yet  so  dignified 
and  Divine— under  which  they  would  doubtless  be  smart- 
ing, perhaps  each  would  be  saying,  It  was  not  I  that  be- 
gan it,  It  was  not  I  that  threw  out  unworthy  and  lrrltat* 
lng  insinuations  against  my  brethren.    Be  it  so,  says 
our  Lord ;  but  as  such  things  will  often  arise,  I  will  direct 
you  how  to  proceed.    First,  Neither  harbour  a  grudge 
against  your  offending  brother,  nor  break  forth  upon 
him  in  presence  of  the  unbelieving,  but  take  him  aside, 
show  him  his  fault,  and  If  he  own  and  make  reparation 
(Or  It,  you  have  done  more  service  to  him  than  even  Jus* 
ties  to  yourself.    Next,  If  this  fail,  take  two  or  three  to 
witness  how  Just  yonr  complaint  Is,  and  how  brotherly 
your  spirit  in  dealing  with  him.     Again,  If  this  fall, 
bring  him  before  the  Church  or  congregation  to  which 
both  belong.    Lastly,  If  even  this  fall,  regard  him  as  no 
longer  a  brother  Christian,  but  as  one  "  without"— as  the 
Jews  did  Gentiles  and  publicans.    18.  Verily  I  say  unto 
you,  "Whatsoever  y«  shall  hind   on  earth   shall  he 
bound  In  heaven }  and  'whatsoever  ye  shall  loose  on 
earth  shall  be  loosed  In  heaven— Here,  what  had  been 
granted  but  a  short  time  before  to  Peter  only  (Bee  on  oh. 
16. 19)  is  plainly  extended  to  all  the  Twelve;  so  that  what- 
ever It  means,  it  means  nothing  peculiar  to  Peter,  far  less 
to  his  pretended  successors  at  Rome.    It  has  to  do  with 
admission  to  and  rejection  from  the  membership  of  the 
Church.    But  see  on  John  20. 23.    19.  Again  I  say  unto 
you,  That  if  two  of  you  shall  agree  on  earth  as  touch- 
ing anything  that  they  shall  ash,  it  shall  be  don*  for 
tit  em  pf  my  Father  -which  is  In  heaven.     90.    For 
where  two  or  three  are  gathered  together  In — or  'unto' 
—my  name,  there  am  I  In  the  midst  of  them  —  On  this 
passage— so  full  of  sublime  encouragement  to  Christian 
union  In  action  and  prayer— observe,  first,  the  connection 
in  which  it  stands.    Our  Lord  had  been  speaking   of 
ehuroh-meetings   before  which  the  obstinate  perversity 
of  a  brother  was  in  the  last  resort  to  be  brought,  and 
whose  decision  was  to  be  final— such  honour  does  the 
Lord  of  the  Churoh  put  upon  Its  lawful  assemblies.    But 
not  these  assemblies  only  does  He  deign  to  countenance 
and  honour.    For  even  two  uniting  to  bring  any  matter 
before  Him  shall  find  that  they  are  not  alone,  tor  My 
Father  is  with  them,  says  Jesus.    Next,  observe  theprw- 
mtmm  here  put  upon  union  in  proper.    As  this  cannot  exist 
with  fewer  than  two.  bo  by  letting  It  down  so  low  as  that 
SO 


number,  He  gives  the  utmost  conceivable  enoouragexuenl 
to  union  in  this  exercise.    But  what  kind  of  union  f    Not 
an  agreement  merely  to  pray  In  concert,  but  to  pray  for 
tome  definite  thing.     "As  touching  anything  which  they 
shall  ask,"  says  our  Lord— anything  they  shall  agree  to 
ask  in  concert.   At  the  same  time,  it  Is  plain  He  had  cer- 
tain things  at  that  moment  in  His  eye,  as  most  fitting  and 
needful  subjects  for  such  concerted  prayer.    The  Twelve 
had  been  "falling  out  by  the  way"  about  the  miserable 
question  of  precedence  In  their  Master's  kingdom,  and 
this,  as  it  stirred  their  corruptions,  had  given  rise— or  at 
least  was  in  danger  of  giving  rise— to  "offences"  perilous 
to  their  souls.  The  Lord  Himself  had  been  directing  them 
how  to  deal  with  one  another  about  such  matters.    "  Bat 
now  shows  He  unto  them  a  more  excellent  way."     Let 
them  bring  all  such  matters— yea,  and  everything  what- 
soever by  which  either  their  own  loving  relationship  to 
each  other,  or  the  good  of  His  kingdom  at  large,  might  be 
affected— to  their  Father  In  heaven ;  and  If  they  be  bat 
agreed  In  petitioning  Him  about  that  thing,  it  shall  be 
done  for  them  of  His  Father  which  is  In  heaven.    But 
further,  it  Is  not  merely  union  In  prayer  for  the  same 
thing— for  that  might  be  with  very  Jarring  ideas  of  th* 
thing  to  be  desired— but  It  is  to  symphonlous  prayer,  to 
prayer  by  kindred  spirits,  members  of  one  family,  ser- 
vants of  one  Lord,  constrained  by  the  same  love,  fighting 
under  one  banner,  cheered  by  assurances  of  the  same  vic- 
tory ;  a  living  and  loving  union,  whose  voice  In  the  Di- 
vine ear  Is  as  the  sound  of  many  waters,    Accordingly, 
what  they  ask  "  on  earth"  Is  done  for  them,  says  Jesus, 
"of  my  Father  which  is  in  heaven."  Not  for  nothing  does 
He  say,  "of  my  Fathkh"— not  "yotjb  FaTHXb;"  as  is 
evident  from  what  follows :  "  For  where  two  or  three  are 
gathered  together  unto  my  name"— the  "  My"  Is  emphatic 
"there  am  I  in  the  midst  of  them."    As  His  name  would 
prove  a  spell  to  draw  together  many  dusters  of  His  dear 
disciples,  so  if  there  should  be  but  two  or  three,  that  will 
attract  Himself  down  into  the  midst  of  them ;  and  related 
as  He  Is  to  both  the  parties,  the  petitioners  and  the  Peti- 
tioned—to  the  one  on  earth  by  the  tie  of  His  assumed 
flesh,  and  to  the  other  In  heaven  by  the  tie  of  His  eternal 
Spirit— their  symphonlous  prayers  on  earth  would  thrlU 
upward  through  Him  to  heaven,  be  carried  by  Him  into 
the  holiest  of  all,  and  so  reach  the  Throne.    Thus  will  He 
be  the  living  Conductor  of  the  prayer  upward,  and  the 
answer  downward. 

Parable  of  the  Unmerciful  Debtor  (v.  21-35).  ml.  Then 
came  Peter  to  hint,  and  said,  Lord,  how  oft  shall  ray 
brother  sin  against  me,  and  I  forgtv*  him  t  In  the  re- 
cent dispute,  Peter  had  probably  been  an  object  of  special 
envy,  and  his  forwardness  in  continually  answering  for 
all  the  rest  would  likely  be  cast  up  to  him— and  if  so, 
probably  by  Judas— notwithstanding  his  Master's  com- 
mendations. And  as  such  insinuations  were  perhaps 
made  once  and  again,  he  wished  to  know  how  often  and 
how  long  he  was  to  stand  it.  till  seven  times  1  This 
being  the  sacred  and  complete  number,  perhaps  his 
meaning  was,  Is  there  to  be  a  limit  at  which  the  needful 
forbearance  will  he  full  f  99.  Jesus  salth  unto  hint,  I 
say  not  unto  thee,  Until  seven  times  |  but,  Until  sev- 
enty times  seven— <.  e.,  so  long  as  it  shall  be  needed  and 
sought:  you  are  never  to  come  to  the  point  of  refusing 
forgiveness  sincerely  asked.  (See  on  Lake  17.  8,  4.)  93. 
Therefore—'  with  reference  to  this  matter'— Is  the  king- 
dom of  heaven  likened  unto  a  certain  king,  which 
would  take  account  of  his  servants— or,  would  scruti- 
nize the  accounts  of  his  revenue-collectors.  9ft.  And 
when  he  had  begun  to  reckon,  on*  was  brought  unte 
him,  which  owed  him  ten  thousand  talents—  If  Attie 
talents  are  here  meant,  10,000  of  them  would  amount  to 
above  a  million  and  a  half  sterling ;  if  Jewish  talents,  to  a 
much  larger  sum.  95.  But  forasmuch  as  he  had  not  t*> 
pay,  his  lord  commanded  him  to  be  sold,  and  his  wits 
and  children,  and  all  that  he  had,  and  payment  to  he 
aaad*-(See  a  Kings  4. 1;  Nehemlah  6.8;  Leviticus  25.  tt.) 
aft.  Th*  servant  therefor*  fell  down,  and  worshipped 
him— or  did  humble  obeisance  to  him— «mying,  Lord, 
have  patience  with  me,  and  I  will  pay  thee  all— This 


MATTHEW  XIX,  XX. 


was  Just  an  acknowledgment  of  the  justice  of  the  claim 
mads  against  him,  and  a  piteous  Implora tlon  of  mercy. 
*?.  Then  the  IiOrd  of  that  wrvant  was  moved  with 
rampawlou,  and  loosed  him,  and  forgave  him  the 
debt— Payment  being  hopeless,  the  Master  is  first  moved 
with  com  passion ;  next,  liberates  his  debtor  from  prison ; 
and  then  cancels  the  debt  freely.  »8.  But  the  same 
servant  Trent  out,  and  found  one  of  his  fellow-ser- 
rant*— Mark  the  difference  here.  The  first  case  Is  that 
■rf  master  and  servant ;  in  this  case,  both  are  on  a  footing 
of  equality.  (See  v.  33,  below.)  which  owed  him  an 
hundred  pence— If  Jewish  money  is  intended,  this  debt 
was  to  the  other  less  than  one  to  a  million,  and  he  laid 
hands  on  him,  and  took  him  by  the  throat — '  he  seized 
and  throttled  him' — saying,  Pay  me  that  thou  owest— 
Mark  the  mercilessness  even  of  the  tone.  29.  And  his 
fellow-serva n t  fell  down  at  his  feet,  and  besought 
him,  saying,  Have  patience  with  me,  and  I  will  pay 
thee  all— The  same  attitude,  and  the  same  words  which 
drew  compassion  from  his  master,  are  here  employed 
towards  himself  by  his  fellow-servant.  30.  And  he 
would  not |  but  went  and  cast  him  Into  prison,  till  he 
should  pay  the  debt,  <fcc— Jesus  here  vividly  conveys  the 
intolerable  injustice  and  Impudence  which  even  the  ser- 
vants saw  in  this  act  on  the  part  of  one  so  recently  laid 
under  the  heaviest  obligations  to  their  common  master. 
8!),  33.  Then  his  lord,  after  that  he  had  called  him, 
•aid  unto  him,  O  thou  -wicked  servant,  <£c— Before 
bringing  down  his  vengeance  upon  him,  he  calmly  points 
out  to  him  how  shamefully  unreasonable  and  heartless 
his  conduct  was ;  which  would  give  the  punishment  in- 
flicted on  him  a  double  sting.  34.  And  his  lord  -was 
wroth,  and  delivered  him  to  the  tormentors— more 
than  jailer*;  denoting  the  severity  of  the  treatment  whloh 
he  thought  such  a  case  demanded,  till  he  should  pay  all 
that  was  due  »«nto  blm.  35.  So  likewise — in  this  spirit, 
or  on  this  principle— shall  my  heavenly  Father  do  also 
unto  yew,  If  ye  from  your  hearts  forgive  not  every 
<me  his  brother  their  trespasses. 

CHAPTER    XIX. 

Ver.  1-12.  Final,  Departure  feom  Galilee— Divorce. 
'-Mark  10. 1-12;  Luke  0.  51.) 

JPareuteU  to  Galilee.  1.  And  It  came  to  pass,  that  when 
Israi  had  finished  these  sayings,  he  departed  from 
Oalilee— This  marks  a  very  solemn  period  in  our  Lord's 
puollc  ministry.  Bo  slightly  is  it  touched  here,  and  In  the 
corresponding  passage  of  Mark  (10.  1),  that  few  readers 
probably  note  it  as  the  Redeemer's  Farewell  to  GhoJilee, 
Which  however  it  was.  See  on  the  sublime  statement  of 
Lttke  (9.  61),  which  relates  to  the  same  transition-stage  in 
the  progress  of  our  Lord's  work,  and  earns  into  the 
■lasts  or  '  boundaries'— of  Judea  beyond  Jordan  i. «., 
to  the  further,  or  east  side  of  the  Jordan,  into  Perea,  the 
dominions  of  Herod  Antlpas.  But  though  one  might  con- 
clude from  our  Evangelist  that  our  Lord  went  straight 
from  the  one  region  to  the  other,  we  know  from  the  other 
Gospels  that  a  considerable  time  elapsed  between  the 
departure  from  the  one  and  the  arrival  at  the  other, 
during  which  many  of  the  most  important  events  In  our 
Lord's  public  life  occurred— probably  a  large  part  of  what 
is  recorded  in  Luke  9.  51,  onward  to  oh.  18. 15,'  and  part  of 
John  7.  2-11, 54.  ».  And  great  multitudes  followed  hint } 
and  he  healed  them  there— Mark  says  farther  (10. 1),  that 
"  as  He  was  wont,  He  taught  them  there."  What  we  now 
have  on  the  subject  of  Divorce  is  some  of  that  teaching. 

Divoroe  (v.  3-12).  3.  Is  It  lawful  for  a  man  to  put  away 
ale  wife  for  every  cause  1  Two  rival  schools  (as  we  saw 
m  oh.  6.  31)  were  divided  on  this  question— a  delicate  one, 
M  Dx  Wbttx  pertinently  remarks,  in  the  dominions  of 
Herod  Antlpas.  *.  And  he  answered  and  said  unto  them, 
Have  ye  not  read,  that  He  which  made  them  at  the  be- 
ginning made  them  male  and  female-or  better  .perhaps, 
'He  that  made  them  made  them  from  the  beginning  a 
snale  and  a  female.'  S.  And  said,  For  this  cause— to  follow 
sat  this  Divine  appointment,  shall  a  man  leave  father 
mather,  and  shall  cleave  to  his  wife  i  and  they 


twain  shall  be  one  flesh  1  Ac.— Jesus  here  sends  then 
back  to  the  original  constitution  o.  man  a*  one  pair,  a 
male  and  a  female ;  to  their  marriage,  as  such,  by  Dlvin* 
appointment ;  and  to  the  purpose  of  God,  expressed  by  Ih* 
sacred  historian,  that  In  all  time  one  man  and  one  woman 
should  by  marriage  become  one  flesh— so  to  continue  ac 
long  as  both  are  in  the  flesh.  This  being  Ood*  constitu- 
tion, let  not  man  break  it  up  by  causeless  divorces.  T. 
They  say  unto  him,  Why  did  Moses  then  command  to 
give  a  »v ri  ting  of  divorcement,  and  to  put  her  away  I 
8.  He  salth  unto  them,  Moses — as  a  civil  lawgiver,  be- 
cause of— or  '  having  respect  to' — the  hardness  of  youi 
hearts — looking  to  your  low  moral  state,  and  your  Inabil- 
ity to  endure  the  strictness  of  the  original  law  — suffered 
you  to  put  away  your  wives— tolerated  a  relaxation  of 
the  strictness  of  the  marriage  bond— not  as  approving  of 
it,  but  to  prevent  still  greater  evils.  But  from  the  begin- 
ning It  was  not  so— This  Is  repeated,  in  order  to  Impress 
upon  His  audience  the  temporary  and  purely  civil  cha- 
racter of  this  Mosaic  relaxation.  9.  And  I  say  unto  yom 
Whosoever  shall  put  away  his  wife,  except,  Ac — See 
on  ch.  5.  32.  10.  His  disciples  say  unto  him,  If  the  ease 
of  the  man  be  so  with  his  wife,  It  Is  not  good  to  marry 
— q.  d., '  In  this  view  of  marriage,  surely  it  must  prove  • 
snare  rather  than  a  blessing,  and  had  better  be  avoided 
altogether.'  11.  But  he  said  unto  them,  All  men  can- 
not receive  this  saying,  save  they  to  whom  It  Is  given 
—g.  d., '  That  the  unmarried  state  is  better,  is  a  saying  not 
for  every  one,  and  indeed  only  for  such  as  it  is  divinely 
intended  for.'  But  who  are  these  ?  they  would  natural  ly 
ask ;  and  this  our  Lord  proceeds  to  tell  them  in  three 
particulars.  1*.  For  there  are  some  eunuchs  -which 
were  so  born  from  l licit  mother's  womb  —  persons 
constitutionally  either  incapable  of  or  indisposed  to  mar- 
riage— and  there  are  some  eunuchs  which  -were  made 
eunuchs  of  men— persons  rendered  incapable  by  others— 
and  there  be  eunuchs  which  have  made  themselves 
eunuchs  for  the  kingdom  of  heaven's  sake — personu 
who,  to  do  God's  work  better,  deliberately  choose  this 
state.  Such  was  Paul  (1  Corinthians  7. 7).  He  that  Is  able 
to  receive  it,  let  him  receive  It—'  He  who  feels  this  to  be 
his  proper  vocation,  let  him  embrace  it ;'  which,  of  course, 
Is  as  much  as  to  say—'  he  only.'  Thus,  all  Is  left  free  in 
this  matter. 

13-15.  Little  Childbhi?  Brought  to  Christ.  {—  Mark 
10. 13-16;  Luke  18. 15-17.)  For  the  exposition,  see  on  Luke 
18. 15-17. 

16-30.  Thb  Rich  Youno  Ruxer.  (—Mark  10. 17-81 ;  Luke 
18. 18-80.)    For  the  exposition,  see  on  Luke  18. 18-80. 

OHAPTEB   XX. 

Ver.  1-16.  Parable  ot  thh  Labourers  ih  thjb  Vih**- 
y amd.  This  parable,  recorded  only  by  Matthew,  Is  closely 
connected  with  the  end  of  ch.  19.,  being  spoken  with  refer- 
ence to  Peter's  question,  How  it  should  fare  with  those 
who,  like  himself,  had  left  all  for  Christ  7  It  is  designed 
to  show  that  while  they  would  be  richly  rewarded,  a  cer- 
tain equity  would  still  be  observed  towards  later  converts 
and  workmen  In  His  service,  1.  For  the  kingdom  of 
heaven  Is  like  unto  a  man  that  Is  an  householder, 
Ao.— The  figure  of  a  vineyard,  to  represent  the  rearing  of 
souls  for  heaven,  the  culture  required  and  provided  foi 
that  purpose,  and  the  care  and  pains  which  God  takes  In 
that  whole  matter,  Is  familiar  to  every  reader  of  the  Bible. 
(Psalm  80.  8-16;  Isaiah  5.  1-7;  Jeremiah  2.  21;  Luke  20.  9- 
16 ;  John  15. 1-8.)  At  vintage-time,  as  Webster  and  Wil- 
kinson remark,  labour  was  scarce,  and  masters  were  oh 
llged  to  be  early  in  the  market  to  secure  it.  Perhaps  the 
pressing  nature  of  the  work  of  the  Gospel,  and  the  com- 
parative paucity  of  labourers,  may  be  incidentally  sag 
gested,  ch.  0.  37, 38.  The  "labourers,"  as  in  ch.  9.  88,  are 
first,  the  qffUHal  servants  of  the  Church,  but  after  them  and 
along  with  them  all  the  servants  of  Christ,  whom  be  hat 
laid  under  the  weightiest  obligation  to  work  in  His  service. 
*.  And  when  he  had  agreed  -with  the  labourers  for  • 
penny— a  usual  day's  hire  (the  amount  of  which  will  bt 
found  in  the  margin  of  our  Bibles) — he  sent  them  tnt* 

51 


MATTHEW  XXI. 


Ms  vineyard.  3.  And  he  went  out  i\bont  the  third 
hour— about  nine  o'clock,  or  after  a  fonrth  of  the  working 
Jay  had  expired :  the  day  of  twelve  hours  was  reckoned 
from  six  to  six.  and  saw  others  standing  Idle — '  unem- 
ployed'— In  the  market-place.  4.  And  said  unto  them, 
80  y«  aluo  Into  the  vineyard}  and  whatsoever  Is  right 
—'Just,'  'equitable,'  in  proportion  to  their  time— I  will 
give  yon.  And  they  -went  their  way.  5.  Again  he  -went 
mst  abont  the  sixth  and  ninth  hour — about  noon,  and 
about  three  o'clock  afternoon — and  did  like-wise — hiring 
and  sending  Into  his  vineyard  fresh  labourers  each  time. 
0.  And  about  the  eleventh  hour— but  one  hour  before 
the  close  of  the  working  day;  a  most  unusual  hour  both 
for  offering  and  engaging— and  found  others  standing 
Idle,  and  salth,  Why  stand  ye  here  all  the  day  idle  t— 
Of  course  they  had  not  been  there,  or  not  been  disposed 
to  offer  themselves  at  the  proper  time ;  but  as  they  were 
now  willing,  and  the  day  was  not  over,  and  "yet  there 
was  room,"  they  also  are  engaged,  and  on  similar  terms 
with  all  the  rest.  8.  So  -when  even  was  come — i,  e.,  the 
reckoning  •  time  between  masters  and  labourers  (see 
Deuteronomy  24.  15);  pointing  to  the  day  of  final  ao- 
count— the  lord  of  the  vineyard  salth  unto  his  steward 
—  answering  to  Christ  Himself,  represented  "as  a  Son 
over  His  own  house  "  (Hebrews  8.  6 ;  see  ch.  11. 27;  John  8. 
55;  5.  27) — Call  the  labourers  and  give  them  their  hire, 
beginning  from  the  last  unto  the  first— Remarkable 
direction  this—'  last  hired,  first  paid.'  9.  And  when  they 
eauie  that  were  hired  about  the  eleventh  hour,  they 
received  every  man  a  penny — a  full  day's  wages.  10. 
But  when  the  first  came,  they  supposed  that  they 
should  have  reeeived  more— This  is  that  calculating, 
mercenary  spirit  which  had  peeped  out— though  perhaps 
very  slightly— In  Peter's  question  (ch.  19.  27),  and  which 
this  parable  was  designed  once  for  all  to  put  down  among 
the  servants  of  Christ.  11.  And  when  they  had  re- 
ceived it,  they  murmured  against  the  goodraan  of  the 
house— rather,  'the  householder,'  the  word  being  the 
same  as  In  v.  1—13.  Saying,  These  last  have  wrought 
[but]  one  hour,  and  thou  hast  made  them  equal  unto 
us.  which  have  borne  the  burden  and  heat — '  the  burn- 
ing heat  '—of  the  day— who  have  wrought  not  only  longer 
but  during  a  more  trying  period  of  the  day.  13.  But  he 
answered  one  of  them — doubtless  the  spokesman  of  the 
complaining  party  —  and  said,  Friend,  I  do  thee  no 
wrong  t  didst  not  thou  agree  with  me  for  a  penny  t 
.  .  .  IB.  Is  it  not  lawful  for  me  to  do  what  I  will  with 
.n 1 11c  own  1  Is  thine  eye  evil,  because  I  am  good  1— q.  d., 
'You  appeal  to  justice,  and  by  that  your  mouth  Is  shut; 
tor  the  sum  you  agreed  for  is  paid  you.  Yoar  case  being 
disposed  of,  with  the  terms  I  make  with  other  labourers 
you  have  nothing  to  do ;  and  to  grudge  the  benevolence 
shown  to  others,  when  by  your  own  admission  you  have 
been  honourably  dealt  with,  Is  both  unworthy  envy  of 
your  neighbour,  and  discontent  with  the  goodness  that 
engaged  and  rewarded  you  in  his  Bervlce  at  all.'  10.  So 
the  last  shall  be  first,  and  the  first  last— q.  d.,  '  Take 
heed  lest  by  Indulging  the  spirit  of  these  "murmurers" 
at  the  "  penny  "  given  to  the  last  hired,  ye  miss  your  own 
penny,  though  first  in  the  vineyard ;  while  the  conscious- 
ness of  having  come  In  so  late  may  Inspire  these  last  with 
such  a  humble  frame,  and  such  admiration  of  the  grace 
that  has  hired  and  rewarded  them  at  all,  as  will  put  them 
into  the  foremost  place  in  the  end.'  for  many  be  called, 
but  few  chosen— This  is  another  of  oar  Lord's  terse  and 
pregnant  sayings,  more  than  once  uttered  in  different 
connections.  (See  ch.  19.30;  22.14.)  The  'calling"  of 
which  the  New  Testament  almost  invariably  speaks  Is 
what  divines  call  effectual  calling,  carrying  with  it  a  super- 
natural operation  on  the  will  to  secure  Its  consent.  But 
shat  cannot  be  the  meaning  of  it  here ;  the  "  calied  "  being 
emphatically  distinguished  from  the  "chosen."  It  can 
only  mean  here  the  '  invited.'  And  so  the  sense  is,  Many 
receive  the  Invitations  of  the  Gospel  whom  God  has 
aever  "  chosen  to  salvation  through  sanotinoation  of  the 
Spirit  and  belief  of  the  truth  "  (2  Thessalonlane  2. 18).  Bat 
what,  it  may  be  asked,  has  this  to  do  with  the  subject  of 
-*&  parable?  Probably  this— to  teach  as  that  men  who 
58 


have  wrought  in  Christ's  service  all  their  days  may,  b? 
the  spirit  which  they  manifest  at  the  last,  make  it  toe 
evident  that,  as  between  God  and  their  own  souls,  they 
never  were  chosen  workmen  at  all. 

17-28.  Third  explicit  Announcement  of  His  ap- 
proaching Sufferings,  Death,  ant*  Rksurreotio*— 
The  Ambitious  Request  of  James  and  John,  and  *hr 
Reply.  (—Mark  10.  32-45;  Luke  18.  81-34.)  For  the  ex- 
position, see  on  Mark  10.  82-45. 

29-34.  Two  Blind  Men  Healed.  (—Mark  10.  46-6*' 
Luke  18.  35-13.)    For  the  exposition,  see  on  Lake  18.  85-4*. 

CHAPTER   XXI. 

Ver.  1-9.     Christ's  Triumphal  Entry  into  Jerusa- 
lem on  tee  First  day  of  the  Week.    (—Mark  11. 1-11 ; 
Luke  19.  29-40;  John  12. 12-19.)    For  the  exposition  of  this 
majestic  scene— recorded,  as  will  be  seen,  by  all  the  Evan 
gelists— see  on  Luke  19.  29-40. 

10-22.  Stir  about  Him  in  the  City— Second  Cleans- 
ing of  the  Temple,  and  Miracles  there— Glorious 
Vindication  of  the  Children's  ^Testimony— The  Bar- 
ren Fig  Tree  Cursed,  with  Lessons  from  it.  (—Mark 
11. 11-20;  Luke  19.  45-48.)  For  the  exposition,  see  Lake  19 
after  v.  44 ;  and  on  Mark  11.  12-26. 

23-46.  The  Authority  of  Jesus  Questioned,  and  the 
Reply— The  Parables  of  the  Two  Sons,  and  of  the 
Wicked  Husbandman.  (—Mark  1L  27-12.12;  Lake  20. 
1-19.)  Now  commences,  as  Alford  remarks,  that  serle* 
of  parables  and  discourses  of  our  Lord  with  His  enemies, 
in  which  He  develops,  more  completely  than  ever  before, 
His  hostility  to  their  hypocrisy  and  iniquity :  and  so  they 
are  stirred  up  to  compass  His  death. 

The  Authority  0/  Jesus  Questioned,  and  the  Reply  (v.  23-27). 
S3.  By  what  authority  doest  thou  these  things  I— refer- 
ring particularly  to  the  expulsion  of  the  buyers  and  sellers 
from  the  temple  —  and  -who  gave  thee  this  authority  t 
••4* .  And  Jesus  answered  and  said  unto  them,  I  also  will 
ask  you  one  thing  . .  .  25,  The  baptism  of  John — mean* 
ing,  his  whole  mission  and  ministry,  of  which  baptism 
was  the  proper  character— -whence  was  It  1  from  heaven. 
or  of  men  l— What  wisdom  there  was  in  this  way  of  meet* 
ing  their  question  will  best  appear  by  their  reply.  If  we 
shall  say,  From  heaven  j  he  will  say  unto  us,  Why 
did  ye  not  then  believe  him  1 — '  Why  did  ye  not  believe 
the  testimony  which  he  bore  to  Me,  as  the  promised  and 
expected  Messiah  ?'  for  that  was  the  burden  of  his  whole 
testimony.  20.  But  If  we  shall  say ,  Of  men  1  -we  fear 
the  people— rather  the  multitude.  In  Luke  (20.  6)  it  Is, 
"all  the  people  will  stone  us" — 'stone  us  to  death '—for 
all  hold  Jolin  as  a  prophet— Crooked,  cringing  hypo- 
crites !  No  wonder  Jesus  gave  you  no  answer.  2T.  And 
they  answered  Jesus,  and  said,  We  cannot  tell — Evi- 
dently their  difficulty  was,  how  to  answer,  so  as  neither 
to  shake  their  determination  to  reject  the  claims  of 
Christ  nor  damage  their  reputation  with  the  people.  For 
the  truth  itself  they  cared  nothing  whatever.  Neither 
tell  I  you  by  what  authority  I  do  these  things— What 
composure  and  dignity  of  wisdom  does  ou  rd  here  dis- 
play, as  He  turns  their  question  npon  the*jselves,  and, 
while  revealing  his  knowledge  of  their  hypocrisy,  closes 
their  mouths  I  Taking  advantage  of  the  surprise,  silence, 
and  awe  produced  by  this  reply,  our  Lord  followed  It  Im- 
mediately up  by  the  two  following  parables. 

Parable  0/  the  Two  Sons  (v.  28-32).  28.  But  what  think 
ye  1  A  certain  man  had  two  sons  t  and  lie  came  to  the 
first  and  said,  Son,  go  work  to-day  in  my  vineyard— - 
for  true  religion  is  a  practical  thing,  a  "  bringing  forth 
fruit  unto  God."  29.  He  answered  and  said,  I  -will  not 
—Trench  notices  the  rudeness  of  this  answer,  and  ths 
total  absence  of  any  attempt  to  excuse  such  disobedience, 
both  characteristic;  representing  careless,  reckless  sin- 
ners resisting  God  to  His  face.  30.  And  he  came  to  the 
second,  and  said  likewise.  And  he  answered  and  safci, 
I  [go],  sir—'  I,  sir.'  The  emphatic  "  I,"  here,  denotes  the 
self-righteous  complacency  which  says,  "God,  I  tnacw 
thee  that  1  am  not  as  other  men  "  (Lake  18. 11).  and  wes.t 
not—  He  did  not  "afterward  repent"  and  refuse  to  1;- 


MATTHEW  XX] 


tor  there  was  here  no  Mention  to  go.  It  la  the  class  that 
"say  and  do  not"  (eh.  23.  8)— a  falseness  more  abominable 
to  God,  says  Sttkb,  than  any  °  I  will  not."  M>  Whether 
of  them  twain  did  the  will  of  his  Father  1  They  my 
ernto  him,  The  first— Now  comes  the  application.  Jesus 
salth  unto  them,  Verily  I  say  unto  yon,  That  the  pub- 
Ueans  and  the  harlots  go — or  'are  going;'  even  now  en- 
tering, while  ye  hold  back— Into  the  kingdom  of  God 
before  yon— The  publicans  and  the  harlots  were  the  first 
aon,  who,  when  told  to  work  In  the  Lord's  vineyard, 
■said,  I  will  not;  bat  afterwards  repented  and  went. 
Their  early  life  was  a  flat  and  flagrant  refusal  to  do  what 
they  were  commanded;  It  was  one  continued  rebellion 
against  the  authority  of  God.  "  The  ohlef  priests  and  the 
elders  of  the  people,"  with  whom  our  Lord  was  now 
speaking,  were  the  second  son,  who  said,  I  go,  sir,  but 
went  not.  They  were  early  called,  and  all  their  life  long 
professed  obedience  to  God,  but  never  rendered  It ;  their 
life  was  one  of  continued  disobedience.  3».  For  John 
eame  nnto  yon  In  the  way  of  righteousness— i.  e., '  call- 
lng  you  to  repentance ;'  as  Noah  is  styled  '  a  preacher  of 
righteousness'  (2  Peter  2.  5),  when  like  the  Baptist  he 
warned  the  old  world  to  "  flee  from  the  wrath  to  come." 
and  ye  believed  him  not—"  They  did  not  reject  him ;" 
nay,  they  "were  willing  for  a  season  to  rejoice  In  his 
light"  (John  5.35);  but  they  would  not  receive  his  testi- 
mony to  Jesus,  hut  the  publicans  and  the  harlots  be- 
lieved him— Of  the  publicans  this  is  twice  expressly  re- 
corded, Luke  3. 12;  7. 29.  Of  the  harlots,  then,  the  same 
maybe  taken  for  granted,  though  the  fact  is  not  expressly 
recorded.  These  outcasts  gladly  believed  the  testimony 
of  John  to  the  coming  Saviour,  and  so  hastened  to  Jesus 
when  He  came.  See  Luke  7.  87 ;  15. 1,  &o.  and  ye,  when 
ye  had  seen  It,  repented  not  afterward,  that  ye  might 
believe  him— Instead  of  being  "provoked  to  Jealousy"  by 
their  example,  ye  have  seen  them  flocking  to  the  Saviour 
and  getting  to  heaven,  unmoved. 

Parable  of  the  Wicked  Husbandmen  (v.  83-46).  33.  Hear 
mother  parable  t  There  was  a  certain  householder, 
which  planted  a  vineyard  —  See  on  Luke  13.  6— and 
hedged  It  round  about,  and  digged  a  -winepress  In  It, 
and  built  a  tower— These  details  are  taken,  as  Is  the 
basis  of  the  parable  itself,  from  that  beautiful  parable  of 
Isaiah  5. 1-7,  In  order  to  fix  down  the  application  and  sus- 
tain It  by  Old  Testament  authority,  and  let  It  out  to 
husbandmen  — These  are  Just  the  ordinary  spiritual 
guides  of  the  people,  under  whose  care  and  culture  the 
fruits  of  righteousness  are  expected  to  spring  up.  and 
went  Into  a  far  country—"  for  a  long  time"  (Luke  20. 9), 
leaving  the  vineyard  to  the  laws  of  the  spiritual  hus- 
bandry during  the  whole  time  of  the  Jewish  economy. 
On  Vols  phraseology,  see  on  Mark  4.  26.  34.  And  when 
the  time  of  the  fruit  drew  near,  he  sent  his  servants 
to  the  husbandmen— By  these  "  servants"  are  meant  the 
prophets  and  other  extraordinary  messengers,  raised  up 
(Tom  time  to  time.  See  on  ch.  23. 87.  that  they  might 
receive  the  fruits  of  It— See  again  on  Luke  18. 6.  33.  And 
the  husbandmen  took  his  servants,  and  beat  on*— see 
Jeremiah  37. 15;  38. 6 — and  killed  another— see  Jeremiah 
B8.  20-23  — and  stoned  another— see  2  Chronicles  24.  21. 
Compare  with  this  whole  verse  oh.  23.  87,  where  our  Lord 
reiterates  these  charges  in  the  most  melting  strain.  30. 
Again,  he  sent  other  servants  more  than  the  first  i  and 
they  did  nnto  them  likewise—see  2  Kings  17. 18 ;  2  Chron- 
icles 86. 16,  18;  Nehemlah  9.  26.  37.  But  last  of  all  he 
sent  unto  them  his  son,  saying,  They  will  reverence 
my  son— In  Mark  (12. 6)  this  is  most  touchlngly  exprossed : 
"Having  yet  therefore  one  son,  His  well-beloved,  He 
tent  Him  also  last  unto  them,  saying,  They  will  rever- 
ence my  son."  Luke's  version  of  it  too  (20. 13)  is  striking : 
u  Then  said  the  lord  of  the  vineyard,  What  shall  I  do  r  I 
will  send  my  beloved  son :  it  may  be  they  will  reverence 
Klaa  when  they  see  Him."  Who  does  not  see  that  oar 
Lord  here  severs  Himself,  by  the  sharpest  line  of  demark- 
atlon,  from  all  merely  human  messengers,  and  claims  for 
Himself  Oonship  in  its  loftiest  sense  T  (CI  Hebrews  8. 8-6. ) 
The  expression,  "  J!  mag/  be  they  will  reverence  my  son," 
*  designed  to  teach  the  almost  unimaginable  guilt  of  no* 


reverentially  welcoming  God's  Son.    38.  But  when 
husbandmen  saw  the  son,  they  said  among  themselves 
— Cf.  Genesis  37.18-20;  John  11.47-68  —  This  Is  the  hclr- 

Sublime  expression  this  of  the  great  truth,  that  God's  in- 
heritance was  destined  for,  and  in  due  time  is  to  come 
into  the  possession  of,  His  own  Son  in  our  nature  (Hebrews 
1. 2).  come,  let  us  kill  htm,  and  let  us  seize  on.  his  tn« 
herltance—  that  so,  from  mere  servants,  we  may  become 
lords.  This  Is  the  deep  aim  of  the  depraved  heart;  this  li 
emphatically  "  the  root  of  all  evil."  39.  And  they  caught 
him,  and  cast  him  out  of  the  vineyard — cf.  Hebrews  13. 
11-13  ("  without  the  gate— without  the  camp");  1  Kings  21. 
13;  John  19.  17— and  slew  him.  40.  when  the  lord 
therefore  of  the  vineyard  oometh — This  represents  '  the 
settling  time,'  which,  In  the  case  of  the  Jewish  ecclesias- 
tics, was  that  Judicial  trial  of  the  nation  and  its  leaders 
which  issued  In  the  destruction  of  their  whole  state,  what 
will  he  do  unto  those  husbandmen  t  41 .  They  say  unto 
him,  He  will,  miserably  destroy  those  wicked  men — an 
emphatic  alliteration  not  easily  conveyed  in  English: 
'  He  will  badly  destroy  those  bad  men,'  or  '  miserably  de- 
stroy those  miserable  men,'  is  something  like  it.  and 
-will  let  out  his  vineyard  unto  other  husbandmen, 
which  shall  render  him  the  fruits  In  their  seasons — If 
this  answer  was  given  by  the  Pharisees,  to  whom  oar 
Lord  addressed  the  parable,  they  thus  unwittingly  pro- 
nounced their  own  condemnation:  as  did  David  to  Na- 
than the  prophet  (2  Samuel  12. 5-7),  and  Simon  the  Phar- 
isee to  our  Lord  (Luke  7. 43,  Ac).  But  if  it  was  given,  as 
the  two  other  Evangelists  agree  In  representing  it,  by  our 
Lord  Himself,  and  the  expllcltness  of  the  answer  would 
seem  to  favour  that  supposition,  then  we  can  better  ex- 
plain the  exclamation  of  the  Pharisees  which  followed  It, 
In  Luke's  report—"  And  when  they  heard  It,  they  said. 
God  forbid"  — His  whole  meaning  now  bursting  upon 
them.  43.  Jesus  satth  unto  them,  Did  ye.  never  read 
In  the  Scriptures  (Psalm  118.  22,  23),  The  stone  which 
the  builders  rejected,  <fec.  A  bright  Messianic  prophecy, 
which  reappears  in  various  forms  (Isaiah  28. 16,  Ac),  and 
was  made  glorious  use  of  by  Peter  before  the  Sanhedrim 
(Acts  4. 11).  He  recurs  to  it  in  his  first  epistle  (1  Peter  2. 
4-6).  43.  Therefore  say  I  unto  you,  The  kingdom  of 
Crod  — God's  visible  Kingdom,  or  Church,  upon  earth, 
which  up  to  this  time  stood  in  the  seed  of  Abraham— shall 
be  taken  from  you,  and  given  to  a  nation  bringing 
forth  the  fruits  thereof— i. «.,  the  great  evangelical  com- 
munity of  the  faithful,  which,  after  the  extrusion  of  the 
Jewish  nation,  would  consist  chiefly  of  Gentiles,  until 
"all  Israel  should  be  saved"  (Romans  11.  25,  26).  This 
vastly  important  statement  is  given  by  Matthew  only. 
44.  And  whosoever  shall  fall  on  this  stone  shall  be 
broken  i  but  on  -whomsoever  It  shall  fall,  it  will  grind 
him  to  powder— The  Kingdom  of  God  is  here  a  Temple, 
in  the  erection  of  which  a  certain  stone,  rejected  as  unsuit- 
able by  the  spiritual  builders,  is,  by  the  great  Lord  of  the 
House,  made  the  key-stone  of  the  whole.  On  that  Stone 
the  builders  were  now  "falling"  and  being  "broken" 
(Isaiah  8. 15).  They  were  sustaining  great  spiritual  hurt , 
but  soon  that  Stone  should  "  fall  upon  them"  and  "  grind 
them  to  powder"  (Daniel  2.  34,  85;  Zecharlah  12.  2)— in 
their  corporate  capacity,  in  the  tremendous  destruction  of 
Jerusalem,  but  personally,  as  unbelievers,  in  a  more  awful 
sense  still.  43.  And  -when  the  chief  priests  and  Phar  ■ 
lsees  had  heard  his  parables — referring  to  that  of  the  Two 
Sons  and  this  one  of  the  Wicked  Husbandmen— they  per- 
ceived that  he  spake  of  them.  46.  But  when  they 
sought  to  lay  hands  on  him— which  Luke  (20.  19)  says 
they  did  "  the  same  hour,"  hardly  able  to  restrain  their 
rage — they  feared  the  multitude  —  rather,  'the  multi- 
tudes'—because they  took  him  for  a  prophet— J  ust  as 
they  feared  to  say  John's  baptism  was  of  men,  because 
the  masses  took  him  for  a  prophet  (v.  26).  Mlsenibie  crea- 
tures I  So,  for  this  time,  "  they  left  Him  and  went  their 
way"  (Mark  12. 12). 

CHAPTER    XXII. 

Ver.  1-14.    Pajujbxs  or  the  Maeeuge  or  m  Ene'« 
Box.    This  Is  a  different  parable  from  that  of  the  Graa 

» 


MATTHEW  XXIII. 


Sapper,  in  Lake  14.  IS.  &c,  and  is  recorded  by  Matthew 
alone.  3.  The  kingdom  of  heaves  U  like  onto  a  cer- 
tain king,  'which  made  a  marriage  for  hla  Mm — 'In 

this  parable,'  as  Tkknch  admirably  remarks, '  we  see  bow 
the  Lord  is  revealing  Himself  in  ever  clearer  light  as  the 
central  Person  of  the  kingdom,  giving  here  a  far  plainer 
hint  than  in  the  last  parable  of  the  nobility  of  His  de- 
scent. There  He  was  Indeed  the  Bon,  the  only  and  be- 
'nved  one  (Mark  12.  6),  of  the  Householder;  bat  here  His 
race  is  royal,  and  He  appears  as  Himself  at  once  the  King 
and  the  King's  Son.  (Psalm  72. 1.)  The  last  was  a  parable 
of  the  Old  Testament  history ;  and  Christ  is  rather  the 
last  and  greatest  of  the  line  of  its  prophets  and  teachers 
than  the  Founder  of  a  new  kingdom.  In  that,  God  ap- 
pears demanding  something  from  men;  in  this,  a  parable 
of  grace,  God  appears  more  as  giving  something  to  them. 
Thus,  as  often,  the  two  complete  each  other:  this  taking 
op  the  matter  where  the  other  left  it.'  The  "marriage" 
of  Jehovah  to  His  people  Israel  was  familiar  to  Jewish 
ears ;  and  in  Psalm  45.  this  marriage  is  seen  consummated 
In  the  Person  of  Messiah  '  the  Kino,'  Himself  addressed 
as  *  God'  and  yet  as  anointed  by  '  His  God'  with  the  oil  of 
gladness  above  His  fellows.  These  apparent  contradic- 
tories (see  on  Lake  20.  41-44)  are  resolved  in  this  parable; 
and  Jesns,  In  claiming  to  be  this  King's  Son,  serve*  Him- 
self Heir  to  all  that  the  prophet*  and  sweet  singer*  of  Israel 
held  forth  a*  to  Jehovah'*  ineffably  near  and  endearing  union 
to  Hi*  people.  Bat  observe  carefully,  that  the  Bbide 
does  not  come  into  view  in  this  parable;  its  design  being 
to  teach  certain  truths  under  the  figure  of  guest*  at  a  wed- 
ding featt,  and  the  want  of  a  wedding  garment,  which 
would  not  have  harmonized  with  the  introduction  of  the 
Bride.  3.  and  sent  forth  hla  servant* — representing  all 
preachers  of  the  Gospel— to  call  them  that  were  hidden 
—here  meaning  the  Jews,  who  were  "bidden,"  from  the 
first  choice  of  them  onwards  through  every  summons  ad- 
dressed to  them  by  the  prophets  to  hold  themselves  in 
readiness  for  the  appearing  of  their  King— to  the  wed- 
ding—or the  marriage  festivities,  when  the  preparations 
were  all  concluded,  and  they  would  not  come — as  the 
issue  of  the  whole  ministry  of  the  Baptist,  oar  Lord  Him- 
self, and  His  apostles  thereafter,  too  sadly  showed.  4. 
My  oxen  and  my  failings  are  killed,  and  all  things 
are  ready  |  come  unto  the  marriage— This  points  to 
those  Gospel  calls  after  Christ's  death,  resurrection,  as- 
cension, and  effusion  of  the  Spirit,  to  which  the  parable 
-jould  not  directly  allude,  but  when  only  it  could  be  said, 
with  strict  propriety,  "that  all  things  were  ready."  Cf.  1 
Corinthians  5.  7,  8,  "Christ  our  Passover  is  sacrificed  for 
as ;  therefore,  let  as  keep  the  feast :"  also  John  6.  61,  "  I 
am  the  living  bread  which  came  down  from  heaven: 
If  any  man  eat  of  this  bread,  he  shall  live  for  ever :  and 
the  bread  which  I  will  give  is  my  flesh,  which  I  will  give 
for  the  life  of  the  world."  5.  But  they  made  light  of  It, 
and  went  their  ways,  one  to  his  farm,  another  to  his 
merchandise  i  6.  And  the  remnant  took  hla  servants, 
and  entreated  them  spitefully— '  insulted  them'— and 
slew  them— These  are  two  dlfferentclasses  of  unbelievers : 
the  one  simply  indifferent;  the  other  absolutely  hostile— 
the  one,  contemptuous  scorners ;  the  other,  bitter  persecu- 
tor*. T.  But  when  the  king— the  Great  God,  who  is  the 
Father  of  our  Lord  Jesus  Christ,  heard  thereof,  he  was 
wroth— at  the  affront  put  both  on  His  Son,  and  on  Him- 
self who  had  deigned  to  invite  them,  and  he  sent  forth 
hla  armies— The  Roman*  are  here  styled  God's  armies, 
Just  as  the  Assyrian  is  styled  "  the  rod  of  His  anger" 
(Isaiah  10.  5),  as  being  the  executors  of  His  judicial  ven- 
geance, and  destroyed  those  murderers— and  In  what 
vast  numbers  did  they  do  It  I  and  burned  up  their  city 
—Ah !  Jerusalem,  once  "  the  city  of  the  Great  King"  (Psalm 
48.  2),  and  even  up  almost  to  this  time  (eh.  5.  86) ;  bat  now 
It  is  "  their  city"— just  as  our  Lord,  a  day  or  two  after  this, 
said  of  the  temple,  where  God  had  so  long  dwelt,  "  Behold 
your  house  Is  left  onto  you  desolate"  (ch.  28.  88)  1  Ct  Lake 
'£.  43,  44.  8.  The  wedding  U  ready,  but  they  which 
were  bidden  were  not  worthy — for  how  should  those  be 
deemed  worthy  to  sit  down  at  His  table  who  had  affronted 
Him  by  their  treatment  of  His  gracious  Invitation?  • 
M 


Go  ye  therefore  into  the  high  ways—  the  great  outlets 
and  thoroughfares,  whether  of  town  or  country,  wher* 
human  beings  are  to  be  found  and  as  many  as  ye  shall 
And  bid  to  the  marriage — i.  e.,  just  as  they  are.  10.  So 
those  servants  went  out  Into  the  high-ways,  and  gath- 
ered together  all  aa  many  aa  they  found,  both  bad  and 
good— t.  e„  without  making  any  distinction  between  open 
sinners  and  the  morally  correct.  The  Gospel  call  fetched 
in  Jews,  Samaritans,  and  outlying  heathen  alike.  Thus 
fatjjhe  parable  answers  to  that  of  'the  Great  8upper,' 
Luke  14.  16,  &c.  But  the  distinguishing  feature  of  oar 
parable  is  what  follows :  11.  And  when  the  king  came 
In  to  see  the  guests— Solemn  expression  this,  of  that 
omniscient  inspection  of  evert/  professed  disciple  of  the  Lord 
Jesus  from  age  to  age,  In  virtue  of  which  his  true  character 
will  hereafter  be  Judicially  proclaimed  (  he  aaw  there  a 
man— This  shows  that  it  is  the  Judgment  of  individuals 
which  Is  intended  in  this  latter  part  of  the  parable:  the 
first  part  represents  rather  national  judgment— which 
had  not  on  a  wedding  garment — The  language  here  is 
drawn  from  the  following  remarkable  passage  in  Zepha- 
nlah  1.  7,  8 :— "  Hold  thy  peace  at  the  presence  of  the  Lord 
God ;  for  the  day  of  the  Lord  is  at  band :  for  the  Lord  hath 
prepared  a  sacrifice,  He  hath  bid  His  guests.  And  it  shall 
come  to  pass  in  the  day  of  the  Lord's  sacrifice,  that  I  will 
punish  the  princes,  and  the  king's  children,  and  all  snob 
as  are  clothed  with  strange  apparel."  The  custom  in  the 
East  of  presenting  festival  garments  (see  Genesis  45.  22 ;  t 
Kings  6.  22),  even  though  not  clearly  proved,  is  certainly 
presupposed  here.  It  undoubtedly  means  something 
which  they  bring  not  of  their  own— for  how  ooald  thej 
have  any  such  dress  who  were  gathered  in  from  the  high- 
ways indiscriminately  T— but  which  they  reeeiw  as  their 
appropriate  dress.  And  what  can  that  be  bat  what  Is 
meant  by  "putting  on  the  Lord  Jesns,"  as  "1  he  Lord 
our  Righteousness  ?"  (See  Psalm  45. 18, 14.)  Nor  ooald 
such  language  be  strange  to  those  in  whose  ears  had  so 
long  resounded  those  words  of  prophetic  Joy:  "I  will 
greatly  rejoice  in  the  Lord,  my  soul  shall  be  Joyful  in  my 
God;  for  He  hath  clothed  me  with  the  garments  of  salva- 
tion, He  hath  covered  me  with  the  robe  of  righteousness, 
as  a  bridegroom  decketh  himself  with  ornaments,  and  aa 
a  bride  adorneth  herself  with  her  Jewels"  (Isaiah  8L  10)l 
12.  Friend,  how  earnest  thou  in  hither,  not  having  a 
wedding  garment!  And  he  was  speechless — being 
self-condemned.  13.  Then  aald  the  king  te  the  eer- 
vanta — the  angelic  ministers  of  Divine  vengeance  (as  in 
ch.  13.  41) — Bind  him  hand  and  foot— putting  it  out  of 
his  power  to  resist — and  take  him  away,  and  tast  hint 
Into  outer  darkness.  So  ch.  8. 12;  23.  30.  The  expression 
Is  emphatic— 'The  darkness  which  1b  outside.  To  be 
'  outside'  at  all— or,  in  the  language  of  Revelation  22. 15,  to 
be  'without'  the  heavenly  city,  excluded  from  17*  Joyous 
nuptials  and  gladsome  festivities — is  sad  enougb  of  itself, 
without  anything  else.  But  to  find  themselves  not  only 
excluded  from  the  brightness  and  glory  and  Joy  and 
felicity  of  the  kingdom  above,  but  thrust  Into  a  -egion  oi 
"darkness,"  with  all  its  horrors,  this  is  the  dlsrial  retri- 
bution here  announced,  that  awaits  the  anwortny  at  the 
great  day.  [there]— In  that  region  and  condition-  shall  be 
weeping  and  gnashing  of  teeth.  See  on  ch.  1".  42.  14. 
For  many  are  called,  but  few  are  chosen — So  oh,  19.  30. 
See  on  ch.  20. 16. 

15-40.  Entangling  Questions  about  TRisrTE,  thv 
Resurrection,  and  the  Great  OoMMANDanatf,  with 
the  Replies.  ( —  Mark  12. 13-34 ;  Lake  20. 20-40.)  For  the 
exposition,  see  on  Mark  12. 13-34. 

41-46.    Christ  Baffles  the  Pharisees  bt  a  Ques- 
tion about  David  and  Messiah.    (—Mark  19  35-87 
Lake  20.  41-44.)    For  the  exposition,  see  on  Mark  li  35-87. 

CHAPTER    XXIII. 

Ver.  1-88.  Denunciation  or  the  Borises  akd  F-xar- 
isbes— Lasosnt ation  over  Jerusalem,  and  Farbwru 
to  the  Temple.  (  —  Mark  13.  88-40 ;  Lake  20.  4*-e7.{  Fat 
this  long  and  terrible  discourse  we  are  indebted,  wit.*  Use 
exception  of  a  few  verses  In  Mark  and  Lake,  to  Mattba* 


MATTHEW   XXIII. 


tione.  Eat  as  U  is  only  an  extended  repetition  of  denun- 
ciations uttered  not  long  before  at  the  table  of  a  Pharisee, 
and  recorded  by  Lake  (11.87-64),  we  may  take  both  to- 
gether in  the  exposition. 

Denunciation  of  the  Scribes  and  Pharisee*  (v.  1-88).  The 
Srst  twelve  verses  were  addressed  more  immediately  to 
the  disciples,  the  rest  to  the  scribes  and  Pharisees.  1. 
fb«a  spake  Jesus  to  the  multitude—'  to  the  multitudes' 

-and  to  his  disciples,  ».  Saying,  The  scribe*  and  the 
Pharisees  sit— The  Jewish  teachers  stood  to  read,  but  sat 
to  expound  the  Scriptures,  as  will  be  seen  by  comparing 
Luke  4. 16  with  v.  20— In  Moses'  seat— i.  e.,  as  interpreters 
of  the  law  given  by  Moses.  3.  All  therefore — i.  e.,  all 
which,  as  sitting  in  that  seat  and  teaching  out  of  that  law— 
they  bid  you  observe,  that  observe  and  do— The  word 
"therefore"  is  thus,  it  will  be  seen,  of  great  importance, 
as  limiting  those  Injunctions  which  He  would  have  them 
obey  to  what  they  fetched  from  the  law  itself.  In  requir- 
ing implicit  obedience  to  such  injunctions,  He  would 
have  them  to  recognize  the  authority  with  which  they 
taught  over  and  above  the  obligations  of  the  law  Itself— 
an  important  principle  truly ;  bat  He  who  denounced 
the  traditions  of  such  teachers  (ch.  15.  8)  cannot  have 
meant  here  to  throw  His  shield  over  these.  It  is  re- 
marked by  Wkbstbb  and  WiwcrNSON  that  the  warning 
to  beware  of  the  scribes  is  given  by  Mark  and  Luke  with- 
out any  qualification :  the  charge  to  respect  and  obey  them 
being  reported  by  Matthew  alone,  indicating  for_whom 
this  Gospel  was  especially  written,  and  the  writer's  desire 
to  conciliate  the  Jews.  4.  For  they  bind  heavy  bur- 
dens and  grievous  to  be  borne,  and  lay  them  on 
men's  shoulders ;  but  they  themselves  frill  not  move 
them— "touch  them  not"  (Luke  lL  46)— with  one  of  their 
fingers — referring  not  so  much  to  the  irksomeness  of  the 
legal  rites,  though  they  were  irksome  enough  (Acts  15. 10), 
as  to  the  heartless  rigour  with  which  they  were  enforced, 
and  by  men  of  shameless  inconsistency.  5.  But  all  their 
worki  they  do  for  to  be  seen  of  men — Whatever  good 
they  do,  or  zeal  they  show,  has  but  one  motive— human 
applause,  they  make  broad  their  phylacteries — strips 
of  parchment  with  Scripture-texts  on  them,  worn  on 
the  forehead,  arm,  and  side,  in  time  of  prayer,  and  en- 
large the  borders  of  their  garments— fringes  of  their 
upper  garments  (Numbers  16.  37-40).  6.  And  love  the 
uppermost  rooms— The  word  "room"  Is  now  obsolete  in 
the  sense  here  intended.  It  should  be  '  the  uppermost 
place,'  i,  e.,  the  place  of  highest  honour,  at  feasts,  and 
the  chief  seats  in  the  synagogues.  See  on  Lake  14.  7,  8. 
7.  And  greetings  in  the  markets,  and  to  be  called  of 
men,  Rabbi,  Rabbi — It  is  the  spirit  rather  than  the  letter 
at  this  that  must  be  pressed ;  though  the  violation  of  the 
letter,  springing  from  spiritual  pride,  has  done  incalcu- 
lable evil  in  the  Church  of  Christ.  The  reiteration  of  the 
word  "  Rabbi"  shows  how  it  tickled  the  ear  and  fed  the 
spiritual  pride  of  those  ecclesiastics.  8.  But  be  not  ye 
called  Rabbi  %  for  one  is  your  Master—'  your  Guide, 
roar  Teacher.'  9.  And  call  no  man  your  father  upon 
the  earth  i  for  one  is  your  Father,  which  is  in  heaven, 
Ac.— To  construe  these  injunctions  into  a  condemnation 
of  every  title  by  which  Church  rulers  may  be  distin- 
guished from  the  nock  which  they  rule,  is  virtually  to 
oondemn  that  rale  itself;  and  accordingly  the  same  per- 
sons do  both— but  against  the  whole  strain  of  the  New 
Testament  and  sound  Christian  Judgment.  But  when  we 
have  guarded  ourselves  against  these  extremes,  let  us  see 
to  it  that  we  retain  the  full  spirit  of  this  warning  against 
that  itch  for  ecclesiastical  superiority  which  hae  been  the 
bane  and  the  scandal  of  Christ's  ministers  In  every  age. 
|Ou  the  use  of  the  word  "  Christ"  here,  see  on  ch.  1. 1.)  11. 
But  he  that  is  greatest  among  you  shall  be  your  ser- 
vant—This plainly  means,  'shall  show  that  he  Is  so  by 
becoming  your  servant;'  as  in  ch.  20.  27,  compared  with 
Mark  10.  44.  13.  And  -whosoever  shall  exalt  himself 
shall  be  abased— See  on  Luke  18. 14.  What  follows  was 
addressed  more  immediately  to  the  scribes  and  Pharisees. 
i9~,  But  woe  unto  you,  scribes  and  Pharisees,  hypo- 
arttes  I  for  ye  shut  up  the  kingdom  of  heaven  against 
-Here  they  are  charged  with  shutting  ?ieaven  against 


men :  in  Luke  11.  52  they  are  charged  with  what 
worse,  taking  away  the  key—"  the  key  of  knowledge"— 
which  means,  not  the  key  to  open  knowledge,  but  know 
ledge  as  the  only  key  to  open  heaven.  A_  right  know 
ledge  of  God's  revealed  word  Is  eternal  life,  as  our  Low 
says  (John  17.  2  and  5.  39);  but  this  they  took  away  frois 
the  people,  substituting  for  it  their  wretched  traditions, 
14-.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites ! 
for  ye  devour  widows'  houses,  *o. — Taking  advantage 
of  the  helpless  condition  and  confiding  character  of 
"widows,"  they  contrived  to  obtain  possession  of  their 
property,  while  by  their  "  long  prayers"  they  made  them 
believe  they  were  raised  far  above  "filthy  lucre."  So 
much  "  the  greater  damnation"  awaits  them.  What  s 
lifelike  description  of  the  Romish  clergy,  the  true  suc- 
cessors of  those  scribes  I  19.  Woe  unto  yeu,  scribes  and 
Pharisees,  hypocrites  !  for  ye  compass  sea  and  land  t> 
make  one  proselyte — from  heathenism.  We  have  evi- 
dence of  this  in  Josbphus.  and  when  he  is  made,  y« 
make  him  two-fold  more  the  child  of  hell  than  your- 
selves— condemned,  for  the  hypocrisy  he  would  learn  to 
practice,  both  by  the  religion  he  left  and  that  he  em- 
braced. 16.  Woe  unto  you,  ye  blind  guides — Striking 
expression  this  of  the  ruinous  effects  of  erroneous  teach- 
ing. Our  Lord,  here  and  In  some  following  verses,  con- 
demns the  subtle  distinctions  they  made  as  to  the  sanc- 
tity of  oaths — distinctions  Invented  only  to  promote  their 
own  avaricious  purposes,  which  say,  Whosoever  shall 
swear  by  the  temple,  it  is  nothing — he  has  incurred  no 
debt — but  whosoever  shall  swear  by  the  gold  of  the 
temple — meaning  not  the  gold  that  adorned  the  temple  it- 
self, but  the  Oorban,  set  apart  for  sacred  uses  (see  on  ch.  16. 6). 
he  is  a  debtor  I — i.  e.,  it  is  no  longer  his  own,  even  though 
the  necessities  of  the  parent  might  require  it.  We  know 
who  the  successors  of  these  men  are.  but  whosoever 
sweareth  by  the  gift  that  is  upon  it,  he  is  guilty — Ii 
should  have  been  rendered,  "  he  is  a  debtor,"  as  In  v.  16.  1©. 
Ye  fools,  and  blind  !  for  whether  Is  greater,  the  gift,  or 
the  altar  that  sancttfleth  the  gift  1— (See  Exodus  29.  87.) 
20-23.  'Whoso  therefore  shall  swear  by  the.  altar,  Ac- 
See  on  ch.  5.  33-37.  33.  Woe  unto  you,  scribes  and  Phar- 
isees, hypocrites  !  for  ye  pay  tithe  of  mint  and  amlee— 
rather,  'dill,'  as  in  margin — and  cummin— In  Luke (11. 43) 
it  is  "  and  rue,  and  all  manner  of  herbs."  They  grounded 
this  practice  on  Leviticus  27. 30,  which  they  Interpreted  rig- 
idly. Our  Lord  purposely  names  the  most  trifling  products 
of  the  earth  as  examples  of  what  they  punctiliously  ex 
acted  the  tenth  of.  and  have  omitted  the  -weightier  mat- 
ters of  the  law,  judgment,  mercy,  and  faith — In  Luke 
(11.  42)  it  is  "Judgment,  mercy,  and  the  love  of  God'— the 
expression  being  probably  varied  by  our  Lord  Himself  on 
the  two  different  occasions.  In  both  His  reference  is  to 
Mlcah  6.  6-8,  where  the  prophet  makes  all  acceptable 
religion  to  consist  of  three  elements—"  doing  Justly,  lov- 
ing mercy,  and  walking  humbly  with  our  God;"  which 
third  element  presupposes  and  comprehends  both  the 
"  faith"  of  Matthew  and  the  "  love"  of  Luke.  See  on  Mark 
12.  29,  32,  33.  The  same  tendency  to  merge  greater  duties 
in  less  besets  even  the  children  of  God ;  but  it  is  the  cha- 
racteriftic  of  hypocrites,  these  ought  ye  to  have  done, 
and  not  to  leave  the  other  undone— There  is  no  need 
for  one  set  of  duties  to  Jostle  out  another;  but  it  Is  to  be 
carefully  noted  that  of  the  greater  duties  our  Lord  says, 
"Ye  ought  to  have  done"  them,  while  of  the  lesser  He 
merely  says,  "Ye  ought  not  to  leave  them  undone."  *4- 
Ye  blind  guides,  -which  strain  at  a  gnat— The  proper 
rendering— as  in  the  older  English  translations,  and  per- 
haps our  own  as  it  came  from  the  translators'  hands — «\ '. 
dently  is, 'strain  out.'  It  was  the  custom,  says  Tmbncze 
of  the  stricter  Jews  to  strain  their  wine,  vinegar,  and 
other  potables  through  linen  or  gauze,  lest  unawares  the> 
should  drink  down  some  little  unclean  insect  therein 
and  thus  transgress  (Leviticus  11.  20,  23,  41,  42)— just  as  the 
Buddhists  do  now  in  Ceylon  and  Hindostan— and  to  this 
custom  of  theirs  our  Lord  here  refers,  and  swallow  a 
camel— the  largest  animal  the  Jews  knew, as  the  "gnat'' 
was  the  smallest ;  both  were  by  the  law  unclean.  So 
w»«ht»  they  are  full  of  extortion— In  Lake  (11  W)  Ww 

SB 


MATTHEW   XXIII. 


atme  word  is  rendered  "  ravening,"  i.  «.,' rapacity.'  *0. 
1Tnou  blind  Pharisee,  cleanse  first  that  which  la 
within  the  cup  and  platter,  that  the  outside  of  them 
may  be  clean  algo— In  Luke  (11.  40)  It  Is,  "Ye  fools,  did 
not  He  that  made  that  which  la  without  make  that  whloh 
is  within  also?"—'  He  to  whom  belongs  the  outer  life, and 
nt  right  demands  its  subjection  to  Himself,  is  the  inner 
sian  '.ess  His  ?'  A  remarkable  example  this  of  our  Lord 's 
power  of  drawing  the  most  striking  illustrations  of  great 
truths  from  the  most  familiar  objects  and  Incidents  in 
Li  fe.  Tc  these  words,  recorded  by  Luke,  He  adds  the  fol- 
lowing, involving  a  principle  of  immense  value:  "But 
rather  give  alms  of  such  things  as  ye  have,  and  behold, 
all  things  are  clean  unto  you"  (Luke  11.  41).  As  the  greed 
of  these  hypocrites  was  one  of  the  most  prominent  fea- 
tures of  their  character  (Luke  18. 14).  our  Lord  bids  them 
exemplify  the  opposite  character,  and  then  their  outside, 
ruled  by  this,  would  be  beautiful  in  the  eye  of  Ood,  and 
their  meals  would  be  eaten  with  clean  hands,  though 
never  so  fouled  with  the  business  of  this  worky  world. 
(See  Eocleslastes  9.  7.)  37.  Woe  unto  yon,  scribes  and 
Pharisees,  hypocrites!  for  ye  are  like  whlted— or 
1  white-washed'— sepulchres— (Cf.  Acts  28.  8.)  The  process 
of  white-washing  the  sepulchres,  as  Lightfoot  says,  was 
performed  on  a  certain  day  every  year,  not  for  ceremo- 
nial cleansing,  but,  as  the  following  words  seem  rather  to 
Imply,  to  beautify  them,  which  Indeed  appear  beau- 
tiful outward,  but  are  within  full  of  dead  men's 
bones,  and  of  all  uncleanness— What  a  powerful  way  of 
conveying  the  charge,  that  with  all  their  fair  show  their 
hearts  were  full  of  corruption  1  (Cf.  Psalm  5.  9 ;  Romans 
*.  18.)  But  our  Lord,  stripping  off  the  figure,  next  holds 
up  their  Iniquity  in  naked  colours.  Wherefore  ye  be 
witnesses  unto  yourselves,  that  ye  are  the  children  of 
them  which  killed  the  prophets— i.  e.,  'ye  be  witnesses 
that  ye  have  inherited,  and  voluntarily  served  yourselves 
heirs  to,  the  truth-hating,  prophet-killing,  spirit  of  your 
lathers.'  Out  of  pretended  respect  and  honour,  they  re- 
paired and  beautified  the  sepulchres  of  the  prophets,  and 
with  whining  hypocrisy  said,  'If  we  had  been  in  their 
days,  how  differently  should  we  have  treated  these 
prophets  V  while  all  the  time  they  were  witnesses  to 
themselves  that  they  were  the  children  of  them  that  killed 
the  prophets,  convicting  themselves  dally  of  as  exact  a 
resemblance  in  spirit  and  character  to  the  very  classes 
over  whose  deeds  they  pretended  to  mourn,  as  child  to 
parent.  In  Luke  11.  44  our  Lord  gives  another  turn  to 
this  figure  of  a  grave:  "Ye  areas  graves  whloh  appear 
not,  and  the  men  that  walk  over  them  are  not  aware  of 
them."  As  one  might  unconsciously  walk  over  a  grave 
concealed  from  view,  and  thus  contract  ceremonial  defile- 
ment, so  the  plausible  exterior  of  the  Pharisees  kept  peo- 
ple from  perceiving  the  pollution  they  contracted  from 
earning  In  contact  with  such  corrupt  characters.  33.  Ye 
terpenta,  ye  generation  of  vipers,  how  can  ye  escape 
the  damnation  of  hell  1— In  thus,  at  the  end  of  His  min- 
istry, recalling  the  words  of  the  Baptist  at  the  outset  of 
his,  our  Lord  would  seem  to  Intimate  that  the  only  dlffer- 
suoe  between  their  condemnation  now  and  then  was,  that 
now  they  were  ripe  for  their  doom,  which  they  were  not 
then.  34*  "Wherefore,  behold,  I  send  unto  you  proph- 
ets, and  wise  men,  and  scribes— The  /here  is  emphatlo : 
'I  am  sending,'  C  «.,  'am  about  to  send.'  In  Luke  11.  49 
the  variation  Is  remarkable:  "Therefore  also,  said  the 
wisdom  of  Ood,  I  will  send  them,"  Ac.  What  precisely  Is 
meant  by  "  the  wisdom  of  Ood"  here,  is  somewhat  diffi- 
cult to  determine.  To  us  it  appears  to  be  simply  an  an- 
Qoonoament  of  a  purpose  of  the  Divine  Wisdom,  in  the 
high  style  of  ancient  prophecy,  to  send  a  last  set  of  mes- 
sengers whom  the  people  would  reject,  and  rejecting, 
would  fill  up  the  cup  of  their  iniquity.  But,  whereas  In 
Luke  it  Is  •  I,  the  Wisdom  of  God,  will  send  them,'  in  Mat- 
thew it  Is  'I,  Jesus,  am  sending  them;'  language  only 
oeflttlng  the  one  sender  of  all  the  prophets,  the  Lord  Ood 
of  Israel  now  in  the  flesh.  They  are  evidently  evangelical 
messengers,  but  called  by  the  familiar  Jewish  names  of 
'  prophets,  wise  men,  and  sorlbes,"  whose  counterparts 
■*t>m  the  inspired  and  gifted  servants  of  the  Lom  Jesus - 


for  in  Luke  (11.49)  It  is  "prophets  and  apostles.':  uieia 
the  blood  of  Zacharias  son  of  Barachlaa,  whom  yi 
slew  between  the  temple  and  the  altar — As  there  Is  ne 
record  of  any  fresh  murder  answering  to  this  description, 
probably  the  allusion  Is  not  to  any  recent  murder,  but  to 
2  Chronicles  24. 20-22,  as  the  last  recorded  and  most  suit- 
able case  for  Illustration.  And  as  Zacharias'  last  words 
were,  "The  Lord  require  it,"  so  they  are  here  warned  thai 
of  that  generation  it  should  be  required.  30.  Verily  5 
say  unto  you,  All  these  things  shall  come  upon  this 
generation— As  It  was  only  in  the  last  generation  of 
them  that  "  the  iniquity  of  the  Amorites  was  full"  (Gen- 
esis 15. 16),  and  then  the  abominations  of  ages  were  at 
once  completely  and  awfully  avenged,  so  the  Iniquity  of 
Israel  was  allowed  to  accumulate  from  age  to  age  till  lu 
that  generation  It  came  to  the  full,  and  the  whole  collected 
vengeance  of  heaven  broke  at  once  over  Its  devoted  head. 
In  the  first  French  Revolution  the  same  awful  principle 
was  exemplified,  and  Christendom  has  not  done  with  it  yet. 

Lamentation  over  Jerusalem,  and  Farewell  to  the  Temple 
(v.  87-89).  37.  O  Jerusalem,  Jerusalem,  thou  that  kllleet 
the  prophets,  and  stonest  them  which  are  sent  untu 
thee,  &c— How  ineffably  grand  and  melting  is  this  apos- 
trophe I  It  is  the  very  heart  of  Qod  pouring  Itself  forth 
through  human  flesh  and  speech.  It  Is  this  incarnation 
of  the  Innermost  life  and  love  of  Deity,  pleading  with 
men,  bleeding  for  them,  and  ascending  only  to  open  His 
arms  to  them  and  win  them  back  by  the  power  of  this 
story  of  matchless  love,  that  has  conquered  the  world, 
that  will  yet  "draw  all  men  unto  him,"  and  beautify  and 
ennoble  Humanity  itself!  "Jerusalem"  here  does  not 
mean  the  mere  city  or  Its  Inhabitants;  nor  Is  it  to  be 
viewed  merely  as  the  metropolis  of  the  nation,  but  as  the 
centre  of  their  religious  life—"  the  city  of  their  solemnities, 
whither  the  tribes  went  up,  to  give  thanks  unto  the  narcy 
of  the  Lord ;"  and  at  this  moment  It  was  full  of  them.  It 
is  the  whole  family  of  Ood,  then,  which  Is  here  apos 
trophlzed  by  a  name  dear  to  every  Jew,  recalling  tc  him 
all  that  was  distinctive  and  precious  In  his  religion.  The 
intense  feeling  that  songht  vent  in  this  utterance  comets 
out  first  In  the  redoubling  of  the  opening  word—"  Jerusa- 
lem, Jerusalem  t"  but,  next,  In  the  picture  of  It  which  He 
draws— "that  killest  the  prophets,  and  stonest  them 
which  are  sent  unto  thee  I"— not  content  with  spurning 
God's  messages  of  mercy,  that  canst  not  suffer  even  tne 
messengers  to  live !  When  He  adds,  "  How  often  would  1 
have  gathered  thee  1"  He  refers  surely  to  something  be- 
yond the  six  or  seven  times  that  He  visited  and  taught  in 
Jerusalem  while  on  earth.  No  doubt  It  points  to  "the 
prophets,"  whom  they  "killed,"  to  "them  that  were  sent 
unto  her,"  whom  they  "stoned."  But  whom  would  He 
have  gathered  so  often T  "Thee."  truth-hating,  mercy- 
spurning,  prophet-killing  Jerusalem— how  often  would  1 
have  gathered  thee/  Compare  with  this  that  affecting 
clause  in  the  great  ministerial  commission,  "  that  repent- 
ance and  remission  of  sins  should  be  preached  In  His 
name  among  all  nations,  beginning  at  Jerusalem!"  (Luke 
24.  47)  What  encouragement  to  the  heart-broken  at  their 
own  long-continued  and  obstinate  rebellion!  But  we 
have  not  yet  got  at  the  whole  heart  of  this  outburst. 
I  would  have  gathered  thee,  He  says,  "even  as  a  hen 
gathereth  her  chickens  under  her  wings."  Was  ever 
imagery  so  homely  invested  with  such  grace  and  such 
sublimity  as  this,  at  our  Lord's  touch?  And  yet  how  ex 
qulslte  the  figure  Itself— of  protection,  rest,  warmth,  and 
all  manner  of  conscious  well-being  In  those  poor,  de- 
fenceless, dependent  little  creatures,  as  they  creep  under 
and  feel  themselves  overshadowed  by  the  capacious  and 
kindly  wing  of  the  mother-bird!  If,  wandering  beyone 
hearing  of  her  peculiar  call,  they  are  overtaken  by  a 
storm  or  attacked  by  an  enemy,  what  can  they  do  but  in 
the  one  case  droop  and  die,  and  in  the  other  submit  to  be 
torn  in  pieces  7  But  if  they  can  reach  in  time  their  placet 
of  safety,  under  the  mother's  wing,  In  vain  will  any  ene> 
my  try  to  drag  them  thence.  For  rising  into  strength 
kindling  Into  fury,  and  forgetting  herself  entirely  In  hs* 
young,  she  will  let  the  last  drop  of  her  blood  be  shed  ons 
*nd  perish  In  defencn  of  her  precious  charge,  rather  that 


MATTHEW   XXJV,  XX.  V. 


field  them  to  an  enemy's  talons.  How  significant  all 
this  of  what  Jeans  Is  and  does  for  men !  Under  His  great 
Mediatorial  wirg  would  He  have  "  gathered"  Israel.  For 
the  figure,  see  Deuteronomy  82. 10-12;  Rath  X  12;  Psalm 
17.  8;  86.  7;  61.  4;  63.  7;  91. 4;  Isaiah  81.  5;  Malaohl  4,  2.  The 
ancient  rabbins  had  a  beautiful  expression  for  proselytes 
from  the  heathen—that  they  had  '  come  under  the  wings 
cf  the  Shekinah.'  For  this  last  word,  see  on  v.  38.  But 
■7i hat  was  the  result  of  all  this  tender  and  mighty  love  ? 
The  answer  Is,  "And  ye  would  not."  O  mysterious  word  I 
mysterious  the  resistance  of  such  patient  Love—  myste- 
rious the  liberty  of  self- undoing  I  The  awful  dignity  of 
the  will,  as  here  expressed,  might  make  the  ears  to  tingle. 
88.  Behold,  your  house— the  Temple,  beyond  all  doubt; 
bat  their  house  now,  not  the  Lord't.  Bee  on  oh.  22.  7.  Is 
left  unto  yon  desolate—'  deserted ;'  i. «.,  of  its  Divine  In- 
habitant. Bnt  who  is  thatr  Hear  the  next  words:  80. 
For  I  say  unto  you— and  these  were  Sit  last  word*  to  the 
impenitent  nation.  see  opening  remarks  on  Mark  18.— 
Ye  shall  not  see  me  henceforth— What T  Does  Jesus 
mean  that  He  was  Himself  the  Lord  of  the  temple,  and 
that  it  became  "deserted"  when  He  finally  left  ltf  It  Is 
even  so.  Now  is  thy  fate  sealed,  O  Jerusalem,  for  the 
glory  is  departed  from  thee !  That  glory,  onoe  visible  In 
the  holy  of  holies,  over  the  mercy-seat,  when  on  the  day 
of  atonement  the  blood  of  typical  expiation  was  sprinkled 
on  it  and  In  front  of  it— called  by  the  Jews  the  Shekinah, 
or  the  Duelling,  as  being  the  visible  pavilion  of  Jehovah 
—that  gloiy,  which  Isaiah  (ch.  6.)  saw  in  vision,  the  be- 
loved disciple  says  was  the  glory  of  Christ  (John  12.  41). 
Though  it  was  never  visible  in  the  second  temple,  Haggai 
foretold  that.  "  the  glory  of  that  latter  house  should  be  greater 
than  of  the  former"  (ch.  2. 9),  because  "the  Lord  whom  they 
sought  was  suddenly  to  oome  to  His  temple"  (Malaohl  8. 
1),  not  In  a  mere  bright  oloud,  but  enshrined  In  living 
Humanity !  Yet  brief  as  well  as  "  sudden"  was  the  mani- 
festation to  be:  for  the  words  He  was  now  uttering  were 
to  be  His  vert  last  within  its  precincts,  till  ye  shall 
•ay,  Blessed  Is  he  that  cometh  In  tho  name  of  the 
I*»rd— i.  e.,  till  those  "Hosannas  to  the  Son  of  David" 
with  whioh  the  multitude  had  welcomed  Him  into  the 
city— instead  of  "sore  displeasing  the  chief  priests  and 
scribes"  (ch.  21. 15>— should  break  forth  from  the  whole 
nation,  as  their  glad  acclaim  to  their  once  pierced  but 
now  acknowledged  Messiah.  That  such  a  time  will  oome 
la  olear  from  Zecharlah  12. 10 ;  Romans  11.  26 ;  2  Corin- 
thians 8. 15, 16,  &c.  In  what  sense  they  shall  then  "  see 
Him"  may  be  gathered  from  Zecharlah  2.  10-18;  Er.e- 
kiel  87.  23-28 ;  89.  28,  29,  Ac 

CHAPTER   XXIV. 
Ver.  1-61.    Christ's  Prophecy  ox  thb  Destruction  ox 

iERTT3AL.KM,  AND  WARNINGS  8TTGGBHTXD  BT  IT  TO  PBB- 

pabb  for  His  Second  Covins.  (—Mark  18. 1-87;  Luke 
B.  6-86.)    For  the  exposition,  see  on  Mark  18. 1-87. 

CHAPTER   XXV. 

Ver.  1-18.  Parable  ox  thb  Tbn  Virgins,  This  and 
the  following  parable  are  in  Matthew  alone.  1.  Then— 
at  the  time  referred  to  at  the  olose  of  the  preceding  chap- 
ter, the  time  of  the  Lord's  Second  Coming  to  reward  His 
faithful  servants  and  take  vengeance  on  the  faithless. 
Then  shall  the  kingdom  of  heaven  be  likened  unto 
ten  virgins,  which  took  their  lamps,  and  went  forth 
to  meet  the  bridegroom— This  supplies  a  key  to  the 
parable,  whose  object  Is,  in  the  main,  the  same  as  that  of 
the  last  parable— to  illustrate  the  vigilant  and  expectant  at- 
titude of  faith,  in  respect  of  which  believers  are  described 
as  "they  that  look  for  Him"  (Hebrews  8.  28),  and  "love 
His  appearing"  (2  Timothy  4.  8).  In  the  last  parable  It 
was  that  of  servants  waiting  for  their  absent  Lord;  in 
this  it  is  that  of  virgin  attendants  on  a  Bride,  whose  duty 
it  was  to  go  forth  at  night  with  lamps,  and  be  ready  on 
the  appearance  of  the  Bridegroom  to  conduct  the  Bride  to 
h'.s  bouse,  and  go  In  with  him  to  the  marriage.  This  en- 
*!»  and  beautlfol  oh*n«e  of  figure  brings  out  the  lesaon 


of  the  former  parable  in  quite  a  new  light,  But  let  it  ix 
observed  that,  Just  as  in  the  parable  of  the  Marriage  Sup- 
per, so  in  this— the  Bride  does  not  come  'nto  view  at  all  1.* 
this  parable;  the  Virgin*  and  the  Bridegroom  holding 
forth  all  the  intended  instruction :  nor  could  believers  be 
represented  both  as  Bride  and  Bridal  Attendants  without 
Incongruity.  2.  And  five  of  them  were  wise,  and  fiv« 
were  foolish— They  are  not  distinguished  into  good  and 
bad,  as  Trench  observes,  but  Into  "wise"  and  "foolish" 
—Just  as  in  ch.  7.  25-27  those  who  reared  their  house  foi 
eternity  are  distinguished  into  "  wise"  and  "  foolish  build- 
ers;" because  in  both  oases  a  certain  degree  of  good- 
will towards  the  truth  Is  assumed.  To  make  anything 
of  the  equal  number  of  both  classes  would,  ws  think,  be 
precarious,  save  to  warn  us  how  large  a  portion  of  those 
who,  up  to  the  last,  so  nearly  resemble  those  that  love 
Christ's  appearing  will  be  disowned  by  Him  when  He 
comes.  3.  They  that  were  foolish  took  their  lamps, 
and  took  no  oil  with  themt  4.  But  the  wise  took 
oil  in  their  vessels  with  their  lamps— What  are  these 
"  lamps"  and  this  "  oil  7"  Many  answers  have  been  given. 
But  since  the  foolish  as  well  as  the  wise  took  their  lamps 
and  went  forth  with  them  to  meet  the  Bridegroom,  these 
lighted  lamps,  and  this  advance  a  certain  way  In  com- 
pany with  the  wise,  must  denote  that  Christian  profession 
which  is  common  to  all  who  bear  the  Christian  name; 
while  the  insufficiency  of  this  without  something  else,  of 
which  they  never  possessed  themselves,  shows  that  "  the 
foolish"  mean  those  who,  with  all  that  is  common  to  them 
with  real  Christians,  lack  the  essential  preparation  for  meet- 
ing Christ.  Then,  since  the  wisdom  of  "the  wise"  con- 
sisted in  their  taking  with  their  lamps  a  supply  of  oil  in 
their  vessels.  Beeping  their  lamps  burning  till  the  Bride- 
groom came,  and  so  fitting  them  to  go  In  with  Him  to  the 
marriage,  this  supply  of  oil  must  mean  that  Inward  reality 
of  grace  which  alone  will  stand  when  He  appeareth  whose 
eyes  are  as  a  flame  of  fire.  But  this  is  too  general ;  for  it 
cannot  be  for  nothing  that  this  Inward  grace  Is  here  set 
forth  by  the  familiar  symbol  of  oil,  by  which  the  Spirit  of 
all  grace  is  so  constantly  represented  in  Scripture.  Be- 
yond all  doubt,  this  was  what  was  symbolized  by  that 
precious  anointing  oil  with  which  Aaron  and  his  sons 
were  consecrated  to  the  priestly  office  (Exodus  30. 23-25, 
80);  by  "the  oil  of  gladness  above  His  fellows"  with 
which  Messiah  was  to  be  anointed  (Psalm  45. 7 ;  Hebrews 
1. 9),  even  as  it  is  expressly  said,  that  "  God  giveth  not  the 
Spirit  by  measure  unto  Him"  (John  3. 84) ;  and  by  the  bowl 
full  of  golden  oil,  in  Zechariah's  vision,  w«hich,  receiving 
Its  supplies  from  the  two  olive  trees  on  either  side  of  it 
poured  it  through  seven  golden  pipes  into  the  golden 
lamp-stand  to  keep  it  continually  burning  bright  (Zecb- 
ariah  4.)— for  the  prophet  is  expressly  told  that  it  was  tc 
proclaim  the  great  truth,  "  Not  by  might,  nor  by  power, 
but  by  Mr  Spirit,  saith  the  Lord  of  hosts  [shall  this  tem- 
ple be  built].  Who  art  thou,  O  great  mountain  [of  oppo- 
sition to  this  Issue]?  Before  Zerubbabel  thou  shalt  be- 
come a  plain  [or,  be  swept  out  of  the  way],  and  he  shall 
bring  forth  the  head-stone  [of  the  temple],  with  shoutings 
[crying],  Grace,  grace  unto  It."  This  supply  of  oil, 
then,  representing  that  iaward  grace  which  distinguishes 
the  wise,  must  denote,  more  particularly,  that  "supply 
of  the  Spirit  of  Jesus  Christ,"  whioh,  as  it  Is  the  source  of 
the  new  spiritual  life  at  the  first,  is  the  secret  of  its  endur- 
ing character.  Everything  short  of  this  may  be  possessed 
by  "the  foolish;"  while  it  is  the  possession  of  this  thaf 
makes  "the  wise"  to  be  "ready"  when  the  Bridegrooir 
appears,  and  fit  to  "  go  In  with  Him  to  the  marriage ' 
Just  so  In  the  parable  of  the  Sower,  the  stony-ground 
hearers,  "  having  no  deepness  of  earth"  and  "  no  root  Id 
themselves,"  though  they  spring  up  and  get  even  into  ear, 
never  ripen,  while  they  in  the  good  ground  bear  the  pre- 
cious grain.  4.  While  the  bridegroom  tarried— So  in 
eh.  24. 48,  "  My  Lord  delayeth  His  coming ;"  and  so  Peter 
says  sublimely  of  the  ascended  Saviour,  "Whom  the 
heaven  must  receive  until  the  times  of  restitution  of  aD 
things"  x  Act*  a  ZL  and  cf.  Luke  19. 11, 12).  Christ "  tarries, ' 
among  other  reasons,  to  try  the  faith  and  patience  of  Hl» 
people— they  all  slumbered  »t»d  »lept— the  vise  as  w* 

KJ 


MATTHEW   XXV. 


as  the  fcoL'sh.  The  world  "  sin  aabered"  signifies,  simply, 
'nodded,'  or,  'became  dropsy  ,"  while  the  world  "alept" 
la  the  usual  word  for  '  lying  down  to  tleep ;'  denoting  two 
itages  of  spiritual  declension— first,  that  half-Involuntary 
lethargy  or  drowsiness  which  Is  apt  to  steal  over  one  who 
galls  Into  Inactivity;  and  then  a  conscious,  deliberate 
yielding  to  it,  after  a  little  vain  resistance.  Suoh  was  the 
state  alike  of  the  wise  and  the  foolish  virgins,  even  till 
the  cry  of  the  Bridegroom's  approach  awoke  them.  So 
likewise  in  the  parable  of  the  Importunate  Widow: 
"  When  the  Son  of  man  oometh,  shall  He  find  faith  on  the 
earth  ?"  (Luke  18. 8).  6.  And  at  midnight— <.  «.,  the  time 
when  the  Bridegroom  will  be  least  expected ;  for  "  the  day 
of  the  Lord  so  cometh  as  a  thief  In  the  night"  (1  Thessa- 
lonians  5.  2) — there  was  a  cry  made,  Behold,  the  Bride- 
groom cometh  $  go  ye  out  to  mttt  him — i.  «.,  '  Be  ready 
to  welcome  Him.'  7.  Then  all  those  virgins  arose,  and 
trimmed  their  lamps — the  foolish  virgins  as  well  as  the 
wise.  How  very  long  do  both  parties  Beem  the  same — 
almost  to  the  moment  of  decision  t  Looking  at  the  mere 
form  of  the  parable,  it  is  evident  that  the  folly  of  "the 
foolish"  consisted  not  in  having  no  oil  at  all;  for  they 
must  have  had  oil  enough  in  their  lamps  to  keep  them 
burning  up  to  this  moment :  their  folly  consisted  in  not 
making  provision  against  Its  exhaustion,  by  taking  with 
their  lamp  an  oihvestel  wherewith  to  replenish  their  lamp 
from  time  to  time,  and  so  have  it  burning  until  the  Bride- 
groom should  come.  Are  we,  then— with  some  even  su- 
perior expositors— to  conclude  that  the  foolish  virgins 
must  represent  true  Christians  as  well  as  the  wise,  since 
only  true  Christians  have  the  Spirit,  and  that  the  differ- 
ence between  the  two  classes  consists  only  In  the  one 
having  the  necessary  watchfulness  whion  the  other 
wants?  Certainly  not.  Sinoe  the  parable  was  designed 
to  hold  forth  the  prepared  and  the  unprepared  to  meet 
Christ  at  His  coming,  and  how  the  unprepared  might,  up 
to  the  very  last,  be  confounded  with  the  prepared— the 
structure  of  the  parable  behooved  to  accommodate  itself  to 
this,  by  making  the  lamps  of  the  foolish  to  burn,  as  well 
as  those  of  the  wise,  up  to  a  certain  point  of  time,  and  only 
then  to  discover  their  inability  to  burn  on  for  want  of  a 
fresh  supply  of  oil.  But  this  is  evidently  Just  a  structural 
device;  and  the  real  difference  between  the  two  classes 
who  profess  to  love  the  Loru's  appearing  is  a  radical  one 
—the  possession  by  the  one  class  of  an  enduring  j/rinciple 
of  spiritual  Ufe,  and  the  want  of  It  by  the  other.  8.  And 
the  foedlsh  said  nnto  the  wise,  Give  us  of  your  oil  |  for 
oar  lamp*  are  gone  out— rather,  as  in  the  margin, '  are 
going  out;'  for  oil  will  not  light  an  extinguished  lamp, 
though  it  will  keep  a  burning  one  from  going  out.  Ah ! 
now  at  length  they  have  discovered  not  only  their  own 
folly,  but  the  wisdom  of  the  other  class,  and  they  do  hom- 
age to  It.  They  did  not  perhaps  despise  them  before,  but 
they  thought  them  righteous  overmuoh;  now  they  are 
(breed,  with  bitter  mortification,  to  wish  they  were  like 
them.  9.  But  the  wise  anawered,  [Not  ao]  \  leat  there  be 
not  enough  for  us  and  you — The  words  "  Not  so,"  it  will 
be  seen,  are  not  in  the  original,  where  the  reply  is  very  el- 
liptical—'  In  case  there  be  not  enough  for  us  and  you.'  A 
truly  wise  answer  this.  'And  what,  then,  if  we  shall 
■hare  it  with  you?  Why,  both  will  be  undone.'  but  go 
ye  rather  to  them  that  sell,  and  buy  for  yourselves — 
Here  again  it  would  be  straining  the  parable  beyond  Its 
legitimate  design  to  make  it  teach  that  men  may  get  sal- 
vation even  after  they  are  supposed  and  required  to  have 
1 1  already  gotten.  It  Is  merely  a  friendly  way  of  remlnd- 
log  them  of  the  proper  way  of  obtaining  the  needed  and 
precious  article,  with  a  certain  reflection  on  them  for 
having  it  now  to  seek.  Also,  when  the  parable  speaks  of 
"selling"  and  "buying"  that  valuable  artlole,  it  means 
simply, '  Go,  get  it  In  the  only  legitimate  way.  And  yet 
the  word  "  buy"  Is  significant ;  for  we  are  elsewhere  bidden, 
"  buy  wine  and  milk  without  money  and  without  price," 
ana  "  buy  of  Christ  gold  tried  in  the  fire,"  Ac  (Isaiah 
55.  1 ;  Revelation  8. 18).  Now,  sinoe  what  we  pay  the 
demanded  price  for  becomes  thereby  our  own  property, 
the  salvation  which  we  thus  take  gratuitously  at  God's 
oanda,  beirg  bought  in  His  own  sense  of  that  word, 

sit 


becomes  oura  thereby  In  Inalienable  possession,  (vi.'. 
for  the  language,  Proverbs  28.  28;  eh.  18.  44.)  18.  And 
'While  they  went  to  buy,  the  Bridegroom  tame  {  and 
they  that  were  ready  went  in  wtlh  liira  to  the  mar- 
riage «  and  the  door  -was  shut— They  are  sensible  of  their 
past  folly;  they  have  taken  good  advice  :  they  are  In  the 
act  of  getting  what  alone  they  lacked :  a  very  little  more, 
and  they  also  are  ready.  But  the  Bridegroom  comes  •  the 
ready  are  admitted ;  "  the  door  Is  shut,"  and  they  are  un- 
done. How  graphic  and  appalling  this  picture  of  on* 
almost  saved — but  lost !  11.  Afterward  came  also  the 
other  virgins,  snylng.  Lord,  Lord,  open  to  us—  In  ch. 
7.  22  this  reiteration  of  the  name  was  an  exclamation 
rather  of  surprise;  here  it  Is  a  piteous  cry  of  urgency, 
bordering  on  despair.  Ah !  now  at  length  their  eyes  are 
wide  open,  and  they  realize  all  the  consequences  of  their 
past  folly.  13.  But  he  answered  and  said,  Verily  I  say 
unto  you,  I  know  you  not — The  attempt  to  establish  a 
difference  between  "  I  know  you  not"  here,  and  "I  never 
knew  you"  in  ch.  7.  23— as  if  this  were  gentler,  and  so  im- 
plied a  milder  fate,  reserved  for  "the  foolish"  of  this  par- 
able—is  to  be  resisted,  though  advocated  by  such  critics  as 
Olsbausen,  Stikk,  and  A  lkoed.  Besides  being  incon- 
sistent with  the  general  tenor  of  such  language,  and  par- 
ticularly the  solemn  moral  of  the  whole  (».  13),  it  la  a  ki/nd 
of  criticism  which  tampers  with  some  of  the  most  awful 
warnings  regarding  the  future.  If  it  be  asked  why  un- 
worthy guests  were  admitted  to  the  marriage  of  the 
King's  Son,  in  a  former  parable,  and  the  foolish  virgins 
are  excluded  in  this  one,  we  may  answer,  in  the  admir- 
able words  of  Gerhard,  quoted  by  Trench,  that  those 
festivities  are  celebrated  In  this  life,  in  the  Church  mili- 
tant; these  at  the  last  day,  in  the  Church  triumphant;  to 
those,  even  they  are  admitted  who  are  not  adorned  with 
the  wedding-garment ;  but  to  these,  only  they  to  whom  it 
Is  granted  to  be  arrayed  in  fine  linen  clean  and  white, 
which  Is  the  righteousness  of  saints  (Revelation  19.  8);  to 
those,  men  are  called  by  the  trumpet  of  the  Gospel ;  to 
these  by  the  trumpet  of  the  Archangel;  to  those,  who 
enters  may  go  out  from  them,  or  be  cast  out ;  who  Is  mot 
Introduced  to  these  never  goes  out,  nor  Is  cast  out,  lrom 
them  any  more  :  wherefore  It  is  said,  "The  door  is  shut." 
13.  Watch  therefore )  for  ye  know  neither  the  day 
nor  the  hour  wherein  the  Son  of  man  cometh.  This, 
the  moral  or  practical  lesson  of  the  whole  parable,  needs 
no  comment. 

14-30.  Parable  of  the  Talents.  This  parable,  while 
closely  resembling  it,  is  yet  a  different  one  from  that  of 
The  Pounds,  in  Luke  19. 11-27;  though  Calvin,  Olshaxt- 
skn,  Meyer,  Ac.,.  Identify  them— but  not  Db  Wette  and 
Neander.  For  the  difference  between  the  two  parables, 
see  the  opening  remarks  on  that  of  The  Pounds.  While— 
as  Trench  observes  with  his  usual  felicity—'  the  virgins 
were  represented  as  waiting  for  their  Lord,  we  have  the 
servants  working  for  Him ;  there  the  inward  spiritual  lift 
of  the  faithful  was  described ;  here  his  external  activity. 
It  is  not,  therefore,  without  good  reason  that  they  appear 
in  their  actual  order— that  of  the  Virgins  first,  and  of  the 
Talents  following— since  it  Is  the  sole  condition  of  a  profit- 
able outward  activity  for  the  kingdom  of  God,  that  the 
life  of  God  be  diligently  maintained  within  the  heart.' 
14V.  For  [the  kingdom  of  heaven  la]  aa  a  man— The 
ellipsis  is  better  supplied  by  our  translators  in  the  corre- 
sponding passage  of  Mark  (18. 34), "  [For  the  Son  of  man  is] 
as  a  man,"  Ac,  travelling  Into  a  far  country — or  more 
simply,  '  going  abroad.'  The  idea  of  long  "  tarrying"  la 
certainly  implied  here,  since  it  Is  expressed  in  v.  19.  who 
called  his  own  servant*,  and  delivered  unto  them  hie 
goods— Between  master  and  slaves  this  was  not  uncom- 
mon in  ancient  times.  Christ's  "  servants"  here  mean  all 
who,  by  their  Christian  profession,  stand  in  the  relation 
to  Him  of  entire  subjection.  His  "goods"  mean  all  their 
gifts  and  endowments,  whether  original  or  acquired, 
natural  or  spiritual.  As  all  that  slaves  have  belongs  U. 
their  master,  so  Christ  has  a  claim  to  everything  which 
belongs  to  His  people,  everything  which  may  be  turned 
to  good,  and  He  demands  its  appropriation  to  His  service, 
or,  viewing  it  otnerwise.  they  first  offer  it  up  to  Him;  a? 


MATTHEW  XXV 


fcainc  "  not  their  own,  bat  bonght  with  a  price  '  (1  Corin- 
thhuis  8. 19,  20),  and  He  "delivers  it  to  them"  again  to  be 
put  to  use  In  His  service.  15.  And  unto  one  he  gave  Ave 
talents,  to  another  two,  and  to  another  one— While 
the  proportion  of  gift*  is  different  In  each,  the  a&me  fidelity 
<a  required  of  all,  and  equally  rewarded.    And  thus  there 
.k)  perfect  equity,  to  every  man  according  to  his  several 
ability— his  natural  capacity  as  enlisted  in  Christ's  ser- 
vice, and  his  opportunities  in  providence  for  employing 
he  gifts  bestowed  on  him.    and  straightway  took  his 
>aurney  —  Cf.  ch.  21.  83,  where  the  same  departure  Is 
ascribed  M>  God,  after  setting  up  the  ancient  economy.    In 
both  cases,  it  denotes  the  leaving  of  men  to  the  action  of 
nil  those  spiritual  laws  and  Influences  of  Heaven  under 
which  they  have  been  graciously  placed  for  their  own 
salvation  and  the  advancement  of  their  Lord's  kingdom. 
16.  Then  he  that  had  received  the  Ave  talents  went 
and  traded  with  the  same— expressive  of  the  activity 
which  he  put  forth   and  the  labour  he  bestowed— and 
made  them  other  five  talents.    17.  And  likewise  he 
thutf  had  reeelvcd  two— rather, '  the  two'— he  also  gained 
other  two— each  doubling  what  he  received,  and  there- 
fore both  equally  faithful.    18.  But  he  that  had  received 
one  went  and  digged  in  the  earth,  and  hid  his  lord's 
money— not  misspending,  but  simply  making  no  use  of  it. 
Nay,  his  action  seems  that  of  one  anxious  that  the  gift 
should  not  be  misused  or  lost,  but  ready  to  be  returned, 
Just  as  he  got  It.    19.  After  a  long  time  the  lord  of 
those  servants  cometh  and  reckoneth  'with  them— That 
any  one— within  the  lifetime  of  the  apostles  at  least  — 
with  such  words  before  them,  should  think  that  Jesus 
had  given  any  reason  to  expect  His  Second  Appearing 
within  that  period,  would  seem  strange,  did  we  not  know 
the  tendency  of  enthusiastic.  Ill-regulated  love  of  Hla 
appearing  ever  to  take  this  turn.    30.  I/ord,  thon  deltv- 
eredst  unto  me  five  talents  \  behold,  I  have  gained  be- 
sides them  five  talents  more— How  beautifully  does  this 
Illustrate  what  the  beloved  disciple  says  of  "  boldness  in 
the  day  of  judgment,"  and  his  desire  that  "when  He 
shall  appear  we  may  have  confidence,  and  not  be  ashamed 
before  Him  at  His  coming  I"  (1  John  4. 17;  2.  28.)    31.  His 
lord  said  unto  him,  Well  done — a  single  word,  not  of 
/are  satisfaction,  but  of  warm  and  delighted  oommenda- 
'.ion.    And  from  what  Lips!— thou  hast  been  faithful 
aver  a  few  things,  I  will  make  thee  ruler  over  many 
things  .  .  .  33.  He  also  that  had  received  two  talents 
came  .  .  .  good  and  faithful  servant  t  thou  hast  been 
faithful  over  a  few  things,  I  'will  make  thee  ruler  over 
many  things — Both  are  commended  in  the  tame  terms,  and 
the  reward  of  both  is  precisely  the  same.  (See  on  v.  16.)    Ob- 
serve also  the  contrasts:  'Thou  hast  been  faithful  as  a 
servant;  now  be  a  ruler— thou  hast  been  entrusted  with  a 
few  things ;  now  have  dominion  over  many  things.'    enter 
thou  Into  the  joy  of  thy  lord— thy  Lord's  own  Joy.  (See 
John  15. 11 ;  Hebrews  12.  2.)    34.  Then  he  which  had  re- 
ceived the  one  talent  came  and  said,  -Lor d,  I  knew  thee 
that  thou  art  an  hard— or  'harsh'— man — The  word  In 
Luke  (19.  21)  Is  "  austere" — reaping  where  thou  hast  not 
sown,  and  gathering  -where  thou  hast  not  strawed — 
The  sense  is  obvious :  '  I  knew  thou  wast  one  whom  It 
was    Impossible   to  serve,  one  whom    nothing   would 
please;  exacting  what  was  impracticable,  and  dissatis- 
fied with  what  was  attainable.'     Tims  do  men  secretly 
think  of  God  as  a  hard   Master,  and  virtually  throw 
on  Him  the  blame  of  their  fruitlessness.     35.   And  I 
was  afraid— of  making  matters  worse  by  meddling  with 
it  at  all — and  went  and  hid  thy  talent  in  the  earth 
—This  depicts  the  conduct  of   all   those  who  shut   up 
ftfoelr  gifts  from  the  active  service  of  Christ,  without  ac- 
tually prostituting  them  to  unworthy  uses.    Fitly,  there- 
tore,  may  It,  at  leust,  comprehend  those,  to  whom  Tbsnch 
refers,  who,  in  the  early  Church,  pleaded  that  they  had 
enough  to  do  with  their  own  souls,  and  were  afraid  of  los- 
ing them  in  trying  to  save  others ;  and  so,  instead  of  being 
Uae  salt  of  the  earth,  thought  rather  of  keeping  their  own 
witness  by  withdrawing  sometimes  into  caves  and  wil- 
dernesses, from  all  those  active  ministries  of  love  by  which 
«hey  might  bave  served  their  brethren.    Then  wicked 
61 


and  slothful  servant— " "Wicked" or  "  bad"  means  '  f&lmv- 
hearted,'  as  opposed  to  the  others,  who  are  emphatically 
styled  "good  servants."  The  addition  of  "  slothful"  is  fcr 
mark  the  precise  nature  of  his  wiokednes* :  it  consisted, 
it  seems,  not  In  his  doing  anything  against,  but  simply  no- 
thing for  his  master.  Thou  knewest  that  I  reap  wh«re 
I  sowed  not,  and  gather  where  I  have  not  straw**!— 
He  takes  the  servant's  own  account  of  his  demands,  at 
expressing  graphically  enough,  not  the  "  hardness"  whlete 
he  had  basely  Imputed  to  him,  but  simply  his  demand  of 
"a  profitable  return  for  the  gift  entrusted."  37.  thon 
oughtest  therefore  to  have  put  my  money  to  the  ex- 
changers—or,  '  the  bankers'— and  then  at  my  coming  I 
should  have  received  mine  own  with  usury — or  'In- 
terest.' 119.  For  unto  every  one  that  hath  shall  1m 
given,  Ac.  See  on  ch.  18.12.  30.  And  east  ye— 'cast  ye 
out'— the  unprofitable  servant— 'the  useless  servant,' 
that  does  his  Master  no  service — into  outer  darkness— 
'  thedarkness  which  Is  outside.'  On  this  expression  sett  om 
ch.  22. 13.  there  shall  be  weeping  and  gnashing  of  teeth 
—See  on  ch.  13. 42. 

81-46.  Thb  Last  Judgment.  The  olose  connection  be- 
tween this  sublime  scene— peculiar  to  Matthew— and  the 
two  preceding  parables  is  too  obvious  to  need  pointing 
out.  31.  When  the  Son  of  man  shall  come  in  hts  glory 
— His  personal  glory — and  all  the  holy  angels  with  hint 
—See  Deuteronomy  33.  2;  Daniel  7.  9,  10;  Jnde  14;  with 
Hebrews  1.6;  1  Peter  8. 22—  then  shall  he  sit  upon  the 
throne  of  his  glory — the  glory  of  His  judicial  authority, 
33.  And  before  him  shall  be  gathered  all  nation*— OK, 
'  all  the  nations.'  That  this  should  be  understood  to  mama 
the  heathen  nations,  or  all  except  believers  In  Christ,  win 
seem  amazing  to  any  simple  reader.  Yet  this  Is  the  ex- 
position of  Olshattsbn,  Sties,  Keii,,  Alfokd  (though 
latterly  with  some  diffidence),  and  of  a  number,  though 
not  all,  of  those  who  hold  that  Christ  will  come  the  second 
time  before  the  millennium,  and  that  the  saints  will  be 
caught  up  to  meet  Him  In  the  air  before  His  appearing. 
Their  chief  argument  Is,  the  impossibility  of  any  that 
ever  knew  the  Lord  Jesus  wondering,  at  the  Judgment 
Day,  that  they  should  be  thought  to  have  done— or  left 
undone— any  thing  "  unto  Christ."  To  that  we  shall  ad- 
vert when  we  come  to  It.  But  here  we  may  Just  aay,  that 
If  this  scene  do  not  describe  a  personal,  public,  final  Judg- 
ment on  men,  according  to  the  treatment  they  have  give* 
to  Christ— and  consequently  men  within  the  Chrfastiaa 
pale— we  shall  have  to  consider  again  whether  our  Lord's 
teaching  on  the  greatest  themes  of  human  Interest  does 
Indeed  possess  that  incomparable  simplicity  and  trans- 
parency of  meaning  which,  by  universal  consent,  has 
been  ascribed  to  it.  If  it  be  said.  But  how  can  this  be  the 
general  Judgment,  if  only  those  within  the  Christian  pate 
be  embraced  by  It?— we  answer,  What  is  here  described, 
as  it  certainly  does  not  meet  the  case  of  all  the  family  of 
Adam,  is  of  course  so  far  not  general.  But  we  have  no 
right  to  conclude  that  the  whole  "Judgment  of  the  great 
day"  will  be  limited  to  the  points  of  view  here  presented. 
Other  explanations  will  come  up  In  the  course  of  our  ex- 
position, and  he  shall  separate  them — now  for  the  first 
time;  the  two  classes  having  been  mingled  all  along  up 
to  this  awful  moment  — as  a  shepherd  divideth  bJs> 
sheep  from  the  goats— {See  Ezeklel  84.  17.)  33.  Ajad  he 
shall  set  the  sheep  on  his  right  hand— the  side  of  honour 
(1  Kings  2. 19;  Psalm  45.9;  110. 1,  dec.)— but  the  goats  on 
the  left— the  side  consequently  of  dishonour.  34.  Then 
shall  the  King— Magnificent  >ltle,  here  for  the  first  and 
only  time,  save  in  parabolical  language,  given  to  Himself 
by  the  Lord  Jesus,  and  that  on  the  eve  of  His  deepest 
humiliation  I  It  is  to  intimate  that  in  then  addressing 
the  heirs  of  the  kingdom.  He  will  put  on  all  his  regal  mm- 
jesty—a&y  unto  them  on  his  right  hand,  Come  —  the 
same  sweet  word  with  which  He  had  so  long  Invited  ali 
the  weary  and  heavy  laden  to  come  unto  Him  for 
Now  it  is  addressed  exclusively  to  such  as  have  eome  t 
found  rest.  It  is  still  "  Come,"  and  to  "  rest"  too ;  but  U 
rest  In  a  higher  style,  and  In  another  region— ye  hla— < 
of  my  Father,  inherit  the  kingdom  prepared  far  vow 
from  the  foundation  of  the  -world— Tb«  vnole  Story  of 

Ji 


MATTHEW   XXVI. 


9us  their  blessedness  Is  given  by  the  apostle,  In  words 
which  seem  but  an  expression  of  these:  "Blessed  be  the 
(tod  and  Father  of  our  Lord  Jesus  Christ,  who  hath  blessed 
as  with  all  spiritual  blessings  In  heavenly  places  in 
Christ;  according  as  He  hath  chosen  us  In  Him  before  the 
foundation  of  the  world,  :hat  we  should  be  holy  and  with- 
out blame  before  Him  in  love."  They  were  chosen  from 
everlasting  to  the  possession  and  enjoyment  of  all  spirit* 
nal  blessings  In  Christ,  and  so  chosen  In  order  to  be  holy 
and  blameless  in  love.  This  Is  the  holy  love  whose  prac- 
tical manifestations  the  King  Is  about  to  recount  in  de- 
tail ;  and  thus  we  see  that  their  whole  life  of  love  to  Christ 
Is  tbefrultof  an  eternal  purpose  of  love  to  them  in  Christ. 
3ff.  For  I  wiu  as.  hungered  .  .  .  thirsty  .  .  .  a  stranger 
.  .  36.  Naked  .  .  .  sick  .  .  .  prison,  and  ye  came  unto 
me.  37-39.  Then  shall  the  righteous  answer  him,  <£o. 
40.  And  the  King  shall  answer  and  say  unto  them, 
Verily  I  say  unto  you,  &c— Astonishing  dialogue  this 
between  the  King,  from  the  Throne  of  His  glory,  and  His 
wondering  people !  "  I  was  an  hungered,  and  ye  gave  Me 
meat,"  Ac.— 'Not  we,'  they  reply.  'We  never  did  that, 
Lord :  We  were  born  out  of  due  time,  and  enjoyed  not  the 
privilege  of  ministering  unto  Thee.'  •  But  ye  did  it  to 
these  My  brethren,  now  beside  you,  when  cast  upon  your 
love.'  'Truth,  Lord,  but  was  that  doing  it  to  Thee?  Thy 
name  was  indeed  dear  to  us,  and  we  thought  it  an  honour 
too  great  to  suffer  shame  for  It.  When  among  the  desti- 
tute and  distressed  we  discerned  any  of  the  household  of 
faith,  we  will  not  deny  that  our  hearts  leapt  within  us  at 
the  discovery,  and  when  their  knock  came  to  our  dwell- 
ing, "  our  bowels  were  moved,"  as  though  "  our  Beloved 
Himself  had  put  in  His  hand  by  the  hole  of  the  door." 
Sweet  was  the  fellowship  we  bad  with  them,  as  if  we  had 
"entertained  angels  unawares;"  all  difference  between 
giver  and  receiver  somehow  melted  away  under  the 
beams  of  tbat  love  of  Thine  which  knit  us  together ;  nay, 
rather,  as  they  left  us  with  gratitude  for  our  poor  giving*, 
we  seemed  the  debtors— not  they.  But,  Lord,  were  we  all 
that  time  in  company  with  Thee?'  'Yes,  that  scene  was 
all  with  Me,'  replies  the  King—'  Me  in  the  disguise  of  My 
poor  ones.  The  door  shut  against  Me  by  others  was  opened 
by  you  — "  Ye  took  Me  in."  Apprehended  and  imprisoned 
by  the  enemies  of  the  truth,  ye  whom  the  truth  had 
made  free  sought  Me  out  diligently  and  found  Me ;  visit- 
ing Me  in  My  lonely  cell  at  the  risk  of  your  own  lives, 
and  cheering  My  solitude ;  ye  gave  Me  a  coat,  for  I  shiv- 
ered; and  then  I  felt  warm.  With  cups  of  cold  water 
ye  moistened  My  parched  lips;  when  famished  with 
hunger  ye  supplied  Me  with  crusts,  and  my  spirit 
revived  —  "  Ye  did  it  unto  Mr."  '  What  thought* 
crowd  upon  us  as  we  listen  to  such  a  description  of 
the  scenes  of  the  Last  Judgment!  And  in  the  light 
of  this  view  of  the  heavenly  dialogue,  how  bald  and 
wretched,  not  to  say  unscriptural,  Is  that  view  of  it  to 
which  we  referred  at  the  outset,  which  makes  it  a  dia- 
logue between  Christ  and  heathens  who  never  heard  of 
His  name,  and  of  course  never  felt  any  stirrings  of  His 
love  In  their  hearts  t  To  us  it  seems  a  poor,  superficial 
objection  to  the  Christian  view  of  this  scene,  that  Chris- 
tians could  never  be  supposed  to  ask  such  questions  as 
the  "blessed  of  Christ's  Father"  are  made  to  ask  here. 
If  there  were  any  difficulty  in  explaining  this,  the  diffi- 
culty of  the  other  view  Is  sach  as  to  make  it,  at  least,  in- 
sufferable. But  there  is  no  real  difficulty.  The  surprise 
expressed  is  not  at  their  being  told  that  they  acted  from 
love  to  Christ,  but  that  Christ  Himself  was  the  Personal 
Object  of  all  their  deeds:  that  they  found  Him  hungry, 
and  supplied  Him  with  food :  that  they  brought  water  to 
Him,  and  slaked  His  thirst;  *hat  seeing  Him  naked  and 
shivering,  they  put  warm  clothing  upon  Him,  paid  Hitn 
visits  when  lying  In  prison  for  the  truth,  and  sat  by  Hit 
bedside  when  laid  down  with  sickness.  This,  this  Is  the 
astonishing  interpretation  which  Jesus  says  "  the  King" 
will  give  to  them  of  their  own  actions  here  below.  And 
will  any  Christian  reply, '  How  could  this  astonish  them  T 
Doas  not  every  Christian  know  that  He  does  these  very 
tmtnga,  when  He  does  them  at  all.  Just  as  tney  are  here 
fcj 


represented?'  Nay,  rather,  is  It  conceivable  that  thsj 
should  not  be  astonished,  and  almost  doubt  their  owa 
ears,  to  hear  such  an  account  of  tr.  elr  own  actions  upon 
earth  from  the  lips  of  the  Judge?  And  remember,  tbat 
Judge  has  come  In  His  glory,  and  now  sits  upon  the 
throne  of  His  glory,  and  all  the  holy  angels  are  with 
Him;  and  that  it  Is  from  those  glorified  Lips  that  the 
words  come  forth, '  Ye  did  all  this  unto  Mk.'  Oh  can  wt 
Imagine  such  a  word  addressed  to  ourselves,  ai  1  then 
fancy  ourselves  replying,  'Of  course  we  did— To  whom 
else  did  we  anything?  It  must  be  others  than  we  that 
are  addressed,  who  never  knew,  In  all  their  good  deeds, 
what  they  were  about?'  Bather,  can  we  Imagine  our- 
selves not  overpowered  with  astonishment,  and  scarcely 
able  to  credit  the  testimony  borne  to  us  by  the  King?  41. 
Then  shall  he  say  also  unto  them  on  the  left  hand,  Do- 
part  from  me,  ye  cursed,  Ac— 'As  for  you  on  the  left  hand, 
ye  did  nothing  for  Me.  I  came  to  you  also,  but  ye  knew 
Me  not :  ye  had  neither  warm  affections  nor  kind  deeds 
to  bestow  upon  Me :  I  was  as  one  despised  In  your  eyes.' 
'In  our  eyes,  Lord?  We  never  saw  Thee  before,  and 
never,  sure,  behaved  we  so  to  Thee.'  '  But  thus  ye  treated 
these  little  ones  that  believe  in  Me  and  now  stand  on  My 
right  hand.  In  the  disguise  of  these  poor  members  of 
Mine  I  came  soliciting  your  pity,  but  ye  shut  up  your 
bowels  of  compassion  from  Me:  I  asked  relief,  but  ye  had 
none  to  give  Me.  Take  back  therefore  your  own  coldness, 
your  own  contemptuous  distance :  Ye  bid  Me  away  from 
your  presence,  and  now  I  bid  you  from  Mine— Depart 
from  Me,  ye  cursed  f  4©.  And  these  shall  go  away— 
these  "  cursed"  ones.  Sentence,  It  should  seem,  was  first 
pronounced— in  the  hearing  of  the  wicked— upon  the  right- 
eous, who  thereupon  sit  as  assessors  in  the  Judgment 
upon  the  wicked  (1  Corinthians  6.  3) ;  but  sentence  is  first 
executed,  it  should  seem,  upon  the  wicked,  In  the  sight  of 
the  righteous— whose  glory  will  thus  not  be  beheld  by  the 
wicked,  while  their  descent  Into  "their  own  place"  will 
be  witnessed  by  the  righteous,  as  Bengel  notes.  lnm> 
everlasting  punishment — or,  as  In  ».  41,  "eveilastlng 
Are,  prepared  for  the  devil  and  his  angels."  Of.  ch.  13. 42 : 
2  Thessalonians  1.  9,  &c.  This  is  said  to  be  "  prepared  fo? 
the  devil  and  his  angels,"  because  they  were  "first  in 
transgression."  But  both  have  one  doom,  because  one 
unholy  character,  but  the  righteous  Into  life  eternal— 
'  life  everlasting.'  The  word  in  both  clauses,  being  In  the 
original  the  same,  should  have  been  the  same  in  the 
translation  also.  Thus  the  decisions  of  this  awful  day 
will  be  final,  irreversible,  unending. 

CHAPTEB    XXVI. 
Ver.  1-16.    CHRIST'S  Ftnax.  Announcement  or  His 

DEATH,  AS  NOW  WITHIN  TWO  DATS,  AND  THK  Simulta- 
neous Conspiracy  of  the  Jewish  Authorities  to 
Com? ass  it— The  Anointino  at  Bethany  —  Judas 
Agrees  with  the  Chief  Priests  to  Betray  his  Lord. 
( —  Mark  14. 1-11 ;  Luke  22.  IS ;  John  12. 1-11.)  For  the  ex- 
position, see  on  Mark  14. 1-11. 

17-80.  Preparation  for  and  Last  Celebration  of 
the  Passover,  Announcement  of  the  Traitor,  and 
Institution  of  the  Supper.  (—Mark  14. 12-26;  Luke 
22. 7-23;  John  13. 1-3, 10, 11, 18-30.)  For  the  exposition,  see 
on  Luke  22,  7-23. 

31-35.  The  Desertion  of  Jesus  ry  His  Disciples, 
and  the  Fall  of  Peter  Foretold.  ( —  Mark  14. 27-31 ; 
Luke  22.  81-38;  John  13.  36-88.)  For  the  exposition,  see  ou 
Luke  22.  81-38. 

86-46.  The  Agony  in  the  Garden.  (—Mark  14.  83-42; 
Luke  22.  39-46.)    For  the  exposition,  see  on  Luke  22.  89-46. 

47-56.  Betrayal  and  Apprehension  of  Jesus— Fligh? 
of  H  is  Disciples.  ( —  Mark  14.  43-52 ;  Luke  22.  47-54 ;  John 
18. 1-12.)    For  the  exposition,  see  on  John  18. 1-13. 

57-75.  Jesus  Arraigned  before  the  Sanhrdexv, 
Condemned  to  Die,  and  Shamefully  Knteeatkd- 
The  Fall  of  Peter.  (  —  Mark  14.  58-73;  Luke  22.  64-71; 
John  18. 18-18,  34-37.)  For  the  exposition,  see  on  Mark  U 
58-72. 


MATTHEW  XXVIL 


CHAPTER    XXVII. 

V«T.  1-10.     JBSUS  LED  AW  AT  TO  PlLATB-- RBMOBSB  AMD 

Suicide  of  Jttdas.    (  =  Mark  1ft.  1;  Lake  23.  1;  John 

is.  at) 

Jesus  Led  Away  to  JPOate  (v.  1,  2).     For  the  exposition 
of  this  portion,  see  on  John  18.  28,  Ac. 

Remorse  and  Suicide  of  Judas  (v.  8-10).  This  portion  is 
peculiar  to  Matthew.  On  the  progress  of  guilt  In  the 
traitor,  see  on  Mark  14. 1-11 ;  and  on  John  18.  21^30.  8. 
Then  .Tudas,  which  had  betrayed  htm,  -when  he  saw 
that  he  was  condemned  —  The  condemnation,  even 
though  not  unexpected,  might  well  All  him  with  horror. 
But  perhaps  this  unhappy  man  expected  that,  while  he 
got  the  bribe,  the  Lord  would  miraculously  escape,  as  He 
had  once  and  again  done  before,  out  of  His  enemies' 
power :  and  if  so,  his  remorse  would  come  upon  him  with 
all  the  greater  keenness,  repented  himself— but.  as  the 
Issue  too  sadly  showed,  It  was  "the  sorrow  of  the  world, 
which  worketh  death"  (2  Corinthians  7. 10)— and  Drought 
again  the  thirty  pieces  of  silver  to  the  chief  priests 
and  elders— A  remarkable  illustration  of  the  power  of 
an  awakened  conscience.  A  short  time  before,  the  prom- 
ise of  this  sordid  pelf  was  temptation  enough  to  his  cov- 
etous heart  to  outweigh  the  most  overwhelming  obliga- 
tions of  duty  and  love;  now,  the  possession  of  It  so  lashes 
him  that  he  cannot  use  it,  cannot  even  keep  it!  4.  Say- 
ing, I  have  sinned  in  that  I  have  betrayed  the  Inno- 
cent blood— What  a  testimony  this  to  Jesns  t  Judas  had 
been  with  Him  in  all  circumstances  for  three  years;  his 
post,  as  treasurer  to  Him  and  the  Twelve  (John  12. 6),  gave 
bim  peculiar  opportunity  of  watching  the  spirit,  disposi- 
tion, and  habits  of  his  Master;  while  his  covetous  nature 
and  thievish  practices  would  incline  him  to  dark  and 
suspicious,  rather  than  frank  and  generous,  Interpreta- 
tions of  all  that  He  said  and  did.  If,  then,  he  could 
have  fastened  on  one  questionable  feature  in  all  that  he 
had  so  long  witnessed,  we  may  be  sure  that  no  such 
speech  as  this  would  ever  have  escaped  his  lips,  nor  would 
he  have  been  so  stung  with  remorse  as  not  to  be  able 
to  keep  the  money  and  survive  his  crime.  And  they 
■aid,  What  is  that  to  us *  see  thou  to  that—'  Guilty  or 
Innocent  is  nothing  to  us :  We  have  Him  now — begone  I' 
Was  ever  speech  more  hellish  uttered?  5.  And  he  cast 
down  the  pieces  of  silver.  The  sarcastic,  diabolical  re- 
ply which  he  had  got,  in  place  of  the  sympathy  whloh 
perhaps  he  expected,  would  deepen  his  remorse  into  an 
agouy  — in  the  temple  —  the  temple  proper,  commonly 
called  '  the  sanctuary,'  or  '  the  holy  place,'  Into  which  only 
the  priests  might  enter.  How  is  this  to  be  explained? 
Perhaps  he  flung  the  money  In  after  them.  But  thus  were 
fulfilled  the  words  of  the  prophet— "I  cast  them  to  the 
potter  in  the  house  of  the  Lord"  (Zechariah  1L  13)  —  and 
departed,  and  went  and  hanged  himself— See,  for  the 
details,  on  Acts  1. 18.  6.  And  the  chief  priests  took  the 
silver  pieces,  and  said,  It  is  not  lawful  for  to  put  them 
into  the  treasury—*  the  Cbrban,'  or  chest  containing  the 
money  dedicated  to  sacred  purposes  (see  on  oh.  15.  6>— 
because  it  is  the  price  of  blood — How  scrupulous  now! 
But  those  punctilious  scruples  made  them  unconsciously 
frdfll  the  Scripture.  9.  Then  was  fulfilled  that  which 
was  spoken  by  Jeremy  the  prophet,  saying  (Zechariah 
1L  12, 13).  Never  was  a  complicated  prophecy,  otherwise 
hopelessly  dark,  more  marvellously  fulfilled.  Various 
conjectures  have  been  formed  to  account  for  Matthew's 
ascribing  to  Jeremiah  a  prophecy  found  In  the  book  of 
Zechariah.  But  since  with  this  book  he  was  plainly 
familiar,  having  quoted  one  of  its  most  remarkable  proph- 
ecies of  Christ  but  a  few  chapters  before  (oh.  2L  4,  5),  the 
question  is  one  more  of  critical  Interest  than  real  Im- 
portance. Perhaps  the  true  explanation  is  the  following, 
from  Lightfoot:  'Jeremiah  of  old  had  the  first  place 
among  the  prophets,  and  hereby  he  comes  to  be  mentioned 
above  all  the  rest  in  ch.  18. 14;  because  he  stood  first  in  the 
volume  of  the  prophets  (as  he  proves  from  the  learned 
David  Kimohi)  therefore  he  is  first  named.  When,  there- 
fore, Matthew  produoetb  a  text  of  Zechariah  under  the 
same  of  Jeremy,  he  only  cites  the  words  of  the  volume 


of  the  prophets  under  his  name  who  stood  turit  In  the 
volume  of  the  prophets.  Of  whloh  sort  la  that  also  of  oui 
Saviour  (Lake  24.  44), "  All  things  mast  be  fulfilled  whloh 
are  written  of  me  in  the  Law.  and  the  Prophets,  and  the 
Psalms,"  or  the  Book  of  Haglographa,  In  which  the  Psalms 
were  placed  first." 

11-26.  JB8U8  AGAIN  BEFORE  PlLATE— HE  SEEKS  TO  Rb- 
lkase  Him,  but  at  length  delivers  Him  to  bx  Cruci- 
fied. (—Mark  15. 1-15;  Luke  23. 1-25;  John  18.  28-40.)  For 
the  exposition,  see  on  Luke  23. 1-25,  and  on  John  18.  28-40. 

27-33.  Jesus,  Scornfully  and  Cruelly  Entreated 
of  the  Soldiers,  is  led  away  to  re  Crucified.  (—Mark 
15.16-22;  Luke  23. 26-31;  John  19.  2, 17.)  For  the  exposition, 
see  on  Mark  15.  16-22. 

34-50.  Crucifixion  and  Death  of  the  Lord  Jesus. 
(—  Mark  15. 25-37;  Luke  23.  33-46;  John  19. 18-30.)  For  th« 
exposition,  see  on  John  19. 18-30. 

51-66.  Signs  and  Circumstances  following  the 
Death  of  the  Lord  Jesus— He  is  taken  down  from 
the  Cross,  and  Buried— The  Sepulchre  is  Guarded. 
(—Mark  15.  38-47;  Luke  23.  47-56;  John  19.  81-42.) 

The  Veil  Rent  (v.  51).  SI.  And,  behold,  the  veil  of  the 
temple  'was  rent  in  twain  from  the  top  to  the  bottom — 
This  was  the  thick  and  gorgeously-wrought  veil  which 
was  hung  between  the  "  holy  place"  and  the  "  holiest  of 
all,"  shutting  ont  all  access  to  the  presence  of  God  as 
manifested  "  from  above  the  mercy-seat  and  from  between 
the  cherubim"—"  the  Holy  Ghost  this  signifying,  that  the 
way  into  the  holiest  of  all  was  not  pet  made  manifest " 
(Hebrews  9.  8).  Into  this  holiest  of  all  none  might  enter, 
not  even  the  high  priest,  save  once  a  year,  on  the  great 
day  of  atonement,  and  then  only  with  the  blood  of  atone- 
ment in  his  hands,  which  he  sprinkled  "  upon  and  before 
the  mercy-seat  seven  times"  (Leviticus  16. 14)— to  signify 
that  access  for  sinners  to  a  holy  God  is  only  through  atoning 
blood.  But  as  they  had  only  the  blood  of  balls  and  of 
goats,  which  could  not  take  away  sins  (Hebrews  10.  4) 
during  all  the  long  ages  that  preceded  the  death  of  Chris 
the  thick  veil  remained;  the  blood  of  balls  and  of  goat 
continued  to  be  shed  and  sprinkled;  and  once  a  year  ac- 
cess to  God  through  an  atoning  sacrifice  was  vouchsafed— 
in  a  picture,  or  rather,  was  dramatically  represented,  in 
those  symbolical  actions  — nothing  more.  Bat  now,  the 
one  atoning  Sacrifice  being  provided  in  the  precious  blood 
of  Christ,  access  to  this  holy  God  could  no  longer  be  de- 
nied ;  and  so  the  moment  the  Victim  expired  on  the  altar, 
that  thick  veil  which  for  so  many  ages  had  been  the 
dread  symbol  of  separation  between  God  and  guilty  men  was, 
without  a  hand  touching  It,  mysteriously  "rent  in  twain 
from  top  to  bottom"— "the  Holy  Ghost  this  signifying, 
that  the  way  into  the  holiest  of  all  was  now  made  mani- 
fest !"  How  emphatic  the  statement,  "from  top  tobottomr 
as  if  to  say,  Come  boldly  now  to  the  Throne  of  Grace ;  the 
veil  is  clean  gone ;  the  mercy-seat  stands  open  to  the  gaxe 
of  sinners,  and  the  way  to  it  Is  sprinkled  with  the  blood 
of  Him  — "who  through  the  eternal  Spirit  hath  offered 
Himself  without  spot  to  God  I"  Before,  it  was  death  to  go 
in,  now  it  is  death  to  stay  out.  See  more  on  this  glorious 
■abject  on  Hebrews  10. 19-22. 

An  Earthqyuxke—The  Rocks  Sent— The  Graves  Opened, 
(hat  the  Saints  which  slept  in  them  might  dome  Forth  after 
their  Lord's  Resurrection  (v.  51-53).  31.  and  the  earth  did 
quake— From  what  follows  It  would  seem  that  this  earth- 
quake was  local,  having  for  Its  object  the  rending  of  the 
rooks  and  the  opening  of  the  graves — and  the  rocks  real 
('were  rent')— the  physical  creation  thus  sublimely  pro- 
claiming, at  the  bidding  of  its  Maker,  the  concussion  whloh 
at  that  moment  was  taking  place  in  the  moral  world  at 
the  most  critical  moment  of  Its  history.  Extraordinary 
rents  and  fissures  have  been  observed  in  the  rocks  near 
this  spot,  53.  And  the  graves  were  opened ;  and  many 
bodies  of  the  saints  which  slept  arose — These  sleeping 
saints  (see  on  1  Thessalonlans  4. 14)  were  Old  Testament 
believers,  who— according  to  the  usual  punctuation  in  our 
version— were  quickened  Into  resurrection-life  at  the  mo- 
ment of  their  Lord's  death,  but  lay  in  their  graves  till 
His  resurrection,  when  they  came  forth.  But  it  Is  ffc» 
more  natural,  as  we  think,  and  consonant  with  otfc*> 

61 


MATTHEW   XXVIII. 


Scriptures,  to   understand    that   only  the   graves    were 
opened,  probably  by  the  earthquake,  at  our  Lord's  death, 
*nd  this  only  in  preparation  for  the  subsequent  exit  of 
those  who  slept  in  them,  when  the  Spirit  of  life  should 
enter  Into  them  from  their  risen  Lord,  and  along  with 
Him  they  should  come  forth,  trophies  of  His  victory  over 
the  grave.    Thus,  in  the  opening  of  the  graves  at  the  mo- 
ment of  the  Redeemer's  expiring,  there  was  a  glorious 
symbolical  proclamation  that  the  death  which  had  Just 
taken  place  had  "swallowed  up  death  in  victory;"  and 
whereas  the  saints  that  slept  in  them  were  awakened 
only  by  their  risen  Lord,  to  accompany  Him  out  of  the 
tomb,  it  was  fitting  that  "the  Prince  of  Life"  "should  be 
the  First  that  should  rise  from  the  dead"  (Acts  26.  23;  1 
Corinthians  15.  20,  23;  Colossians  1.  18;  Revelation  1.  5). 
and  went  Into  the  holy  city— that  city  where  He,  in  vir- 
tue of  whose  resurrection   they  were  now  alive,   had 
bees  condemned— and  appeared  unto  many— that  there 
might  be  undeniable  evidence  of  their  own  resurrection 
first,  and  through  it  of  their  Lord's.    Thus,  while  it  was 
not  deemed  fitting  that  He  Himself  should  appear  again 
!n  Jerusalem,  save  to  the  disciples,  provision  was  made 
fnat  the  fact  of  His  resurrection  should  be  left  In  no  doubt. 
It  must  be  observed,  however,  that  the  resurrection  of 
these  sleeping  saints  was  not  like  those  of  the  widow  of 
Nain's  son,  of  Jairus'  daughter,  of  Lazarus,  and  of  the  man 
who  "  revived  and  stood  upon  his  feet,"  on  his  dead  body 
touching  the  bones  of  Elisha  (2  Kings  13. 21)— which  wrsre 
mere  temporary  recalllngs  of  the  departed  spirit  to  the 
mortal  body,  to  be  followed  by  a  final  departure  of  it  "  till 
the  trumpet,  shall  sound."    But  this  was  a  resurrection 
once  for  aM,  to  life  ever lasting ;  and  so  there  is  no  room  to 
doubt  that  they  went  to  glory  with  their  Lord,  as  bright 
trophies  of  His  victory  over  death. 

77ns  Centurion's  Testimony  (v.  54).  54.  Now  when  the 
centurion— the  military  superintendent  of  the  execution 
— and  they  that  were  with  htm  -watching  Jesns,  saw 
the  earthquake — or  felt  It  and  witnessed  Its  effects — and 
those  things  that  were  done — reflecting  npon  the  entire 
transaction— they  feared  greatly— convinced  of  the  pres- 
ence of  a  Divine  Hand— saying,  Truly  this  'was  the  Son 
of  CJod— There  cannot  be  a  reasonable  doubt  that  this  ex- 
pression was  used  In  the  Jewish  sense,  and  that  it  points 
to  the  claim  which  Jesus  made  to  be  the  Son  of  God,  and 
ixx  which  His  condemnation  expressly  turned.  The  mean- 
ing, then,  clearly  is,  that  He  must  have  been  what  He 
professed  to  be ;  in  other  words,  that  He  was  no  impos- 
tor. There  was  no  medium  between  those  two.  See,  on 
the  similar  testimony  of  the  penitent  thief— "This  man 
hath  done  nothing  amiss  " — on  Luke  23,  41. 

The  Oalilean  Women  (v.  55,  56).  59.  And  many  -women 
were  there  beholding  afar  off,  which  followed  Jesus— 
The  sense  here  would  be  better  brought  out  by  the  use  of 
the  pluperfect, '  which  had  followed  J«mu8  '—from  Gali- 
leo, ministering  unto  htm— As  these  dear  women  had 
ministered  to  Him  during  His  glorious  missionary  tours 
in  Galilee  (see  on  Luke  8. 1-3),  so  from  this  statement  it 
should  seem  that  they  accompanied  him  and  ministered 
to  His  wants  from  Galilee  on  His  final  journey  to  Jeru- 
salem. 56.  Among  -which  was  Mary.  Magdalene — (see 
on  Luke  8. 2) — and  Mary  the  mother  of  James  and  Joses 
—the  wife  of  Cleophas,  or  rather  Clopas,  and  sister  of  the 
Virgin  (John  19. 25).  8ee  on  ch.  13. 55,  56.  and  the  mother 
ef  Zebedee's  children— i.  e.,  Salome :  cf.  Mark  15.  40.  All 
this  about  the  women  Is  mentioned  for  the  sake  of  what 
is  afterwards  to  be  related  of  their  purchasing  spices  to 
anoint  their  Lord's  body. 

The  Taking  Down  from  the  Cross  and  the  Burial  (t>.  57-60). 
For  the  exposition  of  this  portion,  see  on  John  19.  88-42. 

The  Women  mark  the  Sacred  8pot,  that  they  might  recogrUt* 
U  on  oomtng  thither  to  Anoint  the  Body  (v.  61).  61.  And 
there  was  Mary  Magdalene,  and  the  other  Mary — "  the 
mother  of  James  and  Joses,"  mentioned  before  (v.  68)— 
flitting  ever  against  the  sepulchre — See  on  Mark  16.  1. 

The  Sepulchre  Guarded  (v.  62-66).    62.  Hew  the  next  day, 

that  followed  the  day  of  the  preparation— i.  «.,  after  six 

o'clock  of  our  Saturday  evening.     The  crucifixion  took 

fltecet  on  the  Friday  and  all  was  not  over  till  shortly  bo- 

€1 


fore  sunset,  when  the  Jewish  sabbath  commenced;  and 
"  that  sabbath  day  was  an  high  day  "  (John  19.  31),  being 
the  first  day  of  the  feast  of  unleavened  bread.    That  day 
being  over  at  six  on  Saturday  evening,  they  hastened  to 
take  their  measures.  63.  Saying,  Sir,  -we  remember  that 
that  deceiver— Never,  remarks  Benokl,  will  you  find  tht 
heads  of  the  people  calling  Jesus  by  His  own  name.    And 
yet  here  there  Is  betrayed  a  certain  uneasiness,  which  one 
almost  fancies  they  only  tried  to  stifle  in  their  own  minds, 
as  well  as  crush  In  Pilate's,  in  case  he  should  have  any 
lurking  suspicion  that  he  had  done  wrong  in  yielding  tr. 
them — said,  -while  he  -was  yet  alive— Important  test) 
mony  this,  from  the  lips  of  His  bitterest  enemies,  to  tht 
reality  of  Christ's  death;   the  corner-stone  of  the  whole 
Christian  religion— After  three  days— which,  according 
to  the  customary  Jewish  way  of  reckoning,  need  signify 
no  more  than '  after  the  commencement  of  the  third  day  '— 
I  will  rise  again—'  I  rise,'  in  the  present  tense,  thus  re 
porting  not  only  the  fact  that  this  prediction  of  His  had 
reached  their  ears,  but  that  they  understood  Him  to  look 
forward  confidently  to  Its  occurring  on  the  very  day  named. 
64.   Command  therefore  that  the  sepulchre  be  made 
sure— by  a  Roman  guard— until  the  third  day— after 
which,  if  He  still  lay  in  the  grave,  the  imposture  of  His 
claims  would  be  manifest  to  all— and  say  unto  the  peo- 
ple, he  Is  risen  from  the  dead — Did  they  really  fear  this? 
—so  the  last  error  shall  be  -worse  than  the  first— the  im- 
posture of  His  pretended  resurrection  worse  than  that  of 
His  pretended  Messlahship.    65.  Pilate  said  unto  them, 
Ye  have  a  watch— The  guards  had  already  acted  under 
orders  of  the  Sanhedrim,  with  Pilate's  consent;  but  prob- 
ably they  were  not  clear  about  employing  them  as  a 
night-watch  without  Pilate's  express  authority,   go  your 
way,  make  it  as  sure  as  ye  can — 'as  ye  know  how,'  or 
in  the  way  ye  deem  securest.    Though  there  may  be  no 
irony  In  this  speech,  It  evidently  insinuated  that  if  the 
event  should  be  contrary  to  their  wish,  it  would  uot  be 
for  want  of  sufficient  human  appliances  to  prevent  it. 
66.  So  they  went,  and  made  the  sepulchre  sure,  seal* 
lng  the  stone — which  Mark  (16.  4)  says  was  "very  great.  " 
—and  setting  a  watch— to  guard  It.    Whht  more  could 
man  do?    But  while  they  are  trying  to  prevent  the  rea- 
arreotion  of  the  Prince  of  Life,  God  makes  use  of  their 
precautions  for  His  own  ends.    Their  stone-covered,  etal. 
secured  sepulchre  shall  preserve  the  sleeping  dust  ot  the 
Son  of  God  free  from  all  Indignities,  In  undisturbed,  sub- 
lime repose;   while  their  watch  shall  be  His  guard  of 
honour  until  the  angels  shall  come  to  take  their  place. 

CHAPTER    XXVIII. 

Ver.  1-15.  Glorious  Angelic  Announcement  on  th» 
First  Day  of  the  Week,  that  Christ  is  Risen— Hia 
Appearance  to  the  Women— The  Guards  Bribed  to 
orvE  a  False  account  of  the  Resurrection.  (—Mark 
16.  l-«;  Luke  24.  1-8;  John  20.  1.) 

The  Resurrection  Announced  to  the  Women  (v.  1-8).  1.  In 
tile  end  of  the  sabbath,  as  It.  began  to  dawn — '  After  the 
Sabbath,  as  It  grew  toward  daylight'— toward  the  first 
day  of  the  week— Luke  (24.  1)  has  It,  "very  early  In  th« 
morning"— properly,  'at  the  first  appearance  of  day- 
break;' and  corresponding  with  this,  John  (28.  1)  says, 
"  when  it  was  yet  dark."  See  on  Mark  16. 2.  Not  an  hoar, 
It  would  seem,  was  lost  by  those  dear  lovers  of  the  Lord 
Jesus — came  Mary  Magdalene,  and  the  other  Mary— 
"the  mother  of  James  and  Joses  "  (see  on  ch.  27.  56,  61)— te> 
see  the  sepulchre — with  a  view  to  the  anointing  of  the 
body,  for  which  they  had  made  all  their  preparations. 
(See  on  Mark  16.  1,  2).  And,  behold,  there  was— 4.  «.,  there 
had  been,  before  the  arrival  of  the  women— a  great  earth* 
quake  |  for  the  angel  of  the  Lord  descended  from 
heaven,  Ac.— And  this  was  the  state  of  things  when  the 
women  drew  near.  Some  judicious  critics  think  all  this 
was  transacted  while  the  women  were  approaching;  baS 
the  view  we  have  given,  which  is  the  prevalent  on*, 
seems  the  more  natural.  All  this  august  preparation— 
recorded  by  Matthew  alone— bespoke  the  grandeur  of 
the  exit  which  was  to  follow.     The  angel  sat  upon  item 


MATTHEW  XXVIII. 


tinge  stone,  to  overawe,  with  the  lightning-lustre  that 
darted  from  him,  the  Roman  guard,  and  do  honour  to  his 
rising  Lord.  3.  His  countenance  — or  'appearance' 
— was  like  lightning,  and  his  raiment  -white  as  mow 
—the  one  expressing  the  glory,  the  other  the  purity  of 
the  oelestlal  abode  from  which  he  came.  4.  And 
for  fear  of  him  the  keepers  did  shake,  and  became  as 
dead  men— Is  the  sepulchre  "sure"  now,  O  ye  chief 
priests  f  He  that  sltteth  in  the  heavens  doth  laugh  at 
yon.  5.  And  the  angel  answered  and  said  onto  the  wo- 
men, Fear  not  ye— The  "  ye"  here  Is  emphatic,  to  con- 
trast their  case  with  that  of  the  guards.  'Let  those  puny 
creatures,  sent  to  keep  the  Living  One  among  the  dead, 
for  fear  of  Me  shake  and  become  as  dead  men  (v.  4) ;  but 
ye  that  have  come  hither  on  another  errand,  fear  not  ye' 
—for  I  know  that  ye  seek  Jesns,  which  was  crucified— 
'  Jesus  the  Crucified.'  6.  He  Is  not  here ;  for  he  Is  risen, 
as  he  said— Bee  on  Luke  24.  5-7.  Come— as  In  ch.  11.  28— see 
the  place  where  the  Lord  lay.  Charming  Invitation ! 
'Come,  see  the  spot  where  the  Lord  of  glory  lay:  now 
it  Is  au  empty  grave :  He  lies  not  here,  but  He  lay  there. 
Come,  feast  your  eyes  on  it  t'  But  see  on  John  20. 12.  T. 
And  go  quickly,  and  tell  his  disciples — For  a  precious 
addition  to  this,  see  on  Mark  16.  7— that  he  Is  risen  from 
the  dead ;  and,  behold,  he  goeth  before  you  Into  Gali- 
lee— to  which  those  women  belonged  (ch.  27. 65).  there  shall 
ye  see  him — This  must  refer  to  those  more  public  mani- 
festations of  Himself  to  large  numbers  of  disciples  at 
once,  which  He  vouchsafed  only  In  Galilee;  for  individu- 
ally He  was  seen  of  some  of  those  very  women  almost 
immediately  after  this  (v.  9, 10).  Lo,  I  have  told  yon— Be- 
hold, ye  have  this  word  from  the  world  of  light  J  8.  And 
they  departed  quickly— Mark  (16.  8)  says  "  they  fled"— 
from  the  sepulchre  with  fear  and  great  Joy.  How 
natural  this  combination  of  feelings!  See  on  a  similar 
statement  of  Mark  16. 11.  and  did  run  to  bring  his  dls- 
eiples  word— "Neither  said  they  anything  to  any  man 
[by  the  way];  for  they  were  afraid"  (Mark  16.  8). 

Appearance  to  the  Women  (v.  9. 10).  This  appearance  is 
recorded  only  by  Matthew.  9.  And  as  they  went  tn  tell 
his  disciples,  behold,  Jesus  met  them,  saying,  All  ball  I 
—the  usual  salute,  but  from  the  lips  of  Jesus  bearing  a 
higher  signification.  And  they  came  and  held  him  by 
the  feet— How  truly  womanly !— and  worshipped  him. 
10.  Then  said  Jesus  unto  them,  Be  not  afraid— What 
dear  associations  would  th  ese  familiar  words— now  uttered 
in  a  higher  style,  but  by  the  same  Lips— bring  rushing 
back  to  their  recollection !  go  tell  my  brethren  that 
they  go  Into  Galilee,  and  there  shall  they  see  me — The 
brethren  here  meant  must  have  been  His  brethren  after 
the  flesh  (cf.  13.  55) ;  for  His  brethren  in  the  higher  sense 
(see  on  John  20. 17)  had  several  meetings  with  Him  at  Je- 
rusalem before  He  went  to  Galilee,  which  they  would  have 
missed  if  they  had  been  the  persons  ordered  to  Galilee  to 
meet  Him. 

Tlie  Guards  Bribed  (v.  11-15).  The  whole  of  this  Import- 
ant portion  is  peculiar  to  Matthew.  11.  Now  when  they 
were  going— while  the  women  were  on  their  way  to  de- 
liver to  His  brethren  the  message  of  their  risen  Lord — some 
of  the  watch  came  into  the  city,  and  showed  unto  the 
chief  priests  all  the  things  that  were  done— Simple,  un- 
sophisticated soldiers!  How  could  ye  Imagine  that  such 
a  tale  as  ye  had  to  tell  would  not  at  once  commend  itself 
to  your  scared  employers  ?  Had  they  donbted  this  for  a 
moment,  would  they  have  ventured  to  go  near  them, 
knowing  It  was  death  to  a  Roman  soldier  to  be  proved 
asleep  when  on  guard  ?  and  of  course  that  was  the  only 
other  explanation  of  the  case.  12.  And  when  they  were 
assembled  with  the  elders — But  Joseph  at  least  was  ab- 
sent: Gamaliel  probably  also;  and  perhaps  others— and 
had  taken  counsel,  they  gave  large  money  unto  the 
soldiers— It  would  need  a  good  deal ;  but  the  whole  case 
of  the  Jewish  authorities  was  now  at  stake.  With  what 
.xmtempt  must  these  soldiers  have  regarded  the  Jewish 
owl  es  las  tics !  13.  Saying,  Say  ye,  His  disciples  came  by 
alght,  and  stole  him  away  while  we  slept— which,  as 
we  have  observed,  was  a  capital  offence  for  soldiers  on 
ra&rd.    14-.  And  if  tit  Is  come  to  the  governor's 


rather, '  If  this  come  before  the  governor ;'  f, «  ,  not  In  to? 
way  of  mere  report,  but  for  Judicial  Investigation -w» 
will  persuade  him,  and  secure  yon— The  "  we"  and  the 
"  you"  are  emphatic  here—'  we  shall  [take  care  to]  per- 
suade him  and  keep  you  from  trouble,'  or  'save  yoo 
harmless.'  The  grammatical  form  of  this  clause  implies 
that  the  thing  supposed  was  expected  to  happen.  Th* 
meaning  then  is,  'If  this  come  before  the  governor— as  It 
likei>  will— we  shall  see  to  it  that,'  Ac.  The  '•  persuasion  " 
of  Pilate  meant,  doubtless,  quieting  him  by  a  bribe, 
which  we  know  otherwise  he  was  by  no  means  above 
taking  (like  Felix  afterwards,  Acts  24.  26).  15.  So  they 
took  the  money,  and  did  as  they  were  taught — thus 
consenting  to  brand  themselves  with  Infamy — and  thi* 
saying  Is  commonly  reported  among  the  Jews  until 
this  day — to  the  date  of  the  publication  of  this  Gospel 
The  wonder  Is  that  so  clumsy  and  incredible  a  story  lasted 
so  long.  But  those  who  are  resolved  not  to  come  to  the 
light  will  catch  at  straws.  Justin  Maettk,  who  flour- 
ished about  a.  D.  170,  says,  in  his  '  Dialogue  with  Trypbo 
the  Jew,'  that  the  Jews  dispersed  the  story  by  means  of 
special  messengers  sent  to  every  country. 

16-20.  Jesus  Meets  with  the  Disciples  on  a  Moun- 
tain in  Galilee,  and  gives  forth  the  Great  Com- 
mission. 16.  Then  the  eleven  disciples  went  away  into 
Galilee — but  certainly  not  before  the  second  week  after 
the  resurrection,  and  probably  somewhat  later.  Into  a 
mountain  where  Jesus  had  appointed  them — It  should 
have  been  rendered  'the  mountain,'  meaning  some 
certain  mountain  which  He  had  named  to  them— 
probably  the  night  before  He  suffered,  when  He  said, 
"After  I  am  risen,  I  will  go  before  you  Into  Galilee"  (ch. 
26.  32 ;  Ma  rk  14.  28).  What  it  was  can  only  be  conjectured ; 
but  of  the  two  between  which  opinions  are  divided—  the 
Mount  of  the  Beatitudes  or  Mount  Tabor— the  former  1> 
much  the  more  probable,  from  its  nearness  to  the  Sea  of 
Tiberias,  where  last  before  this  the  Narrative  tells  us  tha 
He  met  and  dined  with  seven  of  them.  (John  21.  1,  Ac. 
That  the  interview  here  recorded  was  the  same  with  that 
referred  to  in  one  place  only— 1  Corinthians  15.  6— wher. 
"He  was  seen  of  above  five  hundred  brethren  at  once;  of 
whom  the  greater  part  remained  unto  that  day,  though 
some  were  fallen  asleep,"  is  now  the  opinion  of  the  ablest 
students  of  the  evangelical  history.  Nothing  can  ac- 
count for  such  a  number  as  five  hundred  assembling  ai 
one  spot  but  the  expectation  of  some  promised  manifesta 
t  ton  of  their  risen  Lord :  and  the  promise  before  His  res- 
urrection, twice  repeated  after  It,  best  explains  this  im- 
mense gathering.  17.  And  when  they  saw  him,  they 
worshipped  him ;  but  some  doubted — certainly  none  of 
"the  Eleven,"  after  what  took  place  at  previous  Inter- 
views  in  Jerusalem.  But  if  the  five  hundred  were  no« 
present,  we  may  well  believe  this  of  some  of  them.  19. 
Go  ye  therefore,  and  teach  all  nations — rather,  '  make 
disciples  of  all  nations;'  for  "teaching,"  in  the  more 
usual  sense  of  that  word,  comes  in  afterwards,  and  is  ex- 
pressed by  a  different  term— baptizing  them  In  th. 
name— It  should  be,  'into  the  name;'  as  in  1  Corinthians 
10. 2, "  And  were  all  baptized  unto  (or  rather '  into')  Moses ;" 
and  Galatlans  3.  27,  "  For  as  many  of  you  as  have  been  bap 
tlzed  into  Christ"— of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost  j  29.  Teaching  them— This  is  teach 
lng  in  the  more  usual  sense  of  the  term;  or  Instructing 
the  converted  and  baptized  disciples — to  observe  all 
things  -whatsoever  1  have  commanded  you  s  and,  lo,  1 
—The  "  J"  here  is  emphatic  It  is  enough  that  1— am  with 
you  alway— 'all  the  days;'  i.  e.,  till  making  converts, 
baptizing,  and  building  them  up  by  Christian  instruc- 
tion, shall  be  no  more— even  unto  the  end  of  the  world. 
Amen— This  glorious  Commission  embraces  two  primary 
departments,  the  Missionary  and  the  Pastoral,  with  two 
sublime  and  comprehensive  Encouragements  to  undertake 
and  go  through  with  them. 

First, The  Missionary  department  (v.  18):  "Go,  make 
disciples  of  all  nations."  In  the  corresponding  passage 
of  Mark  (16.15)  It  Is,  "Go  ye  Into  all  the  world,  and 
preach  the  Gospel  to  every  creatme."  The  only  dif 
ference  Is,  that  in  this  passage  the  sphere,  in  its  work! 

m 


MARK. 

wide  compass  and  Its  universality  of  objects.  Is  more  fully  manded  you,"  My  apost.es,  daring  the  three  yean  y* 

*nd  definitely  expressed ;  while  In  the  former  the  great  have  been  with  Me. 

aim  and  certain  result  Is  delightfully  expressed  In  the  com-  What  must  have  been  the  feelings  which  such  a  Com' 
mand  to  "make  disciples  of  all  nations."  'Go,  conquer  mission  awakened?  'We  conquer  the  world  for  Thee, 
the  world  for  Me ;  carry  the  glad  tidings  into  all  lands  and  Lord,  who  have  scarce  conquered  our  own  mlsglvlngs- 
to  every  ear,  and  deem  not  this  work  at  an  end  till  all  na-  we,  fishermen  of  Galilee,  with  no  letters,  no  means,  no 
Uons  shall  have  embraced  the  Gospel  and  enrolled  them-  influence  over  the  humblest  creature?  Nay,  Lord,  do  not 
selves  My  disciples.'  Now,  Was  all  this  meant  to  be  done  mock  us.'  'I  mock  you  not,  nor  send  you  a  warfare  o» 
by  the  Eleven  men  nearest  to  Him  of  the  multitude  then  your  own  charges.  For'— Here  we  are  brought  to- 
crowding  around  the  risen  Redeemer?  Impossible.  Was  Third,  The  Encouragements  to  undertake  and  g« 
'.t  to  be  done  even  in  their  lifetime?  Surely  not.  In  that  through  with  this  work.  These  are  two;  one  In  the  ran, 
little  band  Jesus  virtually  addressed  Himself  to  all  who,  the  other  in  the  rear  of  the  Commission  itself, 
in  every  age,  should  take  up  from  them  the  same  work.  First  Encouragement:  "All  power  in  heaven"—  the  whols 
Before  the  eyes  of  the  Church's  risen  Head  were  spread  power  of  Heaven's  love  and  wisdom  and  strength,  "  and 
out,  In  those  Eleven  men,  all  His  servants  of  every  age;  all  power  in  earth"— power  over  all  persons,  all  passions, 
and  one  and  all  of  them  received  His  commission  at  that  all  principles,  all  movements— to  bend  them  to  this  on* 
moment.  Well,  what  next?  Set  the  seal  of  visible  disci-  high  object,  the  evangelisation  of  the  world:  All  this  "U 
pleship  upon  the  converts,  by  "  baptizing  them  into  the  given  unto  Me,"  as  the  risen  Lord  of  all,  to  be  by  Me  placed 
name,"  i.  e.,  into  the  whole  fulness  of  the  grace  "of  the  at  your  command—"  Go  ye  therefore."  But  there  remains 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  as  be-  a— 

longing  to  them  who  believe.    (See  on  2  Corinthians  18.  Second  Encouragement:  "And  lot  lam  with  yon  all  the 

14.)    This  done,  the  Missionary  department  of  your  work,  days"— not  only  to  perpetuity,  but  without  one  day's  in- 

which  in  its  own  nature  is  temporary,  must  merge  in  terruptlon,  "  even  to  the  end  of  the  world,"    The  "Amen" 

another,  which  is  permanent.    This  is—  is  of  doubtful  genuineness  in  this  place.    If,  however,  It 

Second,   The   Pastoral   department   (».  20):    "Teach  belongs  to  the  text,  it  is  the  Evangelist's  own  closing 

them"— teach  these  baptized  members  of  the  Church  vis-  word. 
Ibis— "to  observe  all   things  whatsoever   I   have   coin- 


THE    GOSPEL    ACCORDING    TO 

S.    MARK. 

INTRODUCTION. 

That  the  Second  Gospel  was  written  by  Mark  is  universally  agreed,  though  by  what  Mark,  not  so.  The  great  ma- 
jority of  critics  take  the  writer  to  be  "John  whose  surname  was  Mark,"  of  whom  we  read  In  the  Acts,  and  who  was 
"  sister's  son  to  Barnabas"  (Colossians  4. 10).  Bnt  no  reason  whatever  is  assigned  for  this  opinion,  for  which  the  tr»> 
dltion,  though  ancient,  is  not  uniform ;  and  one  cannot  but  wonder  how  it  is  so  easily  taken  for  granted  by  Wbtsteiw, 
Hug,  Meyek,  Ebbabd,  Lange,  Ellicott,  Davidson,  Tregklles,  dec.  Alfobd  goes  the  length  of  saying  it  '  has 
been  universally  believed  that  he  was  the  same  person  with  the  John  Mark  of  the  Gospels.'  But  Grotius  thought 
differently,  and  so  did  Schlbiebmaoher,  Campbell,,  Bubton,  and  Da  Costa  ;  and  the  grounds  on  whioh  it  is  con- 
cluded that  they  were  two  different  persons  appear  to  us  quite  unanswerable.  'Of  John,  surnamed  Mark,'  says 
Campbell,  in  his  Preface  to  this  Gospel,  'one  of  the  first  things  we  learn  is,  that  he  attended  Paul  and  Barnabas  in 
their  apostolical  Journeys,  when  these  two  travelled  together  (Acts  12.25;  13.5).  And  when  afterwards  there  arose  a 
dispute  between  them  concerning  him,  insomuch  that  they  separated,  Mark  accompanied  his  nncle  Barnabas,  and 
Silas  attended  Paul.  When  Paul  was  reconciled  to  Mark,  which  was  probably  soon  after,  we  find  Paul  again  em- 
ploying Mark's  assistance,  recommending  him,  and  giving  him  a  very  honourable  testimony  (Colossians  4. 10) ;  2  Tim- 
othy 4. 11;  Philemon  24).  But  we  hear  not  a  syllable  of  his  attending  Peter  as  his  minister,  or  assisting  him  in  any 
capacity:'  and  yet,  as  we  shall  presently  see,  no  tradition  is  more  ancient,  more  uniform,  and  better  sustained  by  in 
lernal  evidence,  than  that  Mark,  in  his  Gospel,  was  but '  the  interpreter  of  Peter,'  who,  at  the  close  of  his  first  Epistle 
speaks  of  him  as  '  Marcus  my  son'  (1  Peter  5. 13),  that  is,  without  doubt,  his  son  in  the  Gospel— converted  to  Christ 
through  his  instrumentality.  And  when  we  consider  how  little  the  Apostles  Peter  and  Paul  were  together— how 
seldom  they  even  met— how  different  were  their  tendencies,  and  how  separate  their  spheres  of  labour,  is  there  not,  in 
the  absence  of  all  evidence  of  the  fact,  something  approaching  to  violence  in  the  supposition  that  the  same  Mark  was 
the  intimate  associate  of  both?  'In  brief,'  adds  Campbell,  'the  accounts  given  of  Paul's  attendant,  and  those  of 
Peter's  interpreter,  concur  in  nothing  but  the  name,  Mark  or  Marcus;  too  slight  a  circumstance  to  conclude  the 
sameness  of  the  person  from,  especially  when  we  consider  how  common  the  name  was  at  Rome,  and  how  customary 
it  was  for  the  Jews  in  that  age  to  assume  some  Roman  name  when  they  went  thither.' 

Regarding  the  Evangelist  Mark,  then,  as  another  person  from  Paul's  companion  in  travel,  all  we  know  of  his  per- 
sonal history  is  that  he  was  a  convert,  as  we  have  seen,  of  the  Apostle  Peter.  But  as  to  his  Gospel,  the  tradition  re- 
garding Peter's  hand  in  it  is  so  ancient,  so  uniform,  and  so  remarkably  confirmed  by  Internal  evidence,  that  we  must 
regard  it  as  an  established  fact.  '  Mark,'  says  Papias  (according  to  the  testimony  of  Eusebius,  Ecclesiastical  History, 
8.  89), '  becoming  the  interpreter  of  Peter,  wrote  accurately,  though  not  in  order,  whatever  he  remembered  of  what  was 
either  said  or  done  by  Christ;  for  he  was  neither  a  hearer  of  the  Lord  nor  a  follower  of  Him,  bnt  afterwards,  as  I  said, 
[he  was  a  follower]  of  Peter,  who  arranged  the  discourses  for  use,  but  not  according  to  the  order  in  which  they  were 
uttered  by  the  Lord.'  To  the  same  effect  Ibenjeus  (adverses  H.sreses,  3. 1) :  '  Matthew  published  a  Gospel  while  Peter 
and  Paul  were  preaching  and  founding  the  Church  at  Rome ;  and  after  their  departure  (or  decease),  Mark,  the  disciple 
and  interpreter  of  Peter,  he  also  gave  forth  to  us  in  writing  the  things  which  were  preached  by  Peter.'  And  Clrmxjt? 
nt  Alexandria  Is  still  more  specific,  in  a  passage  preserved  to  us  by  Eusebius  (Ecclesiastical  History,  6. 14):  Peter 
baling  publicly  preached  the  word  at  Rome,  and  spoken  forth  the  Gospel  by  the  Spirit,  many  of  those  present  #* 
64 


MARK   1. 

.-ortatl  Mark,  as  having  long  been  a  follower  o/  hit,  and  remembering  what  he  had  said,  to  write  what  had  been  spoken . 
*nd  that  having  prepared  the  Gospel,  he  delivered  It  to  those  who  had  asked  him  for  it;  which,  when  Peter  same  Us 
we  knowledge  of,  he  neither  decidedly  forbade  nor  encouraged  him.'  Eusebics'  own  testimony,  however,  from 
other  accounts,  is  rather  different:  that  Peter's  hearers  were  so  penetrated  by  his  preaching  that  they  gave  Mark,  aa 
being  a  follower  of  Peter,  no  rest  till  he  consented  to  write  his  Qospel,  as  a  memorial  of  his  oral  teaching;  and  '  that 
tt»e  apostle,  when  he  knew  by  the  revelation  of  the  Spirit  what  had  been  done,  was  delighted  with  the  zeal  of  those 
men,  and  sanctioned  the  reading  of  the  writing  (that  is,  of  this  Gospel  of  Mark)  in  the  churches'  (Ecclesiastical  His- 
ttry,  2.  15).  And  giving  in  another  of  his  works  a  similar  statement,  he  says  that '  Peter,  from  excess  of  hnmility,  did 
lot  think  himself  qualified  to  write  the  Gospel;  but  Mark,  his  acquaintance  and  pupil,  is  said  to  have  recorded  his 
»latlons  of  the  actings  of  Jesus.  And  Peter  testifies  these  things  of  himself;  for  all  things  that  are  recorded  by  Mark 
are  said  to  be  memoirs  of  Peter's  discourses.'  It  Is  needless  to  go  farther— to  Obigbn,  who  says  Mark  composed  his 
Gospel  'as  Peter  guided'  or  'directed  him,  who,  in  his  Catholic  Epistle,  calls  him  his  son,'  Ac. ;  and  to  Jerome,  who 
out  echoes  Eubebius. 

This,  certainly,  Is  a  remarkable  chain  of  testimony ;  which,  confirmed  as  It  is  by  such  striking  internal  evidence, 
may  be  regarded  as  establishing  the  fact  that  the  Second  Gospel  was  drawn  up  mostly  from  materials  furnished  by 
Peter.  In  Da  Costa's  '  Four  "Witnesses'  the  reader  will  find  this  internal  evidence  detailed  at  length,  though  all  the 
examples  are  not  equally  convincing.  But  if  the  reader  will  refer  to  our  remarks  on  Mark  16.  7,  and  John  18. 27,  he 
will  have  convincing  evidence  of  a  Petrlne  hand  in  this  Gospel. 

It  remains  only  to  advert,  In  a  word  or  two,  to  the  readers  for  whom  this  Gospel  was,  In  the  first  instance,  de- 
signed, and  the  date  of  It.  That  it  was  not  for  Jews  but  Gentiles,  is  evident  from  the  great  number  of  explanations  of 
Jewish  usages,  opinions,  and  places,  which  to  a  Jew  would  at  that  time  have  been  superfluous,  but  were  highly  need- 
ful to  a  Gentile.  We  can  here  but  refer  to  chs.  2. 18;  7.3,4;  12. 18;  13.  3;  14. 12;  15. 42,  for  examples  of  these.  Regarding 
the  date  of  this  Gospel— about  which  nothing  certain  is  known— if  the  tradition  reported  by  Irkn ^eus  can  be  relied 
on,  that  it  was  written  at  Borne,  'after  the  departure  of  Peter  and  Paul,'  and  if  by  that  word  'departure'  we  are  to 
understand  their  death,  we  may  date  it  somewhere  between  the  years  64  aud  6b;  but  In  all  likelihood  this  Is  too  late. 
It  Is  probably  nearer  the  truth  to  date  it  eight  or  ten  years  earlier. 


CHAPTER   I. 

Ver.  1-8.  The  Preaching  and  Baptism  of  John. 
(—Matthew  8. 1-12;  Luke  3. 1-18.)  1.  The  beginning  or 
Che  gospel  of  Jesus  Christ,  the  Son  of  God— By  the 
"Gospel"  of  Jesas  Christ  here  Is  evidently  meant  the 
blessed  Story  which  our  Evangelist  is  about  to  tell  of 
His  Life,  Ministry,  Death,  Resurrection,  and  Glorifica- 
tion, and  of  the  begun  Gathering  of  Believers  In  His 
Name.  The  abruptness  with  which  he  announces  his 
•object,  and  the  energetlo  brevity  with  which,  passing  by 
all  preoeding  events,  he  hastens  over  the  ministry  of  John 
and  records  the  Baptism  and  Temptation  of  Jesus— as  if 
inpatient  to  come  to  the  Public  Llfo  of  the  Lord  of  glory 
—have  often  been  noticed  as  characteristic  of  this  Gospel— 
a  Gospel  whose  direct,  practical  and  singularly  vivid  set- 
ting impart  to  it  a  preciousness  peculiar  to  itself.  What 
strikes  every  one  Is,  that  though  the  briefest  of  all  the 
Gospels,  this  is  in  some  of  the  principal  scenes  of  our 
Lord's  history  the  fullest.  But  what  is  not  so  obvious  Is, 
that  wherever  the  finer  and  subtler  feelings  of  humanity, 
or  the  deeper  and  more  peculiar  hues  of  our  Lord's  cha- 
racter were  brought  out,  these,  though  they  should  be 
lightly  passed  over  by  all  the  other  Evangelists,  are  sure 
to  be  found  here,  and  in  touches  of  such  quiet  delicacy 
and  power,  that  though  scarce  observed  by  the  cursory 
reader,  they  leave  indelible  Impressions  upon  all  the 
thoughtful,  and  furnish  a  key  to  much  that  is  in  the  other 
Gospels.  These  few  opening  words  of  the  Second  Gospel 
are  enough  to  show,  that  though  It  was  the  purpose  of 
this  Evangelist  to  record  chiefly  the  outward  and  palpa- 
ble facts  of  our  Lord's  public  life,  he  recognized  in  Him, 
in  common  with  the  Fourth  Evangelist,  the  glory  of  the 
Only  begotten  of  the  Father,  2.  As  it  Is  written  in  the 
Prophets  (Malachl  8. 1;  and  Isaiah  40.  8),  Behold,  I  send 
«ny  messenger  before  thy  face,  which  shall  prepare 
thy  way  before  thee,  3.  The  voice  of  one  crying  In 
the  wilderness,  Prepare  ye  the  way  of  the  Lord,  make 
bis  paths  straight— The  second  of  these  quotations  is 
given  by  Matthew  and  Luke  in  the  same  connection,  but 
they  reserve  the  former  quotation  till  they  have  occasion 
to  return  to  the  Baptist,  after  his  imprisonment  (Matthew 
1L  10;  Luke  7.  27).  [Instead  of  the  words,  "as  it  is  written 
in  tne  Prophets,"  there  is  weighty  evidence  In  favour  of 
the  following  reading:  'As  It  is  written  in  Isaiah  the 
prophet.'  This  reading  is  adopted  by  all  the  latest  criti- 
cal editors.  If  it  be  the  true  one.  It  Is  to  be  explained 
thus— that  of  'up  two  auotations.  the  one  from  Malachl 


Is  but  a  later  development  of  the  great  primary  one 
in  Isaiah,  from  which  the  whole  prophetical  matter  here 
quoted  takes  its  name.  But  the  received  text  is  quoted 
by  Ibbn^tjs,  before  the  end  of  the  second  century,  and 
the  evidence  in  its  favour  is  greater  In  amount,  if  not  in 
weight.  The  chief  objection  to  it  is,  that  if  this  was  the 
true  reading,  it  is  difficult  to  see  how  the  other  one  could 
have  got  In  at  all;  whereas,  If  It  be  not  the  true  reading. 
It  Is  very  easy  to  see  how  It  found  Its  way  into  the  text, 
as  it  removes  the  startling  difficulty  of  a  prophecy  begin- 
ning with  the  words  of  Malachl  being  ascribed  to  Isaiah.] 
For  the  exposition,  see  on  Matthew  8. 1-*,  U. 

9-11.  Baptism  of  Chbist,  and  Descent  op  the  Spibct 
upon  Him  immediately  thebeafteb.  (—Matthew  & 
13-17;  Luke  3. 21, 22.)    See  on  Matthew  3. 13-17. 

12,  13.  Temptation  op  Chbist.  (—Matthew  i.  1-11 , 
Luke  4. 1-13.)    See  on  Matthew  4. 1-11. 

14-20.  Chbist  begins  His  Galilean  Ministbt — Call- 
ing op  Simon  and  Andbew,  James  and  John.  See  on 
Matthew  4. 12-22. 

21-89.  Healing  op  a  Demoniac  in  the  Synagogue  o» 
Capebnaum,  and  thebeafteb  op  Simon's  Mother-in- 
law  AND  MANY  OTHEES— JESUS,  NEXT  DAY,  IS  FOUND  IN 
A  SOLITABY  PLACE  AT  MOBNING  PBAYEBS,  AND  18  kw- 
TBEATED  TO  RET  CBN,  BUT  DECLINES,  AND  GOBS  FOBTH  ON 

His  Fibst  Missionaby  Cibcuit.  (—Luke  4.  31-44 ;  Mat 
thew  8. 14-17;  4.23-25.)  31.  And  they  went  into  Caper- 
naum— see  on  Matthew  4. 13 — and  straightway  on  the 
sabbath  day  he  entered  into  the  synagogue,  and  taught 

—This  should  have  been  rendered,  '  straightway  ou  the 
sabbaths  He  entered  into  the  synagogue  and  taught,'  or 
'continued  to  teach.'  The  meaning  is,  that  as  He  began 
this  practice  on  the  very  first  sabbath  after  coming  to  set- 
tle at  Capernaum,  so  He  continued  it  regularly  thereafter. 
22.  And  they  were  astonished  at  his  doctrine— or  '  teach- 
ing'— referring  quite  as  much  to  the  manner  as  the  matter 
of  it — for  he  taught  them  aa  one  that  had  authority, 
and  not  as  the  scribes — See  on  Matthew  7.  28, 29.  23.  And 
there  was  in  their  synagogue  a  man  with  (til.,  '  In')  an 
unclean  spirit — i.e.,  so  entirely  under  demoniacal  power 
that  his  personality  was  sunk  for  the  time  in  that  of  the 
spirit.  The  frequency  with  which  this  character  of  '  Im- 
purity' is  ascribed  to  evil  spirits— some  twenty  times  in 
the  Gospels— Is  not  to  be  overlooked,  and  he  eried  out, 
24.  Saying,  Let  \  us]  alone — or  rather,  perhaps,  'ah  !'  ex- 
pressive of  mingled  astonishment  and  terror,  what  haw 
we  to  do  with  thee — an  expression  of  frequent  occurrence 
In   the  Old  Testament.     ()   Kings  17.  18;    2  Kings  LIS' 

05 


MARK   1. 


t  Obronlcles  85. 21,  Ac.)  It  denotes  '  entire  $eparation  of  in- 
j*r<M?*\— q.  d.,  "Thou  and  we  have  nothing  in  common; 
we  want  not  Thee;  what  wouldst  thon  with  us?'  For 
the  analogous  application  of  it  by  our  Lord  to  His 
mother,  see  on  John  2.  4.  [thou  J  Jesus  of  Nazareth  1— 
•  Jesus,  Nazarene !'  an  epithet  originally  given  to  express 
eontempt,  but  soon  adopted  as  the  current  designation  by 
those  who  held  our  Lord  in  honour  (Luke  18. 37;  ch.  16. 6; 
Acts  2.  22) — art  thou  come  to  destroy  us  t  In  the  case  of 
the  Gadarene  demoniac  the  question  was,  "Art  thou 
come  hither  to  torment  us  before  the  time?"  (Matthew  8. 
29.)  Themselves  tormentors  and  destroyers  of  their  vic- 
tims, they  discern  In  Jesus  their  own  destined  Tormentor 
and  destroyer,  anticipating  and  dreading  what  they  know 
and  feel  to  be  awaiting  them !  Conscious,  too,  that  their 
power  was  but  permitted  and  temporary,  and  perceiving 
In  Him,  perhaps,  the  Woman's  Seed  that  was  to  bruise 
the  head  and  destroy  the  works  of  the  devil,  they  regard 
His  approach  to  them  on  this  occasion  as  a  signal  to  let 
go  their  grasp  of  this  miserable  victim.  I  know  thee 
who  thou  art,  the  Holy  One  of  God— This  and  other 
even  more  glorious  testimonies  to  our  Lord  were  given, 
as  we  know,  with  no  good  will,  but  In  hope  that,  by  the 
acceptance  of  them  He  might  appear  to  the  people  to  be 
In  league  with  evil  spirits— a  calumny  which  His  enemies 
were  ready  enough  to  throw  out  against  Him.  But  a 
Wiser  than  either  was  here,  who  Invariably  rejected  and 
silenced  the  testimonies  that  came  to  Him  from  beneath, 
and  thus  was  able  to  rebut  the  imputations  of  His  ene- 
mies against  Him  (Matthew  12.  24-30).  The  expression, 
"Holy  One  of  God,"  seems  evidently  taken  from  that 
Messianic  Psalm  (18. 10),  in  which  He  Is  styled  "Thine 
Holy  One."  35.  And  Jesus  rebuked  htm,  saying,  Hold 
thy  peace,  and  come  out  of  htm — A  glorious  word  of 
command.  Bkngej.,  remarks  that  It  was  only  the  testi- 
mony borne  to  Himself  which  our  Lord  meant  to  silence. 
That  he  should  afterwards  cry  out  for  fear  or  rage  (v.  26) 
He  would  right  willingly  permit.  36.  And  when  the 
andean  spirit  had  torn  him— Luke  (4.  36)  says,  "  When 
he  had  thrown  him  in  the  midst."  Malignant  cruelty — 
just  showing  what  he  would  have  done,  If  permitted  to  go 
farther :  it  was  a  last  fling ! — and  cried  with  a  loud  voice 
— the  voice  of  enforced  submission  and  despair— he  cant* 
mat  of  him— Luke  (4. 35)  adds,  "and  hurt  him  not."  Thus 
Impotent  were  the  malignity  and  rage  of  the  Impure  spirit 
when  under  the  restraint  of  "  the  Stronger  than  the  strong 
sue  armed"  (Luke  11.21,  22).  37.  What  thing  U  this  I 
what  new  doctrine  ('  teaching')  is  this  I — The  audience, 
rightly  apprehending  that  the  miracle  was  wrought  to 
Illustrate  the  teaching  and  display  the  character  and 
glory  of  the  Teacher,  begin  by  asking  what  novel  kind  of 
teaching  this  could  be.which  was  so  marvellously  attested. 
*S.  And  immediately  his  fame  spread  abroad  throu& h - 
e«t  all  the  region  round  about  Galilee— rather,  *  the 
whole  regiou  of  Galilee;"  though  some,  as  Meyer  and 
Elltoott,  explain  it  of  the  country  surrounding  Galilee. 
98.  And  forthwith,  when  they  were  come  out  of  the 
synagogue — so  also  In  Luke  4. 38 — they  entered  into  the 
house  of  Simon  and  Andrew,  with  James  and  .John — 
The  mention  of  these  four — which  is  peculiar  to  Mark— is 
the  first  of  those  traces  of  Peter's  hand  In  this  Gospel,  of 
which  we  shall  come  to  many  more.  The  house  being  his, 
and  the  disease  and  cure  so  nearly  affecting  himself,  it  is 
Interesting  to  observe  this  minute  specification  of  the 
number  and  names  of  the  witnesses ;  interesting  also  as 
the  first  occasion  on  which  the  sacred  triumvirate  of  Peter 
and  James  and  John  are  selected  from  amongst  the  rest, 
to  be  a  threefold  cord  of  testimony  to  certain  events  In 
their  Lord's  life  (see  on  ch.  5. 37)— Andrew  being  presenton 
this  occasion,  as  the  occurrence  took  place  in  his  own 
house.  30.  But  Simon's  wife's  mother  lay  sick  of  a 
fever— Luke,  as  was  natural  in  "  the  beloved  phyrtcian' 
(Oolosslans  4. 14),  describes  It  professionally;  calling  it  a 
'  great  fever,"  and  thus  distinguishing  it  from  that  lighter 
kind  which  the  Greek  physicians  were  wont  to  call 
"small  fevers,"  as  Galen,  quoted  by  Wbtbtkin,  tells  ua 
cad  anon— or '  immediately'— they  tell  htm  of  her— nat- 
urally hoping  chat  His  compassion  and  power  towards  one 
U 


of  His  own  disciples  would  not  be  less  signally  displayed 
than  towards  the  demonlzed  stranger  In  the  synagogue 
31.  And  he  came  and  took  her  by  the  hand— rather 
•And  advancing,  He  took  her,'  Ac.  The  beloved  physician 
again  Is  very  specific:  "And  He  stood  over  her"— and 
lifted  her  up— This  act  of  condescension,  most  felt  doubt- 
less by  Peter,  is  recorded  only  by  Mark— and  imme- 
diately the  fever  left  her,  and  she  ministered  note 
them — preparing  their  sabbath-meal:  in  token  both  of 
the  perfectness  and  lmmedlateness  of  the  cure,  and  of  Uei 
gratitude  to  the  glorious  Healer.  32.  And  at  even,  wheat 
the  sun  did  set— so  Matthew  8.  i?.  Luke  (4.  40)  says  it  was 
setting — they  brought  unto  him  all  that  were  diseased, 
and  them  that  were  possessed  with  devils— 'the  de- 
monlzed.' From  Luke  13. 14  we  see  how  unlawful  they 
would  have  deemed  it  to  bring  their  sick  to  Jesus  for  a 
cure  during  the  sabbath  hours.  They  waited,  therefore, 
till  these  were  over,  and  then  brought  them  in  crowds. 
Our  Lord  afterwards  took  repeated  occasion  to  teach  the 
people  by  example,  even  at  the  risk  of  His  own  1  fe,  how 
superstitious  a  straining  of  the  sabbath-rest  this  was. 
33.  And  all  the  city  was  gathered  together  at  the  door 
— of  Peter's  house;  i.e.,  the  sick  and  those  who  brought 
them,  and  the  wondering  spectators.  This  bespeaks  the 
presence  of  an  eye-witness,  and  is  one  of  those  lively 
specimens  of  word-painting  so  frequent  in  this  Gos- 
pel. 3*.  And  lie  healed  many  that  were  sick  of  diver* 
diseases,  and  cast  out  many  devils — In  Matthew  8.  1* 
it  is  said,  'He  cast  out  the  spirits  with  His  word;" 
or  rather,  'with  a  word'  —  a  word  of  command- and 
suffered  not  the  devils  to  speak,  because  they  knew 
him— Evidently  they  would  have  spoken,  If  permitted, 
proclaiming  His  Messiahshlp  In  such  terms  as  In  th«- 
synagoguc;  but  once  In  one  day,  and  that  testimony  Irti- 
mediately  silenced,  was  enough.  See  en  v.  24.  After  thi* 
account  of  His  miracles  of  healing,  we  have  in  Matthew 
8. 17  this  pregnant  quotation,  "That  it  might  be  fulfilled 
which  was  spoken  by  Esaias  the  prophet,  saying  (53.4. 
Himself  took  our  InOrmltles,  and  bare  our  sicknesses. 
35.  And  In  the  morning — ».  ».,  of  the  day  after  this  re- 
markable sabbath ;  or,  on  the  First  day  of  the  week.  Hit 
choosing  this  day  to  inaugurate  a  new  and  glorious  stag* 
of  His  public  work,  should  be  noted  by  the  reader-  rising 
up  a  great  while  before  day — 'while  it  was  yet  night.,' 
or  long  before  daybreak — he  went  out — from  Peter'x 
house,  where  He  slept,  all  unpercelved— and  departed 
Into  a  solitary  place,  and  there  prayed — or,  '  continued 
In  prayer.'  He  was  about  to  begin  His  first  preaching  and 
healing  circuit ;  and  as  on  similar  solemn  occasions  (Lukt 
6.  16;  0. 12;  8.  18,  28,  29;  ch.  6.  46),  He  spent  some  time  in 
special  prayer,  doubtless  with  a  view  to  It.  What  would 
one  not  give  to  have  been,  during  the  stillness  of  those 
grey  morning-hours,  within  hearing— not  of  His  ''strong 
crying  and  tears,"  for  He  had  scarce  arrived  at  the  stage- 
for  that — but  of  His  calm,  exalted  anticipations  of  the 
work  which  lay  immediately  before  Him,  and  the  out- 
pourings of  His  soul  about  it  into  the  bosom  of  Him  that 
sent  Him  I  He  had  doubtless  enjoyed  some  uninterrupted 
hours  of  such  communings  with  His  heavenly  Father  ere 
His  friends  from  Capernaum  arrived  in  search  of  Him. 
As  for  them,  they  doubtless  expected,  after  such  a  day  of 
miracles,  that  the  next  day  would  witness  similar  mani- 
festations. When  morning  came,  Peter,  loth  to  break  la 
upon  the  repose  of  his  glorious  Guest,  would  await  His 
appearance  beyond  the  usual  hour ;  but  at  length,  won- 
dering at  the  stillness,  and  gently  coming  to  see  where 
the  Lord  lay,  he  finds  it--like  the  sepulchre  afterwards- 
empty !  Speedily  a  party  Is  made  up  to  go  In  search  of 
Him,  Peter  naturally  leading  the  way.  36.  And  Simon 
and  they  that  were  with  hint  followed  after  hint- 
rather,  'pressed  after  Him.'  Luke  (4.  42)  says,  "The  mul- 
titudes sought  after  Him:"  but  this  would  be  a  parly  front 
the  town.  Mark,  having  his  information  from  Peter  him 
self,  speaks  only  of  what  related  directly  to  him.  "Thej 
that  were  with  him"  would  probably  be  Andrew  his 
broker,  James  and  John,  with  a  few  other  choice  bretfc 
ren.  37.  And  -when  they  had  found  him-  -evidently 
after  some  search— they  said  unto  him,  All   men  ■»•» 


MARK   II. 


for  thee— By  this  time,  "  the  mnltitades"  who,  according 
to  Luke, "  sought  after  Him"— and  who,  on  going  to  Peter's 
house,  and  there  learning  that  Peter  and  a  few  more  were 
gone  In  search  of  Him,  had  set  out  on  the  same  errand— 
would  have  arrived,  and  "came  unto  Him  and  stayed 
Him,  that  He  should  not  depart  from  them"  (Luke  4.  42) ; 
aL  now  urging  His  return  to  their  impatient  townsmen. 
18.  And  be  said  unto  them,  Let  us  go— or,  according  to 
another  reading,  'Let  us  go  elsewhere'— Into  the  next 
towns— rather,  'unto  the  neighbouring  village-towns;' 
sneaning  those  places  intermediate  between  towns  and 
Tillages,  with  which  the  western  side  of  the  Sea  of  Galilee 
was  studded— that  I  may  preach  there  also ;  for  there- 
fore came  I  forth— not  from  Capernaum,  as  Db  Wrtte 
miserably  interprets,  nor  from  His  privacy  In  the  desert 
place,  as  Meyer,  no  better;  but  from  the  Father.  Cf. 
John  18.  28,  "  I  came  forth  from  the  Father,  and  am  come 
into  the  world,"  Ac— another  proof,  by  the  way,  that  the 
lofty  phraseology  of  the  Fourth  Gospel  was  not  unknown 
to  the  authors  of  the  others,  though  their  design  and 
point  of  view  are  different.  The  language  in  which  our 
Lord's  reply  Is  given  by  Luke  (4.  43)  expresses  the  high 
necessity  under  which,  in  this  as  in  every  other  step  of 
His  work,  He  acted—"  I  must  preach  the  kingdom  of  God 
to  other  cities  also;  for  therefore"— or, '  to  this  end'— "am 
I  sent."  An  act  of  self-denial  it  doubtless  was,  to  resist 
such  pleadings  to  return  to  Capernaum.  But  there  were 
overmastering  considerations  on  the  other  side. 

40-45.    Healing  of  a  Leper.    (—Matthew  8. 1-4;  Lake 
*.  13-1C)    See  on  Matthew  8. 1-4. 

CHAPTER    II. 

Ver.  1-12.  Healing  of  a  Paralytic.  (—Matthew  9. 1- 
■;  Luke  5. 17-26.)  This  incident,  as  remarked  on  Matthew 
9. 1,  appears  to  follow  next  in  order  of  time  after  the  cure 
of  the  leper  (ch.  1.  40-45).  1.  And  again  he  entered  Into 
Capernaum— "His  own  city"  (Matthew  9. 1>— and  It  was 
noised  that  he  was  In  the  house— no  doubt  of  Simon 
Peter  (ch.  1.  29).  3.  And  straightway  many  were  gath- 
ered together,  Insomuch  that  there  was  no  room  to 
(receive  them,  no,  not  so  much  as  about  the  door — This 
Is  one  of  Mark's  graphic  touches.  No  doubt  in  this  case, 
as  the  scene  occurred  at  his  informant's  own  door,  these 
details  are  the  vivid  recollections  of  that  honoured  dls- 
eiplc.  and  he  preached  the  word  unto  them — i.  «.,  in- 
doors; but  in  the  hearing,  doubtless,  of  the  multitude 
that  pressed  around.  Had  He  gone  forth,  as  He  naturally 
would,  the  paralytic's  faith  would  have  had  no  such  op- 
portunity to  display  itself.  Luke  (5. 17)  furnishes  an  addi- 
tional and  very  important  incident  in  the  scene— as  fol- 
lows :  "And  it  came  to  pass  on  a  certain  day,  as  He  was 
teaching,  that  there  were  Pharisees  and  doctors  of  the  law 
sitting  by,  which  were  come  out  of  every  town,"  or 
'  village,'  "  of  Galilee,  and  Judea,  and  Jerusalem."  This 
was  the  highest  testimony  yet  borne  to  our  Lord's  grow- 
ing influence,  and  the  necessity  increasingly  felt  by  the 
ecclesiastics  throughout  the  country  of  coming  to  some 
definite  judgment  regarding  Him.  "And  the  power  of 
the  Lord  was  [present]  to  heal  them"— or,  'was  [effica- 
eicns]  to  heal  them,'  t.  «.,  the  sick  that  were  brought  be- 
fore Him.  So  that  the  miracle  that  is  now  to  be  described 
was  only  the  most  glorious  and  worthy  to  be  recorded  of 
many  then  performed ;  and  what  made  it  so  was  doubt- 
less the  faith  which  was  manifested  in  connection  with 
it,  and  the  proclamation  of  the  forgiveness  of  the  patient's 
■ins  that  Immediately  preceded  it.  3.  And  they  come 
unto  him — i,  c,  towards  the  house  where  He  was— bring- 
ing one  sick  of  the  palsy — "  lying  on  a  bed"  (Matthew  9. 
1) — ■which  'was  borne  of  four — a  graphic  particular  of 
Mark  only.  4.  And  when  they  could  not  come  nigh 
•utto  him  for  the  press— or,  as  in  Lnke,  "when  they 
sou  id  not  find  by  what  way  they  might  bring  him  in  be- 
cause of  the  multitude,"  they  "  went  upon  the  house-top" 
—the  flat  or  terrace-roof,  universal  in  Eastern  houses — 
and  uncovered  the  roof  whe re  lie  was  l  and -when  they 
had  broken  It  up,  they  let  down  the  bed— or  portable 
*ouch-  wherein  the  sick  of  the  palsy  lay— Luke  says. 


they  "let  him  down  through  the  tiling  with  his  couct 
into  the  midst  before  Jesus."  Their  whole  object  was  tc 
bring  the  patient  into  the  pretence  of  Jesus;  and  this  noi 
being  possible  in  the  ordinary  way,  for  the  multitude 
that  surrounded  Him,  they  took  the  very  unusual  method 
here  described  of  accomplishing  their  object,  and  su<v 
ceeded.  Several  explanations  have  been  given  of  the  way 
in  which  this  was  done ;  but  unless  we  knew  the  precise 
plan  of  the  house,  and  the  part  of  it  from  which  Jesus 
taught  — which  may  have  been  a  quadrangle  or  open 
court,  within  the  buildings  of  which  Peter's  house  was 
one,  or  a  gallery  covered  by  a  verandah— it  is  impos- 
sible to  determine  precisely  how  the  thing  was  done. 
One  thing,  however,  is  clear,  that  we  have  both  the 
accounts  from  an  eye-witness.  5.  When  Jesus  saw 
their  faith— It  is  remarkable  that  all  the  three  narra- 
tives call  it  "their  faith"  which  Jesus  saw.  That  the 
patient  himself  had  faith,  we  know  from  the  procla- 
mation of  his  forgiveness,  which  Jesus  made  before  all ; 
and  we  should  have  been  apt  to  conclude  that  his  four 
friends  bore  him  to  Jesus  merely  out  of  benevolent  com- 
pliance with  the  urgent  entreaties  of  the  poor  sufferer. 
But  here  we  learn,  not  only  that  his  bearers  had  the  same 
faith  with  himself,  but  that  Jesus  marked  it  as  a  faith 
which  was  not  to  be  defeated— a  faith  victorious  over  all 
difficulties.  This  was  the  faith  for  which  He  was  ever  on 
the  watch,  and  which  He  never  saw  without  marking 
and,  in  those  who  needed  anything  from  Him,  richly  re- 
warding, he  said  unto  the  sick  of  the  palsy,  Son—"  be 
of  good  cheer  "  (Matthew  9.  2>— thy  sins  be  forgiven  the* 
—By  the  word  "  be,"  our  translators  perhaps  meant "  are," 
as  in  Luke  (5.  20).  For  it  is  not  a  command  to  his  sins  to 
depart,  but  an  authoritative  proclamation  of  the  man's 
pardoned  state  as  a  believer.  And  yet,  as  the  Pharisees 
understood  our  Lord  to  be  dispensing  pardon  by  this  say- 
ing, and  Jesus  not  only  acknowledges  that  they  were 
right,  but  founds  his  whole  argument  upon  the  correct- 
ness of  it,  we  must  regard  the  saying  as  a  royal  proclama- 
tion of  the  man's  forgiveness  by  Him  to  whom  it  belonged 
to  dispense  it;  nor  could  such  a  style  of  address  be  justi- 
fied on  any  lower  supposition.  (See  on  Luke  7.  41,  Ac.)  0. 
But  there  were  certain  of  the  scribes — "  and  the  Pharl  - 
sees"  (Luke  5.  21  >— sitting  there— those  Jewish  ecclesias- 
tics who,  as  Luke  told  us,  "  were  come  out  of  every  vil- 
lage of  Galilee,  and  Judea,  and  Jerusalem,"  to  make  their 
observations  upon  this  wonderful  Person,  in  anything 
but  a  teachable  spirit,  though  as  yet  their  venomous  and 
murderous  feeling  had  not  showed  itself, — and  reason- 
ing in  their  hearts — 7.  Why  doth  this  man  thus  speak 
blasphemies  1  who  can  forgive  sins  but  God  only  1 — In 
this  second  question  they  expressed  a  great  truth.  (8« 
Isaiah  43.25;  Mlcah  7. 18;  Exodus  34.  6,7,  &c.)  Nor  was 
their  first  question  altogether  unnatural,  though  in  our 
Lord's  sole  case  it  was  unfounded.  That  a  man,  to  all  ap- 
pearance like  one  of  themselves,  should  claim  authority 
and  power  to  forgive  sins,  they  could  not,  on  the  first 
blush  of  it,  but  regard  as  in  the  last  degree  startling;  nor 
were  they  entitled  even  to  weigh  such  a  claim,  as  worthy 
of  a  hearing,  save  on  supposition  of  resistless  evidence 
afforded  by  Him  in  support  of  the  claim.  Accordingly, 
our  Lord  deals  with  them  as  men  entitled  to  such  evi- 
dence, and  supplies  it;  at  the  same  time  chiding  them 
for  rashness,  in  drawing  harsh  conclusions  regarding 
Himself.  8.  Why  reason  ye  these  things— or,  as  in  Mat- 
thew, "  Wherefore  think  ye  evil " — in  your  hearts  t  9. 
Whether  Is  It  easier  to  say  to  the  sick  of  the  palsy,  Thy 
■ins  be  (or  'are')  forgiven  thee)  or  to  say,  Arise,  ami 
take  up  thy  bed  and  walk? — 'Is  it  easier  to  command 
away  disease  than  to  bid  away  sin  T  If,  then,  I  do  the  one 
which  you  can  see,  know  thus  that  I  have  done  the  other, 
Which  you  cannot  see.*  10.  But  that  ye  may  know  tha» 
the  Son  of  man  hath  power  on  earth  to  forgive  sine— 
•that  forgiving  power  dwells  in  the  Person  of  this  Man, 
and  is  exercised  by  Him  while  on  this  earth  and  golne 
out  and  in  with  you ' — (he  saith  to  the  sick  of  the  palsy)— 
11.,  I  say  unto  thee,  Arise,  and  take  up  thy  bed,  and  go 
thy  way  into  thine  house — This  taking  up  the  portable 
conch,  and  walking  home  with  it,  was  designed  to  prow« 

67 


MARK  III.  IV 


9he  completeness  of  the  cure.  12.  And  Immediately  ha 
Mr—a,  took  up  the  bed—*  Sweet  saying  !*  says  BenGel : 
The  bed  had  borne  the  man :  now  the  man  bore  the  bed ' 
-And  went  fortH  before  them  all— proclaiming  by  that 
act  to  the  multitude,  whose  wondering  eyes  would  follow 
aim  as  he  pressed  through  them,  that  He  who  could  work 
»uch  a  glorious  miracle  of  healing,  must  Indeed  "have 
power  on  earth  to  forgive  sins."  We  never  i»w  it  on  this 
fashion— '  never  saw  it  thus,'  or,  as  we  Bay,  'never  saw 
the  like.'  In  Luke  (5.  26)  it  is,  "  We  have  seen  strange  (or 
unexpected ')  things  to-day  "—referring  both  to  the  mira- 
cles wrought  and  the  forgiveness  of  sins  pronounced  by 
Human  Lips.  In  Matthew  (9.  8)  It  is,  "  They  marvelled, 
and  glorified  God,  which  had  given  snch  power  unto 
men."  At  forgiving  power  they  wondered  not,  but  that 
a  man,  to  all  appearance  like  one  of  themselves,  should 
possess  it! 

1S-17.  Levi's  (or  Matthew's)  Call  and  Feast.  (—Mat- 
thew 9. 9-13 ;  Luke  5.  27  12).    See  on  Matthew  9. 9-18. 

18-22.  Discourse  on  Fasting.  (—Matthew  9. 14-17; 
Luke  5.  33-39.)    See  on  Luke  5.  33-89. 

23-28.  Plucking  Corn-ears  on  the  Sabbath  dat. 
(— Mattnow  12. 1-8;  Luke  6. 1-5.)   See  on  Matthew  12.  l-«. 

CHAPTER   III. 

Ver.  1-12.  The  Healing  of  a  WrrHBBBD  Hand  on 
the  Sabbath  Dat,  and  retirement  of  Jesus  to  avoid 
danger.  (—Matthew  12. 9-21 ;  Luke  8.  8-1L)  See  on  Mat- 
thew 12.  9-21. 

13-19  The  Twelve  apostles  Chosen.  See  on  Luke  8. 
12-19. 

20-30.  Jesus  is  Charged  with  Madness  and  Demoni- 
acal Possession— His  Reply.  (—Matthew  12. 22-87 ;  Lnke 
11. 14-26.)    See  on  Matthew  12.  22-37,  and  on  Lnke  11.  21-26. 

81-35.  His  Mother  and  Brethren  seek  to  Speak 
with  Him,  and  the  Reply.  (—Matthew  12.  46-50;  Lnke 
1 19-21.)    S*»e  on  Matthew  12.  46-50. 

CHAPTER   IV. 

Ver.  1-29.  Parable  of  the  Soweb  —  Reason  fob 
Teaching  in  Parables— Parables  of  the  Seed  Grow- 
ma  we  Know  not  How,  and  of  the  Mustard  Seed. 
(—Matthew  13. 1-23,  31, 32;  Luke  8. 4-18.)  1.  And  he  began 
again  to  teach  by  the  sea-side  i  and  there  was  gath- 
ered unto  him  a  great  multitude — or,  according  to 
another  well-supported  reading, '  a  mighty '  or  '  Immense 
multitude  '—so  that  he  entered  Into  a  ship— rather, '  into 
the  ship,'  meaning  the  one  mentioned  In  ch.  8.  9.  (See  on 
Matthew  12. 15) — and  satin  the  sea  j  and  the  whole  mul- 
titude was  by  the  sea  on  the  land— crowded  on  the  sea- 
shore to  listen  to  Him.  See  on  Matthew  13. 1,  2.  2.  And 
be  taught  them  many  things  by  parables,  and  said 
unto  them  in  his  doctrine — or  '  teaching.' 

Parable  of  the  Sower  (v.  3-9, 13-20).  After  this  parable  is 
recorded,  the  Evangelist  says  :  v.  10.  And  when  he  ■was 
alone,  they  that  were  about  him  -with  the  twelve— 
probably  those  who  followed  Him  most  closely  and  were 
firmest  in  disclpleship,  next  to  the  Twelve — ashed  of 
hint  the  parable — The  reply  would  seem  to  Intimate  that 
this  parable  of  the  Sower  was  of  that  fundamental,  com- 
prehensive, and  introductory  character  which  we  have 
assigned  to  it  (see  on  Matthew  13. 1).  13.  Know  ye  not 
this  parable  7  and  how  then  will  ye  know  all  para- 
bles l—  Probably  this  was  said  not  bo  mnoh  in  the  spirit 
of  rebuke,  as  to  call  their  attention  to  the  exposition  of 
It  which  He  was  about  to  give,  and  so  train  them  to  the 
right  apprehension  of  His  future  parables.  As  in  the 
parables  which  we  have  endeavoured  to  explain  in  Mat- 
thew 13.,  we  shall  take  this  parable  and  the  Lord's  own 
exposition  of  the  different  parts  of  it  together. 

The  Sower,  the  Seed,  and  the  Soil.  3.  Hearken; 
Behold,  there  went  out  a  sower  to  sow.  What  means 
(his  T  14.  The  aower  soweth  the  word— or,  as  In  Lnke 
(8.  11),  "  Now  the  parab  e  Is  this:  The  seed  is  the  word  of 
&»«L"  But  who  is  "the  sower T"  This  Is  not  expressed 
t*ws  because  if  "the  word  of  God"  be  tb«  seed,  every 
Aft 


scatterer  of  that  precious  seed  must  be  regarded  as  t 
sower.  It  Is  true  that  In  the  parable  of  the  Tares  It  if 
said,  "  He  that  soweth  the  good  seed  Is  the  Son  of  man,'' 
as  "  He  that  soweth  the  tares  is  the  devil "  (Matthew  18. 
37,  38).  But  these  are  only  the  great  unseen  parties,  strug- 
gling in  this  world  for  the  possession  of  man.  Each  of 
these  has  his  agents  among  men  themselves ;  and  Christ's 
agents  in  the  sowing  of  the  good  seed  are  the  preacher*  of 
the  word.  Thus,  as  in  all  the  cases  about  to  be  described, 
the  sower  is  the  same,  and  the  seed  is  the  same ;  while  the 
result  is  entirely  different,  the  whole  difference  must  lie 
in  the  soils,  which  mean  the  different  stairs  of  the  human 
heart.  And  so,  the  great  general  lesson  held  forth  In  this 
parable  of  the  Sower  Is,  That  however  faithful  the 
preacher,  and  how  pure  soever  his  message,  the  effect  of 
the  preaching  of  the  word  depends  upon  the  state  of  the  hearer's 
heart.    Now  follow  the  cases. 

First  Case :  The  Wayside.  4.  And  it  came  to  pass,  as 
he  sowed,  some  fell  by  the  'wayside — by  the  side  of  the 
hard  path  through  the  field,  where  the  soil  was  not  broken 
np — and  the  fowls  [of  the  air]  came  and  devoured  it 
up.  Not  only  could  the  seed  not  get  beneath  the  surface, 
but  "  it  was  trodden  down  "  (Luke  8.  5),  and  afterwards 
picked  up  and  devoured  by  the  fowls.  What  means  this  T 
13.  And  these  are  they  by  the  wayside,  where  the  word 
is  sown  >  but,  'when  they  have  heard,  Ac.  —  or,  more 
fully,  Matthew  18.  19,  "  When  any  one  heareth  the  word 
of  the  kingdom,  and  nnderstandeth  it  not,  then  cometh 
the  wicked  one,  and  catcheth  away  that  which  was  sown 
In  his  heart."  The  great  truth  here  taught  is,  that  hearts 
all  unbroken  and  hard  are  no  fU  soil  for  saving  truth.  They 
apprehend  it  not  (Matthew  13. 19)  as  God's  means  of  re- 
storing them  to  Himself:  It  penetrates  not,  makes  no  im- 
pression, but  lies  loosely  on  the  surface  of  the  heart,  till 
the  wicked  one  —  afraid  of  losing  a  victim  by  his  "  be- 
lieving to  salvation"  (Lnke  8.  12)— finds  some  frivolou* 
subject  by  whose  greater  attractions  to  draw  off  the  atten- 
tion, and  straightway  it  is  gone.  Of  how  many  hearers  of 
the  word  is  this  the  graphic  but  painful  history ! 

Second  Case:  The  Stony,  or  rather,  Rocky  Ground,  a. 
And  some  fell  on  stony  ground,  'where  it  had  not 
much  earth—'  the  rocky  ground ;'  In  Matthew  (18. 6), '  the 
rocky  places ;'  in  Luke,  '  the  rock.'  The  thing  intended 
Is,  not  ground  with  stones  In  It,  which  would  not  prevent 
the  roots  striking  downward,  but  ground  where  a  quite 
thin  surface  of  earth  covers  a  rock.  What  means  this? 
16.  And  these  are  they  likewise  which  are  sown  on 
stony  ground,  <fec.—  "Immediately"  the  seed  in  such  case 
"springs  up"— all  the  quicker  from  the  shallowness  of  the 
soil— "  because  it  has  no  depth  of  earth."  But  the  sun, 
beating  on  It,  as  quickly  scorohes  and  withers  It  up,  "be- 
cause it  has  no  root"  (v.  6),  and  "  lacks  moisture"  (Lnke  8. 
6).  The  great  truth  here  taught  is  that  hearts  superficial^ 
impressed  are  apt  to  receive  the  truth  with  readiness,  and  even 
with  joy  (Lnke  8.  13);  but  the  heat  of  tribulation  or  perse- 
cution because  of  the  word,  or  the  trials  which  their  neu 
profession  brings  upon  them  quickly  dries  up  their  relish  for 
the  truth,  and  withers  all  the  hasty  promise  of  fruit  which  the$ 
showed.  Such  disappointing  issues  of  a  faithful  and 
awakening  ministry— alas,  how  frequent  are  they  I 

Third  Case:  THE  Thorny  Ground.  7.  And  seme  fell 
among  thorns,  and  the  thorns  grew  up,  and  choked 
it,  and  it  yielded  no  fruit— This  case  is  that  of  ground 
not  thoroughly  cleaned  of  the  thistles,  &c. ;  which,  rising 
above  the  good  seed,  "choke"  or  "smother"  it,  excluding 
light  and  air,  and  drawing  away  the  moisture  and  rich- 
ness of  the  soil.  Hence  it  "  becomes  unfruitful"  (Matthew 
13.  22);  It  grows,  but  its  growth  is  checked,  and  it  never 
ripens.  The  evil  here  is  neither  a  hard  nor  a  shallow  soil 
—there  is  softness  enough,  and  depth  enough ;  but  it  is  the 
existence  in  it  of  what  draws  all  the  moisture  and  rich- 
ness of  the  soil  away  to  itself,  and  so  starves  the  plant. 
What  now  are  these  "  thorns?"  18.  And  these  are  they 
which  are  sown  among  thorns  $  such  as  hear  the  word, 
10.  And  the  cares  of  this  world,  and  the  deceltf  ulness 
of  riches,  and  the  lusts  of  other  things  entering  in — oi 
"the  pleasures  of  tints  life"  (Luke  8.  14) — choke  the  word, 
and  it  beoometh  unfruitful.    First,  "The  cares  of  tblt> 


MARK  IV. 


world"  -anxious,  unrelaxlng  attention  to  the  business  of 
Oils  present  life;  second,  "The  deoeitfulness  of  riches"— 
of  those  riches  which  are  the  fruit  of  this  worldly  "  care ;" 
third  The  pleasures  of  this  life,"  or  "  the  lasts  of  other 
things  entering  In"— the  enjoyments,  In  themselves  it 
may  be  Innocent,  which  worldly  prosperity  enables  one 
to  Indulge.  These  "choke"  or  "smother'7  the  word;  draw- 
ing off  so  much  c '  one's  attention,  absorbing  so  much  of 
jne's  interest,  and  using  up  so  much  of  one's  time,  that 
only  the  dregs  of  these  remain  for  spiritual  things,  and  a 
lagged,  hurried,  and  heartless  formalism  is  at  length  all 
th  3  religion  of  such  persons.  What  a  vivid  picture  Is  this 
of  the  mournful  condition  of  many,  especially  in  great 
commercial  countries,  who  once  promised  much  fruit  I 
"They  bring  no  fruit  to  perfection"  (Luke  8. 14);  indicating 
how  much  growth  there  may  be,  in  the  early  stages  of 
such  a  case,  and  promise  of  fruit— which  after  all  never 
ripens. 

Fourth  Case .  The  Good  Grouni>.  8.  And  other  fell  on 
g*od  ground,  and  did  yield  fruit,  <&c. — The  goodness  of 
this  last  soil  consists  In  its  qualities  being  precisely  the 
reverse  of  the  other  three  soils:  from  its  softness  and  ten- 
derness, receiving  and  cherishing  the  seed ;  from  its  depth, 
allowing  it  to  take  firm  root,  and  not  quickly  losing  its 
moisture ;  and  from  its  cleanness,  giving  Its  whole  vigour 
and  sap  to  the  plant.  In  such  a  soil  the  seed  "  brings 
forth  fruit,"  in  all  different  degrees  of  profusion,  accord- 
ing to  the  measure  in  which  the  soil  possesses  those 
qualities.  So  20.  And  these  are  they  -which  are  sown 
on  good  ground ;  such  as  hear  the  word,  and  receive 
It,  and  bring  forth  fruit,  some  thirty-fold,  some  sixty, 
and  some  an  hundred.  A  heart  soft  and  tender,  stirred 
to  its  depths  on  the  great  things  of  eternity,  and  Jealously 
guarded  from  worldly  engrossments,  such  only  is  the 
"honest  and  good  heart"  (Luke  8.  15),  which  "keeps,"  i. «., 
"  retains"  the  seed  of  the  word,  and  bears  fruit  Just  in  pro- 
portion as  it  is  such  a  heart.  Such  "  bring  forth  fruit  with 
paUence',  (v.  15),  or  continuance, '  enduring  to  the  end ;'  in 
contrast  with  those  in  whom  the  word  is  "  choked"  and 
brings  no  fruit  to  perfection.  The  "  thirty-fold"  Is  designed 
to  express  the  lowest  degree  of  fruitfulness;  the  "hundred- 
fold" the  highest;  and  the  "sixty-fold"  the  intermediate 
degrees  of  fruitfulness.  As  *  a  hundred-fold,'  though  not 
unexampled  (Genesis  26. 12),  is  a  rare  return  in  the  natural 
husbandry,  so  the  highest  degrees  of  spiritual  fruitfulness 
are  too  seldom  witnessed.  The  closing  words  of  this  In- 
troductory parable  seem  designed  to  call  attention  to  the 
fundamental  and  universal  character  of  it.  0.  And  he 
said  unto  them,  He  that  hath  ears  to  hear,  let  him 
hear. 

Reason  for  Teaching  in  Parables  (v.  11, 12).  11,  13.  And 
he  said  unto  them,  Unto  you  It  is  given  to  know  the 
mystery  of  the  kingdom  of  God  l  hut  unto  them,  &c. — 
Bee  on  Matthew  13. 10-17.  31.  And  he  said  unto  them, 
is  a  candle — or  'lamp'  —  brought  to  be  put  under  a 
bushel,  or  under  a  bed!  and  not  to  be  set  on  a  candle 
stick?  — "that  they  which  enter  in  may  see  the  light" 
(Luke  8. 18).  See  on  Matthew  5. 15,  of  which  this  is  nearly 
l  repetition.  22.  For  there  is  nothing  hid  which  shall 
not  be  manifested,  &c— See  on  Matthew  10. 26, 27 ;  but  the 
connection  there  and  here  is  slightly  different.  Here  the 
Idea  seems  to  be  this—'  I  have  privately  expounded  to  you 
these  great  truths,  but  only  that  ye  may  proclaim  them 
publicly;  and  if  ye  will  not,  others  will.  For  these  are 
not  designed  for  secresy.  They  are  imparted  to  be  diffused 
abroad,  and  they  shall  be  so;  yea,  a  time  is  coming  when 
the  most  bidden  things  shall  be  brought  to  light.'  23. 
If  any  man  have  ears  to  hear,  let  him  hear— This  for 
the  second  time  on  the  same  subject  (see  on  v.  9).  24. 
And  he  salth  unto  them,  Take  heed  what  ye  hear1 — In 
Luke  (8. 18)  it  is,  "  Take  heed  how  ye  hear."  The  one  im- 
plies the  other,  but  both  precepts  are  very  weighty,  -with 
what  measure  ye  mete,  it  shall  be  measured  to  you — 
See  on  Matthew  7.  2.  and  unto  you  that  hear  —  {. «., 
thankfully,  teachably,  profitably — shall  more  be  given. 
S9.  For  he  that  hath,  to  him  shall  be  given  s  and  he 
(hat  hath  not,  from  him  shall  be  taken  even  that 
which  he  hath — or  "  seemeth  to  have,"  or  '  thinketh  he 


hath.'— See  on  Matthew  13. 12.  This  " having"  and  "  think- 
ing he  hath"  are  not  different;  for  when  it  hangs  loosely 
upon  him,  and  is  not  appropriated  to  its  proper  ends  and 
uses,  it  both  is  and  is  not  his. 

Parable  of  the  Seed  Growing  We  Know  Not  How  (v.  26-29* 
This  beautiful  parable  is  peculiar  to  Mark.  Its  design  is 
to  teach  the  Imperceptible  Growth  of  the  word  sown  in  the 
heart,  from  its  earliest  stage  of  development  to  the  ripest 
fruits  of  practical  righteousness.  26.  So  Is  the  kingdom 
of  God,  as  if  a  man  should  cast  seed  into  the  ground  i 
27.  And  should  sleep,  and  rise  night  and  day — go  about 
his  other  ordinary  occupations,  leaving  it  to  the  well- 
known  laws  of  vegetation  under  the  genial  Influences  of 
heaven.  This  is  the  sense  of  "  the  earth  bringing  forth 
fruit  of  hersetf,"  in  the  next  verse.  28.  For  the  earth 
brlngeth  forth  fruit  or  herself)  first  the  blade,  then 
the  ear,  after  that  the  full  corn  in  the  ear — Beautiful 
allusion  to  the  succession  of  similar  stages,  though  not 
definitely-marked  periods,  in  the  Christian  life,  and  gen- 
erally In  the  kingdom  of  God.  29.  B»it  when  the  fruit 
is  brought  forth— to  maturity— Immediately  heputteta 
in  the  sickle,  because  the  harvest  is  come — This  charm- 
ingly points  to  the  transition  from  the  earthly  to  the 
heavenly  condition  of  the  Christian  and  the  Church. 

Parable  of  the  Mustard  Seed  (v.  30-32).  For  the  exposition 
of  this  portion,  see  on  Matthew  13.  31,  32. 

33.  And  -with  many  such  parables  spake  he  the 
■word  unto  them,  as  they  were  able  to  hear  it— Had 
this  been  said  in  the  corresponding  passage  of  Matthew, 
we  should  have  concluded  that  what  that  Evangelist 
recorded  was  but  a  specimen  of  other  parables  spoken  on 
the  same  occasion.  But  Matthew  (13.  34)  says,  "All  these 
things  spake  Jesus  unto  the  multitude  in  parables;"  and 
as  Mark  records  only  some  of  the  parables  which  Mat- 
thew gives,  we  are  warranted  to  infer  that  the  "many 
such  parables"  alluded  to  here  mean  no  more  than  the 
full  complement  of  them  which  we  find  in  Matthew.  34. 
But  without  a  parable  spake  he  not  unto  them — See 
on  Matthew  13.  34 — and  when  they  were  alone,  he  ex* 
pounded  all  things  to  his  disciples— See  on  v.  22. 

35 -oh.  5.  20.    Jesus,  Cbossing  the  Sea  of  Galilee, 

MIRACULOUSLY     STILLS     A     TEMPEST— HE     CURES     THE 

Demoniac  of  Gadara.  (—Matthew  8.  23-34;  Luke  8. 
22-89.)  The  time  of  this  section  is  very  definitely  marked 
by  our  Evangelist,  and  by  him  alone,  in  the  opening 
words. 

Jesus  Stills  a  Tempest  on  the  Sea  of  Galilee  (v.  35-41).  3*. 
And  the  same  day— on  which  He  spoke  the  memorable 
parables  of  the  preceding  section,  and  of  Matthew  13.— 
when  the  even  was  come— See  on  ch.  6.  35.  This  must 
have  been  the  earlier  evening— what  we  should  call  the 
afternoon— since  after  all  that  passed  on  the  other  side, 
when  He  returned  to  the  west  side,  the  people  were  wait- 
ing for  Him  in  great  numbers  (v.  21 ;  Luke  8. 40)— he  saltb 
unto  them,  Let  us  pass  over  unto  the  other  side — to 
the  east  side  of  the  lake,  to  grapple  with  a  desperate  case 
of  possession,  and  set  the  captive  free,  and  to  give  the 
Gadarenes  an  opportunity  of  hearing  the  message  of 
salvation,  amid  the  wonder  which  that  marvellous  cure 
was  fitted  to  awaken  and  the  awe  which  the  subsequent 
events  could  not  but  strike  into  them.  36.  And  when 
they  had  sent  away  the  multlttfde,  they  took  him 
even  as  he  wag  in  the  ship— 4.  e.,  without  any  prepara- 
tion, and  without  so  much  as  leaving  the  vessel,  out  of 
Which  He  had  been  all  day  teaching.  And  there  were 
also  with  him  other  little  ships — with  passengers,  prob- 
ably, wishing  to  accompany  Him.  37.  And  there  arow 
a  great  storm  of  wind- '  a  tempest  of  wind.'  To  suet 
sudden  squalls  the  Sea  of  Galilee  is  very  liable  from  it* 
position,  in  a  deep  basin,  Bkirted  on  the  east  by  lofty 
mountain  ranges,  while  on  the  west  the  hills  are  Inter- 
sected by  narrow  gorges  through  which  the  wind  sweepe 
across  the  lake,  and  raises  its  waters  with  great  rapidity 
into  a  sWrm.  and  the  waves  beat  into  the  ship—'  kept 
beating'  or  'pitching  on  the  ship'— so  that  it  was  now 
full— rather,  "so  that  it  was  already  tilling.'  In  Matthew 
(8.  24),  "insomuch  that  the  ship  was  covered  w'.th  tha 
waves ;'"  but  this  is  too  strong.    It  should  be,  '  so  that  th» 

69 


MARK    V. 


ship  was  getting  covered  by  the  craves,'  So  we  must 
translate  the  word  used  in  Lake  (8.  23)— not  as  in  our  ver- 
sion—"And  there  came  down  a  Btorm  on  the  lake,  and 
they  were  filled  [with  water]"— but  'they  were  getting 
filled,'  i.  «.,  those  who  sailed ;  meaning,  of  course,  that 
their  ship  was  so.  38.  And  he  was  In  the  hinder— or 
stern— part  of  the  ship,  asleep  on  a  pillow— either  a 
place  in  the  vessel  made  to  receive  the  head,  or  a  cushion 
for  the  head  to  rest  on.  It  was  evening;  and  after  the 
fatignes  of  a  busy  day  of  teaching  under  the  hot  sun, 
having  nothing  to  do  while  crossing  the  lake,  He  sinks 
into  a  deep  sleep,  which  even  this  tempest  raging  around 
and  tossing  the  little  vessel  did  not  disturb,  and  they 
a  wake  him,  and  say  nnto  him,  Master — or  '  Teacher.' 
In  Luke  (8.  2-1)  this  is  doubled— in  token  of  their  llfe-and- 
death  earnestness— "Master,  Master"— carest  thou  not 
that  we  perish  l— Unbelief  and  fear  made  them  sadly 
forget  their  place,  to  speak  so.  Luke  has  It,  "  Lord,  save 
ns,  we  perish."  When  those  accustomed  to  fish  upon  that 
deep  thus  spake,  the  danger  must  have  been  imminent. 
They  say  nothing  of  what  would  become  of  Him,  if  they 
perished ;  nor  think,  whether,  if  He  could  not  perish,  it  was 
likely  He  would  let  this  happen  to  them ;  but  they  hardly 
anew  what  they  said.  39.  And  he  arose,  and  rebuked  the 
wind— "and  the  raging  of  the  water"  (Luke  8.  24)— and 
said  unto  the  sea,  Peace,  be  still— two  sublime  words  of 
command,  from  a  Master  to  His  servants,  the  elements. 
And  the  wind  ceased,  and  there  was  a  great  calm — The 
sudden  hushing  of  the  wind  would  not  at  once  have 
calmed  the  sea,  whose  commotion  would  have  settled 
only  after  a  considerable  time.  But  the  word  of  command 
was  given  to  both  elements  at  once.  40.  And  he  said 
unto  them,  Why  are  ye  so  fearful  J — There  is  a  natural 
apprehension  under  danger;  but  there  was  unbelief  in 
their  fear.  It  is  worthy  of  notice  how  considerately  the 
Lord  defers  this  rebuke  till  He  had  first  removed  the 
danger,  in  the  midst  of  which  they  would  not  have  been 
In  a  state  to  listen  to  anything,  how  Is  It  that  ye  have 
no  faith  1 — next  to  none,  or  none  in  present  exercise.  In 
Luke  it  is,  "Why  are  ye  fearful,  O  ye  of  little  faith T" 
Faith  they  had,  for  they  applied  to  Christ  for  relief :  but 
Uttle,  for  they  were  afraid,  though  Christ  was  in  the  ship. 
Faith  dispels  fear,  but  only  in  proportion  to  Its  strength. 
41.  And  they  feared  exceedingly — were  struck  with  deep 
awe — and  said  one  to  another,  What  manner  of  man 
is  this,  that  even  the  -wind  and  the  sea  obey  him  ?— 
'  What  is  this?  Israel  has  all  along  been  singing  of  Jeho- 
vah, "Thou  rulest  the  raging  of  the  sea:  when  the  waves 
'•hereof  arise,  Thou  stillest  them  1"  "  The  Lord  on  high  is 
oaight_er  than  the  noise  of  many  waters,  yea,  than  the 
mighty  waves  of  the  sea!"  (Psalm  88.  8;  93.  4.)  But,  lo,  In 
this  very  boat  of  ours  is  One  of  our  own  flesh  and  blood, 
who  with  His  word  of  command  hath  done  the  samel 
Exhausted  with  the  fatigues  of  the  day.  He  was  but  a 
moment  ago  in  a  deep  sleep,  undisturbed  by  the  howling 
tempest,  and  we  had  to  awake  Him  with  the  cry  of  our 
terror;  but  rising  at  our  call,  His  majesty  was  felt  by  the 
raging  elements,  for  they  were  Instantly  hushed—"  What 
Mafseb  or  Man  is  this  T"  • 

CHAPTER    V. 

Qloriou*  Cure  of  the  Gadarene  Demoniac  (v.  1-20).  1.  And 
they  came  over  unto  the  other  side  of  the  sea,  into  the 
country  of  the  Gadarenes.  8.  And  when  he  was  come 
oral  of  the  ship,  immediately  (see  v.  6)  there  met  him  a 
man  with  an  unclean  spirit — "  which  had  devils  (or '  de- 
mons') long  time"  (Luke  8. 27).  In  Matthew  (8. 28),  "  there 
met  him  two  men  possessed  with  devils."  Though 
there  be  no  discrepancy  between  these  two  statements — 
more  than  between  two  witnesses,  one  of  whom  testifies 
to  something  done  by  one  person,  while  the  other  affirms 
that  there  were  two— it  is  difficult  to  see  how  the  principal 
details  here  given  could  apply  to  more  than  one  case.  3. 
Who  had  his  dwelling  among  the  tombs — Luke  says, 
"  He  ware  no  clothes,  neither  abode  in  any  house."  These 
tombs  were  hewn  out  of  the  rocky  caves  o'  the  locality, 
*nd  nerved  for  shelters  and  lurking-places  (Luke  8.  26). 
70 


5J.  Because  that  be  had  been  often,  bound  with  fettert 
and  chains,  <fec— Luke  says  (8.  29)  that  "  oftentimes  it  (the 
unclean  spirit)  had  caught  him;"  and  after  mentioning 
how  they  had  vainly  tried  to  bind  him  with  chains  and 
fetters,  because,  "he  brake  the  bands,"  he  adds,  "and 
was  driven  of  the  devil  (or  'demon')  into  the  wilder- 
ness." The  dark  tyrant-power  by  which  he  was  held 
clothed  him  with  superhuman  strength,  and  made  him 
scorn  restraint.  Matthew  (8.  28)  says  he  was  "  exceed-lng 
fierce,  so  that  no  man  might  pass  by  that  way."  He  was 
the  terror  of  the  whole  locality.  5.  And  always,  nigh* 
and  day,  he  was  in  the  mountains,  and  in  the  torn  be, 
crying,  and  cutting  himself  with  stones — Terrible  as 
he  was  to  others,  he  himself  endured  untold  misery, 
which  sought  relief  in  tears  and  self-inflicted  torture,  ft. 
But  when  he  saw  Jesus  afar  off,  he  ran  and  worship- 
ped  him— not  with  the  spontaneous  alacrity  which  says 
to  Jesus,  "  Draw  me,  we  will  run  after  thee,"  but  inwardly 
compelled,  with  terrific  rapidity,  before  the  Judge,  to  re- 
ceive sentence  of  expulsion.  7.  What  have  I  to  do  with 
thee,  .Tcsus,  Son  of  the  most  high  God  J  I  adjure  tbee 
by  God,  that  thou  torment  me  not — or,  as  in  Matthew 
8.  29,  "Art  thou  come  to  torment  us  before  the  time?"  See 
on  ch.  1.  24.  Behold  the  tormentor  anticipating,  dreading, 
and  entreating  exemption  from  torment/  In  Christ  they 
discern  their  destined  Tormentor;  the  time,  they  know, 
is  fixed,  and  they  feel  as  if  it  were  come  already  t  (James 
2. 19.)  8.  (For  he  said  unto  him — i.  e.,  before  the  unclean 
spirit,  cried  out — Come  out  of  the  man,  unclean  spirit  t) 
—Ordinarily,  obedience  to  a  command  of  this  nature  was 
immediate.  But  here,  a  certain  delay  is  permitted,  the 
more  signally  to  manifest  the  power  of  Christ  and  accom- 
plish his  purposes.  9.  And  he  asked  him,  What  is  thy 
name?— The  object  of  this  question  was  to  extort  an  ac- 
knowledgment of  the  virulence  of  demoniacal  power  by 
which  this  victim  was  enthralled.  And  he  answered,  say- 
ing, My  name  is  Legion  t  for  we  are  many — or,  us  in 
Luke,  "because  many  devils  (or  'demons')  were  entered 
into  him."  A  legion,  in  the  Roman  army,  amounted,  at 
its  full  complement,  to  six  thousand;  but  here  the  word 
is  used,  as  such  words  with  us,  and  even  this  one,  for  &e 
indefinitely  large  number — large  enough  however  to  rush 
as  soon  as  permission  was  given,  into  two  thousand 
swine  and  destroy  them.  10.  And  he  besought  him 
much  that  he  would  not  send  them  away  out  of  the 
country — The  entreaty,  it  will  be  observed,  was  made  by 
one  spirit,  but  In  behalf  of  many— "  he  besought  Him  not 
to  send  them,"  Ac— Just  as  in  the  former  verse,  "he  an- 
swered we  are  many."  But  what  do  they  mean  by  en- 
treating so  earnestly  not  to  be  ordered  out  of  the  country  ? 
Their  next  petition  (v.  12)  will  make  that  clear  enough 
11.  Now  there  was  there,  nigh  nnto  the  mountains — 
rather,  'to  the  mountain,' according  to  what  is  clearly  the 
true  reading.  In  Matthew  8. 30,  they  are  said  to  have  been 
"a  good  way  off."  But  these  expressions,  far  from  being 
inconsistent,  only  confirm,  by  their  precision,  the  minute 
accuracy  of  the  narrative — a  great  herd  of  swine  feeding 
—There  can  hardly  be  any  doubt  that  the  owners  of  these 
were  Jews,  since  to  them  our  Lord  had  now  come  to 
proffer  His  services.  This  will  explain  what  follows.  12. 
And  all  the  devils  besought  him,  saying — "  if  thou  cast 
us  out"  (Matthew  8.  31) — Send  us  Into  the  swine,  that  we 
may  enter  into  them— Had  they  spoken  out  all  their 
mind,  perhaps  this  would  have  been  It :  '  If  we  must  quit 
our  hold  of  this  man,  suffer  us  to  continue  our  work  of 
mischief  in  another  form,  that  by  entering  these  swine, 
and  thus  destroying  the  people's  property,  we  may  stee) 
their  hearts  against  Thee!'  13.  And  forthwith  .Tcsu* 
gave  them  leave — In  Matthew  this  is  given  with  majestic 
brevity— "  Go !"  The  owners,  if  Jews,  drove  an  illegal 
trade;  if  heathens,  they  Insulted  the  national  religion 
in  either  case  the  permission  was  just.  And  the  unclean 
spirits  went  out  (of  the  man),  and  entered  into  the 
swine  t  and  the  herd  ran  violently — or  '  rushed' — dowa 
a  steep  place — 'down  the  hanging  cliff '—into  the  sea  (they 
were  about  two  thousand)— The  number  of  them  le 
given  by  our  graphic  Evangelist  alone — and  were  chokes 
In  the  sea— or  "perished  in  the  waters"  (Matthew  8-  W! 


MARK  V. 


14.  And  they  that  fed  the  swine  fled,  and  told  It—"  told 
everything,  and  what  was  befallen  to  the  possessed  of  the 
devils"  (Matthew  8.  33)— In  the  city,  and  In  the  country. 
And  they  'went  out  to  flee  -what  It  was  that  was  done 

— Thos  had  they  the  evidence  both  of  the  herdsmen  and 
of  their  own  senses,  to  the  reality  of  both  miracles.    15. 
And  they  come  to  Jesus— Matthew  (8.  34)  says,  "  Behold, 
the  whole  city  came  out  to  meet  Jesus"— and  see  him 
that  was  possessed  with  the  devil—'  the  demon  I  zed  per- 
son'—and  had  the  legion,  sitting— "at  the  feet  of  .Testis," 
adds  Lake  (8.  35) ;  In  contrast  with  his  former  wild  and 
wandering  habits— and  clothed— As  our  Evangelist  had 
not  told  us  that  he  "  ware  no  clothes,"  the  meaning  of  this 
statement  could  only  have  been  conjectured  but  for  "  the 
beloved  physician"  (Luke  8.  27),  who  supplies  the  missing 
piece  of  Information  here.    This  Is  a  striking  case  of  what 
are  called   Undesigned  Coincidence*  amongst  the  different 
Evangelists;  one  of  them  taking  a  thing  for  granted,  as 
familiarly  known  at  the  time,  but  which  we  should  never 
bave  known  but  for  one  or  more  of  the  others,  and  with- 
out the  knowledge  of  which  some  of  their  statements 
would  be  unintelligible.    The  clothing  which  the  poor 
man  would  feel  the  want  of  the  moment  his  consciousness 
returned  to  him,  was  doubtless  supplied  to  him  by  some 
of  the  Twelve— and  In  his  right  mind— but  now,  oh  In 
what  a  lofty  sense  I    (Of.  an  analogous,  though  a  different 
kind  of  case,  Daniel  4. 34-37.)    and  they  were  afraid— Had 
this  been  awe  only,  it  bad  been   natural  enough;   bat 
other  feelings,  alas  I  of  a  darker  kind,  soon  showed  them- 
selves.   16.  And  they  that  saw  it  told  them  how  It  befell 
to  him  that  was  possessed  with  the  devil  ('  the  demon- 
ized  person')  and  also  concerning  the  swine — Thus  had 
they  the  double  testimony  of  the  herdsmen  and  their 
own  senses.    17.  And  they   began  to  pray  him  to  de- 
part out  of  their  coasts— Was  It  the  owners  only  of 
the  valuable  property  now  lost  to  them  that  did  this? 
Alas,  nol    For  Luke  (8.  37)  says,  "Then  the  whole  multi- 
tude of  the  country  of  the  Oadarenes  round  about  be- 
sought Him  to  depart  from  them ;  for  they  were  taken 
with  great  fear."    The  evil  spirits  had  thus,  alas  I  their 
object.      Irritated,    the    people    could    not    suffer    His 
presence;   yet  awe-struck,  they  dared   not  order   Him 
off:  so  they  entreat  Him  to  withdraw,  and— He  takes 
them  at  their  word.    IS.  he  that  had  been  possessed 
'With  the  devil  prayed  him   that  he  might  be  with 
hint — the  grateful  heart,  fresh  from  the  hand  of  demons, 
clinging  to  its  wondrous  Benefactor.    How  exquisitely 
natural!     19.  Howbett,  Jesus  suffered  him  not,  &c. — 
To  be  a  missionary  for  Christ,  In  the  region  where  he  was 
so  well  known  and  so  long  dreaded,  was  a  far  nobler 
calling  than  to  follow  Him  where  nobody  had  ever  heard 
of  him,  and  where  other  trophies  not  less  Illustrious  could 
be  raised  by  the  same  power  and  grace.    20.  And  he  de- 
parted, and  began   to   publish — not  only  among   his 
friends,  to  whom  Jesus  Immediately  sent  him,  but— In 
Decapolis— so  called,  as  being  a  region  of  ten  cities.    (See 
on  Matthew  4.  25)— how  great  things  Jesus  had  done 
for  him  i   and  all  men  did  marvel— Throughout  that 
considerable  region  did  this  monument  of  mercy  pro- 
claim his  new-found  Lord ;  and  some,  It  Is  to  be  hoped, 
did  more  than  "marvel." 

21-43.  Tbb  Daughter  of  Jairus  Raises  to  Life— The 
Woman  with  an  Issue  of  Blood  Healed.  (—Matthew 
9. 18-26;  Luke  8.  41-56.)  The  occasion  of  this  scene  will  ap- 
pear presently. 

Jairus1  Daughter  (v.  21-24).  £1.  And  'when  Jesus  was 
passed  over  again  by  ship  unto  the  other  side— from 
the  Gadarene  side  of  the  lake,  where  He  had  parted  with 
the  healed  demoniac,  to  the  west  side,  at  Capernaum — 
much  people  gathered  unto  him — who  "gladly  received 
Him;  for  they  were  all  waiting  for  Him"  (Luke  8.  40). 
The  abundant  teaching  of  that  day  (ch.  4.  1,  &c,  and 
Matthew  13.)  had  only  whetted  the  people's  appetite:  and 
disappointed,  as  would  seem,  that  He  had  left  them  in 
the  evening  to  cross  the  lake,  they  remain  hanging  about 
the  beach,  having  got  a  bint,  probably  through  some  of 
Sis  disciples,  that  He  would  be  back  the  same  evening. 
Porhaps  they  witnessed  at  a  distance  the  sudden  calming 


of  the  tempest.  The  tide  of  our  Lord's  popularity  was 
now  fast  rising,  and  he  was  nigh  unto  the  sea.  2A, 
And,  behold,  there  cometh  one  of  the  rulers  of  the 
synagogue— of  which  class  there  were  but  few  who  be- 
lieved in  Jesus  (John  7. 48).  One  would  suppose  from  this 
that  the  ruler  had  been  with  the  multitude  on  the  shore, 
anxiously  awaiting  the  return  of  Jesus,  and  immediately 
on  His  arrival  had  accosted  Him  as  here  related.  But 
Matthew  (9. 18)  tells  us  that  the  ruler  came  to  Him  while 
He  was  in  the  act  of  speaking  at  his  own  table  on  the  sub- 
ject of  fasting;  and  as  we  must  suppose  that  this  con- 
verted publican  ought  to  know  what  took  place  on  that 
memorable  occasion  when  he  made  a  feast  to  his  Lord, 
we  conclude  that  here  the  right  order  Is  Indicated  by  the 
First  Evangelist  alone.  Jairus  by  name — or  'Jaeiro*.' 
It  is  the  same  name  as  Jair,  In  the  Old  Testament  (Num- 
bers 32.  41 ;  Judges  10.  3 ;  Esther  2.  5).  and  when  he  saw 
him,  be  fell  at  his  feet— In  Matthew  (9. 18),  "  worshipped 
Him."  The  meaning  is  the  same  in  both.  23.  And  be- 
sought him  greatly,  saying,  My  little  daughter — Luke 
(8.  42)  says,  "He  had  one  only  daughter,  about  twelve 
years  of  age."  According  to  a  well-known  rabbin,  quoted 
by  Lightfoot,  a  daughter,  till  she  had  completed  hot 
twelfth  year,  w*s  called  'little,' or  'a  little  maid;'  after 
that,  'a  young  woman'— lieth  at  the  point  of  death- 
Matthew  gives  it  thus :  "  My  daughter  is  even  now  dead" 
—'has  Just  expired.'  The  news  of  her  death  reached 
the  father  after  the  cure  of  the  woman  with  the  issue  of 
blood :  but  Matthew's  brief  account  gives  only  the  resuU, 
as  in  the  case  of  the  centurion's  servant  (Matthew  8. 
5,  <fec).  come  and  lay  thy  hands  on  her,  that  she  may 
be  healed)  and  she  shall  live— or,  'that  she  may  be 
healed  and  live,'  according  to  a  fully  preferable  reading. 
In  one  of  the  class  to  which  this  man  belonged,  so 
steeped  In  prejudice,  such  faith  would  imply  more  thap 
In  others. 

The  woman  with  an  Issue  of  Blood  Healed  (v.  23-34).  «•*.. 
And  Jesus  'went  with  him  |  and  much  people  fol- 
lowed him,  and  thronged  him — The  word  in  Luke  is 
stronger — 'choked,'  'stifled  Him.'  26.  And  had  suffered 
many  tilings  of  many  physicians — The  expression  per- 
haps does  not  necessarily  refer  to  the  suffering  she  en- 
dured under  medical  treatment,  but  to  the  much  varied 
treatment  which  she  underwent — and  had  spent  all 
that  she  had,  and  was  nothing  bettered,  but  rathe* 
grew  worse— Pitiable  case,  and  affectlngly  aggravated; 
emblem  of  our  natural  state  as  fallen  creatures  (Ezeklel 
16.  5,  6),  and  illustrating  the  worse  than  vanity  of  all 
human  remedies  for  spiritual  maladies  (Hosea  6.  13). 
The  higher  design  of  all  our  Lord's  miracles  of  healing 
irresistibly  suggests  this  way  of  viewing  the  present  case, 
the  propriety  of  which  will  still  more  appear  as  we  pro- 
ceed. 27.  When  she  had  heard  of  Jesus,  came— This 
was  the  right  experiment  at  last.  What  had  she  "heard 
of  Jesus?"  No  doubt  It  was  His  marvellous  cures  she 
had  heard  of;  and  the  hearing  of  these,  in  connection 
with  her  bitter  experience  of  the  vanity  of  applying  to 
any  other,  had  been  blessed  to  the  kindling  in  her  soul 
of  a  Arm  confidence  that  He  who  had  so  willingly  wrought 
such  cures  on  others  was  able  and  would  not  refuse  Us 
heal  her  also,  in  the  press  behind— shrinking,  yet  seek- 
ing—and touched  his  garment— According  to  the  cere- 
monial law,  the  touch  of  any  one  having  the  disease 
which  this  woman  had  would  have  defiled  the  person 
touched.  Some  think  that  the  recollection  of  this  may 
account  for  her  stealthily  approaching  Him  in  the  crowd 
behind,  and  touching  but  the  hem  of  His  garment.  Bui 
there  was  an  lnsunct  in  the  faith  which  brought  her  to 
Jesus,  which  taught  her,  that  if  that  touch  could  set  ber 
free  from  the  defiling  disease  itself,  it  was  impossible  to 
communicate  defilement  to  Him,  and  that  this  wondrous 
Healer  must  be  above  such  laws.  28.  For  she  said— 
"within  herself"  (Matthew  9.  21)— If  1  may  touch  but 
his  clothes,  I  shall  be  whole— t.  «.,  If  I  may  but  come  im 
contact  with  this  glorious  Healer  at  all.  Remarkable  faith 
this  1  29.  And  straightway  the  fountain  of  her  blood 
was  dried  up— Not  only  was  her  issue  of  blood  stanched 
(Luke  8.  44),  but  the  cause  of  it  was  thoroughly  removod 

7? 


MARK    VI. 


Insomuch  that  by  her  bodily  sensations  she  Immediately 
knew  herself  perfectly  cored.  30.  And  Jesus  imme- 
diately kno wing  In  himself  that  virtue— or  'efficacy' 
—bad  gone  oat  of  htm— He  was  conscious  of  the  forth- 
going  of  His  healing  power,  which  was  not—as  in  proph- 
ets and  apostles — something  foreign  to  Himself  and  Im- 
parted merely,  but  what  He  had  dwelling  within  Him  as 
"His  own  fulness"— turned  him  abont  In  the  press — 
or  'crowd' — and  said,  Who  touched  my  clothes?  31. 
And  lils  disciples  said  unto  him— Luke  says  (8.  45), 
"  When  all  denied,  Peter  and  they  that  were  with  Him 
said.  Master" — Thou  seest  the  multitude  thronging 
thee,  and  sayest  thou,  Who  touched  met — 'Askest 
thou,  Lord,  who  touched  Thee?  Bather  ask  who  touched 
Thee  not  in  such  a  throng.'  "And  Jesus  said.  Somebody 
hath  touched  me" — '  a  certain  person  has  touched  Me' — 
"  for  I  perceive  that  virtue  is  gone  out  of  Me"  (Luke  8.  46). 
Yes,  the  multitude  "thronged  and  pressed  Him"— they 
jostled  against  Him,  but  all  involuntarily;  they  were 
merely  carried  along ;  but  one,  one  only — "a  certain  per- 
son— touched  Him,"  with  the  conscious,  voluntary,  de- 
pendent touch  of  faith,  reaching  forth  its  hand  expressly 
to  have  contact  with  Him.  This  and  this  only  Jesus 
acknowledges  and  seeks  out.  Even  so,  as  Augustin  long 
ago  said,  multitudes  still  come  similarly  close  to  Christ  in  the 
means  of  grace,  but  all  to  no  purpose,  being  only  sucked  into 
the  crowd.  The  voluntary,  living  contact  of  faith  is  that 
electric  conductor  which  alone  draws  virtue  out  of  Him. 
33.  And  he  looked  round  about  to  see  her  that  had 
done  this  thing— not  for  the  purpose  of  summoning  forth 
a  culprit,  but,  as  we  shall  presently  see,  to  obtain  from 
the  healed  one  a  testimony  to  what  He  had  done  for  her. 
33.  But  the  woman,  fearing  and  trembling,  know- 
ing what  was  done  in  her— alarmed,  as  a  humble, 
shrinking  female  would  naturally  be,  at  the  necessity  of 
so  public  an  exposure  of  herself,  yet  conscious  that  she 
had  a  tale  to  tell  which  would  speak  for  her — came  and 
fell  down  before  him,  and  told  him  all  the  truth — In 
Luke  (8.  47)  it  is,  "When  the  woman  saw  that  she  was  not 
bid,  she  came  trembling,  and  falling  down  before  Him, 
tihe  declared  onto  Him  before  all  the  people  for  what 
cause  she  had  touched  Him,  and  how  she  was  healed  Im- 
mediately." This,  though  It  tried  the  modesty  of  the  be- 
lieving woman,  was  Just  what  Christ  wanted  In  dragging 
her  forth,  her  public  testimony  to  the  facts  of  her  case— 
the  disease,  with  her  abortive  efforts  at  a  cure,  and  the 
instantaneous  and  perfect  relief  which  her  touching  the 
Great  Healer  had  brought  her.  34.  And  he  said  unto 
her,  Daughter— "be  of  good  comfort"  (Luke  8.  48)— thy 
faith  hath  made  thee  whole  |  go  In  peace,  and  be 
whole  of  thy  plague — Though  healed  as  soon  as  she  be- 
lieved, it  seemed  to  her  a  stolen  cure — she  feared  to 
acknowledge  it.  Jesus  therefore  sets  His  royal  seal  upon 
It.  But  what  a  glorious  dismissal  from  the  lips  of  Him 
who  is  "our  Peace"  is  that  "Go  In  peace!" 

Jairus?  Daughter  raised  to  Life  (t>.  85-43).  35.  Thy  daugh- 
ter is  dead  j  why  troublest  thou  the  Blaster  —  '  the 
Teacher' — any  further?  36.  he  salth  unto  the  ruler  of 
the  synagogue,  Be  not  afraid,  only  believe  —  Jesus, 
knowing  how  the  heart  of  the  agonized  father  would  sink 
at  the  tidings,  and  the  reflections  at  the  delay  which 
would  be  apt  to  rise  in  his  mind,  hastens  to  reassure 
him,  and  in  His  accustomed  style:  "Be  not  afraid,  only 
believe"— words  of  unchanging  preciousness  and  power! 
How  vividly  do  such  incidents  bring  out  Christ's  know- 
ledge of  the  human  heart  and  tender  sympathy!  (He- 
brews 4. 15.)  37.  And  he  suffered  no  man  to  follow 
htm,  save  Peter,  and  James,  and  John  the  brother  of 
.lames — See  on  ch.  1.  29.  38.  And  he  cometh  —  rather, 
'they  come' — to  the  house  of  the  ruler  of  the  syna- 
gogue, and  seeth  the  tumult,  and  them  that  wept  and 
wailed  greatly—"  the  minstrels  and  the  people  making 
a  noise"  (Matthew  9.  23) — lamenting  for  the  dead.  (See 
2  Chronicles  35.25;  Jeremiah  9.20;  Amos  5,16.)  30.  And 
when  he  was  come  In,  he  salth  unto  them,  'Why 
make  ye  this  ado,  and  ■weep  1  the  damsel  Is  not  dead, 
but  sleepeth— so  brief  her  state  of  death  as  to  be  more  like 
*  short  sleep,  40.  And  they  laughed  him  to  scorn— 
72 


rather,  simply, '  laughed  at  Him'—"  knowing  that  she  i 
dead"  (Luke  8. 53) ;  an  important  testimony  this  to  the  real- 
ity of  her  death.  But  when  he  had  put  them  all  out— 
The  word  Is  strong— 'when  he  had  put,*  or '  thread  them  ail 
out;'  meaning  all  those  who  were  making  tbls  noise,  and 
any  others  that  may  have  been  there  from  sympathy,  that 
only  those  might  be  present  who  were  most  nearlycon- 
cerned,  and  those  whom  He  had  Himself  brought  as  wit 
nesses  of  the  great  act  about  to  be  done— he  taketh  thn 
father  and  the  mother  of  the  damsel,  and  them  that 
were  with  him— {Peter,  and  James,  and  John)— and  en- 
tereth  in  where  the  damsel  wag  lying.  41.  And  ha 
took  the  damsel  by  the  hand— as  He  did  Peter's  mother- 
in-law  (ch.  1.  31)— and  said  unto  her,  Talitha  cuml— The 
words  are  Aramaic,  or  Syro-Chaldaic,  the  then  language  oi 
Palestine.  Mark  loves  to  give  such  wonderful  words  Just 
as  they  were  spoken.  See  ch.  7. 34 ;  14. 36.  43.  And  straight- 
way the  damsel— The  word  here  Is  different  from  that  In 
v.  39,  40,  41,  and  signifies  'young  maiden,'  or  'little  girl*— 
arose,  and  walked— a  vivid  touch  evidently  from  an  eye- 
witness— for  she  was  of  the  age  of  twelve  years.  And 
they  were  astonished  with  a  great  astonishment — The 
language  here  is  the  strongest.  43.  And  he  charged 
them  straitly— or  strictly— that  no  man  should  know 
It— The  only  reason  we  can  assign  for  this  Is  His  desire 
not  to  let  the  public  feeling  regarding  Him  come  too  pre- 
cipitately to  a  crisis — and  commanded  that  something 
should  be  given  her  to  eat— in  token  of  perfect  restor- 
ation. 

CHAPTER  VI. 

Ver.  1-6.  Christ  Rejected  at  Nazareth.  (—Matthew 
13. 54-58 ;  Luke  4. 16-30.)    See  on  Luke  4. 16-30. 

7-13.  Mission  or  the  Twei/ve  Apostles.  (—Matthew 
10. 1,  5-15;  Luke  9. 1-6.)   See  on  Matthew  10. 1,  5-15. 

14-29.  Herod  thinks  Jesus  a  Resurrection  of  thb 
Murdered  Baptist— Account  op  his  Death.  (—Mat- 
thew 14. 1-12;  Luke  9. 7-9.) 

Herod's  View  of  Christ  (v.  14-16).  14.  And  King  Herod- 
i, «.,  Herod  Antlpas,  one  of  the  three  sons  of  Herod  the 
Great,  and  own  brother  of  Archelaus  (Matthew  2. 22),  who 
ruled  as  Ethnarch  over  Galilee  and  Perea— heard  of  him  i 
(for  his  name  was  spread  abroad)  |  and  he  said—"  unto 
his  servants"  (Matthew  14.2),  his  councillors  or  court- 
ministers — That  John  the  Baptist  was  risen  from  the 
dead— The  murdered  prophet  haunted  his  guilty  breast 
like  a  spectre,  and  seemed  to  him  alive  again  and  clothed 
with  unearthly  powers,  in  the  person  of  Jesus.  15.  Others 
said,  That  It  Is  Ellas.  And  others,  That  It  Is  a  prophet, 
or  as  one  ol  the  prophets — See  on  Matthew  16.14.  16. 
But  when  Herod  heard  thereof,  he  said,  It  is  John, 
whom  I  beheaded  ;  he  Is  risen  from  the  dead — '  Him- 
self has  risen;'  as  If  the  innocence  and  sanctity  of  bis 
faithful  reprover  bad  not  suffered  that  he  should  He  long 
dead. 

Account,  of  the  Baptist's  Imprisonment  and  Death  (».  17-29). 

17.  For  Herod  himself  had  sent  forth,  and  laid  hold 
upon  John,  and  bound  him  In  prison— in  the  castle  of 
Machserus,  near  the  southern  extremity  of  Herod's  do- 
minions, and  adjoining  the  Dead  Sea.  [Josbphus,  AnH- 
quities  18.5,2.]  for  Herod  las' soke — She  was  the  grand- 
daughter of  Herod  the  Great— his  brother  Philip's  wife 
—and  therefore  the  niece  of  both  brothers.  This  Philip, 
however,  was  not  the  tetrarch  of  that  name  mentioned  tn 
Luke  3. 1  (see  there),  but  one  whose  distinctive  name  was 
'Herod  Philip,'  another  son  of  Herod  the  Great — who  was 
disinherited  by  his  father.  Herod  Antipas  own  wile  was 
the  daughter  of  Aretas,  king  of  Arabia;  but  je  prevailed 
on  Herodlas,  his  half-brother  Philip's  wife,  to  forsake  her 
husband  and  live  with  him,  on  condition,  says  Johkphus 
(Antiquities  18. 6, 1),  that  he  should  put  away  ills  own  wife. 
This  involved  him  afterwards  in  war  with  Aretas,  who 
totally  defeated  him  and  destroyed  his  army,  from  the 
effects  of  which  he  was  never  able  to  recover  himsell 

18.  For  John  had  said  unto  Herod,  It  la  not  lawful 
for  thee  to  have  thy  brother's  wife.  Noble  fidelity  ! 
It  was  not  lawful,  because  Herod's  wife  and  Herodlas' 
husband  were  both  living;  and  further,  because  the  par 


MARK   VI. 


tie*  were  wlthm  the  forbidden  degrees  of  consanguinity- 
see  Leviticus  30.  21);  Herodlas being  thedaughter  of  Arls- 
tobnlus,  the  brother  of  both  Herod  and  Philip  [josephus, 
18.  5,  4].     19.  Therefore  Herodlas  had  a  quarrel  against 
him— rather,  as  In   the  margin,  'had  a  grudge  against 
ntm.      Probably  she  was  too  prond  to  speak  to  him;  still 
less   would   she    quarrel  with  him.     and  -would    have 
killed  htm ;  hut  she  could  not.     30.  For  Herod  feared 
John— but,  as  Bknokl  notes,  John  feared  not  Herod— 
knowing  that  he  was  a  just  man  and  an  holy,    Cf.  the 
ease   if  Elijah  with  Ahab,  after  the  murder  of  Naboth 
(1   Kings  21.  20).    and  observed  him— rather,  as  in  the 
Margin,  '  Jrept'  or  'saved  him:'  i.  e.,  from  the  wicked 
lesigns  of  Herodlas,  who  had   been  watching  for  some 
pretext  to  get  Herod  entangled  and  committed  to  des- 
patch hlra.     and  when  he  heard  hint,  he  did  many 
things  — many  good  things  under  the  influence  of  the 
Baptist  on    his    conscience— and    heard    him  gladly— 
a  striking  statement  this,  for  which  we  are  Indebted 
to  our  graphic  Evangelist  alone,  illustrating  the  working 
of  contrary  principles  in  the  Blaves  of  passion.    But  this 
only  shows  how  far  Herodlas  must  have  wrought  upon 
him,  as  Jezebel  upon  Ahab,  that  he  shonld  at  length 
agree  to  what  his  awakened  conscience  kept  him  long 
from  executing.    31.  And  when  a  convenient  day — (for 
the  purposes  of  Herodlas)— -was  come,  that  Herod— rather, 
'A  convenient  day  being  come,  when   Herod' — on  his 
birth-day,  made  a  supper  to  his  lords,  high  captains, 
and  chief  [estates]  of  Galilee  —This  graphic  minuteness 
of  dotall  adds  much  to  the  interest  of  the  tragic  narrative. 
83.  And  when  the  daughter  of  the  said  Herodlas— i.  e., 
—her  daughter  by  her  proper  husband,  Herod  Philip :  Her 
name  was  Salome  rJosEPHUS,  lb.]— came  in  and  danced, 
and  pleased  Herod  and  them  that  sat  with  him,  the 
king  said  unto  the  damsel—'  the  girl'— (See  on  ch.5.  42)— 
Ask  of  me  whatsoever  thou  wilt,  and  I  will  give  it 
thee.    33.  And  he— the  king,  so  called,  but  only  by  cour- 
tesy (see  on  v.  14) — sware  unto  her,  Whatsoever  thou 
shalt  ash  of  me,  unto  the  half  of  my  kingdom — Those 
in  whom  passion  and  luxury  have  destroyed  self-com- 
mand will  in  a  capricious  moment  say  and  do  what  in 
their  cool  moments  they  bitterly  regret.     34.  And  sho 
raid,  The  head  of  John  the  Baptist— Abandoned  women 
«ire  more  shameless  and  heartless  than  men.  The  Baptist's 
fidelity  marred  the  pleasures  of  Herodlas,  and  this  was 
too  good  an  opportunity  of  getting  rid  of  him  to  let  slip. 
35.  I  will  that  thou  give  me  by  and  by — rather,  'at 
Oliee'— la  a    charger — or    large    flat    '  trencher '  —  the 
head  of  John  the  Baptist.    36.  And  the  king  ■was  ex- 
ceeding sorry — With  his  feelings  regarding  John,  and 
the  truths  which  so  told  upon  his  conscience  from  that 
preacher's  lips,  and  after  so  often  and  carefully  saving 
him  from  his  paramour's  rage,  it  must  have  been  very 
galling  to  find  himself  at  length  entrapped  by  his  own 
rash  folly,    yet  for  his  oath's  sake— See  how  men  of  no 
principle,  but  troublesome  conscience,  will  stick  at  break- 
ing a  rash  oath,  while  yielding  to  the  commission  of  the 
worst  crimes  1— and  for  their  sake*  which  sat  -with  him 
—under  the  influence  of  that  false  shame,  which  could 
not  brook  being  thought  to  be  troubled  with  religious  or 
moral  scruples.     To  how  many  has  this  proved  a  fatal 
snare !  —  he  would  not  reject  her.     37.   And  immedi- 
ately the  king  sent  an  executioner — one  of  the  guards  in 
attendance.    The  word  is  Roman,  denoting  one  of  the  Im- 
perial Guard— and  commanded  his  head  to  be  brought  i 
and  he  went  and  beheaded  him  in  the  prison — after,  it 
would  6eem,  more  than  twelve  months'  Imprisonment. 
Blessed  martyr!     Dark  and  cheerless  was  the  end  re- 
served for  thee:  but  now  thou  hast  thy  Master's  benedic- 
tion, "  Blessed  is  he  whosoever  shall  not  be  offended  in 
Me"  (Matthew  11.  6),  and  hast  found  the  life  thou  gaveat 
away  (Matthew  10. 89).     But  where  are  they  in  wnose 
skirts  .3   found   thy  blood?     38.   And  he  brought  his 
•tend  in  a  charger,  and  gave  It  to  the  damsel  i  and  the 
damsel  gave  it  to  her  mother— Herodlas  did  not  shed  the 
blood  of  the  stern  reprover ;  she  only  got  it  done,  and  then 
^loeted  over  it,  as  it  streamed  from  the  trunkless  head. 
»«.   And  when  his  disciple*  heard  of  It— i.  e„  the  Bap- 


tist's own  disciples— they  came  and  took  up  his  corps*, 
and  laid  it  in  a  tomb— "and  went  and  told  Jesus  "  (Mat- 
thew 14.  12).  If  these  disciples  had,  up  to  this  time,  stood 
apart  from  Him,  as  adherents  of  John  (Matthew  11. 2),  ner- 
haps  they  now  came  to  Jesns,  not  without  some  secret  re- 
flection on  Him  for  His  seeming  neglect  of  their  master; 
but  perhaps,  too,  as  orphans,  to  cast  in  their  lot  hence- 
forth with  the  Lord's  disciples.  How  Jesus  felt,  or  what 
He  said,  on  receiving  this  Intelligence,  is  not  recorded; 
but.  He  of  whom  it  was  said,  as  He  stood  by  the  grave  of 
His  friend  Lazarus,  "Jesus  wept,"  was  not  likely  to  re- 
ceive such  Intelligence  without  deep  emotion.  And  ov*> 
reason  why  He  might  not  be  unwilling  that  a  small  body 
of  John's  disciples  should  cling  to  him  to  the  last,  might 
be  to  provide  some  attached  friends  who  should  do  for  ill* 
precious  body,  on  a  small  scale,  what  was  afterwards  to 
be  done  for  His  own. 

30-56.  The  Twelve,  on  theib  Return,  having  re- 
ported the  Success  or  their  Mission,  Jesus  Crossw. 
the  Sea  of  Galilee  with  them,  Teaches  thb  People, 
and  miraculously  feeds  them  to  the  number  of 
Five  Thousand  — He  sends  His  Disciples  by  Ship 
again  to  the  Western  side,  while  Himself  returns 
afterwards  walking  on  the  sea  —  incidents  o* 
Landing.  (—Matthew  14. 13-36;  Luke  9. 10-17;  John  6. 1- 
24.)  Here,  for  the  first  time,  nil  the  four  streams  of  sacred 
text  run  parallel.  The  occasion  and  all  the  circumstances 
of  this  grand  section  are  thus  brought  before  us  with  a 
vividness  quite  remarkable. 

Five  Thousand  Miraculmisly  Fed  (v.  80-44).  30.  And  the 
apostles  gathered  themselves  together  —  probably  al 
Capernaum,  on  returning  from  their  mission  (t>.  7-18)— 
and  told  him  all  things,  both  -what  they  had  done, 
aud  what  they  had  taught— Observe  the  various  reasons 
He  had  for  crossing  to  the  other  side.  First,  Matthew  (14. 
13)  says,  that  "when  Jesns  heard"  of  the  murder  of  His? 
faithful  forerunner— from  tbos-e  attached  disciples  of  his 
who  had  taken  up  his  body  and  laid  It  In  a  sepulchre  (seo 
on  v.  29)—"  He  departed  by  ship  into  a  desert  place  apart;" 
either  to  avoid  some  apprehended  consequences  to  Him- 
self, arising  from  the  Baptist's  death  (Matthew  10.  23),  or 
more  probably  to  be  able  to  Indulge  In  those  feelings 
which  that  affecting  event  had  doubtless  awakened,  and 
to  which  the  bustle  of  the  multitude  around  Him  was 
very  unfavourable.  Next,  since  He  must  have  heard  the 
report  of  the  Twelve  with  the  deepest  Interest,  and  prob- 
ably with  something  of  the  emotion  which  He  experi- 
enced on  the  return  of  the  Seventy  (see  on  Luke  10. 17-22), 
He  sought  privacy  for  undisturbed  reflection  on  this  be- 
gun preaching  and  progress  of  His  kingdom.  Once  more. 
He  was  wearied  with  the  multitude  of  "comers  and 
goers"  —  depriving  Him  even  of  leisure  enough  to  take 
His  food— and  wanted  rest:  "Come  ye  yourselves  apart 
Into  a  desert  place,  and  rest  a  while,"  Ac.  Under  the  com- 
bined Influence  of  all  these  considerations,  onr  Lord 
sought  this  change.  33.  And  they  departed  into  a 
desert  place  by  ship  privately — "  over  the  Sea  of  Galilee, 
which  is  the  Sea  of  Tiberias,"  says  John  (6. 1),  the  only  one 
of  the  Evangelists  who  so  fully  describes  it;  the  others 
having  written  when  their  readers  were  supposed  to 
know  something  of  it,  while  the  last  wrote  for  those  at  a 
greater  distance  of  time  and  place.  This  "desert  place  " 
is  more  definitely  described  by  Luke  (9. 10)  as  "  belonging 
to  the  city  called  Bethsalda."  This  must  not  be  con- 
founded with  the  town  so  called  on  the  western  side  oi 
the  lake  (see  on  Matthew  11.  21).  This  town  lay  on  lie 
north-eastern  side,  near  where  the  Jordan  empties  itself 
into  It:  In  Gaulonltls,  out  of  the  dominions  of  Herod  An- 
tipas,  and  within  the  dominions  of  Philip  the  Tetrareri 
(Luke  3. 1),  who  raised  It  from  a  village  to  a  city,  anu 
called  It  Julias,  in  honour  of  Julia,  the  daughter  of  Augus- 
tus [Josephus,  Antiquities  18.  2,  1).  33.  And  the  people— 
'the  multitudes'  —  saw  them  departing,  and  many 
knew  him — The  true  reading  would  seem  to  be:  'And 
many  saw  them  departing,  and  knew  or  recognized 
[them] ' — and  ran  afoot — Here,  perhaps,  It  should  be  ren- 
dered 'by  land ' — running  iound  by  the  bead  of  the  lake 
and  taking  one  of  the  fords  of  tbe  river,  sobs  tc  me* 

7* 


MARK  VI. 


Jesus,  w£.j  was  crossing  with  the  Twelve  by  ship, 
thither  out  of  all  cities,  and  outwent  then*— got  before 
them— and  came  together  unto  hint — How  exceedingly 
graphic  lR  this!  every  touch  of  it  betokening  the  pres- 
ence ->t  an  eye-witness.  John  (6.  3)  says,  that  "Jesus 
went  up  Into  a  mountain"  — somewhere  in  that  hilly 
range,  the  green  tableland  whlcn  skirts  the  eastern  side 
of  the  lake.  34.  And  Jesus,  -when  he  came  out  of  the 
ship—'  having  gone  on  shore' — saw  much  people — a  great 
multitude — and  was  moved  with  compassion  toward 
them,  because  they  were  as  sheep  not  having  a  shep- 
herd—At the  sight  of  the  multitudes  who  had  followed 
Him  by  land  and  even  got  before  Him,  He  was  so  moved, 
as  was  His  wont  In  such  cases,  with  compassion,  because 
they  were  like  shepherdless  sheep,  as  to  forego  both 
privacy  and  rest  that  He  might  minister  to  them.  Here 
we  have  an  important  piece  of  Information  from  the 
Fourth  Evangelist  (John  6.  4),  "And  the  Passover,  a  feast 
of  the  Jews,  was  nigh"— rather,  'Now  the  Passover,  the 
feast  of  the  Jews,  was  nigh.'  This  accounts  for  the  mul- 
titudes that  now  crowded  around  Him.  They  were  on 
their  way  to  keep  that  festival  at  Jerusalem.  But  Jesus 
did  not  go  up  to  this  festival,  as  John  expressly  tells  us, 
(ch.  7. 1)— remaining  in  Galilee,  because  the  ruling  Jews 
sought  to  kill  Him.  35.  And  when  the  day  was  now 
far  spent—"  began  to  wear  away"  or  'decline,'  says  Luke 
(9.  12).  Matthew  (14.  15)  says,  "when  It  was  evening;" 
and  yet  he  mentions  a  later  evening  of  the  same  day 
(r.  23).  This  earlier  evening  began  at  three  o'clock  p.  m.  ; 
the  latter  began  at  sunset.  36.  Send  them  away,  that 
they  may  go  Into  the  country  round  aboui,  and  into 
the  villages,  and  buy  themselves  bread  i  for  they  have 
nothing  to  eat— John  tells  as  (6. 5,  6)  that  "Jesus  said  to 
Philip,  Whence  shall  we  bay  bread,  that  these  may  eatT 
(And  this  He  said  to  prove  him:  for  He  Himself  knew 
what  He  would  do.)"  The  subject  may  have  been  Intro- 
duced by  some  remark  of  the  disciples ;  bat  the  precise 
order  and  form  of  what  was  said  by  each  can  hardly  be 
gathered  with  precision,  nor  is  it  of  any  importance.  37. 
Me  answered  and  said  unto  them — "They  need  not 
rfenart"  (Matthew  14. 10) — Give  ye  them  to  eat— doubtless 
said  to  prepare  them  for  what  was  to  follow.  And  they 
say  unto  him,  Shall  we  go  and  buytwo  hundred  pen- 
nyworth ot  bread,  and  give  them  to  eat  1 — "  Philip  an- 
swered Him,  Two  hundred  pennyworth  of  bread  is  not 
sufficient  for  them,  that  every  one  of  them  may  take  a 
little"  (John  H.  7).  38.  He  saith  unto  them,  Hour  many 
loaves  have  ye  I  go  and  see.  And  -when  they  knew, 
they  say,  Five,  and  two  nshes — John  Is  more  precise 
and  full:  "One of  his  disciples,  Andrew,  Simon  Peter's 
brother,  salth  unto  Him,  There  Is  a  lad  here  which  hath 
five  barley  loaves  and  two  small  nshes :  but  what  are 
they  among  so  many?"  (John  8.  8,  9.)  Probably  this  was 
the  whole  stock  of  provisions  then  at  the  command  of 
the  disciples — no  more  than  enough  for  one  meal  to  them 
—ana  entrusted  for  the  time  to  this  lad.  "  He  said,  Bring 
them  hither  to  me"  (Matthew  14.  18).  30.  And  he  com- 
manded them  to  make  all  sit  down  by  companies 
apou  the  green  grass — or  '  green  hay ;'  the  rank  grass  of 
those  bushy  wastes.  For,  as  John  (6. 10)  notes, "  there  was 
much  grass  In  the  place."  40.  And  they  sat  down  in 
ranks,  by  hundreds,  and  by  fifties — Doubtless  this  was 
to  show  at  a  glance  the  number  fed,  and  to  enable  all  to 
witness  in  an  orderly  manner  this  glorious  miracle.  41. 
&jm1  when  he  had  taken  the  five  loaves  and  the  two 
Ashes,  he  looked  up  to  heaven — Thus  would  the  most 
distant  of  them  see  distinctly  what  He  was  doing— and 
edessed— -John  says,  "And  when  he  had  given  thanks." 
The  sense  Is  the  same.  This  thanksgiving  fbr  the  meat, 
*nd  benediction  of  it  as  the  food  of  thousands,  was  the 
crisis  of  the  miracle — and  brake  the  loaves,  and  gave 
them  to  liis  disciples  to  set  before  them — thus  virtually 
holding  forth  these  men  as  His  future  ministers — and 
the  two  fishes  divided  he  among  them  all.  42.  And 
they  did  all  eat,  and  were  filled— All  the  four  Evange- 
'tots  mention  this:  and  John  (6. 11)  adds,  "and  likewise 
at*  the  fishes,  as  much  as  they  would"— to  show  that  vast 
is  was  the  multitude,  and  scanty  the  provisions,  the  meal 

1A 


to  each  and  all  of  them  was  a  plentiful  one.  "  When  thej 
were  filled,  He  said  unto  His  disciples,  Gather  up  th« 
fragments  that  remain,  that  nothing  be  lost"  (John  6. 12). 
This  was  designed  to  bring  out  the  whole  extent  of  thfe 
miracle.  43.  And  they  took  up  twelve  baskets  full  of 
the  fragments,  and  of  the  fishes  — "  Therefore  (saye 
John  6. 13),  they  gathered  them  together,  and  filled  twelves 
baskets  with  the  fragments  of  the  five  barley  loaves, 
which  remained  over  and  above  unto  them  that  naa 
eaten."  The  article  here  rendered  "baskets"  in  all  the 
four  narratives  was  part  of  the  luggage  taken  by  Jews  on 
a  Journey— to  carry,  it  is  said,  both  their  provisions  and 
hay  to  eleep  on,  that  they  might,  not  have  to  depend  on 
Gentiles,  and  so  run  the  risk  of  ceremonial  pollution.  In 
this  we  have  a  striking  corroboration  of  the  truth  of  the 
four  narratives.  Internal  evidence  renders  it  clear,  w« 
think,  that  tne  first  three  Evangelists  wrote  independ- 
ently of  each  other,  though  the  fourth  mast  have  seen 
all  the  others.  But  here,  each  of  the  first  three  Evange- 
lists uses  the  same  word  to  express  the  apparently  insig- 
nificant circumstance  that  the  baskets  employed  to 
gather  up  the  fragments  were  of  the  kind  which  even  the 
Roman  satirist,  Jttven al,  knew  by  the  name  of  oophinus, 
while  in  both  the  narratives  of  the  feeding  of  the  Fou» 
Thousand  the  baskets  used  are  expressly  said  to  have 
been  of  the  kind  called  spurts.  (See  on  ch.  8.  19,  20.)  44. 
And  they  that  did  eat  of  the  loaves  were  [about J  flv* 
thousand  men — "  besides  women  and  children"  (Matthew 
14.  21).  Of  these,  however,  there  would  probably  not  be 
many;  as  only  the  males  were  obliged  to  go  to  the  ap- 
proaching festival. 

Jesus  Recrosses  to  the  Western  side  of  the  Lake,  Walking 
on  the  Sea  (v.  45-58).  One  very  Important  particular  given 
by  John  alone  (6.  15)  Introduces  this  portion:  "When 
Jesus  therefore  perceived  that  they  would  take  Him  by 
force,  to  make  Him  a  king,  He  departed  again  into  a 
mountain  Himself  alone."  45.  And  straightway  he 
constrained  his  disciples  to  get  Into  the  ship,  and  to 
go  to  the  other  side  before— Him — nnto  Bethsaldu — 
Bethsaida  of  Galilee  (John  12.  21).  John  says  they  "  went 
over  the  sea  towards  Capernaum"— the  wind,  probably, 
occasioning  this  slight  deviation  from  the  direction  of 
Bethsaida— while  he  sent  away  the  people — 'the  mal 
tltude.'  His  object  In  this  was  to  put  an  end  to  the  mis- 
directed excitement  In  His  favour  (John  8. 15),  Into  which 
the  disciples  themselves  may  have  been  somewhat 
drawn.  The  word  "constrained"  Implies  reluctance  on 
their  part,  perhaps  from  unwillingness  to  part  with  their 
Master  and  embark  at  night,  leaving  Him  alone  on  the 
mountain.  46.  And  when  he  had  sent  them  away,  he 
departed  into  a  mountain  to  pray — thus  at  length  gel- 
ting  that  privacy  and  rest  which  He  had  vainly  sought 
during  the  earlier  part  of  the  day;  opportunity  also  to 
pour  out  His  soul  in  connection  with  the  extraordinary 
excitement  in  His  favour  that  evening— which  appears 
to  have  marked  the  zenith  of  His  reputation,  for  it  be- 
gan to  decline  the  very  next  day ;  and  a  place  whence 
He  might  watch  the  disciples  on  the  lake,  pray  for  them 
In  their  extremity,  and  observe  the  right  time  lor  coin- 
ing to  them,  in  a  new  manifestation  of  His  glory,  on  tb« 
sea.  47.  And  -when  even  wag  come — the  later  evening 
(see  on  v,  35).  It  had  come  even  when  the  disciple*  em- 
barked (Matthew  14.  23 ;  John  6. 16)— the  ship  was  In  tik* 
midst  of  the  sea,  and  he  alone  on  the  land — John  says 
(6.  17),  "It  was  now  dark,  and  Jesus  was  not  come  tc 
them."  Perhaps  they  made  no  great  effort  to  push  across 
at  first,  having  a  lingering  hope  that  their  Master  would 
yet  join  them,  and  so-  allowed  the  darkness  to  come 
on.  "And  the  sea  arose  (adds  the  beloved  disciple,  (i.  1S«. 
bv  reason  of  a  great  wind  that  blew  "  48.  And  ha  «aw 
them  tolling  in  rowing  j  for  the  wind  wa»  contrary 
unto  them— putting  forth  all  their  strength  to  buffet  ths 
waves  and  bear  on  against  a  head  wind,  but  to  HttU 
effect.  He  "saw"  this  from  His  mountain-top,  anti 
through  the  darkness  of  the  night,  for  His  heart  was  al> 
with  them:  yet  would  He  not  go  to  their  relief  till  Hie 
own  time  came,  and  about  the  fourth  watch  of  the 
night— The  Jews,  who  nsed  to  divide  the  night  Into  thr<~ 


MARK  VII. 


etches,  latterly  adopted  the  Roman  division  Into  fonr 
watches,  ae  here.  So  that,  at  the  rate  Of  three  hoars  to 
eacn,  the  fourth  watch,  reckoning  from  six  r.  M.,  would 
be  three  o'clock  in  the  morning.  "So  when  they  had 
rowed  about  fire  and  twenty  or  thirty  furlongs"  (John  6. 
19>— rather  more  f  han  half-way  across.  The  lake  is  about 
seven  miles  broad  at  its  widest  part.  So  that  in  eight  or 
nine  hours  they  had  only  made  some  three  and  a  half 
miles.  By  this  time,  therefore,  they  must  have  been  in  a 
atate  of  exhaustion  and  despondency  bordering  on  de- 
spair; and  now  at  length,  having  tried  them  long  enough 
—he  comet?i  unto  them,  walking  upon  the  sea—"  and 
draweth  nigh  unto  the  ship"  (John  6.  19)— and  would 
have  passed  by  them— but  only  In  the  sense  of  Luke  24. 
J8;  Genesis  32.  26 J  of.  Genesis  18.  3,  5;  42.7.  *9.  But  vrhen 
they  saw  him  walking  upon  the  sea,  they  supposed  It 
had  been  a  spirit,  and  cried  out—"  for  fear"  (Matthew 
14.  26).  He  would  appear  to  them  at  first  like  a  dark 
moving  speck  upon  the  waters ;  then  as  human  figure ; 
but  In  the  dark  tempestuous  sky,  and  not  dreaming  that 
it  could  be  their  Lord,  they  take  it  for  a  spirit.  Cf.  Luke 
24.37.  50.  For  they  all  saw  him,  and  were  troubled. 
And  immediately  he  talked  with  them,  and  salth 
unto  them,  Be  of  good  cheer :  It  Is  I ;  be  not  afraid- 
There  Is  something  in  these  two  little  words— given  by 
Matthew,  Mark  and  John  — *"Tls  I,"  which  from  the 
mouth  that  spake  it  and  the  circumstances  in  which  it 
was  uttered,  passes  the  power  of  language  to  express. 
Here  were  they  in  the  midst  of  a  raging  sea,  their  little 
bark  the  sport  of  the  elements,  and  with  Just  enough  of 
light  to  descry  an  object  on  the  waters  which  only  aggra- 
vated their  fears.  But  Jesus  deems  it  enough  to  dispel 
all  apprehension  to  let  them  know  that  He  was  there. 
From  other  lips  that  "I  am"  would  have  merely  meant 
that  the  person  speaking  was  such  a  one  and  not  another 
person.  That,  surely,  would  have  done  little  to  calm  the 
Sears  of  men  expecting  every  minute,  it  may  be,  to  go  to 
the  bottom.  But  spoken  by  One  who  at  that  moment 
was  "  treading  upon  the  waves  of  the  sea,"  and  was  about 
4o  hush  the  raging  elements  with  His  word,  what  was  It 
bat  the  Voice  which  cried  of  old  In  the  ears  of  Israel,  even 
Tom  the  days  of  Moses,  "I  am;"  "I,  even  I,  am  Hk!" 
Of.  John  18.5,6;  8.58.  Now,  thai  Word  is  "made  flesh, 
and  dwells  among  us,"  uttering  Itself  from  beside  us  in 
lear  familiar  tones  — "It  is  the  Voice  of  my  Beloved!" 
How  far  was  this  apprehended  by  these  frightened  disci- 
ples? There  was  one,  we  know,  in  the  boat  who  out- 
stripped all  the  rest  in  susceptibility  to  such  sublime  ap- 
peals. It  was  liuv  She  deep-toned  writer  of  the  Fourth 
Gospel,  who,  though  he  lived  to  soar  beyond  all  the  apos- 
tles, was  as  yet  too  young  for  prominence,  and  all  unripe. 
It  was  Simon-Bar)  onas.  Here  follows  a  very  remarkable 
and  instructive  episode,  recorded  by  Matthew  alone : 

Peter  Ventures  to  Walk  upon  the  Sea  (Matthew  14.  28-32). 
28.  "  And  Peter  answered  Him,  and  said,  Lord,  If  It  be 
Thou,  bid  me  come  unto  thee  on  the  water;"  not  Het  me,' 
but '  give  me  the  word  of  command1 — '  command,'  or  '  or- 
der me  to  come  unto  Thee  upon  the  waters.'  29.  "  And 
He  said,  Come."  Sublime  word,  Issuing  from  One  con- 
scious of  power  over  the  raging  element,  to  bid  it  serve 
both  Himself  and  whomsoever  else  He  pleased  I  "  And 
when  Peter  was  come  down  out  of  the  ship,  he  walked 
upon  the  water"—'  waters'— to  come  to  Jesus."  '  It  was  a 
bold  spiri  t,'  says  Bishop  Hall,  '  that  could  wlBh  it ;  more 
bold  that  could  act  it — not  fearing  either  the  softness  or 
the  roughnese  cf  that  uncouth  passage.'  80.  "  But  when 
he  saw  the  wind  boisterous,  he  was  afraid ;  and  begln- 
oing  to  sink,  he  cried,  saying,  Lord,  save  me."  The  wind 
was  as  boisterous  before,  bat  Peter  "taw"  It  not;  seeing 
noly  the  power  of  Christ,  in  the  lively  exercise  of  faith. 
Now  he  "sees"  the  fury  of  the  elements,  and  immediately 
Uie  power  of  Christ  to  bear  him  up  lades  before  his  view, 
ind  this  makes  him  "afraid" — as  how  could  he  be  other- 
wise, without  any  felt  power  to  keep  him  up?    He  then 

begins  to  sink;"  and  finally,  conscious  that  hl»  experl- 

aent  had  failed,  he  casts  himself,  In  a  sort  of  desperate 

xmfidence,  upon  his  "Lord"  for  deliverance  I    &h  "And 

"oanoediately  Jesus  stretched  forth  HU  hand,  and  causht 

52 


nim,  and  said  unto  him,  0  thon  of  little  faith,  wherefcr* 
didst  thou  doubt?"  This  rebuke  was  not  administered  whiU 
Peter  was  sinkiny,  nor  till  Christ  had  him  by  the  hand :  first 
reinvigoratlng  his  faith,  and  then  with  it  enabling  him 
again  to  walk  upon  the  crested  wave.  Bootless  else  had 
been  this  loving  reproof,  which  owns  the  faith  that  had 
ventured  on  the  deep  upon  the  bare  word  of  Christ,  bat 
asks  why  that  distrust  which  so  quickly  marred  It.  82. 
"And  when  they  were  come  into  the  ship  (Jesus  and  Peter), 
the  wind  ceased."  51.  And  he  went  up  unto  them  i»t« 
the  ship.  John  (6. 21)  says, "  Then  they  willingly  received 
him  Into  the  ship"— or  rather,  'Then  were  they  willing 
to  receive  Him'  (with  reference  to  their  previous  terror); 
but  Implying  also  a  glad  welcome,  their  first  fears  now 
converted  Into  wonder  and  delight.  "  And  immediately," 
adds  the  beloved  disciple, "  they  were  at  the  land  whither 
they  went,"  or  were  bound."  This  additional  miracle,  for 
as  such  it  Is  manifestly  related,  is  recorded  by  the  fourth 
Evangelist  alone.  As  the  storm  was  suddenly  calmed,  so 
the  little  bark— propelled  by  the  secret  power  of  the  Lord 
of  nature  now  sailing  In  It — gilded  through  the  now  un- 
ruffled waters,  and,  while  they  were  wrapt  In  wonder  at 
what  had  happened,  not  heeding  their  rapid  motion,  ww 
found  at  port,  to  their  still  further  surprise. 

'  Then  arc  thoy  glad,  because  at  real 
And  quiet  now  they  be ; 
So  to  the  haven  He  them  bring* 
Which  they  desired  to  se«.* 

Matthew  (14. 83)  says,  "  Then  they  that  were  in  the  snip 
came  (i.  e„  ere  they  got  to  land)  and  worshipped  him,  say- 
ing. Of  a  truth  Thou  art  the  Son  of  God."  But  oar  Evan 
gelist  Is  wonderfully  striking,  and  the  -wind  ceased 
and  they  were  sore  amazed  In  themselves  beyond 
measure,  and  wondered— The  Evangelist  seems  hardly 
to  find  language  strong  enough  to  express  their  astonish- 
ment. 51Z.  For  they  considered  not  the  miracle  of  the 
loaves;  for  their  heart  was  hardened — What  a  singular 
statement !  The  meaning  seems  to  be  that  if  they  had 
but  "considered  (or  reflected  upon)  the  miracle  of  the 
loaves,"  wrought  but  a  few  hours  before,  they  would  have 
wondered  at  nothing  which  He  might  do  within  the  whole 
circle  of  power  and  grace. 

Incidents  on  Landing  (v.  53-56).  The  details  here  are  given 
with  a  rich  vividness  quite  peculiar  to  t>js  charming 
Gospel.  53.  And  when  they  had  passed  over,  they 
came  Into  the  land  of  Gennesaret — from  which  the  lake 
sometimes  takes  Its  name,  stretching  along  Its  western 
shore.  Capernaum  was  their  landing-place  (John  6. 
24,  25)— and  drew  to  the  shore-  a  nautical  phrase,  no- 
where else  used  In  the  New  Testament.  54.  And  when 
they  -were  come  out  of  the  ship,  straightway  they 
knew  him— "Immediately  they  recognized  Hlm;"i. «., 
the  people  did.  55.  and  began  to  carry  about  in  beds 
those  that  -were  sick,  where  they  heard  he  was— At 
this  period  of  our  Lord's  ministry  the  popular  enthusiasm 
In  His  favour  was  at  its  height.  56.  and  besought  him 
that  they  might  touch  if  It  were  but  the  border  of  kit 
garment- having  heard,  no  doubt,  of  what  the  woman 
with  the  issue  of  blood  experienced  on  doing  so  (cL^  o.  25- 
29),  and  perhaps  of  other  unrecorded  cases  of  the  same 
nature,  and  as  many  as  touched  [him] — or  'it' — the 
border  of  His  garment — -were  made  whole— All  this  they 
continued  to  do  and  to  experience  while  our  Lord  was  in 
that  region.  The  time  corresponds  to  that  mentioned 
(John  7. 1),  when  He  "walked  In  Galilee,"  Instead  of  ap- 
pearing in  Jerusalem  at  the  Passover,  "  because  the  Jews," 
i.  e.,  the  rulers,  "sought  to  kill  Him"— while  tke  peoptt 
sought  to  enthrone  H'm  \ 

CHAPTER   VII. 

Ver.  1-23.  Discoursk  on  Cxbbmonul  Poulotkw 
( —  Matthew  15. 1-20.)    See  on  Matthew  15. 1-20. 

24-57.  The  Syho-ph<knioian  Woman  an»  torn  Dav«;»> 
tkb— A  DBAr  ani>  Dumb  Man  Hjbaxjed.  ( —  Matthew  S» 
21-31.) 

The  8yr**phe»nieUm  Woman  and  her  Daughter  («.  St-4ft 

76 


MARK   VII. 


flie  first  wo/ds  of  thie  narrative  show  that  the  Incident 
followed,  in  point  of  time,  Immediately  on  what  precedes 
IL  24.  And  fro  in  thence  He  arose,  and  went  Into— or 
unto' — The  borders  of  Tyre  and  Sldon— the  two  great 
Phoenician  sea-ports,  but  here  denoting  the  territory  gen- 
erally, o  the  frontiers  of  which  Jesus  now  came.  But  did 
Jesus  actually  enter  this  heathen  territory?  The  whole 
narrative,  we  think,  proceeds  upon  the  supposition  that 
He  did.  His  immediate  object  seems  to  have  been  to 
avoid  the  wrath  of  the  Pharisees  at  the  withering  expo- 
ware  He  had  just  made  of  their  traditional  religion— and 
cantered  into  an  house,  and  would  have  no  man  know 
I*— because  He  had  not  come  there  to  minister  to  heath- 
ens. Bui,  though  not,  "sent  but  to  the  lost  sheep  of  the 
nouse  of  Israel"  (Matthew  15.  31),  He  hindered  not  the  lost 
sheep  of  the  vast  Gentile  world  from  coming  to  Him,  nor 
put  them  away  when  they  did  come — as  this  Incident  was 
designed  to  show,  but  he  could  not  be  hid— Christ's 
fame  had  early  spread  from  Galilee  to  this  very  region 
(ch.  3.  8 ;  Luke  6.  17).  25.  For  a  certain  woman,  whose 
young  daughter  had  an  unclean  spirit— or,  as  In  Mat- 
thew, 'was  badly  demonlzed1— heard  of  him— one  won- 
ders how;  but  distress  is  quick  of  hearing — and  fell  at 
his  feet  t  26.  The  woman  was  a  Greek — t,  «.,  '  a  Gentile,' 
as  in  the  margin— a  Syro-phocnician  by  nathm— so  called 
as  inhabiting  the  Phceniclan  tract  of  Syria.  Juvenal 
uses  the  same  term,  as  was  remarked  by  Justin  Maktyb 
and  Tertulxian.  Matthew  calls  her  "a  woman  of 
Canaan"— a  more  intelligible  description  to  his  Jewish 
readers  (cf.  Judges  1.  30,  32,  33).  and  she  besought  him 
that  he  would  east  forth  the  devil  out  of  her  daughter — 
"  She  cried  unto  Him,  saying,  Have  mercy  on  me,  O  Lord, 
Son  of  David :  my  daughter  is  grievously  vexed  with  a 
devil"  (Matthew  15.  22).  Thus,  though  no  Israelite  her- 
self, she  salutes  Him  as  Israel's  promised  Messiah.  Here 
we  must  go  to  Matthew  15.  23-25  for  some  Important  links 
In  the  dialogue  omitted  by  our  Evangelist.  23.  "Bat  he 
answered  her  not  a  word."  The  design  of  this  was  first, 
perhaps,  to  show  that  He  was  not  sent  to  such  as  she.  He 
had  said  expressly  to  the  Twelve,  "Go  not  into  the  way 
of  the  Gentiles"  (Matthew  10.  5);  and  being  now  amongst 
them  Himself,  He  would,  for  consistency's  sake,  let  It  be 
seen  that  He  had  not  gone  thither  for  missionary  purposes. 
Therefore  He  not  only  kept  silence,  but  had  actually  left 
the  house,  and— as  will  presently  appear — was  proceeding 
on  His  way  back,  when  this  woman  accosted  Him.  But 
another  reason  for  keeping  silence  plainly  was  to  try  and 
to  whet  her  faith,  patience,  and  perseverance.  And  It  had 
the  desired  effect:  "She  cried  after  them,"  which  shows 
that  He  was  already  on  His  way  from  the  place.  "And 
His  disciples  came  and  besought  Him,  saying,  Send  her 
away ;  for  she  crieth  after  us."  They  thought  her  trou- 
blesome with  her  Importunate,  cries,  Just  as  they  did  the 
people  who  brought  young  children  to  be  blessed  of  Him, 
and  they  ask  their  Lord  to  "send  her  away,"  i.e.,  to 
grant  her  request  and  be  rid  of  her ;  for  we  gather  from 
His  reply  that  they  meant  to  solicit  favour  for  her,  though 
not  for  her  sake  so  much  as  their  own.  24.  "But  He  an- 
swered and  said,  I  am  not  sent  but  unto  the  lost  sheep  of 
the  house  of  Israel"— a  speech  evidently  intended  for  the 
disciples  themselves,  to  satisfy  them  that,  though  the 
grace  He  was  about  to  show  to  this  Gentile  believer  was 
beyond  His  strict  commission,  He  had  not  gone  spontane- 
ously to  dispense  It.  Yet  did  even  this  speech  open  a 
gleam  of  hope,  could  she  have  discerned  it.  For  thus 
might  she  have  spoken:  'I  am  not  sent,  did  He  say? 
Trath,  Lord,  Thou  comest  not  hither  In  quest  of  us,  but  I 
eome  in  quest  of  Thee;  and  must  I  go  empty  away?  So 
did  not  the  woman  of  Samaria,  whom  when  Thou  round- 
est her  on  Thy  way  to  Galilee,  Thou  sen  test  away  to  make 
many  rich !'  But  this  our  poor  Syro-phcenlcian  could  not 
attain  to.  What,  then,  can  she  answer  to  such  a  speech? 
Nothing.  She  has  reached  her  lowest  depth,  her  darkest 
moment:  she  will  Just  utter  her  last  cry:  25.  "Then  came 
the  and  worshipped  Him,  saying,  Lord,  help  me!"  This 
(Appeal,  so  artless,  wrung  from  the  depths  of  a  believing 
fresrt,  and  reminding  us  of  the  publican's  "  God  be  mer- 
ciful to  me  a  sinner,"  moved  the  Redeemer  at  last  to 
76 


break  silence — but  in  what  style?  Here  we  return  to  «n 
own  Evangelist.  27.  But  Jesus  said  unto  her,  Let  tfc* 
children  first  be  Ailed— 'Is  there  hope  for  me  heref 
'Filled  first?'  'Then  my  turn,  It  seems,  is  coming !— hot 
then,  "The  children  first?"  Ah!  when,  on  that  rule 
shall  my  turn  ever  come !'  But  ere  she  has  time  for  them 
ponderings  of  His  word,  another  word  comep  to  supple- 
ment it— for  it  is  not  meet  to  take  the  children'* 
bread,  and  to  cast  it  unto  the  dogs — Is  this  the  deatfe 
of  her  hopes?  Nay,  but  it  is  life  from  the  dead.  Oat  « 
the  eater  shall  come  forth  meat  (Judges  14. 14).  At  eva. 
ning-time  it  shall  be  light  (Zechariah  14. 7).  'Ha!  I  have 
it  now.  Had  He  kept  silence,  what  could  I  have  done  but 
go  unblest  ?  but  he  hath  spoken,  and  the  victory  is  mine. 
28.  And  she  answered  and  said  unto  him,  Yes,  Lord  - 
or,  as  the  same  word  is  rendered  in  Matthew  15. 27, 
"Truth,  Lord"— yet  the  dogs  eat  of  the  children's 
crumbs— " which  fall  from. their  master's  table"  (Mat- 
thew). 'I  thank  Thee,  O  blessed  One,  for  that  wordl 
That's  my  whole  case.  Not  of  the  children?  True.  A 
dog  ?  True  also :  Yet  the  dogs  under  the  table  are  allowed 
to  eat  of  the  children's  crumbs— the  droppings  from  their 
master's  full  table:  Give  me  that,  and  I  am  content; 
One  crumb  of  power  and  grace  from  Thy  table  shall  cast 
the  devil  out  of  my  daughter.'  Oh  what  lightning-quick- 
ness, what  reach  of  instinctive  ingenuity,  do  we  behold 
In  this  heathen  woman  !  29.  And  he  said  unto  her—"  O 
woman,  great  is  thy  faith"  (Matthew  15.  28).  As  Bengel. 
beautifully  remarks,  Jesus  "marvelled"  only  at  two 
things— -faith  and  unbelief  (see  on  Luke  7.  9).  For  this 
saying  go  thy  way ;  the  devil  is  gone  out  of  thy 
daughter— That  moment  the  deed  was  done.  30.  And 
'when  she  'was  come  to  her  house,  she  found  the 
devil  gone  out,  and  her  daughter  laid  upon  the  bed 
— But  Matthew  is  more  specific;  "And  her  daughter  was 
made  whole  from  that  very  hour."  The  wonderfulness 
of  this  case  In  all  its  features  has  been  felt  in  every  age 
of  the  Church,  and  the  balm  it  has  administered,  and  wi 
yet  administer,  to  millions  will  be  known  only  Id  that 
day  that  shall  reveal  the  secrets  of  all  hearts. 

Deaf  and  Dumb  Man  Healed  (v.  31-87).  31.  And  again, 
departing  from  the  coasts  of  Tyre  and  Sldon,  lie 
came  unto  the  Sea  of  Galilee— or,  according  to  what  lias 
very  strong  claims  to  be  regarded  as  the  true  text  here, 
'And  again,  departing  from  the  coasts  of  Tyre,  He  came 
through  Sldon  to  the  8ea  of  Galilee.'  The  MSS.  In  favour 
of  this  reading,  though  not  the  most  numerous,  are 
weighty,  while  the  versions  agreeing  with  it  are  among 
the  most  ancient;  and  all  the  best  critical  editors  and 
commentators  adopt  it.  In  this  ca.se  we  must  understand 
that  our  Lord,  having  once  gone  out  of  the  Holy  Land  the 
length  of  Tyre,  proceeded  as  far  north  as  Sldon,  though 
without  ministering,  so  far  as  appears,  in  those  parti *. 
and  then  bent  His  steps  in  a  south-easterly  direction. 
There  is  certainly  a  difficulty  in  the  supposition  of  so 
long  a  detour  without  any  missionary  object:  and  some 
may  think  this  sufficient  to  cast  the  balance  in  favour  of 
the  received  reading.  Be  this  as  it  may,  on  returning 
from  these  coasts  of  Tyre,  He  passed  through  the  midst 
of  the  coasts — or  frontiers— of  Decapolis — crossing  the 
Jordan,  therefore,  and  approaching  the  lake  on  its  east 
side.  Here  Matthew,  who  omits  the  details  of  the  cure 
of  this  deaf  and  dumb  man,  introduces  some  particu- 
lars, from  which  we  learn  that  it  was  only  one  of  a  great 
number.  "And  Jesus,"  says  that  Evangelist  (15.  29-31), 
"departed  from  thence,  and  came  nigh  unto  the  Sea  of 
Galilee,  and  went  up  Into  a  mountain"— the  mountain- 
range  bounding  the  lake  on  the  north-east,  in  Decapolis: 
"And  great  multitudes  came  unto  Him,  having  with 
them  lame,  blind,  dumb,  maimed"— not  '  mutilated, 
which  is  but  a  secondary  sense  of  the  word,  but,  'de- 
formed'—"  and  many  others,  and  cast  them  down  at  Je- 
sus' feet;  and  he  healed  them:  insomuch  that  the  multi- 
tude"— 'the  multitudes' — "wondered,  when  they  saw  the. 
dumb  to  speaK,  tne  maimed  to  be  whole,  the  lame  U 
walk,  and  the  blind  to  see;  and  they  glorified  the  God  ol 
Israel"— who  after  so  long  and  dreary  an  absence  of  visi- 
ble manifestation,  had  returned  to  bless  His  people  as  of 


MAEK  VIII. 


old  (c£  Lake  7. 16).  Beyond  this  it  Is  not  clear  from  the 
Evangelist's  language  that  the  people  saw  into  the  olaims 
of  Jesus.  Well,  of  these  cases  Mark  here  singles  oat  one, 
whose  care  had  something  peculiar  in  it.  33.  And  they 
bring  unto  him  one  that  waa  deaf .  .  .  and  they  be* 
seech  him  to  put  his  hand  upon  hint — In  their  eager- 
ness they  appear  to  have  been  somewhat  too  officious. 
Though  usually  doing  as  here  suggested,  He  will  deal 
with  this  case  in  His  own  way.  33.  And  he  took  htm 
•side  from  the  multitude— as  in  another  case  He  "took 
the  blind  man  by  the  hand  and  led  him  out  of  the  town" 
(ch.  8.  23),  probably  to  fix  his  undlstracted  attention  on 
Himself,  and,  by  means  of  certain  actions  he  was  about 
to  do,  to  awaken  and  direct  his  attention  to  the  proper 
source  of  relief,  and  put  his  fingers  Into  his  ears — As 
his  Indistinct  articulation  arose  from  his  deafness,  our 
Lord  addresses  Himself  to  this  first.  To  the  impotent 
man  He  said,  "Wilt  thou  be  made  whole?"  to  the  blind 
men,  "What  will  ye  that  I  shall  do  unto  you?"  and 
"  Believe  ye  that  I  am  able  to  do  this?"  (John  5.  6;  Mat- 
thew 20.  32;  9. 28.)  But  as  this  patient  could  hear  nothing, 
our  Lord  substitutes  symbolical  actions  upon  each  of  the 
organs  affected,  and  he  spit  and  touched  his  tongue- 
moistening  the  man's  parched  tongue  with  saliva  from 
His  own  mouth,  as  if  to  lubricate  the  organ  or  facilitate 
Us  free  motion ;  thus  indicating  the  souroe  of  the  healing 
virtue  to  be  Hft  own  person.  (For  similar  actions,  see 
ch.  8.  23;  John  9.  6.)  34.  And  looking  up  to  heaven— 
ever  acknowledging  His  Father,  even  while  the  healing 
was  seen  to  flow  from  Himself  (see  on  John  5. 19)— he 
sighed— '  over  the  wreck,'  says  Trench,  *  which  sin  had 
brought  about,  and  the  malice  of  the  devil  in  deforming 
the  fair  features  of  God's  original  creation.'  But,  we 
take  it,  there  was  a  yet  more  painful  impression  of 
that  "evil  thing  and  bitter"  whence  all  our  ills  have 
sprung,  and  which,  when  "Himself  took  oar  infirmities 
and  bare  our  sicknesses"  (Matthew  8. 17),  became  mys- 
teriously His  own. 

'  Id  thought  of  these  his  brow*  benign, 
Not  even  in  healing,  cloudless  thine.' — Kzblk. 

and  salth  unto  him,  Ephphatha,  that  is,  Be  opened— 

Oar  Evangelist,  as  remarked  on  oh.  5.  41,  loves  to  give 
such  wonderful  words  just  as  they  were  spoken.  3d.  And 
straightway  his  ears  were  opened— This  is  mentioned 
first  as  the  source  of  the  other  derangement— and  the 
string  of  his  tongue  was  loosed,  and  he  spake  plain— 
The  cure  was  thus  alike  Instantaneous  and  perfect.  36. 
And  he  charged  them  that  they  should  tell  no  man— 
Into  this  very  region  He  had  sent  the  man  out  of  whom 
had  been  cast  the  legion  of  devils,  to  proclaim  "what  the 
Lord  had  done  for  him"  (ch.  5.  19).  Now  He  will  have 
them  "  tell  no  man."  But  in  the  former  case  there  was 
no  danger  of  obstructing  His  ministry  by  "  blazing  the 
.-\atter"  (ch.  1.  45),  as  He  Himself  had  left  the  region; 
.rhereas  now  He  was  sojourning  in  It.  but  the  more 
tie  charged  them,  so  much  the  more  a  great  deal  they 
published  it— They  could  not  be  restrained;  nay,  the 
prohibition  seemed  only  to  whet  their  determination  to 
publish  His  fame.  37.  And  were  beyond  measure  as- 
tonished, saying,  He  hath  done  all  things  -well — re- 
minding us,  says  Trench,  of  the  words  of  the  first  crea- 
tion (Genesis  1.  31,  LXX.),  upon  which  we  are  thus  not 
unsuitably  thrown  back,  for  Christ's  work  is  in  the  tru- 
est sense  "a  new  creation."  he  maketh  both  the  deaf 
to  hear  and  the  dumb  to  speak— "and  they  glorified 
the  God  of  Israel"  (Matthew  15.  31).  See  on  v.  81  of  this 
chapter. 

CHAPTER   VIII. 

Ver.  1-26.  Form  Thousand  Miraculously  Fed— a 
Sign  from  Heaven  Sought  and  Refused— The 
Leaven  of  the  Pharisees  and  Sadduoees— A  Blind 
Man  at  Bethsaida  Restored  to  Sight.  (—Matthew 
la  32  to  16.  12.)  This  section  of  miscellaneous  matter 
evidently  follows  the  preceding  one  in  point  of  time, 
?.s  will  bt  seen  by  observing  how  it  is  introduced  by 
Matthew. 


feeding  oj  the  Four  Thousand  (v.  1-fl).  1.  In  those  day* 
the  multitude  being  very  great  ...  A.  I  have  com- 
passion on  the  multitude— an  expression  of  that  deep 
emotion  in  the  Redeemer's  heart  which  always  preceded 
some  remarkable  Interposition  for  relief.  (See  Matthew 
14. 14;  20.  34;  Mark  1.  41 ;  Luke  7. 13;  also  Matthew  9.  8b, 
before  the  mission  of  the  Twelve ;  cf.  Judges  2. 18;  10. 16.) 
because  they  have  now  been  with  me — In  constant 
attendance — three  days,  and  have  nothing  to  eat:  3. 
And  If  I  send  them  away  fasting  to  their  own  houses, 
they  -will  faint  by  the  way— In  their  eagerness  they 
seem  not  to  have  thought  of  the  need  of  provisions  for 
such  a  length  of  time;  but  the  Lord  thought  of  it.  In 
Matthew  (15.  32)  it  is,  "  I  will  not  send  them  away  fast- 
ing"—or  rather,  'To  send  them  away  fasting  I  am  un- 
willing.' 4.  From  whence  can  a  man  satisfy  these 
men  with  bread  here  In  the  wilderness? — Though  the 
question  here  is  the  same  as  when  He  fed  the  five  thou- 
sand, .they  evidently  now  meant  no  more  by  it  than  that 
they  had  not  the  means  of  feeding  the  multitude ;  modest- 
ly leaving  the  Lord  to  decide  what  was  to  be  done.  And 
this  will  the  more  appear  from  his  not  now  trying  them, 
as  before,  by  saying,  "They  need  not  depart,  give  ye 
them  to  eat;"  but  simply  asking  what  they  had,  and 
then  giving  His  directions.  5.  And  he  asked  them. 
How  many  loaves  have  ye  ?  And  they  said,  Seven— It 
was  important  in  this  case,  as  in  the  former,  that  the 
precise  number  of  the  loaves  should  be  brought  oat. 
Thus  also  does  the  distinctness  of  the  two  miracles  ap- 
pear. 9.  And  they  that  had  eaten  -were  about  font 
thousand  i  and  he  sent  them  away — Had  not  oar  Lord 
distinctly  referred,  in  this  very  chapter  and  in  two 
successive  sentences,  to  the  feeding  of  the  Five  and  of  the 
Four  Thousand  as  two  distinct  miracles,  many  critics 
would  have  insisted  that  they  were  but  two  different  rep- 
resentations of  one  and  the  same  miracle,  as  they  do  of 
the  two  expulsions  of  the  buyers  and  sellers  from  the  tent 
pie,  at  the  beginning  and  end  of  our  Lord's  ministry.  Bu 
even  In  spite  of  what  our  Lord  says,  it  is  painful  to  find 
such  men  as  Neander  endeavouring  to  identify  the  two 
miracles.  The  localities,  though  both  on  the  eastern  side 
of  the  lake,  were  different:  the  time  was  different:  the 
preceding  and  following  circumstances  were  different :  the 
period  during  which  the  people  continued  fasting  was 
different— in  the  one  case  not  one  entire  day,  in  the  other 
three  days :  the  number  fed  was  different— five  thousand 
in  the  one  case,  in  the  other  four  thousand :  the  number 
of  the  loaves  was  different— five  in  the  one  case,  in  the 
other  seven :  the  number  of  the  fishes  in  the  one  case  Is 
definitely  stated  by  all  the  four  Evangelists— two;  in  the 
other  case  both  give  them  indefinitely— "  a  few  small 
fishes:"  in  the  one  case  the  multitude  were  commanded 
to  sit  down  "  upon  the  green  grass ;"  in  the  other  "  on  the 
ground;"  In  the  one  case  the  number  of  the  baskets 
taken  up  filled  with  the  fragments  was  twelve;  in  th* 
other  seven :  but  more  than  all,  perhaps,  because  appar 
ently  quite  incidental,  in  the  one  case  the  name  given  to 
the  kind  of  baskets  used  is  the  same  in  all  the  four  narra- 
tives—the  cophinus  (see  on  ch.  6.  43) ;  In  the  other  case  the 
name  given  to  the  kind  of  baskets  used,  while  It  Is  the 
same  in  both  the  narratives,  is  quite  different— the  ipurU,  a 
basket  large  enough  to  hold  a  man's  body,  for  Panl  was  let 
down  in  one  of  these  from  the  wall  of  Damascus  (Acts  9. 25% 
It  might  be  added,  that  in  the  one  case  the  people,  in  a 
frenzy  of  enthusiasm,  would  have  taken  Him  by  force  to 
make  Him  a  king;  in  the  other  case  no  such  excitement 
Is  recorded.  In  view  of  these  things,  who  could  have  be- 
lieved that  these  were  one  and  the  same  miracle,  even 
If  the  Lord  Himself  had  not  expressly  distinguished 
them? 

Sign  from  Heaven  Sought  (v.  10-13).  10.  And  straight- 
way he  entered  Into  a  ship— 'into  the  ship,'  or  'em- 
barked'—with  his  disciples,  and  came  into  the  parts  of 
Dalmanutha—  In  Matthew  (15.  39)  it  is  "the  coasts  of 
Magdala."  Magdala  and  Dalmanutha  were  both  on  the 
western  shore  of  the  lake,  and  probably  not  far  apart 
From  the  former  the  surname  "  Magdalene"  was  probably 
taken,  to  denote  the  residence  of  one  of  the  Maries.    Dal' 

77 


MARK  IX. 


aaanutha  may  have  been  a  village,  but  It  cannot  now  be 
Identified  with  certainty.  11.  seeking  of  Kim  a  *lgu 
from  Heaven,  tempting  tarn— hot  In  the  least  desiring 
evidence  for  their  conviction,  but  hoping  to  entrap  Him. 
The  first  part  of  the  answer  Is  given  in  Matthew  alone 
;I6.  2,  3):  "He  answered  and  said  unto  them,  When  it  Is 
evening,  ye  say.  It  will  be  fair  weather ;  for  the  sky  is  red. 
A.nd  In  the  morning,  It  will  be  foul  weather  to-day:  for 
the  sky  is  red  and  lowering"—'  sullen'  or '  gloomy.'  "Hypo- 
crites! ye  can  discern  the  face  of  the  sky;  but  can  ye  not 
discern  the  signs  of  the  times?"  The  same  simplicity  of 
purpose  and  careful  observation  of  the  symptoms  of  ap- 
proaching events  which  they  showed  In  common  things 
would  enable  them  to  "discern  the  signs  of  the  times"— 
or  rather  "seasons,"  to  which  the  prophets  pointed  for 
the  manifestation  of  the  ufwsslah.  The  sceptre  had  de- 
parted from  Judah;  Daniel's  seventy  weeks  were  ex- 
piring, Ac. ;  and  many  other  significant  indications  of  the 
olose  of  the  old  economy,  and  preparations  for  a  freer  aud 
more  comprehensive  one,  might  have  been  discerned. 
Bnt  all  was  lost  upon  them.  13.  And  he  sighed  deeply 
In  his  spirit— The  language  U  very  strong.  These  glimpses 
into  the  interior  of  the  Redeemer's  heart,  In  which  our 
Evangelist  abounds,  are  more  precious  than  rubies.  The 
state  of  the  Pharisaic  heart,  which  prompted  this  desire 
for  a  fresh  sign,  went  to  His  very  soul— and  saith, 
Why  doth  this  generation—"  this  wicked  and  adulter- 
ous generation"  (Matthew  16. 4>— seeU  after  a  sign  1— when 
they  have  had  such  abundant  evidence  already.  There 
shall  no  sign  be  given  unto  this  generation — lit.,  '  If 
there  shall  be  given  to  this  generation  a  sign;' a  Jewish 
way  of  expressing  a  solemn  and  peremptory  determina- 
tion to  the  contrary  (cf.  Hebrews  4.  5 ;  Psalm  95. 11,  Mar- 
pin).  *  A  generation  Incapable  of  appreciating  such  dem- 
onstrations shall  not  be  gratified  with  them.'  In  Mat- 
thew 16.  4  He  added,  "  but  the  sign  of  the  prophet  Jonas." 
See  on  Matthew  12. 39, 40.  13.  And  he  left  them— no  doubt 
with  tokens  of  displeasure— and  entering  into  the  ship 
again,  departed  to  the  other  side. 

The  Leaven  of  the  Pharisees  and  Sddducees  (v.  14-21).  14:. 
Sew  the  disciples  had  forgotten  to  take  bread,  neither 
had  they  In  the  ship  with  them  more  than  one  loaf— 
This  is  another  example  of  that  graphic  clroumstantlallty 
which  gives  such  a  charm  to  this  briefest  of  the  four  Gos- 
pels. The  circumstance  of  the  "  one  loaf"  only  remaining, 
as  Webster  and  Wilkinson  remark,  was  more  sugges- 
tive of  their  Master's  recent  miracles  than  the  entire 
absence  of  provisions.  15.  And  he  charged  them,  say- 
ing, Take  heed,  beware  of  the  leaven  of  the  Pharisees 
—"and  of  the  Sadducees"  (Matthew  18.  6)— and  of  the 
leaven  of  Herod— The  teaching  or  "doctrine"  (Matthew 
1(1  12)  of  the  Pharisees  and  of  the  Sadducees  was  quite 
different,  but  both  were  equally  pernicious ;  and  the  He- 
rodiaus,  though  rather  a  political  party,  were  equally  en- 
venomed against  our  Lord's  spiritual  teaching.  See  on 
Matthew  12. 14.  The  penetrating  and  diffusive  quality  of 
leaven,  for  good  or  bad,  is  the  ground  of  the  comparison. 
16.  And  they  reasoned  among  themselves,  saying,  It 
Is  because  we  have  no  bread — But  a  little  ago  He  was 
tried  with  the  obduracy  of  the  Pharisees;  now  He  Is  tried 
with  the  obtuseness  of  His  own  disciples.  The  nine  ques- 
tions following  each  other  In  rapid  succession  (».  17-21) 
show  how  deeply  He  was  hurt  at  this  want  of  spiritual 
Apprehension,  and  worse  still,  their  low  thoughts  of  Him, 
as  If  He  would  utter  so  solemn  a  warning  on  so  petty  a 
subject.  It  will  be  seen,  however,  from  the  very  form  of 
their  conjecture,  "  It  Is  because  we  have  no  bread,"  and 
our  Lord's  astonishment  that  they  should  not  by  that 
time  have  known  better  what  He  took  up  His  attention 
with — that  He  ever  left  the  whole  care  for  His  own  temporal 
wants  to  the  Twelve:  that  He  did  this  so  entirely,  that 
finding  they  were  reduced  to  their  last  loaf  they  felt  as  If 
unworthy  of  such  a  trust,  and  coud  not  think  but  that 
the  same  thought  was  in  their  Lord's  mind  which  was 
pressing  upon  their  own ;  but  that  in  this  they  were  so 
&r  wrong  that  It  hurt  His  feelings— sharp  just  in  propor- 
tion to  His  love — that  such  a  thought  of  Him  should  have 
Mttered  their  minds  I    Who  that.  like  angels,  "desire  to 


look  into  these  things"  will  not  prize  such  glimpses  abovt 
gold?  17.  have  ye  your  heart  yet  hardened  1 — How 
strong  an  expression  to  use  of  true-hearted  disciples  1  Se* 
on  ch.  6.  52.  18.  Having  eyes,  see  ye  not?  and  having 
ears,  hear  ye  not  ?— See  on  Matthew  13. 18 — and  do  y» 
not  remember  I  19.  When  I  brake  the  five  loavet 
among — '  the' — five  thousand,  how  many  baskets  full 
of  fragments  took  ye  up?  .  ,  .  Hovr  is  it  that  ye  do  not 
understand  ?—' do  not  understand  that  the  warning  J 
gave  you  could  not  have  been  prompted  by  any  such  petty 
consideration  as  the  want  of  loaves  in  your  scrip.'  Pro- 
fuse as  were  our  Lord's  miracles,  we  see  from  this  thai 
they  were  not  wrought  at  random,  but  that  He  carefully 
noted  their  minutest  details,  and  desired  that  this  should 
be  done  by  those  who  witnessed,  as  doubtless  by  all  who 
read  the  record  of  them.  Even  the  different  kind  of  bas- 
kets used  at  the  two  miraculous  feedings,  so  carefully 
noted  in  the  two  narratives,  are  here  also  referred  to ;  the 
one  smaller,  of  which  there  were  twelve,  the  other  much 
larger,  of  which  there  were  seven. 

mind  Man  at  Bethsaida  Restored  to  Sight  (v.  22-26).  32. 
And  he  comcth  to  Bethsaida— Bethsalda-Jullas,  on  th« 
north-east  side  of  the  lake,  whence  after  this  He  pro- 
ceeded to  Ceesarea  Phillppi  (v.  27) — and  they  bring  a  blind 
man  unto  him,  and  besought  him  to  touch  him— Se« 
on  ch.  7.  32.  23.  And  he  took  the  blind  man  by  the 
hand,  and  led  him  out  of  the  town— Of  the  deaf  and 
dumb  man  it  is  merely  said  that  "He  took  him  aside'- 
(ch.  7. 3'1) ;  but  this  blind  man  He  led  by  the  hand  out  of  the 
town,  doing  it  Himself  rather  than  employing  another— 
great  humility,  exclaims  Bbnokl-  that  He  might  gain 
his  confidence  and  raise  his  expectation,  and  wliea 
he  had  spit  on  his  eyes — the  organ  affected — see  on  ch. 
7.33 — and  put  his  hands  upon  him,  he  asked  hint  U 
he  saw  aught.  24-.  And  he  looked  up,  and  said,  I  see 
men  as  trees,  walking  —  This  is  one  of  the  cases  lb 
which  one  edition  of  what  is  called  the  received  text 
differs  from  another.  That  which  Is  deciderily  the  besi 
supported,  and  has  also  Internal  evidence  on  its  sid« 
is  this:  'I  see  men;  for  I  see  [them]  as  trees  walking*— 
i.  e..  he  could  distinguish  them  from  trees  only  by  theli 
motion ;  a  minute  mark  of  truth  in  the  narrative,  as  Al^ 
ford  observes,  describing  how  human  objects  had  Ap- 
peared to  him  during  that  gradual  falling  of  sight  which 
bad  ended  in  blindness.  25.  After  that  he  put  his  hands 
again  upon  his  eyes,  and  made  him  look  up  %  and  he 
was  restored,  and  saw  every  man  clearly — Perhaps  the 
one  operation  perfectly  restored  the  eyes,  while  the  other 
Imparted  immediately  the  faculty  of  using  them.  It  Is  the 
only  recorded  example  of  a  progressive  cure,  and  It  cer- 
tainly illustrates  similar  methods  in  the  spiritual  king- 
dom. Of  the  four  recorded  oases  of  sight  restored,  all  the 
patients  save  one  either  r.ame  or  were  brought  to  the  Phy- 
sician. In  the  case  of  the  man  born  blind,  the  Physician 
came  to  the  patient.  So  some  seek  and  find  Christ ;  of 
others  He  is  found  who  seek  Him  not.  26.  Neither  ge 
into  the  town,  nor  tell  It  to  any  in  the  town— Besides 
the  usual  reasons  against  going  about  "blazing  the  mat- 
ter," retirement  in  this  case  would  be  salutary  to  him- 
self. 

27-88.  Peter's  Noble  Confession  of  Christ  —  Od» 
Lord's  First  explicit  Announcement  of  His  Ap- 
proaching Sufferings,  Death,  and  Resurrection 
—His  Rebuke  of  Peter,  and  Warning  to  all  thr 
Twelve.  (—Matthew  16.  13-27;  Luke  9.  18-26.)  For  the 
exposition,  see  on  Matthew  16. 13-28. 

CHAPTER    IX. 

Ver.  1-13.  Jesus  is  Transfigured—  Con verbatio* 
about  Elia&  (=Matthew  16.28-17.13;  Luke  9. 27-86.)  See 
Luke  9.  27-38. 

14-32.  Healing  of  a  Demoniac  Boy— Second  Explicit 
Announcement  of  His  Approaching  Death  and  Re» 
0RRECTION.    (—Matthew  17. 14-23 ;  Duke  9.  37-45.) 

Healing  of  the  Demoniac  Boy  (v.  14-29).  14.  And  whe» 
he  came  to  his  disciples,  be  saw  a  great  multtfixt* 
about  them,  and  the  sci-ilies  questioning  with  Own*- 


MARK   IX. 


This  was  "  on  the  next  day,  when  they  were  come  down 
from  the  hill"  (Luke  9.37).    The  Transfiguration  appears 
to  have  taken  place  at  night.     In  the  morning,  as  He 
eame  down  from  the  hill  on  which  It  took  place— with 
Peter,  and  James,  and  John— on  approaching  the  other 
nine,  He  found  them  surrounded  by  a  great  multitude, 
and  the  scribes  disputing  or  discussing  with  them.    No 
doubt  these  cavillers  were  twitting  the  apostles  of  Jesus 
with  their  Inability  to  cure  the  demoniac  boy  of  whom  we 
are  presently  to  hear,  and  insinuating  doubts  even  of 
their  Master's  ability  to  do  it;  while  they,  zealous  for 
their  Master's  honour,  would  no  doubt  refer  to  His  past 
miracles  in  proof  of  the  contrary.  15.  And  straightway 
all  the  people—'  the  multitude'— when  they  beheld  him, 
were  greatly  amazed — or  'were  astounded' — and  run- 
ning to  him  saluted  him— The  singularly  strong  expres- 
sion of  surprise,  the  sudden  arrest  of  the  discussion,  and 
the  rush  of  the  multitude  towards  Him,  can  be  accounted 
for  by  nothing  less  than  something  amazing  in  His  ap- 
pearance.   There  can  hardly  be  any  doubt  that  His  coun- 
finance  still  retained  traces  of  Hi*  transfiguration-glory.  (See 
Exodus    84.  29,  80.)     So    Bengal,  De    Wette,    Meteb, 
Trench,  Alford.    No  wonder,  If  this  was  the  case,  that 
they  not  only  ran  to  Him,  but  sainted  Him.    Our  Lord, 
however,  takes  no  notice  of  what  had  attracted  them, 
and  probably  It  gradually  faded  away  as  He  drew  near; 
but  addressing  Himself  to  the  scribes,  He  demands  the 
subject  of  their  discussion,  ready  to  meet  them  where 
they  had  pressed  hard  upon  His  half-instructed  and  as 
yet  timid  apostles.   16.  And  he  asked  the  scribes,  What 
question  ye  with  them  1    Ere  they  had  time  to  reply, 
the  father  of  the  boy,  whose  case  had  occasioned  the  dis- 
pute-, him.self  steps  forward  and  answers  the  question; 
telling  a  piteous  tale  of  deafness,  and  dumbness,  and  fits 
of  epilepsy— ending  with  this,  that  the  disciples,  though 
entreated,  could  not  perform  the  cure.    17.  And  one  of 
the  multitude  answered,   and   said,   Master,   I    have 
brought  unto  thee  my  son — "mine  only  child"  (Luke  9. 
18) — which  hath  a  dumb  spirit — a  spirit  whose  opera- 
tion had  the  effect  of  rendering  his  victim  speechless,  and 
deaf  also  (v.  25).  In  Matthew's  report  of  the  speech  (17. 15), 
the  father  says  "he  Is  lunatic;"  this  being  another  and 
most  distressing  effect  of  the  possession.  18.  And  where« 
soever  he  taketh  him,  he  teareth  hlmi  and  he  fosm- 
eth,  and  gnasheth  with  his  teeth,  and  plneth  away — 
rather,  '  becomes  withered,'  'dried  up,'  or  'paralyzed;'  as 
the  same  word  is  everywhe*f  else  rendered  in  the  New 
Testament.     Some  additional  particulars  are  given  by 
Luke,  and  by  our  Evangelist  below.    "Lo,"  says  he  in 
I.uke  9. 39,  "a  spirit  taketh  him,  and  he  suddenly  crieth 
oat;  and  it  teareth  him  that  he  foameth  again,  and  bruis- 
ing him  hardly  (or  with  difficulty)  departeth  from  him." 
nud  I  spnke  to  thy  disciples  that  they  should  cast  him 
ont  5  and  they  could  not— Our  Lord  replies  to  the  father 
by  a  severe  rebnke  to  the  disciples.    As  if  wounded  at  the 
exposure  before  such  a  multitude,  of  the-weakness  of  His 
disciples'  faith,  which  doubtless  He  felt  as  a  reflection  on 
Himself,  He  puts  them  to  the  blush  before  all,  but  in  lan- 
guage fitted  only  to  raise  expectation  of  what  Himself 
would  do.     19.  He  onuwereth  him,  and  satth,  O  faith- 
teas  generation — "and  perverse,"  or  'perverted' (Matthew 
17. 17  ;  Luke  9.41)— how  long  shall  I  be  with  yon  I  how 
long  shall  I  suffer  you  1— language  implying  that  it  was 
B  shame  to  them  to  want  the  faith  necessary  to  perform 
this  cure,  and  that  It  needed  some  patience  to  put  up 
with  them.     It  is  to  us  surprising  that  some  Interpreters, 
as  Chkysostom  and  Calvin,  should  represent  this  re- 
buke as  addressed,  not  to  the  disciples  at  all,  hut  to  the 
scribes  who  disputed  with  them.    Nor  does  It  much,  If  at 
ah,  mend  the  matter  to  view  it  as  addressed  to  both,  as 
most  expositors  seem  to  do.    With  Bengei,,  De  Wette, 
and   Meyer,  we  regard  it  as  addressed  directly  to  the 
al'<e  apostles  who  were  unable  to  expel  this  evil  spirit. 
Ana  though,  in  ascribing  this  Inability  to  their  'want 
■>f  'alth'  and  the  'perverted  turn  of  mind'  which  they 
>exi    drunk    in    with    their  early  training,  the   rebuke 
irould  undoubtedly  apply,  with  vastly  greater  force,  to 
.*><,ne  who   twitted    the   poor   disciples   with    their   in- 


ability. It  would  be  to  change  the  whole  nature,  of  the  r« 
buke  to  suppose  it  addressed  to  those  who  had  no  fai& 
at  all,  and  were  wholly  perverted.     It  was  because  faith 
sufficient  for  curing  this  youth  was  to  be  expected  of  th<3 
disciples,  and  because  they  should  by  that  time  have  got 
rid  of  the  perversity  in  which  they  had  been  reared,  thai 
Jesus  exposes  them  thus  before  the  rest.    And  who  doe* 
not  see  that  this  was  fitted,  more  than  anything  else, 
to  impress  upon    the   bystanders  the  severe  loftiness 
of  the  training  He  was  giving  to  the  Twelve,  and  the  un- 
sophisticated footing  He  was  on  with  them?    Bring  him 
unto  me— The  order  to  bring  the  patient  to  Him  was  in- 
stantly obeyed;  when,  lo!  as  if  conscious  of  the  presence 
of  his  Divine  Tormentor,  and  expecting  to  be  made  to 
quit,  the  foul  spirit  rages  and  is  furious,  determined  to 
die  hard,  doing  all  the  mischief  he  can  to  this  poor  child 
while  yet  within  his  grasp.    30.  And  they  brought  him 
nnto  him  t   and  when  he  saw  him,  straightway  the 
spirit  tare  him— Just  as  the  man  with  the  legion  of 
demons,  "when  he  saw  Jesus,  ran  and  worshipped  Him" 
(ch.  5.  6),  so  this  demon,  when  he  saw  Him,  immediately 
"  tare  him."    The  feeling  of  terror  and  rage  was  the  eame 
In  both  cases — and  he  fell  on  the  gronnd,  and  w»i. 
lowed  foaming— Still  Jesus  does  nothing,  but  keeps  con- 
versing with  the  father  about  the  case — partly  to  have  Its 
desperate  features  told  oat  by  him  who  knew  them  best. 
In  the  hearing  of  the  spectators;  partly  to  let  its  viru- 
lence have  time  to  show  Itself;  and  partly  to  deepen  the 
exercise  of  the  father's  soul,  to  draw  ont  his  faith,  and 
thus  to  prepare  both  him  and  the  bystanders  for  what  Hp 
was  to  do.    31.  And  he  asked  his  father,  Wow  long  is  It 
ago  since  this  came  unto  him  T    And  he  said,  Of  a  child, 
Ac— Having  told  briefly  the  affecting  features  of  the  case 
the  poor  father,  half  dispirited  by  the  failure  of  the  disci- 
ples and  the  aggravated  virulence  of  the  malady  Itself  In 
presence  of  their  Master,  yet  encouraged  too  by  what  he 
had  heard  of  Christ,  by  the  severe  rebuke  He  had  given 
to  His  disciples  for  not  having  faith  enough  to  cure  the 
boy,  and  by  the  dignity  with  which  He  had  ordered  him 
to  be  brought  to  Him— in  this  mixed  state  of  mind,  he 
closes  bis  description   of  the  case  with  these  touching 
words  :  but  If  thou  canst  do  anything,  have  compas- 
sion  on   us,  and  help  us— "us,"  says  the  father;  for  it 
was  a  sore  family  affliction.    Cf.  the  language   of  the 
Syro-phoenleian  woman  regarding  her  daughter,  "  Lord, 
help  we."    Still  nothing  is  done:  the  man  is  but  strug- 
gling into  faith :  it  must  corae  a  step  farther.    But  he  had 
to  do  with  Him  who  breaks  not  the  bruised  reed,  and 
who  knew  how  to  inspire  what  He  demanded.    The  man 
had  said  to  Him,  "If  Thou  canst  do."    33.  Jesus — retort- 
ing upon  him — said  unto  him,  If  thou  canst  believe — 
The  man  had  said,  "If  Thou  canst  do  anything.'"    Jesus 
replies — oil  things  are  possible  to  him  that  belleveth — 
'My  doing  all  depends  on   thy  believing.'    To  impiess 
this  still  more,  He  redoubles  upon  the  believing :  "  If  thon 
canst  believe,  all   things  are  possible  to  him  that   be- 
lleveth."   Thus  the  Lord  helps  the  birth  of  faith  in  that 
struggling  soul ;   and  now,  though  with  pain  and  sore 
travail,   it  comes  to   the  birth,  as  Trench,  borrowing 
from  Oi-shausen,  expresses  it.  Seeing  the  case  stood  still, 
waiting  not  upon  the  Lord's  power  but  his  own  faith,  the 
man  becomes  Immediately  conscious  of  conflicting  prin- 
ciples, and  rises  into  one  of  the  noblest  utterances  on 
record.    34.  And  straightway  the  father  of  the  child 
cried  out,  and  said  with  tears,  Lord,  I  believe  i  help 
thou  mine  unbelief— q.  d.,  "Tis  useless  concealing  from 
Thee,  O  Thou  mysterious,  mighty  Healer,  the  unbelief 
that  still  struggles  in  this  heart  of  mine;  but  that  heart 
bears  me  witness  that  I  do  believe  in  Thee;  and  if  dis- 
trust still  remains,  I  disown  it,  I  wrestle  with  it,  I  seek 
help  from  Thee  against  It.'    Two  things  are  very  remark 
able  here:  First,  The  felt  and  owned  presence  of  unbelief 
which  only  the  strength  of  the  man's  faith  oould  have  sc 
revealed  to  his  own  consciousness.    Second,  His  apj>eol  to 
Christ  for  help  against  his  fell  unbelief— a  feature  in  the  ca*< 
quite  unparalleled,  and  showing,  more  than  all  proteftta-- 
tlons  could  have  done,  the  insight  he  had  attained  into 
the  existence  of  a  power  in  Christ  mart  ylorwus  lh<m  any  fo 

79 


MARK    IX. 


had  besought  for  his  poor  chad.  The  work  was  done ;  and 
as  the  commotion  and  confusion  in  the  crowd  was  now 
increasing,  Jesus  at  once,  as  Lord  of  spirits,  gives  the 
word  of  command  to  the  dumb  and  deaf  spirit  to  be 
gone,  never  again  to  return  to  his  victim.  36.  And  the 
spirit  cried,  and  rent  him  sore,  and  came  out  of  him  5 
and  he  was  as  one  dead }  insomuch  that  many  said,  He 
Is  dead— The  malignant,  cruel  spirit,  now  conscious  that 
his  time  was  come,  gathers  up  his  whole  strength,  with 
intent  by  a  last  stroke  to  kill  his  victim,  and  had  nearly 
succeeded.  But  the  Lord  of  life  was  there ;  the  Healer  of 
all  maladies,  the  Friend  of  sinners,  the  Seed  of  the 
woman,  "  the  Stronger  than  the  strong  man  armed,"  was 
there.  The  very  faith  which  Christ  declared  to  be 
enough  for  everything  being  now  found,  it  was  not  pos- 
sible that  the  serpent  should  prevail.  Fearfully  is  he 
permitted  to  bruise  the  Iieel,  as  in  this  case ;  but  his  own 
head  shall  go  for  it— his  works  shall  be  destroyed  (1  John 
3.  8).  37.  But  .Tesus  took  him  hy  the  hand,  and  lifted 
him  up;  and  he  arose.  38.  Why  could  not  we  cast 
him  out  ?  39.  And  he  said  unto  them,  This  kind  can 
come  forth  by  nothing  hut  hy  prayer  and  fasting— i.  e., 
as  nearly  all  good  interpreters  are  agreed, 'this  kind  of 
evil  spirits  cannot  be  expelled,'  or  'so  desperate  a  case  of 
demoniacal  possession  cannot  be  cured,  but  by  prayer  and 
fasting.'  But  since  the  Lord  Himself  says  that  His  disci- 
ples could  not  fast  while  He  was  with  them,  perhaps  this 
was  designed,  as  Alford  hints,  for  their  after  guidance— 
unless  we  take  it  as  but  a  definite  way  of  expressing  the 
general  truth,  that  great  and  difficult  duties  require 
special  preparation  and  self-denial.  But  the  answer  to 
their  question,  as  given  by  Matthew  (17.)  is  more  full : 
"  And  Jesus  said  unto  them,  Because  of  your  unbelief. 
For  verily  I  say  unto  you.  If  ye  have  faith  as  a  grain  of 
mustard  seed,  ye  shall  say  unto  this  mountain,  Remove 
hence  to  yonder  place,  and  it  shall  remove;  and  nothing 
shall  be  impossible  unto  you"  (v.  20).  See  on  ch.  11.  23. 
"  Howbelt  this  kind  goeth  not  out  but  by  prayer  and  fast- 
ing" (v.  21):  i.e.,  though  nothing  is  impossible  to  faith, 
yet  such  a  height  of  faith  as  is  requisite  for  such  triumphs 
is  not  to  be  reached  either  in  a  moment  or  without  effort 
—either  with  God  in  prayer  or  with  ourselves  in  self-de- 
nying exercises.  Luke  (9.  43)  adds,  "And  they  were  all 
amazed  at  the  mighty  power  of  God"— 'at  the  majesty'  or 
'mightiness  of  God,'  in  this  last  miracle,  in  the  Transfig- 
uration, &c. ;  or,  at  the  Divine  grandeur  of  Christ  rising 
upon  them  daily. 

Second  Explicit  A  nnouncement  of  His  Approaching  Death 
and  Resurrection  (v.  30-32).  30.  And  they  departed  thence, 
and  passed— 'were  passing  along'— through  Galilee  | 
and  he  would  not  that  any  man  should  know  it — By 
comparing  Matthew  17.  22,  23  and  Luke  9.  43,  44  with  this, 
we  gather,  that  as  our  Lord's  reason  for  going  through 
Galilee  more  privately  than  usual  on  this  occasion  was 
to  reiterate  to  them  the  announcement  which  had  so 
shocked  them  at  the  first  mention  of  it,  and  thus  familial 
Ize  them  with  it  by  little  and  little,  so  this  was  His  reason 
for  enjoining  silence  upon  them  as  to  their  present  move- 
ments. 31.  For  he  taught  his  disciples,  and  said  unto 
them— "Let  these  sayings  sink  down  into  your  ears" 
(Lnke  9.  44) ;  not  what  had  been  passing  between  them  as 
to  His  grandeur, but  what  He  was  now  to  utter,  "for"— 
The  Son  of  man  Is  delivered— The  use  of  the  present 
tense  expresses  how  near  at  hand  He  would  have  them 
to  consider  It.  As  Bengel  says,  steps  were  already  In 
course  of  being  taken  to  bring  it  about — Into  the  hands 
of  men— This  remarkaole  antithesis,  "  the  Son  of  man 
shall  be  delivered  Into  the  hands  of  men,"  It  Is  worthy  of 
notice,  is  in  all  the  three  Evangelists— and  they  shall 
kill  him— 0.  d.,  'Be  not  carried  off  yonr  feet  by  all  that 
grandeur  of  Mine  which  ye  have  lately  witnessed,  but 
bear  in  mind  what  I  have  already  told  you  and  now  dis- 
tinctly repeat,  that  that  Sun  in  whose  beams  ye  now  re- 

ioice  is  soon  to  set  in  midnight  gloom.'  and  after  he  to 
killed,  he  shall  rise  the  third  day.  33.  But  they  un- 
derstood not  that  saying—'*  and  It  was  hid  from  them, 
fso]  that  they  perceived  it  not"  (Luke  9.  45)— and  were 
afraid  to  ask  him— Their  most  cherished  ideas  were  so 
80 


completely  dashed  by  such  announcements,  that  thei 
were  afraid  of  laying  themselves  open  to  rebuke  by  ask- 
ing Him  any  questions.  But  "they  were  exceeding 
sorry"  (Matthew  17.  23).  While  the  other  EvangeMsts,  m 
Webster  and  Wilkinson  remark,  notice  their  ignor- 
ance and  their  fear,  St.  Matthew,  who  was  one  of  them, 
retains  a  vivid  recollection  of  their  sorrow. 

33-50.  Strife  among  the  Twelve  who  .should  bs 
Greatest  in  the  Kingdom  of  Heaven,  with  Rela- 
tive Teaching— Incidental  Rebuke  of  John  fo» 
Exclusiveness.    (—  Matthew  18. 1-0 ;  Luke  9. 46-60.) 

Strife  among  the  Twelve,  with  Relative  Teaching  (v.  8S-37). 
33.  What  -was  it  that  ye  disputed  among  yourselves  by 
the  way  ?— From  this  we  gather  that  after  the  painful 
communication  He  had  made  to  them,  the  Redeemer 
had  allowed  them  to  travel  so  much  of  the  way  by  them- 
selves ;  partly,  no  doubt,  that  He  might  have  privacy  for 
Himself  to  dwell  on  what  lay  before  Him,  and  partly 
that  they  might  be  induced  to  weigh  together  and  pre- 
pare themselves  for  the  terrible  events  which  He  had 
announced  to  them.  But  if  so,  how  different  was  their 
occupation  !  34.  But  they  held  their  peace  1  for  by  the 
way  they  had  disputed  among  themselves,  who  should 
be  the  greatest— From  Matthew  18. 1  we  should  infer  that 
the  subject  was  introduced,  not  by  our  Lord,  but  by  the 
disciples  themselves,  who  came  and  asked  Jesus  who 
should  be  greatest.  Perhaps  one  or  two  of  them  first  re- 
ferred the  matter  to  Jesus,  who  put  them  off  till  they 
should  all  be  assembled  together  at  Capernaum.  He  had 
all  the  while  "perceived  the  thought  of  their  heart" 
(Luke  9.  47);  but  now  that  they  were  all  together  "In  the 
house,"  He  questions  them  about  It,  and  they  are  put  to 
the  blush,  conscious  of  the  temper  towards  each  other 
which  it  had  kindled.  This  raised  the  whole  question 
afresh,  and  at  this  point  our  Evangelist  takes  it  up.  The 
subject  was  suggested  by  the  recent  announcement  of  the 
Kingdom  (Matthew  16. 19-28),  the  transfiguration  of  their 
Master,  and  especially  the  preference  given  to  three  ot 
them  at  that  scene.  35.  If  any  man  desire  to  be  rlrst, 
the  same  shall  be  last  of  all,  and  servant  of  all— i.  e., 
'  let  him  be'  such :  he  must  be  prepared  to  take  the  last 
and  lowest  place.  See  on  ch.  10.  42-45.  36.  And  betook  a> 
child— '  a  little  child'  (Matthew  18.  2);  but  the  word  Is  the 
same  in  both  places,  as  also  in  Luke 9. 47— and  set  him  in 
the  midst  of  them  1  and  when  he  had  taken  hint  in  his 
arms— This  beautiful  trait  is  mentioned  by  our  Evangel- 
ist alone— he  said  unto  them — Here  we  must  go  to  Mat- 
thew (18.  3,  4)  for  the  first  part  of  this  answer:  "Verily  I 
say  unto  you,  except  ye  be  converted,  and  become  as  lit- 
tle children,  ye  shall  not  enter  into  the  kingdom  of 
Heaven:"  q.  d.,  'Conversion  must  be  thorough  ;  not  only 
must  the  heart  be  turned  to  God  in  general,  and  from 
earthly  to  heavenly  things,  but  in  particular,  except  ye 
be  converted  from  that  carnal  ambition  which  still 
rankles  within  you.  Into  that  freedom  from  all  such  feel- 
•ngs  which  ye  see  in  this  child,  ye  have  neither  part  nor 

ot  in  the  kingdom  at  all ;  and  he  who  in  this  feature  has 
most  of  the  child,  is  highest  there.'  Whosoever,  there- 
fore, shall  "humble  himself  as  this  little  child,  the  same 
is  greatest  in  the  kingdom  of  heaven:"  "for  he  that  is 
(willing  to  be)  least  among  you  all,  the  same  shall  be 
great"  (Luke  9.  48).  And  Whosoever  shall  receive  one 
of  such  children — so  manifesting  the  spirit  unconsciously 
displayed  by  this  child— In  my  name— from  love  to  Me— 
receiveth  me  ;  and  -whosoever  shall  receive  me,  re- 
eeiveth  not  me,  but  Him  that  sent  me — See  on  Matthew 
10.40. 

Incidental  Rebuke  of  John  for  JSxdusivenes*  (v.  88-41).  3S. 
And  John  answered  him,  saying,  Master,  we  saw  one 
casting  out  devils  in  thy  name,  and  he  followeth  not 
us  :  and  we  forbade  liim,  because  he  followeth  not  us 
— The  link  of  connection  here  with  the  foregoing  context 
lies,  we  apprehend,  in  the  emphatic  words  which  our 
Lord  had  just  uttered,  "in  My  name."  'Oh,'  interposes 
John— young,  warm,  but  not  sufficiently  apprehending 
Christ's  teaching  in  these  matters — 'that  reminds  me  of 
something  that  we  have  just  done,  and  we  should  like  to 
know  if  we  did  right.    We  saw  one  casting  out  devils  **  w 


MAKE   X. 


Thy  name,"  and  we  forbade  him,  because  he  followeth  not 
as.  Were  we  right,  or  were  we  wrong?'  Answer— 'Ye 
were  wrong.  'But  we  did  It  because  he  followeth  not 
is.'  'No  matter.'  39.  But  Jesus  said,  Forbid  him  not  t 
for  there  is  no  man  which  shall  do  a  miracle  In  my 
name,  that  can  lightly — or,  'soon,'  i.  e.,  '  readily'— speak 
evil  of  me.  SO.  For  he  that  Is  not  against  us  is  on  our 
part— Two  principles  of  immense  importance  are  here 
laid  down:  'First,  No  one  will  readily  speak  evil  of  Me 
who  has  the  faith  to  do  a  miracle  In  My  name;  and  sec- 
ond, If  such  a  person  cannot  be  supposed  to  be  against  us, 
fs  are  to  hold  him  for  us.'  Let  It  be  carefully  observed 
that  our  Lord  does  not  say  this  man  should  not  have 
"  followed  tliem,"  nor  yet  that  It  was  indifferent  whether 
he  did  or  not;  but  simply  teaches  how  such  a  person  was 
to  be  regarded,  although  he  did  not — viz.,  as  a  reverer  of 
His  name  and  a  promoter  of  His  cause.  41.  For  -whoso- 
ever shall  give  you  a  cup  ot  water  to  drink  in  my 
name,  because  ye  belong  to  Christ,  verily  I  say  unto 
you,  he  shall  not  lose  Ills  reward.  See  on  Matthew 
10.  42. 

Continuation  of  Teaching  suggested  by  the  Disciples'  Strife 
(v.  42-50).    What  follows  appears  to  have  no  connection 
with  the  Incidental  reproof  of  John  Immediately  pre- 
ceding.   As  that  had  interrupted  some  important  teach- 
ing, our  Lord  hastens  back  from  It,  as  If  no  such  Inter- 
ruption had  occurred.    42.  And  whosoever  shall  offend 
one  of  these  little  ones  that  believe  In  me— or,  shall 
cause  them  to  stumble ;  referring  probably  to  the  effect 
which  such  unsavoury  disputes  as  they  had  held  would 
have  upon  the  Inquiring  and  hopeful  who  came  In  con* 
tact  with  them,  leading  to  the  belief  that  after  all  they 
were  no  better  than  others — It  la  better  for  him  that  a 
millstone  were  hanged  about  his  neck— The  word  here 
Is  simply  '  millstone,'  without  expressing  of  which  kind. 
But  in  Matthew  18.  6   it  Is   the  'ass-tarned'  kind,  far 
heavier   than   the   small   hand-mill   turned   by  female 
sK~?8,  as  in  Luke  17.36.    It  is  of  course  the  same  whloh 
is  meant  here— and  he  -were  cast  Into  the  sea — meaning, 
that  if  by  such  a  death  that  stumbling  were  prevented, 
and  so  its  eternal  consequences  averted,  It  would  be  a 
happy  thing  for  them.    Here  follows  a  striking  verse  in 
•tlati  hew  18. 7, "  Woe  unto  the  world  because  of  offences  t" 
'There  will  be  stumblings  and  falls  and  loss  of  souls 
enough  from  the  world's  treatment  of  disciples,  without 
any  addition  from  you:  dreadful  will  be  Its  doom  in  con- 
sequent;  see  that  ye  share  not  In  It.'    "For  It  must 
ueeds  be  that  offences  come;  but  woe  to  that  man  by 
whom    the   offence   cometh !"     "The   struggle   between 
light   and  darkness   will   inevitably  cause   stumblings, 
but  not  less  guilty  is  he  who  wilfully  makes  any  to 
stumble.'    43.  And  if  thy  hand  offend  thee,  cut  It  off t 
It  Is  better  for  thee  to  enter  Into  life  maimed,  than 
having  two  hands  to  go  into  hell — See  Matthew  5.  29, 
90.    The  only  difference  between  the  words  there  and  here 
Is,  that  there  they  refer  to  Impure  inclinations;  here,  to 
an  ambitious  disposition,  an  irascible   or  quarrelsome 
temper,  and  the  like:  and  the  injunction  Is,  to  strike  at 
the  root  of  such  dispositions  and  cut  off  the  occasions  of 
them.    47.  And  if  thine  eye  offend  thee,  pluck  It  out  i 
It  Is  better  for  thee  to  enter  Into  the  kingdom  of  God 
with  one  eye,  than  having  two  eyes  to  be  cast  Into 
hell-fire  i  48.  Where  their  -worm  dieth  not,  and  the 
fire  is  not  quenched— See  on  Matthew  5.  80;  and  on  the 
words  "hell"  and  "hell-fire,"  or  'the  hell  of  fire,'  see  on 
Matthew  5.  22.    The  "  unquenchableness"  of  this  fire  has 
already  been  brought  before  us  (see  on  Matthew  8. 12) ;  and 
the  awfully  vivid  idea  of  an  undying  worm,  everlastingly 
consuming  an  unconsumable  body,  Is  taken  from  the 
closing  words  of  the  Evangelical  prophet  (Isaiah  66.  24), 
which  seem  to  have  furnished  the  later  Jewish  Church 
with  5  ts  current  phraseology  on  the  subject  of  future  pun- 
ishment (see  Lightfoot).    49.  For  every  one  shall  be 
salted  with  fire,  and  every  sacrifice  shall  be  salted 
with  salt  —  A  difficult  verse,  on  which  much  has  been 
written— some  of  it  to  little  purpose.  "  Every  one"  proba- 
bly means  ■  Every  follower  of  mine ;'  and  the  "  fire"  with 
vtaUih  be  "must  be  salted"  probably  means  'a  fiery  trial' 


to  season  him.  (Cf.  Malachi  3.  2,  &c.)  The  reference  i* 
6alting  the  sacrifice  Is  of  course  to  that  maxim  of  Um 
Levltfcal  law,  that  every  acceptable  sacrifice  must  btt 
sprinkled  with  salt,  to  express  symbolically  Its  sound- 
ness, sweetness,  wholesomeness,  acceptability.  But  as  11 
had  to  be  roasted  first,  we  have  here  the  further  Idea  of  a 
salting  with  Are.  In  this  case,  "  every  sacrifloe,"  In  the 
next  clause,  will  mean, '  Every  one  who  would  be  found  an 
acceptable  offering  to  God  ;'  and  thus  the  whole  verse  may 
perhaps  be  paraphrased  as  follows :  '  Every  disciple  of 
Mine  shall  have  a  fiery  trial  to  undergo,  and  every  one 
who  would  be  found  an  odour  of  a  sweet  smell,  a  sacrifice 
acceptable  and  well-pleasing  to  God,  must  have  such  a 
salting,  like  the  Levitical  sacrifices.'  Another,  but,  as  It 
seems  to  us,  far-fetched  as  well  as  harsh,  interpretation- 
suggested  first,  we  believe,  by  Michaelis,  and  adopted 
by  Alexander— takes  the  "  every  sacrifice  which  must 
be  salted  with  fire"  to  mean  those  who  are  "cast  into 
hell,"  and  the  preservative  effect  of  this  salting  to  refer  to 
the  preservation  of  the  lost  not  only  in  but  by  means  of 
the  fire  of  hell.  Their  reason  for  this  Is  that  the  other  In- 
terpretation changes  the  meaning  of  the  "  fire,"  and  the 
characters  too,  from  the  lost  to  the  saved,  in  these  verses. 
But  as  our  Lord  confessedly  ends  His  discourse  with  the 
case  of  His  own  true  disciples,  the  transition  to  them  In 
the  preceding  verse  is  perfectly  natural;  whereas  to  apply 
the  preservative  salt  of  the  sacrifice  to  the  preserving 
quality  of  hell-fire,  is  equally  contrary  to  the  symbolical 
sense  of  salt  and  the  Scripture  representations  of  future 
torment.  Our  Lord  has  still  In  His  eye  the  unseemly  Jar- 
rings  which  had  arisen  among  the  Twelve,  the  peril  to 
themselves  of  allowing  any  Indulgence  to  such  passions, 
and  the  severe  self-sacrifice  which  salvation  would  cost 
them.  50.  Salt  Is  good  i  but  if  the  salt  have  lost  his 
saltness— its  power  to  season  what  it  Is  brought  Into  con- 
tact with— where  with  will  ye  season  It  1— How  is  this 
property  to  be  restored?  See  on  Matthew  6.  13.  Have 
salt  In  yourselves — '  See  to  it  that  ye  retain  in  yourselves 
those  precious  qualities  that  will  make  you  a  blessing  to 
one  another,  and  to  all  around  you;'  and— with  respect 
to  the  miserable  strife  out  of  which  all  this  disoourse  has 
sprung,  in  one  concluding  word — have  peace  on*  with 
another— This  is  repeated  in  1  Thessalonians  6.  18. 

CHAPTER   X. 

Ver.  1-12.  Final  Departure  from  Gat.tt.ee  —  Di- 
vorce (—Matthew  19. 1-12;  Luke  9.  51.)  See  on  Matthew 
19. 1-12. 

13-19.  LiTTiiE  Children  Brought  to  Christ.  (—Mat- 
thew 19. 13-15;  Luke  18. 15-17.)    See  on  Luke  18. 15-17. 

17-31.  The  Rich  Young  Ruler.  (—Matthew  19.  16-80; 
Luke  18.  18-30.)    See  on  Luke  18. 18-30. 

32-45.  Third  Explicit  and  still  Fuller  Announce- 
ment of  His  Approaching  Sufferings,  Dbath,  and 
Resurrection— The  Ambitious  Request  of  James  and 
John,  and  the  Replt.  (—Matthew  20.  17-28;  Luke  18. 
31-34.) 

Third  Announcement  of  His  approaching  Sufferings,  Death, 
and  Resurrection  (v.  32-34).  32.  And  they  were  in  the 
■way — or  on  the  road— going  up  to  Jerusalem— in  Perea, 
and  probably  somewhere  between  Ephralm  and  Jericho, 
on  the  farther  side  of  the  Jordan,  and  to  the  north-east  of 
Jerusalem  —  and  Jesus  went  before  them — as  GROTIUS 
says,  in  the  style  of  an  intrepid  Leader,  and  they  were 
amazed — or  '  struck  with  astonishment'  at  His  courage  in 
advancing  to  certain  death,  and  as  they  followed,  they 
were  afraid  — for  their  own  safety.  These  artless,  life 
like  touches— not  only  from  an  eye-witness,  but  one  whom 
the  noble  carriage  of  the  Master  struck  with  wonder  and 
awe— are  peculiar  to  Mark,  and  give  the  second  Gospel  a 
charm  all  its  own ;  making  us  feel  as  if  we  ourselves  were 
In  the  midst  of  the  scenes  It  describes.  Well  might  the 
poet  exclaim— 

'  The  Ssrionr,  what  a  noble  flame 
Was  kindled  In  His  breast, 
When,  hatting  to  Jeroaalea, 
He  march'd  before  the  rest  r—OomrUk. 

n 


MARK  X. 


And  he  took  again  the  twelve— referring  to  His  pre- 
vious announcements  on  this  sad  subject — and  began  to 
toll  them  what  things  should  happen  unto  him—'  were 
going  to  befall  Him.'  The  word  expresses  something 
already  begun  but  not  brought  to  a  head,  rather  than 
something  wholly  future.  33.  Saying,  Behold,  we  go 
np  to  Jerusalem— for  the  last  time,  and—"  all  things  that 
are  written  by  the  prophets  concerning  the  Son  of  man 
shall  be  accomplished"  (Luke  18.  31).  the  Son  of  man 
shall  be  delivered  unto  the  chief  priests  and  unto  the 
scribes  |  and  they  shall  condemn  him  to  death,  and 
shall  deliver  him  to  the  Gentiles— This  is  the  first  ex- 
press statement  that  the  Gentiles  would  combine  with 
the  Jews  in  His  death;  the  two  grand  divisions  of  the 
human  race  for  whom  He  died  thus  taking  part  in  cruci- 
fying the  Lord  of  Glory,  as  Webster  and  Wilkinson 
observe.  34.  And  they  shall  mock  him,  and  shall 
scourge  him,  and  shall  spit  upon  him,  and  shall  kill 
him  i  and  the  third  day  he  shall  rise  again— Singularly 
explicit  as  this  announcement  was,  Luke  (18.  84)  says 
"  they  understood  none  of  these  things ;  and  this  saying 
was  hid  from  them,  neither  knew  they  the  things  which 
were  spoken."  The  meaning  of  the  words  they  could  be 
at  no  loss  to  understand,  but  their  Import  in  relation  to 
His  Messianic  kingdom  they  could  not  penetrate;  the 
Whole  prediction  being  right  in  the  teeth  of  their  precon- 
ceived notions.  That  they  should  have  clung  so  tenaciously 
to  the  popular  notion  of  an  wnsufferlng  Messiah,  may 
surprise  us;  but  it  gives  inexpressible  weight  to  their 
after- testimony  to  a  suffering  and  dying  Saviour. 

Ambitious  Request  of  James  and  John —  The  Reply  (v.  35- 
45).  35.  And  James  and  John,  the  sons  of  Zebedee, 
come  unto  him,  saying  —  Matthew  (20.  20)  says  their 
"mother  came  to  Him  with  her  sons,  worshipping  Him 
and  desiring,"  Ac.  (Cf.  Matthew  27.  66,  with  ch.  15.  40.) 
Salome  was  her  name  (ch.  16. 1).  We  cannot  be  sure  with 
which  of  the  parties  the  movement  originated;  but  as 
our  Lord,  even  in  Matthew's  account,  addresses  Himself 
to  James  and  John,  making  no  account  of  the  mother,  it 
Is  likely  the  mother  was  merely  set  on  by  them.  The 
thought  was  doubtless  suggested  to  her  sons,  by  the  recent 
promise  to  the  Twelve  of  "  thrones  to  sit  on,  when  the 
Son  of  man  should  sit  on  the  throne  of  His  glory"  (Mat- 
thew 19. 28);  but  after  the  reproof  so  lately  given  them  (oh. 
9. 83,  Ac.)  they  get  their  mother  to  speak  for  them.  Mas- 
tor,  -we  'would  that  thou  shonldeat  do  for  us  whatso- 
ever -we  shall  desire — thus  cautiously  approaching  the 
subject.  36.  And  he  said  unto  them,  What  would  ye 
that  I  should  do  for  you  1— Though  well  aware  what  was 
their  mind  and  their  mother's,  our  Lord  will  have  the  un- 
seemly petition  uttered  before  all.  37.  Grant  unto  us 
that  we  may  sit,  one  on  thy  right  ha.nl,  and  the  other 
on  thy  left  hand,  In  thy  glory— I.  e.,  Assign  to  us  the  two 
places  of  highest  honour  in  the  coming  kingdom.  The 
semblance  of  a  plea  for  so  presumptuous  a  request  might 
possibly  have  been  drawn  from  the  fact  that  one  of  the 
two  usually  leaned  on  the  breast  of  Jesus,  or  sat  next  Him 
at  meals,  while  the  other  was  one  of  the  favoured  three. 
38.  But  Jesus  said  unto  them,  Ye  know  not  what  ye 
•sk-How  gentle  the  reply  to  such  a  request,  preferred  at 
such  a  time,  after  the  sad  announcement  just  made! — can 
ye  drink  of  the  cup  that  I  drink  of  T— To  'drink  of  a  cup' 
is.  in  Scripture  a  figure  for  getting  one's  fill  either  of  good 
(Psalm  16.5;  23.5;  116.13;  Jeremiah  16.7)  or  of  ill  (Psalm 
75. 8 ;  John  18. 11 ;  Revelation  14. 10).  Here  it  Is  the  cup  of 
suffering — and  be  baptized  -with  the  baptism  that  I  ant 
baptized  with! — (Cf.  for  the  language,  Psalm  42.7.)  The 
object  of  this  question  seems  to  have  been  to  try  how  far 
those  two  men  were  capable  of  the  dignity  to  which  they 
•spired ;  and  this  on  the  principle  that  he  who  Is  able  to 
suffer  most  for  His  sake  will  be  the  nearest  to  Him  in  His 
kingdom.  30.  And  they  said  unto  hint,  We  can — Here 
we  see  them  owning  their  mother's  petition  for  them  as 
their  own ;  and  doubtless  they  were  perfectly  sincere  in 
professing  their  willingness  to  follow  their  Master  to  any 
suffering  He  might  have  to  endure.  Well,  and  they  shall 
t»v«  to  do  1 L  As  for  James,  he  was  the  first  of  the  apos- 
<tem  who  was  honoured,  and  showed  himself  able  to  be 


baptized  with  his  Master's  baptism  of  blood  (Acts  IX 1, 2). 
while  John,  after  going  through  all  the  persecutions  to 
which  the  Infant  Church  was  exposed  from  the  Jews,  and 
sharing  in  the  struggles  and  sufferings  occasioned  by  the 
first  triumphs  of  the  Gospel  among  the  Gentiles,  lived  U 
be  the  victim,  after  all  the  rest  had  got  to  glory,  of  a  blttei 
persecution  in  the  evening  of  his  days,  for  the  word  of 
God  and  for  the  testimony  of  Jesus  Christ.  Yes,  they  wen 
dear  believers  and  blessed  men,  in  spite  of  this  unworthy 
ambition,  and  their  Lord  knew  it;  and  perhaps  the  fore- 
sight of  what  they  would  have  to  pass  through,  and  the 
courageous  testimony  He  would  yet  receive  from  them, 
was  the  cause  of  that  gentleness  which  we  cannot  but 
wonder  at  in  His  reproof.  And  Jesus  said  unto  them, 
Ye  shall  Indeed  drink  of  the  cup  that  I  drink  of  j  and 
with  the  baptism  that  I  am  baptized  withal  shall  ye  be 
baptized— No  doubt  this  prediction,  when  their  sufferings 
at  length  came  upon  them,  cheered  them  with  the  assur- 
ance, not  that  they  would  sit  on  His  right  and  left  hand— 
for  of  that  thought  they  would  be  heartily  ashamed— but 
that "  if  they  suffered  with  Him,  they  should  be  also  glori- 
fied together."  40.  But  to  sit  on  my  right  hand  and  on 
my  left  hand  is  not  mine  to  give j  but  [it  shall  be  given 
to  them]  for  whom  it  Is  prepared—'*  of  my  Father"  (Mat- 
thew 20.23).  The  supplement  which  our  translators  have 
Inserted  is  approved  by  some  good  Interpreters,  and  the 
proper  sense  of  the  word  rendered  "  but"  is  certainly  in 
favour  of  it.  But  besides  that  it  makes  the  statement  too 
elliptical  —  leaving  too  many  words  to  be  supplied  — it 
seems  to  make  our  Lord  repudiate  the  right  to  assign  to 
each  of  His  people  his  place  in  the  kingdom  of  glory;  a 
thing  which  He  nowhere  else  does,  but  rather  the  con- 
trary. It  Is  true  that  He  says  their  place  is  "  prepared 
for  them  by  His  Father."  But  that  is  true  of  their  ad  mis- 
sion to  heaven  at  all;  and  yet  from  His  great  white  throne 
Jesus  will  Himself  adjudicate  the  kingdom,  and  authori- 
tatively invite  into  it  those  on  His  right  hand,  calling 
them  the  "  blessed  of  His  Father ;"  so  little  inconsistency 
is  there  between  the  eternal  choice  of  them  by  His  FatheT, 
and  that  public  adjudication  of  them,  not  only  to  heavec 
in  general,  but  each  to  his  own  position  in  It,  which  aU 
Scripture  assigns  to  Christ.  The  true  rendering,  then,  of 
this  clause,  we  take  it,  is  this:  'But  to  sit  on  My  righS 
hand  and  on  My  left  hand  is  not  Mine  to  give,  save  to 
them  for  whom  it  Is  prepared.'  When  therefore  He  says, 
"  It  is  not  mine  to  give,"  the  meaning  is, '  I  cannot  give  it 
as  a  favour  to  whomsoever  I  please,  or  on  a  principle  of  fa- 
vouritism; it  belongs  exclusively  to  those  for  whom  it  is 
prepared,'  Ac.  And  if  this  be  His  meaning,  It  will  be  seen 
how  far  our  Lord  is  from  disclaiming  the  right  to  assign 
to  each  his  proper  place  in  His  Kingdom ;  that  on  the  con- 
trary, He  expressly  asserts  it,  merely  announcing  that 
the  principle  of  distribution  is  quite  different  from  what 
these  petitioners  supposed.  Our  Lord,  it  will  be  observed, 
does  not  deny  the  petition  of  James  and  John,  or  say  they 
shall  not  occupy  the  place  In  His  kingdom  which  they 
now  improperly  sought:— for  aught  we  know,  that  may  be 
their  true  place.  All  we  are  sure  of  is,  that  their  asking  it 
was  displeasing  to  Him  "  to  whom  all  judgment  is  com- 
mitted," and  so  was  not  fitted  to  gain  their  object,  but 
Just  the  reverse  '.See  what  is  taught  in  Luke  14.  8-1L) 
One  at  least  of  these  brethren,  as  Alfokd  strikingly  re- 
marks, saw  on  the  right  and  on  the  left  hand  of  their 
Lord,  as  He  hung  upon  the  tree,  the  crucified  thieves ;  and 
bitter  Indeed  must  have  been  the  remembrance  of  thin 
ambitious  prayer  at  that  moment.  41.  And  when  the 
ten  heard  it,  they  began  to  be  much  displeased  with 
James  and  John — or  "  were  moved  with  indignation,"  as 
the  same  word  is  rendered  in  Matthew  20. 24.  The  expres- 
sion "  began  to  be,"  which  Is  of  frequent  occurrence  in  the 
Gospels,  means  that  more  passed  than  is  expressed,  and 
that  we  have  but  the  result.  And  can  we  blame  the  ten 
for  the  indignation  which  they  felt  T  Yet  there  was  prob- 
ably a  spice  of  the  old  spirit  of  rivalry  in  it,  which  in 
spite  of  our  Lord's  recent  lengthened,  diversified,  and 
most  solemn  warnings  against  it,  had  not  ceased  to  stir 
in  their  breasts.  43.  But  Jesus  called  them  to  him,  and 
saith  unto  them,  Ye  know  that  they  which  are  m«- 


MARK   Xl. 


counted  to  rule — are  recognized  or  acknowledged  as  ru- 
bers—over  the  Gentiles  exercise  lordship  over  themi 
and  their  great  ones  exercise  authority  upon  them — as 

superiors  exercising  an  acknowledged  authority  over  In- 
feriors 43.  But  so  shall  it  not  be  among  yon  t  but 
whosoever  will  be  great  among  you,  shall  be  your 
minister — a  subordinate  servant.  44.  And  whosoever 
»f  you  -will  j>e  the  chiefest — or  '  fli-st' — shall  be — i.  e.,  '  let 
iJm  be,'  or  *  shall  be  he  who  is  prepared  to  be'— servant  of 
all — one  in  the  lowest  condition  of  service.  45.  Foreven 
thfl  Son  of  man  came  not  to  be  ministered  unto,  but 
U»  minister,  and  to  give  his  life  a  ransom  for— or,  *  in- 
stead of '—many — q.  d., '  In  the  kingdom  about  to  be  set 
ap  this  principle  shall  have  no  place.  All  my  servants 
shall  there  be  equal;  and  the  only  "greatness"  known  to 
it  shall  be  the  greatness  of  humility  and  devotedness  to 
the  service  of  others.  He  that  goes  down  the  deepest  in 
these  services  of  self-denying  humility  shall  rise  the  high- 
est and  hold  the  "  chiefest"  place  in  that  kingdom ;  even 
as  the  Son  of  man,  whose  abasement  and  self-sacrifice  for 
others,  transcending  all,  gives  Him  of  right  a  place  above 
all !  As  "the  Word  In  the  beginning  with  God,"  He  was 
ministered  unto;  and  as  the  risen  Redeemer  in  our  na- 
ture He  now  is  ministered  unto,  "angels  and  authorities 
and  powers  being  made  subject  unto  Him"  (1  Peter  3. 22); 
but  not  for  this  came  He  hither.  The  Served  of  all  came 
to  be  the  Servant  of  all ;  and  His  last  act  was  the  grandest 
Service  ever  beheld  by  the  universe  of  God— "He  gave 
His  Life  a  Ransom  for  Many  !"  '  "  Many"  is  here  to  be 
taken,  not  in  contrast  with  few  or  with  all,  but  In  oppo- 
sition to  one— the  one  Son  of  man  for  the  many  sinners. 

46-52.  Blind  Bartimeus  Healed.  (—Matthew  20.  29- 
U ;  Luke  18. 85-43.)    See  on  Luke  18. 35-43. 

CHAPTER    XI. 

Ver.  1-11.  Christ's  Triumphal  Entry  into  Jerusa- 
lem, ON  THE  FIRST  DAT  OF  THE  WEEK.  (—Matthew  21.  1- 
t :  Luke  19. 29-40 ;  John  12.  12, 19.)    See  on  Luke  19. 29-40. 

11-26.  The  Barren  Fig  Tree  Cursed,  with  Lessons 
from  it— Second  Cleansing  of  the  Temple,  on  the 

SECOND  AND  THIRD   DAYS  OF  THE  WEEK.     (—Matthew  21. 

12-22;  Luke  19.  45-48.)  11.  And  Jesus  entered  into  Jeru- 
salem, and  into  the  temple  i  and  when  he  had  looked 
round  about  upon — or  '  surveyed' — all  things,  and  now 
the  even-tide  was  come,  he  'went  out  into  Bethany 
with  the  twelve— Thus  briefly  does  our  Evangelist  dis- 
pose of  this  His  first  day  in  Jerusalem,  after  the  triumphal 
entry.  Nor  do  the  Third  and  Fourth  Gospels  give  us 
more  light.  But  from  Matthew  (21. 10, 11, 14-16)  we  learn 
some  additional  and  precious  particulars,  for  which  see 
on  Luke  19.  45-48.  It  was  not  now  safe  for  the  Lord  to 
sleep  in  the  city,  nor,  from  the  day  of  His  Triumphal 
Entry,  did  He  pass  one  night  in  it,  save  the  last  fatal  one. 
The  Barren  Fig  Tree  Cursed  (v.  12-14).  13.  And  on  the 
morrow— The  Triumphal  Entry  being  on  the  first  day 
of  the  week,  this  following  day  was  Monday— when  they 
were  come  from  Bethany — "  in  the  morning"  (Matthew 
21. 18) — he  was  hungry— How  was  that?  Had  he  stolen 
forth  from  that  dear  roof  at  Bethany  to  the  "  mountain  to 
pray, and  continued  all  night  in  prayer  to  God?"  (Luke6. 
12);  or,  "in  the  morning,"  as  on  a  former  occasion,  "rtBen 
up  a  great  while  before  day,  and  departed  Into  a  solitary 
place,  and  there  prayed"  (ch.  1.  35);  not  breaking  his  fast 
thereafter,  but  bending  His  steps  straight  for  the  city, 
that  He  might  "  work  the  works  of  Him  that  sent  Him 
while  it  was  day?"  (John  9.  4.)  We  know  not,  though 
one  lingers  upon  and  loves  to  trace  out  the  every  move- 
ment of  that  life  of  wonders.  One  thing,  however,  we  are 
sure  of— it  was  real  bodily  hunger  which  He  now  sought 
to  allay  by  the  fruit  of  this  fig  tree,  "  If  haply  He  might 
find  any  thing  thereon;"  not  a  mere  scene  for  tihe  purpose 
of  teaching  a  lesson,  as  some  early  heretics  maintained, 
and  some  still  seem  virtually  to  hold.  13.  And  seeing  a 
■%  tr««— {In  Matthew  21. 19,  It  Is  'one  fig  tree,'  but  the 
sense  is  the  same  as  here, '  a  certain  fig  tree,'  as  in  Matthew 
K  19,  dtc.)  Bethphage,  which  adjoined  Bethany,  derives 
*«  name  from  it*  being  a  flg-regOm — *  House  of  figs' 


off  having  leaves— and  therefore  promising  fruit,  whiefc 
in  the  case  of  figs  come  before  the  leaves — he  came,  If 
haply  he  might  find  any  thing  thereon  i  and  whea 
he  came  to  it,  he  found  nothing  but  leaves;  for  th< 
time  of  figs  -was  not  [yet] — What  the  precise  import  of 
this  explanation  is,  interpreters  are  not  agreed.  Perhaps 
all  that  is  meant  Is,  that  as  the  proper  fig  season  had  not 
arrived,  no  fruit  would  have  been  exi  ected  even  of  this 
tree  but  for  the  leaves  which  it  had,  which  were  in  this 
case  prematurely  and  unnaturally  developed.  14.  And 
Jesus  answered  and  said  unto  it,  No  man  eat  fruit  of 
thee  hereafter  for  ever— That  word  did  not  make  the  tree 
barren,  but  sealed  it  up  in  its  own  barrenness.  See  on 
Matthew  13.  13-15.  And  his  disciples  heard  it^-and 
marked  the  saying.  This  is  Introduced  as  a  connecting 
link,  to  explain  what  was  afterwards  to  be  said  on  the 
subject,  as  the  narrative  has  to  proceed  to  the  other 
transactions  of  this  day. 

Second  Cleansing  of  the  Temple  (v.  15-18).  For  the  exposi- 
tion of  this  portion,  see  on  Luke  19.  45-48. 

Lessons  from  the  Cursing  of  tlie  Fig  Tree  (v.  20-28).  *•, 
And  in  the  morning — of  Tuesday,  the  third  day  of  the 
week :  He  had  slept,  as  during  all  this  week,  at  Bethany— 
as  they  passed  by — going  into  Jerusalem  again— they 
saw  the  fig  tree  dried  up  from  the  roots — no  partial 
blight,  leaving  life  in  the  root;  but  it  was  now  dead,  root 
and  branch.  In  Matthew  21. 19  It  is  said  it  withered  away 
as  soon  as  it  was  cursed.  But  the  full  blight  had  not  ap- 
peared probably  at  once;  and  in  the  dusk  perhaps,  as 
they  returned  to  Bethany,  they  had  not  observed  it.  The 
precision  with  which  Mark  distinguishes  the  days  is  not 
observed  by  Matthew,  intent  only  on  holding  up  the 
truths  which  the  incident  was  designed  to  teach.  In  Mat- 
thew the  whole  is  represented  as  taking  place  at  once, 
just  as  the  two  stages  of  Jairus'  daughter — dying  and 
dead— are  represented  by  him  as  one.  The  only  difference 
is  between  a  more  summary  and  a  more  detailed  narra- 
tive, each  of  which  only  confirms  the  other.  81.  And 
Peter  calling  to  remembrance  saith  unto  him — satis- 
fled  that  a  miracle  so  very  peculiar — a  miracle,  not  of 
blessing,  as  all  His  other  miracles,  but  of  cursing — could 
not  have  been  wrought  but  with  some  higher  reference, 
and  fully  expecting  to  hear  something  weighty  on  th« 
subject  —  Master,  behold,  the  fig  tree  which  thou 
oursedst  Is  withered  away- so  connecting  the  twe 
things  as  to  show  that  he  traced  the  death  of  the  tree  en- 
tirely to  the  curse  of  his  Lord.  Matthew  (21.  20)  gives  this 
simply  as  a  general  exclamation  of  surprise  by  the  disci- 
ples "how  soon"  the  blight  had  taken  effect.  23.  And 
Jesus  answering  saith  unto  them,  Have  faith  in  God, 
23.  For  verily  I  say  unto  you,  That  whosoever  shall 
say  unto  this  mountain,  Be  thou  removed  ...  he 
shall  have  -whatsoever  he  saith — Here  is  the  lesson  now. 
From  the  nature  of  the  case  supposed— that  they  might 
wish  a  mountain  removed  and  cast  Into  the  sea,  a  thing 
far  removed  from  pnythlng  which  they  could  be  thought 
actually  to  desire— it  is  plain  that  not  physical  but  mora* 
obstacles  to  the  progress  of  His  kingdom  were  in  the  Re- 
deemer's view,  and  that  what  He  designed  to  teach  was 
the  great  lesson,  that  no  obstacle  should  be  able  to  stand  be- 
fore a  confiding  faith  in  God.  24.  Therefore  I  say  unto 
you,  "What  things  soever  ye  desire,  when  ye  pray,  be- 
lieve that  ye  receive  them,  and  y  s  shall  have  them— 
This  verse  only  generalizes  the  assurance  of  the  former 
verse ;  which  seems  to  show  that  it  was  designed  for  the 
special  encouragement  of  evangelistic  and  missionary  ef- 
forts, while  this  is  a  directory  for  prevailing  prayer  to 
general.  25.  And  when  ye  stand  praying,  forgive,  tf 
ye  have  aught  against  any*  that  your  Father  also 
which  is  in  heaven  may  forgive  you  your  trespasses, 
*«.— This  is  repeated  from  the  Sermon  on  the  Mount 
(sae  on  Matthew  6.  14,  15) ;  to  remind  them  that  If  thte 
was  necessary  to  the  acceptableness  of  all  prayer,  muofc 
more  when  great  things  were  to  be  asked  and  conftdentify 
expected. 

27-83.  The  Authority  of  Jesus  Questioned—His 
Reply.  (—Matthew  2L  28-27;  Lake  20. 1-8.)  See  as  Mat- 
thew 21. 38-27. 


MARK  XH 


CHAPTER    XII. 

Ver.  1-12.  Parable  of  tetb  Wicked  Husbandmen. 
•—Matthew  21.89-46;  Lake  20.9-18.)  See  on  Matthew  21. 
S8-46. 

13-40.  entangling  questions  about  tribute,  thk 
Besukkection,  and  the  Great  Commandment,  with 
the  Replies-  Christ  baffles  the  Pharisees  by  a 
Question  about  David,  and  Denounces  the  Scribes. 
(—Matthew  22.  15-46;  Lake  20. 20-47.)  The  time  of  this  sec- 
tion appears  to  be  still  the  third  day  of  Christ's  last  week 
—Tuesday.  Matthew  Introduces  the  subject  by  saying 
(22. 15),  "Then  went  the  Pharisees  and  took  counsel  how 
they  might  entangle  Him  In  His  talk."  13.  And  they 
send  unto  him  certain  of  the  Pharisees— "their  disci- 
ples," says  Matthew;  probably  young  and  zealons  schol- 
ars in  that  hardening  school— and  of  the  HerodlBiis- 
8ee  on  Matthew  22. 16.  In  Luke  20.  20  these  willing  tools 
are  called  "spies,  which  should  feign  themselves  just  (or 
•righteous*)  men,  that  they  might  take  hold  of  His 
words,  that  so  they  might  deliver  Him  unto  the  power 
and  authority  of  the  governor."  Their  plan,  then,  was 
to  entrap  Him  into  some  expression  which  might  be  con- 
strued into  disaffection  to  the  Roman  government;  the 
Pharisees  themselves  being  notoriously  discontented 
with  the  Roman  yoke. 

Tribute  to  Ccesar  (v.  14-17).  14.  And  when  they  were 
come,  they  say  unto  nim,  Master — or  '  Teacher'— -we 
know  that  thou  art  true,  and  carest  for  no  man }  for 
thou  regardest  not  the  person  of  men,  but  teacheet  the 
way  of  God  in  truth— By  such  flattery— though  they  said 
only  the  truth— they  hoped  to  throw  Him  off  His  guard. 
Is  It  lawful  to  give  tribute  to  Caesar,  or  not  1 — It  waa 
the  civil  poll-tax  paid  by  all  enrolled  In  the  'census.' 
See  on  Matthew  17.  25.  15.  Shall  we  give,  or  shall  we 
not  give  1  But  he,  knowing  their  hypocrisy—"  their 
wickedness"  Matthew 22, 18;  "their  craftiness"  Luke  20. 
23.  The  malignity  of  their  hearts  took  the  form  of  craft, 
pretending  what  they  did  not  feel— an  anxious  desire  to 
be  guided  aright  in  a  matter  which  to  a  scrupulous  few 
might  seem  a  question  of  some  difficulty.  Seeing  per- 
fectly through  this,  He  said  unto  them,  "Why  tempt  ye 
me  * — "  hypocrites  I"  bring  me  a  penny  that  I  may  see 
It— or  "  the  tribute  money"  (Matthew  22. 19).  16.  And 
they  brought  it.  And  he  saith  unto  them,  Whose  is 
this  image — stamped  upon  the  coin— and  superscrip- 
tion 1 — the  words  encircling  It  on  the  obverse  side.  And 
they  said  unto  him,  Caesar's.  17.  And  Jesus  answer- 
ing said  unto  them,  Render  to  Caesar  the  things  that 
are  Caesar's — Putting  it  in  this  general  form,  it  was  im- 
possible for  sedition  itself  to  dispute  it,  and  yet  it  dis- 
solved the  snare — and  to  God  the  things  that  are  God's 
—How  much  Is  there  in  this  profound  but  to  them  start- 
ling addition  to  the  maxim,  and  how  incomparable  is 
the  whole  for  fulness,  brevity,  clearness,  weight  I  and 
they  marvelled  at  him — "  at  His  answer,  and  held  their 
peace"  (Luke  20.  26),  "  and  left  Him,  and  went  their  way" 
(Matthew  22.  22). 

The  Resurrection  (v.  18-27).  18.  Then  come  unto  him 
the  Sadducees,  which  say  there  is  no  resurrection— 

neither  angel  nor  spirit"  (Acts  23.  7).  They  were  the 
materialists  of  the  day.  See  on  Acts  23. 7.  and  they 
ashed  him,  saying,  19-22.  Master,  Moses  wrote  unto  us 
— (Deuteronomy  25.  5) — If  a  man's  brother  die,  and  leave 
his  wife  behind  him,  &c.  .  .  .  And  the  seven  had  her, 
and  left  no  seed  :  last  of  all  the  woman  died  also.  23. 
In  the  resurrection  therefore  when  they  shall  rise  .  .  . 
24.  Do  ye  not  therefore  err,  because  ye  know  not  the 
Scriptures  — regarding  the  future  state  —  neither  the 
power  of  God  I— before  which  a  thousand  such  difficul- 
ties vanish.  25.  For  when  they  shall  rise  from  the 
dead,  they  neither  marry,  nor  are  given  In  marriage 
—  'neither  can  they  die  any  more"  (Luke  20.36).  Mar- 
riage Is  ordained  to  perpetuate  the  human  family;  but 
as  there  will  be  no  breaches  by  death  in  the  future  state 
this  ordinance  will  cease— but  are  as  the  angels  which 
are  ta  heaven— In  Luke  It  is  "  equal  unto  the  angels :" 
Mt  as  the  snbject  is  death  and  resurrection  we  are  not 
34 


warranted  to  extend  the  equality  here  taught  beyond  tn« 
one  point — the  immortality  of  their  nature.  A  beautiful 
clause  is  added  in  Luke—"  and  are  the  children  of  God"— 
not  in  respect  of  character,  which  is  not  here  spoken  of, 
but  of  nature—"  being  the  children  of  the  resurrection,"  as 
rising  to  an  nndecaying  existence  (Romans  8. 21, 23),  and  so 
being  the  children  of  their  Father's  immortality  (1  Tim- 
othy 6. 16).  26.  And  as  touching  the  dead,  that  they  rise  I 
have  ye  not  read  in  the  book  of  Moses — "even  Moses'1 
(Luke  20.  37),  whom  they  had  just  quoted  for  the  purpose 
of  entangling  Him — how  in  the  bush  God  spake  unto 
him — either  'at  the  bush,'  as  the  same  expression  is  ren- 
dered in  Luke  20.  37,  t.  c,  when  he  was  there ;  or  '  in  the 
(section  of  his  history  regarding  the)  bush.'  The  structure 
of  our  verse  suggests  the  latter  sense,  which  is  not  nnusual 
—saying  (Exodus  3.  6)  1  am  the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob  1  27.  He  is  not 
the  God  of  the  dead,  but  [the  God]  of  the  living— 
not  '  the  God  of  dead  but  [the  God]  of  living  persons.'  The 
word  in  brackets  is  almost  certainly  an  addition  to  the 
genuine  text,  and  critical  editors  exclude  it.  "  For  all 
live  unto  Him"  Luke  20.  38—'  in  His  view,*  or  *  In  His  es- 
timation.' This  last  statement — found  only  in  Luke— 
though  adding  nothing  to  the  argument,  Is  an  Important 
additional  illustration.  It  is  true,  indeed,  that  to  God  no 
human  being  Is  dead  or  ever  will  be,  but  all  mankind 
sustain  an  abiding  conscious  relation  to  Him;  but  this 
"all"  here  means  "  those  who  shall  be  accounted  worthy 
to  obtain  that  world."  These  sustain  a  gracious  covenant 
relation  to  God  which  cannot  be  dissolved.  (Cf.  Romans 
6. 10,  11.)  In  this  sense  our  Lord  affirms  that  for  Moses  to 
call  the  Lord  the  "God"  of  His  patriarchal  servants,  if  at 
that  moment  they  had  no  existence,  would  be  unworthy 
of  Him.  He  "  would  be  ashamed  to  be  called  their  God, 
if  He  had  not  prepared  for  them  a  city"  (Hebrews  1L  16). 
It  was  concluded  by  some  of  the  early  Fathers,  from  our 
Lord's  resting  His  proof  of  the  Resurrection  on  such  a 
passage  as  this,  Instead  of  quoting  some  much  clearer  tee- 
timonies  of  the  Old  Testament,  that  the  Sadducees,  tr 
whom  this  was  addressed,  acknowledged  the  authority 
of  no  part  of  the  Old  Testament  but  the  Pentateuch ;  and 
this  opinion  has  held  its  ground  even  till  now.  Bat  tm 
there  is  no  ground  for  it  in  the  New  Testament,  so  Jo* 
Sephus  is  silent  upon  It;  merely  saying  that  they  re- 
jected the  Pharisaic  traditions.  It  was  because  the  Pen- 
tateuch was  regarded  by  all  classes  as  the  fundamental 
source  of  the  Hebrew  religion,  and  all  the  succeeding 
books  of  the  Old  Testament  but  as  developments  of  It, 
that  our  Lord  would  show  that  even  there  the  doctrine 
of  the  Resurrection  was  taught.  And  all  the  rather  does 
He  select  this  passage,  as  being  not  a  bare  annunciation 
of  the  doctrine  in  question,  but  as  expressive  of  that  glor- 
ious truth  out  of  which  the  Resurrection  springs.  "And 
when  the  multitude  heard  this  (says  Matthew  22.  83),  they 
were  astonished  at  His  doctrine."  "  Then  (adJs  Luke  24. 
39,  40)  certain  of  the  scribes  answering  said,  Master"— 
'Teacher,'  "thou  hast  well  said"— enjoying  His  victory 
over  the  Sadducees.  "  And  after  that  they  durst  not  ask 
Him  any  [question  at  all]"— neither  party  could ;  both 
being  for  the  time  utterly  foiled. 

The  Great  Commandment  (v.  28-34),  "  But  when  the  Phar- 
isees had  heard  that  He  had  put  the  Sadducees  to  silence, 
they  were  gathered  together"  (Matthew  22.  34).  28.  And 
one  of  the  scribes — "a  lawyer,"says  Matthew  (22.35);  i.a, 
teacher  of  the  law — came,  and  having  heard  them  rea- 
soning together,  and  perceiving  that  he  had  answered 
them  well,  asked  him — manifestly  in  no  bad  spirit 
When  Matthew  therefore  says  he  came  "  tempting,"  or 
"  trying  him,"  as  one  of  the  Pharisaic  party  who  seemed 
toenjoy  the  defeat  He  had  given  to  the  Sadducees,  we  may 
suppose  that  though  somewhat  priding  himself  upon  his 
insight  into  the  law,  and  not  indisposed  to  measure  his 
knowledge  with  One  in  whom  he  had  not  yet  learned 
to  believe,  he  was  nevertheless  an  honest-hearted,  fair  dis- 
putant— Which  is  the  first  commandment  of  all  1— first 
in  Importance ;  the  primary,  leading  commandment,  the 
most  fundamental  one.  This  was  a  question  which,  wltb 
some  others,  divided  the  Jewish  teachers  into  rival  schoels. 


MARK   XII. 


C«lr  Lord'*  answer  Is  In  a  strain  of  respect  very  different 
fc.  am  what  He  showed  to  cavillers— ever  observing  His  own 
direction, "  Q"  ve  not  that  which  is  holy  to  the  dogs,  neither 
oast  ye  your  pearls  before  swine;  lest  they  trample  them 
under  their  feet,  and  turn  again  and  rend  you"  (Matthew 
7. 6).  39.  And  Jesus  answered  htm.  The  first  of  all  the 
commandments  Is— The  readings  here  vary  consider- 
ably. TTBCHJ3TDORF  and  Tbegklles  read  simply,  'the 
ftret  Is;'  and  they  are  followed  by  Meyer  and  Auobd. 
But  though  the  authority  for  the  precise  form  of  the  re- 
ceived text  Is  slender,  a  form  almost  identical  with  It 
seems  to  ha  79  most  weight  of  authority.  Our  Lord  here 
gives  His  explicit  sanction  to  the  distinction  between 
commandments  of  a  more  fundamental  and  primary  cha- 
racter, and  commandments  of  a  more  dependent  and  sub- 
ordinate nature;  a  distinction  of  which  it  is  confidently 
asserted  by  a  certain  class  of  critics  that  the  Jews  knew 
nothing,  that  our  Lord  and  his  apostles  nowhere  lay 
down,  and  whl^h  has  been  invented  by  Christian  divines. 
(Cf.  Matthew  23.  23.)  Hear,  O  Israel ;  the  Lord  our  God 
Is  one  Lord—  This  every  devout  Jew  recited  twice  every 
day,  and  the  Tews  do  It  to  this  day;  thus  keeping  up  the 
great  ancient  national  protest  against  the  polytheisms  and 
pantheisms  of  the  heathen  world:  it  is  the  groat  utter- 
ance of  the  national  faith  in  One  Living  and  Personal 
God— "One  Jehovah!"  30.  And  thou  shalt— We  have 
here  the  language  of  law,  expressive  of  God's  claims. 
What  then  are  we  here  bound  down  to  do?  One  word  Is 
made  to  express  it.  And  what  a  word  I  Had  the  essence 
of  the  Divine  law  consisted  in  deeds,  it  could  not  possibly 
have  been  expressed  in  a  single  word  ;  for  no  one  deed  is 
comprehensive  of  all  others  embraced  in  the  law.  But  as 
it  consists  in  an  affection  of  the  soul,  one  word  suffices  to 
express  lt^but  only  one.  Fear,  though  due  to  God  and 
enjoined  by  Him,  is  limited  in  its  sphere  and  distant  in 
character.  Trust,  Hope,  and  the  like,  though  essential 
features  of  a  right  state  of  heart  towards  God,  are  called 
into  action  only  by  personal  necessity,  and  so  are — in  a  good 
sense,  it  Is  true,  but  still  are  properly— selfish  affections ; 
that  is  to  say,  they  have  respect  to  our  own  well-being.  But 
Lovb  is  an  all-inclusive  affection,  embracing  not  only 
every  other  affection  proper  to  its  Object,  but  all  that  is 
proper  to  be  done  to  its  Object;  for  as  love  spontaneously 
seeks  to  please  Its  Object,  so,  in  the  case  of  men  to  God,  it 
Is  the  native  well-spring  of  a  voluntary  obedience.  It  is, 
besides,  the  most  personal  of  all  affections.  One  may  fear 
an  event,  one  may  hope  for  an  event,  one  may  rejoice  in  an 
went;  but  one  can  love  only  a  Person.  It  is  the tenderest, 
the  most  unselfish,  the  most  Divine  of  all  affections.  Such, 
then,  is  the  affection  in  which  the  essence  of  the  Divine 
law  is  declared  to  consist — Thou  shalt  love — We  now 
some  to  the  glorious  Object  of  that  demanded  affection. 
Thou  shalt  love  the  Lord,  thy  God — i.  e.,  Jehovah,  the 
Self-Existent  one,  who  has  revealed  Himself  as  the  "I 
Am,"  and  there  is  "none  else;"  who,  though  by  his  name 
Jehovah  apparently  at  an  unapproachable  distance  from 
His  finite  creatures,  yet  bears  to  Thee  a  real  and  definite 
lelationshlp,  out  of  which  arises  His  claim  and  Thy  duty 
•-of  Love.  But  with  what  are  we  to  love  Him?  Four 
things  are  here  specified.  First,  "Thou  shalt  love  the 
Lord  thy  God"  with  thy  heart— This  sometimes  means 
'the  whole  inner  man'  (as  Proverbs  4.23);  but  that  cannot 
be  meant  here ;  for  then  the  other  three  particulars  would 
be  superfluous.  Very  often  It  means  '  our  emotional  na- 
ture'—the  seat  of  feeling  as  distinguished  from  our  intel- 
lectual nature  or  the  seat  of  thought,  commonly  called  the 
"mind"  (as  in  Phillppians  4.7).  Bat  neither  can  this  be 
the  sense  of  it  here;  for  here  the  heart  is  distinguished 
both  from  the  "mind"  and  the  "soul."  The  "heart," 
then,  must  here  mean  the  sincerity  of  both  the  thoughts 
and  the  feelings;  in  other  words,  'uprightness'  or  'true- 
heartedness,'  as  opposed  to  a  hypocritical  or  divided  affec- 
tion. But  next,  "  Thou  shalt  love  the  Lord  thy  God"  with 
tby  soul.  This  is  designed  to  command  our  emotional  na- 
ture: *Thou  shalt  put  feeling  or  warmth  into  thine  affec- 
tion.' Further,  "Thou  shalt  love  the  Lord  thy  God" 
with  thy  mind— This  commands  our  intellectual  na- 
ture:   Thou  shalt  put  intelligence  into  thine  affection — in 


opposition  to  n  blind  devotion,  or  mere  devoteeism 
Lastly,  "Thou  shalt  love  the  Lord  thy  God"  with  thj 
strength— This  commands  our  energies:  'Thou  shalt  pnl 
intensity  into  thine  affection' — "Do  it  with  thy  might" 
(Ecclesiastes  9. 10).  Taking  these  four  things  together,  th€ 
command  of  the  Law  is,  'Thou  shalt  love  the  Lord  thy 
God  with  all  thy  powers— with  a  sincere,  a.  fervid,  an  intelli- 
gent, an  energetic  love.'  But  this  is  not  all  that  the  Law 
demands.  God  will  have  all  these  qualities  in  their  most 
perfect  exercise.  "Thou  shalt  love  the  Lord  thy  God," 
says  the  Law,  "with  all  thy  heart,"  or,  with  perfect  sin- 
cerity; "Thou  shalt  love  the  Lord  thy  God  with  all  thy 
soul,"  or,  with  the  utmost  fervour ;  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  mind,"  or,  in  the  fullest  exer 
else  of  an  enlightened  reason ;  and  "Thou  shalt  love  the 
Lord  thy  God  with  all  thy  strength,'.:  or,  with  the  whole 
energy  of  our  being  1  So  much  for  the  First  Command- 
ment. 31.  And  the  second  Is  lUke— "  unto  it"  (Matthew 
22. 39);  as  demanding  the  same  affection,  and  only  the  ex- 
tension of  it,  in  its  proper  measure,  to  the  creatures  of 
Him  whom  we  thus  love— our  brethren  in  the  participa- 
tion of  the  same  nature,  and  neighbours,  as  connecleO 
with  us  by  ties  that  render  each  dependent  upon  and  ne- 
cessary to  the  other.  Thou  shalt  love  thy  neighbour  as 
thyself— Now,  as  we  are  not  to  love  ourselves  supremely, 
this  is  virtually  a  command,  in  the  first  place,  not  to  love 
our  neighbour  with  all  our  heart  and  soul  and  mind  and 
strength.  And  thus  it  is  a  condemnation  of  the  idolatry 
of  the  creature.  Our  supreme  and  uttermost  affection  is 
to  be  reserved  for  God.  But  as  sincerely  as  ourselves  we 
are  to  love  all  mankind,  and  with  the  same  readiness  to  dn 
and  suffer  for  them  as  we  should  reasonably  desire  them  to 
show  to  us.  The  golden  rule  (Matthew  7. 12)  is  here  our 
best  interpreter  of  the  nature  and  extent  of  these  claims. 
There  Is  none  other  commandment  greater  than  these 
— or,  as  In  Matthew  22.  40,  "  On  these  two  commandments 
hang  all  the  Law  and  the  Prophets"  (see  on  Matthew  5. 
17).  It  Is  as  if  He  had  said,  'This  is  all  Scripture  in  a  nut- 
shell; the  whole  law  of  human  duty  in  a  portable,  pocket 
form.'  Indeed,  it  is  so  simple  that  a  child  may  understand 
it,  so  brief  that  all  may  remember  it,  so  comprehensive  as 
to  embrace  all  possible  cases.  And  from  its  very  natur 
it  is  unchangeable.  It  is  inconceivable  that  God  should 
require  from  his  rational  creatures  anything  less,  or  in 
substance  anything  else,  under  any  dispensation,  in  any 
world,  at  any  period  throughout  eternal  duration.  He 
cannot  but  claim  this  — all  this— alike  in  heaven,  in 
earth,  and  in  hell!  And  this  incomparable  summary  of 
the  Divine  Law  belonged  to  the  Jewish  religion  I  As  it 
shines  in  its  own  self-evidencing  splendour,  so  it  re- 
veals its  own  true  source.  The  religion  from  which  the 
world  has  received  it  could  be  none  other  than  a  God- 
given  religion!  33.  And  the  scribe  said  unto  him. 
Well,  Master — '  Teacher' — thou  host  said  the  truth  i  foi 
there  is  one  [God] ;  and  there  is  none  other  but  he— 
The  genuine  text  here  seems  clearly  to  have  been,  "  There 
is  one,"  without  the  word  "  God ;"  and  so  nearly  all  criti- 
cal editors  and  expositors  read.  33.  And  to  love  hint 
with  all  the  heart . . .  and  to  love  his  neighbour  as  him- 
self, is  more  than  all  whole  burnt  offerings  and  sacri- 
fices— more,  i.e.,  than  all  positive  institutions;  thereby 
showing  insight  into  the  essential  difference  between 
what  is  moral  and  in  its  own  nature  unchangeable,  and 
what  is  obligatory  only  because  enjoined,  and  only  so  long 
as  enjoined.  34.  And  when  Jesus  saw  tlt.ru  he  an- 
swered discreetly— rather, 'intelligently,'  or  ' sensibly;' 
not  only  in  a  good  spirit,  but  with  a  promising  measure 
of  Insight  into  spiritual  things — he  said  unto  him,  Thou 
art  not  far  from  the  kingdom  of  God — for  he  had  but  tc 
follow  out  a  little  further  what  he  seemed  sincerely  to  own, 
to  find  his  way  into  the  kingdom.  He  needed  only  the 
experience  of  another  eminent  scribe  who  at  a  late* 
period  said,  "  We  know  that  the  law  is  spiritual,  but  I  am 
carnal,  sold  under  sin:"  who  exclaimed,  "O  wretched 
man  that  I  am !  Who  shall  deliver  me?"  but  who  added. 
"I  thank  God  through  Jesus  Christ  1"  (Romans  7.  14,  £t, 
25.)  Perhaps  among  the  "  great  company  of  the  priest*" 
and  other  Jewish  ecclesiastics  who  "  were  obedient  to  tto* 

R5 


MAKE   XIII. 


faltb,"  almost  immediately  after  the  day  of  Pentecost 
(Acts  8.  7),  this  upright  lawyer  was  one.  But  for  all  his 
nearness  to  the  Kingdom  of  God,  It  may  be  he  never  en- 
tered tt.  And  no  man  after  that  durst  ask  any  ques- 
tion—all feeling  that  they  were  no  match  for  Him,  and 
that  It  was  vain  to  enter  the  lists  with  Him. 

Christ  Baffles  the  Pharisees  regarding  David  (v.  35-37).  35. 
And  Jesus  answered  and  said,  -while  he  taught  in  the 
temple— and  "while  the  Pharisees  were  gathered  to- 
gether" (Matthew  22.  41)— How  say  the  serines  that 
Christ  is  the  son  of  David?— How  come  they  to  give  It 
out  that  Messiah  is  to  be  the  son  of  David  ?  In  Matthew, 
Jesus  asks  them,  "What  think  ye  of  Christ?"  or  of  the 
promised  and  expected  Messiah?  "Whose  son  is  He  (to 
be)?  They  say  unto  Him,  The  son  of  David."  The  sense 
is  the  same.  "He  salth  unto  them,  How  then  doth  David 
inspirit  call  Him  Lord?"  (Matthew  22.  42,  43.)  36.  For 
David  himself  said  by  the  Holy  Ghost  (Psalm  110.  1), 
The  Lord  said  to  my  Lord,  Sit  thou  on  my  right  hand, 
till  I  make  thine  enemies  thy  footstool.  37.  David 
therefore  himself  calleth  him  Lord  $  and  whence  is 
he  then  his  son! — There  Is  but  one  solution  of  this  diffi- 
culty. Messiah  Is  at  once  inferior  to  David  as  his  son  ac- 
cording to  the  flesh,  and  superior  to  him  as  the  Lord  of  a 
kingdom  of  which  David  Is  himself  a  subject,  not  the 
sovereign.  The  human  and  Divine  natures  of  Christ,  and 
the  spirituality  of  His  kingdom— of  which  the  highest 
earthly  sovereigns  are  honoured  if  they  be  counted 
worthy  to  be  its  subjects— furnish  the  only  key  to  this 
puzzle.  And  the  common  people — or,  '  the  Immense 
erowd' — heard  him  gladly — "And  no  man  was  able  to 
answer  Him  a  word;  neither  durst  any  man  from  that 
day  forth  ask  Him  any  more  questions"  (Matthew  22. 46). 

The  Scribes  Denounced  (v.  38-40).  38.  And  he  said  unto 
them  in  his  doctrine— rather,  'in  His  teaching;'  imply- 
ing that  this  was  but  a  specimen  of  an  extended  dis- 
course, which  Matthew  gives  In  full  (ch.  23).  Luke  says 
(20.  45)  this  was  "In  the  audience  of  all  the  people  said 
unto  his  disciples" — Beware  of  the  scribes,  which  love 
—or  *  like' — to  go  in  long  clothing— (see  on  Matthew  23. 
t>) — and  [love]  salutations  in  the  market-places,  39. 
And  the  chief  seats  in  the  synagogues,  and  the  upper- 
most rooms—or  positions — at  feasts — See  on  this  love  of 
distinction,  Luke  14.  7;  and  on  Matthew  6.  5.  40.  Which 
devour  widows'  houses,  and  for  a  pretence  make  long 
prayers  i  these  shall  receive  greater  damnation — They 
took  advantage  of  their  helpless  condition  and  con  tiding 
character  to  obtain  possession  of  their  property,  while  by 
their  "  long  prayers"  they  made  them  believe  they  were 
raised  far  above  "filthy  lucre."  So  much  the  "greater 
damnation"  awaited  them.  (Cf.  Matthew  23.  33.)  A  life- 
like description  this  of  the  Romish  clergy,  the  true  suc- 
cessors of  "the scribes." 

tt-44.  Thi  Widow's  Two  Mites.  (—Luke  21. 1-4.)  See 
on  Lake  21. 1-4. 

CHAPTER    XIII. 
Vw,  1-87.    Chbist's  Prophecy  of  the  Destruction  of 

jKRTT8.AXE.Bf,  AND  WARNINGS  SUGGESTED  BY  IT  TO  Prb- 
parjs  for  His  Second  Coming.  (—Matthew  24. 1-51 ;  Luke 
2L  6-96.)  Jesus  had  uttered  all  His  mind  against  the  Jew- 
ish ecclesiastics,  exposing  their  character  with  withering 
plainness,  and  denouncing,  in  language  of  awful  severity, 
the  Judgments  of  God  against  them  for  that  unfaithful- 
ness to  their  trust  which  was  bringing  ruin  upon  the  na- 
tion. He  had  closed  this  His  last  public  discourse  (Mat- 
thew 23.)  by  a  passionate  Lamentation  over  Jerusalem, 
and  a  solemn  Farewell  to  the  Temple.  "And  (says  Mat- 
thew 34. 1)  Jesus  went  out  and  departed  from  the  temple" 
—never  more  to  re-enter  its  precincts,  or  open  His  mouth 
in  public  teaching.  With  this  act  ended  His  public  ministry. 
As  He  withdrew,  says  Olshausen,  the  gracious  presence 
it  God  left  the  sanctuary;  and  the  tempie,  with  all  its 
service,  and  the  whole  theocratic  constitution,  was  given 
over  to  destruction.  What  Immediately  followed  Is,  as 
mmaai,  most  minutely  and  graphically  described  by  our 
Evangelist.  1.  And  as  he  went  out  of  the  temple,  one 
•%t  Ms  disciples  salth  unto  him— The  other  Evangelists 
M 


are  less  definite.  "As  some  spake,"  says  Luke:  "His  dis- 
ciples came  to  Him,"  says  Matthew.  Doubtless  it  wu 
the  speech  of  one,  the  month -piece,  likely,  of  others, 
Master— 'Teacher' — see  'what  manner  of  stones  and 
what  buildings  are  here— wondering,  probably,  how  SO 
massive  a  pile  could  be  overthrown,  as  seemed  implied  in 
our  Lord's  last  words  regarding  it.  Joseph  us,  who  gives 
a  minute  account  of  the  wonderful  structure,  speaks  at 
stones  forty  cubits  long  (Jewish  War,  v.  5. 1.),  and  says  the 
pillars  supporting  the  porches  were  twenty-five  cubits 
high,  all  of  one  stone,  and  that  the  whitest  marble  (lb.,  v 
6.  2).  Six  days'  battering  at  the  walls,  during  the  siege, 
made  no  impression  upon  them  (ib.,  vi.  4.  1).  Some  of  ths 
under-building,  yet  remaining,  and  other  works,  are 
probably  as  old  as  the  first  temple,  a.  And  Jesus  an* 
swering  said  unto  him,  Seest  thou  these  great  build- 
Ingsl— 'Ye  call  my  attention  to  these  things?  I  have 
seen  them.  Ye  point  to  their  massive  and  durable  ap- 
pearance :  now  listen  to  their  late.'  there  shall  not  be 
left— "left  here"  (Matthew  24.  2) — one  stone  upon  on~ 
other,  that  shall  not  be  thrown  down- Tltns  ordered 
the  whole  city  and  temple  to  be  demolished  [Josephus, 
J.  W.,  vil.  1. 1.];  Eleazar  wished  they  had  all  died  befon 
seeing  that  holy  city  destroyed  by  enemies'  hands,  ano 
before  the  temple  was  so  profanely  dug  up  (ib.,  vil.  8.  7). 
3.  And  as  he  sat  upon  the  Mount  of  Olives,  otm 
against  the  temple— On  their  way  from  Jerusalem  to 
Bethany  they  would  cross  Mount  Olivet;  on  Its  summit 
He  seats  Himself,  over  against  the  temple,  having  the 
city  all  spread  out  under  His  eye.  How  graphically  Is 
this  set  before  us  by  our  Evangelist  I  Peter  and  James 
and  John  and  Andrew  asked  him  privately — The 
other  Evangelists  tell  us  merely  that  "the  disciples"  did 
so.  But  Mark  not  only  says  that  It  was  four  of  them,  but 
names  them ;  and  they  were  the  first  quartemion  of  the 
Twelve.  4-.  Tell  us,  when, shall  these  things  bet  and 
what  shall  be  the  sign  when  all  these  things  shall  be 
fulfilled? — "and  what  shall  be  the  sign  of  thy  coming, 
and  of  the  end  of  the  world?"  They  no  doubt  looked 
upon  the  date  of  all  these  things  as  one  and  the  same,  and 
their  notions  of  the  things  themselves  were  as  confutes; 
as  of  the  times  of  them.  Our  Lord  takes  His  own  way  at 
meeting  their  questions. 

Prophecies  of  the  Destruction  of  Jerusalem  (v.  5-81).  ••  And 
Jesus  answering  them  began  to  say,  Take  heed  lest 
any  man  deceive  you  I  6.  For  many  shall  come  in  my 
name,  saying,  I  am  [Christ] — (see  Matthew  24.  5)— "and 
the  time  draweth  nigh"  (Luke  21.  8);  that  is,  the  time  of 
the  kingdom  in  its  full  splendour — and  shall  deceive 
many— "Go  ye  not  therefore  after  them"  (Luke  21.  8). 
The  reference  here  seems  not  to  be  to  pretended  Messiahs, 
deceiving  those  who  rejected  the  claims  of  Jesus,  of  whom 
indeed  there  were  plenty— for  our  Lord  is  addressing  His 
own  genuine  disciples— but  to  persons  pretending  to  be 
Jesus  Himself,  returned  in  glory  to  take  possession  of  His 
kingdom.  This  gives  peculiar  force  to  the  words,  "  Go  ye 
not  therefore  after  them."  7.  And  when  ye  shall  hear  ef 
-wars  and  rumours  of -wars,  be  ye  not  troubled — see  on 
v.  13,  and  compare  Isaiah  8.  11-11 — for  such  things  must 
needs  bej  but  the  end  shall  not  be  yet— In  Luke  (21.  9), 
"the  end  is  not  by  and  by,"  or  'immediately.'  Worse 
must  come  before  all  is  over.  8.  These  are  the  begin* 
nlngs  of  sorrows — '  of  travail-pangs,'  to  which  heavy 
calamities  are  compared.  (See  Jeremiah  4.  31,  Ac.)  The 
annals  of  Tacitus  tell  us  how  the  Roman  world  was  con- 
vulsed, before  the  destruction  of  Jerusalem,  by  rival 
claimants  of  the  imperial  purple.  9.  But  take  heed  ta 
yourselves  t  for—"  before  all  these  things"  (Luke  21. 12) ;  i. 
e„  before  these  public  calamities  come — they  shall  deliver 
you  up  to  councils )  and  in  the  synagogues  ye  shall 
be  beaten— These  refer  to  ecclesiastical  proceedings  against 
them — and  ye  shall  be  brought  before  rulers  and 
kings— before  civil  tribunals  next— for  my  sake,  for  a 
testimony  against  them— rather  'unto  them'— to  give 
you  an  opportunity  of  bearing  testimony  to  Me  before 
them.  In  the  Acts  of  the  Apostles  we  have  the  best  com- 
mentary on  this  announcement.  (Cf.  Matthew  10. 17,  IV 
10.  And  the  gospel  must  first  be  published  among  cJ> 


MARK   XIII. 


nations— "for  a  witness,  and  then  shall  the  end  come" 
'Matthew  24. 14).      God  never  sends  Judgment  without 
previous  warning;  and  there  can  be  no  doubt  that  the 
Jews,  already  dispersed  over  most  known  countries,  had 
nearly  all  heard  the  Gospel  "as  a  witness,"  before  the  end 
of  the  Jewish  state.    The  same  principle  was  repeated  and 
will  repeat  itself  to  "  the  end."    11.  But  when  titey  shall 
lead  you,  and  deliver  you  up,  take  no  thought  before- 
hand—'be  not  anxious  beforehand'—  what  ye  shall 
(peak,  neither  do  ye  premeditate— '  Be  not  filled  with 
*I  prehension,  in  the  prospect  of  such  public  appearances 
for  Me,  lest  ye  should  bring  discredit  upon  My  name,  nor 
think  it  necessary  to  prepare  beforehand  what  ye  are  to 
say.'    but  whatsoever  shall  be  given  yon  In  that  hour, 
that  speak  ye  t  for  It  Is  not  ye  that  speak,  but  the  Holy 
Ghcct— See  on  Matthew  10. 19,  29.    13.  And  ye  shall  be 
hated  of  all  men  for  my  name's  sake — Matthew  (24.  12) 
adds  this  Important  intimation:  "And  because  iniquity 
shall  abound,  the  love  of  many" — '  of  the  many,'  or  '  of  the 
most;'  i.  e.,  of  the  generality  of  professed  disciples — "  shall 
wax  cold."    Sad  illustrations  of  the  effect  of  abounding 
iniquity  in  cooling  the  love  even  of  faithful  disciples  we 
have  in  the  J&pistle  of  James,  written  about  the  period 
here  referred  to,  and  too  frequently  ever  since,  but  he  that 
•hall  endure  unto  the  end,  the  same  shall  be  saved — See 
on  Matthew  10.  21.  22;  and  cf.  Hebrews  10.  38,  39,  which  is  a 
manifest  allusion  to  these  words  of  Christ;  also  Revela- 
tion 2. 10.    Luke  adds  these  reassuring  words :  " But  there 
shall  not  an  hair  of  yonr  heads  perish"  (21. 18).    Our  Lord 
had  Just  said  (Luke  21. 16)  that  they  should  be  put.  to  death ; 
showing  that  this  precious  promise  Is  far  above  immunity 
from  mere  bodily  harm,  and  furnishing  a  key  to  the  right 
interpretation  of  Psalm  91.  and  such  like.    14.  But  when 
ye  shall  see— "  Jerusalem  compassed  by  armies"—'  by  en- 
camped armies;'  in  other  words,  when  ye  shall  see  it  6c- 
tieged  and — the  abomination  of  desolation,  spoken  of 
by  Daniel  the  prophet,  standing  where  it  ought  not 
— i.  «.,  as  explained  in  Matthew  (24. 15),  "standing  in  the 
holy  place" — (let  him  that  readeth— readeth  that  proph- 
ecy— understand.)  That "  the  abomination  of  desolation" 
here  alluded  to  was  Intended  to  point  to  the  Roman  en- 
signs, as  the  symbols  of  an  idolatrous,  and  so  unclean 
Pagan  power,  may  be  gathered  by  comparing  what  Luke 
says  in  the  corresponding  verse  (21.  20) ;  and  commenta- 
tors are  agreed  on  It.    It  is  worthy  of  notice,  as  confirming 
thlB  Interpretation,  that   In   1    Maccabees   1.  54 — which, 
though  apocryphal  Scripture,  is  authentic  history— the  ex- 
pression of  Daniel  is  applied  to  the  idolatrous  profana- 
tion of  the  Jewish  altar  by  Antiochus  Epiphanes.    then 
let  them  that  be  In  Judea  flee  to  the  mountains — The 
ecclesiastical    historian,  ErJSEBitrs,  early  in    the  fourth 
century,  tells  us  that  the  Christians  fled  to  Pella,  at  the 
northern  extremity  of  Perea,  being  "prophetically  di- 
rected"— perhaps  by  some  prophetic  intimation  more  ex- 
plicit than  this,  which  would  be  their  chart — and  that 
thus  they  escaped  the  predicted  calamities  by  which  the 
nation  was  overwhelmed.    15.  And  let  him  that  is  on 
the  house-top  not  get  down  into  the  house,  neither 
outer  therein,  to  take  any  tiling  out  of  his  house  t — i.e., 
let  him  take  the  outside  flight  of  steps  from  the  roof  to 
the  ground;  a  graphic  way  of  denoting  the  extreme  ur- 
gency of  the  case,  and  the  danger  of  being  tempted,  by 
the  desire  to  save  his  property,  to  delay  till  escape  should 
become  impossible.    16.  And  let  him  that  Is  in  the  fleld 
not  turn  back  again  for  to  take  up  his  garment.    17. 
But  -woe  to  them — or,  'alas  for  them'—  that  are  with 
child,  and  to  them  that  give  suck  in  those  days — in 
consequence  cf  the  aggravated  suffering  which  those  con- 
ditions would  involve.    18.  And  pray  ye  that  your  flight 
be  not  in  the  winter— making  escape  perilous,  or  tempt- 
ing you    to   delay   your  flight.     Matthew  (24.  20)  adds, 
"  neither  on  the  sabbath  day,"  when,  from  fear  of  a  breach 
of  its  sacred  rest,  they  might  be  Induced  to  remain.    19. 
For  In  those  days  shall  be  affliction,  such  as  was  not 
fr»m  the  beginning  of  the  creation  which  Gotl  created 
«j»t;»  this  time,  neither  shall  be — Such  language  is  not 
anniual  in  the  Old  Testament  with  reference  to  tremen- 
'Sobr  onliunitleH     But  n.  )s  matter  of  litentl  f««t  that  tber» 


was  crowded  into  the  period  of  the  Jewish  war  ar  amount 
and  complication  of  suffering  perhaps  unparalleled;  M 
the  narrative  of  Josephtts,  examined   closely  and  ar- 
ranged under  different  heads,  would  show.    20.  And  e*» 
cept  that  the  Lord  had  shortened  those  days,  no  flesh 
— i.  ',.,  no  human  life — should  be  saved  i  but  for  the  elect's 
sa  ■•  e,  whom  he  hath  chosen,  he  hath  shortened  the 
dnya — But  for  this  merciful  "shortening,"  brought  about 
by  »  remarkable  concurrence  of  causes,  the  whole  nation 
would  have  perished,  in  which  there  yet  remained  a  rem- 
nant to  be  afterwards  gathered  out.    This  portion  of  the 
prophecy  closes,  in  Luke,  with  the  following  vivid  and  im- 
portant glance  at  the  subsequent  fortunes  of  the  chosen 
people :  "  And  they  shall  fall  by  the  sword,  and  shall  be  led 
away  captive  i  nto  all  nations :  and  Jerusalem  shall  be  trod- 
den down  of  the  Gentiles,  until  the  times  of  the  Gentiles 
be  fulfilled"  (Luke  21.  24).    The  language  as  well  as  the  idea 
of  this  remarkable  statement  is  taken  from  Daniel  8. 10, 18. 
Wliat,  then,  is  Its  Import  here?    It  Implies,  first,  that  a 
time  is  coming  when  Jerusalem  shall  cease  to  bo  "  trodden 
down  of  the  Gentiles;"  which  It  was  then  by  pagan,  and 
since  and  till  now  Is  by  Mohammedan  unbelievers;  and 
next,  it  Implies  that  the  period  when  this  treading  down 
of  Jerusalem  by  the  Gentiles  Is  to  cease  will  be  when  "  the 
times  of  the  Gentiles  are  fulfilled"  or  'completed.'    Bat 
what  does  this  mean  ?  We  may  gather  the  meaning  of  It 
from  Romans  11.,  In  which  the  Divine  purposes  and  pro- 
cedure towards  the  chosen  people  from  first  to  last  are 
treated  in  detail.    In  v.  25  of  that  chapter  these  words  of 
our  Lord  are  thus  reproduced :  "  For  I  would  not,  brethren, 
that  ye  should  be  Ignorant  of  this  mystery,  lest  ye  should 
be  wise  in  your  own  conceits;  that  blindness  in  part  is 
happened  to  Israel,  until  the  fulness  of  the  Gentiles  be 
come  In."    See  the  exposition  of  that  verse,  from  which 
it  will  appear  that— "till  the  fulness  of  the  Gentiles  be 
come  In" — or,  in  our  Lord's  phraseology,  "till  the  times 
of  the  Gentiles  be  fulfilled"— does  not  mean  'till   the 
general  conversion  of  the  world  to  Christ,'  but '  till  the 
Gentiles  have  had  their  full  time  of  that  place  In  the 
Chnrch  which  the  Jews  had  before  them.'     After  that 
period  of  Oentilism,  as  before  of  Judaism,  "Jerusalem" 
and  Israel,  no  longer  "trodden  down  by  the  Gentiles," 
but  "grafted  into  their  own  olive  tree,"  shall  constitute, 
with  the  believing  Gentiles,  one  Church  of  God,  and  fill 
the  whole  earth.    What  a  bright  vista  does  this  open  up! 
21.  And  then,  If  any  man  shall  say  to  you,  Lo,  here  Is 
Christ ;  or,  lo  [he  is]  there  ;  believe  him  not — So  Luke 
17.  23.    No  one  can  read  Josephus'  account  of  what  took 
place  before  the  destruction  of  Jerusalem  without  seeing 
how  strikingly  this  was  fulfilled,    to  seduce,  if  it  were 
possible,  even  the  elect — Implying  that  this,  though  all 
but  done,  will  prove  impossible.    What  a  precious  assur- 
ance t  (Cf.  2  Thessalonians  2. 9-12.)    23.  But  take  ye  heed ; 
behold,  1  have  foretold  you  all  things — He  had  just 
told  them  that  the  seduction  of  the  elect  would  prove  Im- 
possible; but  since  this  would  be  all  but  accomplished, 
He  bids  them  be  on  their  guard,  as  the  proper  means  of 
averting  that  catastrophe.    In  Matthew  (24. 26-28)  we  have 
some  additional  particulars:  "Wherefore,  if  they  shall 
say  unto  you,  Behold,  He  is  In  the  desert;  go  not  forth: 
behold,  He  is  in  the  secret  chambers;  believe  it  not.    For 
as  the  lightning  cometh  out  of  the  east,  and  shinetb  even 
unto  the  west;  so  shall  also  the  coming  of  the  Son  of  man 
be."   See  on  Luke  17.  23,  24.  "  For  wheresoever  the  carcass 
is,  there  will  the  eagles  be  gathered  together."    See  on 
Luke  17.  37.    24.  But  in  those  days,  after  that  tribula- 
tion— "  Immediately  after  the  tribulation  of  those  days" 
(Matthew  24.  29)— the  sun  shall  be  darkened,  and  the 
moon  shall  not  give  her  light.    25.  And  the  stars  of 
heaven  shall    fall — "and  upon    the  earth   distress  of 
nations,  with  perplexity;  the  sea  and  the  waves  roar- 
ing;  men's  hearts  failing  them  for  fear,  and  for  look- 
ing after  those  things  which  are  coming  on  the  earth'- 
(Luke  21.  25,  26)— and  the  powers  that  are  in  heaven 
shall  be  shaken — Though  the  grandeur  of  this  language 
carries  the  mind  over  the  head  of  all  periods  but  that 
of    Christ's    Second    C  »mlng,    nearly   every   expression 
will    be  found    used   of  the  Lord's   coming    in    terrible 

87 


MARK  XIII. 


national  Judgments:  as  of  Baoylon  (Isaiah  13.  9-13);  of 
Idnmea  (Isaiah  34. 1,  2,  4,  8-10);  of  Egypt  (Ezeklel  82.  7,  8); 
compare  also  Psalm  18.  7-15;  Isaiah  24. 1. 17-19;  Joel  2. 10, 
11,  Ac,  We  cannot  therefore  consider  the  mere  strength 
of  this  language  a  proof  that  it  refers  exclusively  or  pri- 
marily to  the  precursors  of  the  final  day,  though  of  cc\rse 
In  "  that  dap"  it  will  have  its  most  awful  fulfilment.  46. 
And  then  glial  1  they  see  the  Sou  of  man  coming  li»  he 
clouds  with  great  power  and  glory— In  Matthew  !M,  30, 
this  is  given  most  fully:  "And  then  shall  appear  the  sign 
3f  the  Son  of  man  in  heaven ;  and  then  shall  all  the  tribes 
of  the  earth  mourn,  and  they  shall  see  the  Son  of  man," 
Ac  That  this  language  finds  its  highest  Interpretation 
In  the  Second  Personal  Coming  of  Christ,  is  most  certain. 
But  the  question  is,  whether  that  be  the  primary  sense 
of  it  as  it  stands  here  ?  Now  if  the  reader  will  turn  to 
Daniel  7. 13, 14,  and  connect  with  it  the  preceding  verses, 
be  will  find,  we  think,  the  true  key  to  our  Lord's  meaning 
here.  There  the  powers  that  oppressed  the  Church— sym- 
bolized by  rapacious  wild  beasts— are  summoned  to  the 
bar  of  the  Great  God,  who  as  the  Ancient  of  days  seats 
Himself,  with  His  assessors,  on  a  burning  Throne:  thou- 
sand thousands  ministering  to  Him,  and  ten  thousand 
times  ten  thousand  standing  before  Him.  "  The  Judgment 
is  set,  and  the  books  are  opened."  Who  that  is  guided  by 
the  mere  words  would  doubt  that  this  is  a  description  of 
the  Final  Judgment?  And  yet  nothing  is  clearer  than 
that  it  is  not,  but  a  description  of  a  vast  temporal  Judg- 
ment, upon  organized  bodies  of  men,  for  their  incurable 
hostility  to  the  kingdom  of  God  upon  earth.  Well,  after 
the  doom  of  these  has  been  pronounced  and  executed, 
and  room  thus  prepared  for  the  unobstructed  develop- 
ment of  the  kingdom  of  God  over  the  earth,  what  fol- 
lows f  "I  saw  in  the  night  visions,  and  behold,  one  like 
thr  Sow  or  man  came  with  the  clouds  of  heaven,  and 
came  to  the  Ancient  of  days,  and  they  (the  angelic  attend- 
ants) brought  Him  near  before  Him."  For  what  purpose  T 
To  receive  investiture  in  the  kingdom,  which,  as  Mes- 
siah, of  right  belonged  to  Him.  Accordingly,  it  is 
added,  "And  there  was  given  him  dominion,  and  glory, 
and  a  kingdom,  that  all  peoples,  nations,  and  languages 
should  serve  Him:  His  dominion  is  an  everlasting 
dominion,  which  shall  not  pass  away,  and  His  kingdom 
that  which  shall  not  be  destroyed."  Comparing  this  with 
our  Lord's  words,  He  seems  to  us,  by  "  the  Son  of  man  (on 
which  phrase,  see  on  John  1.51)  coming  in  the  clouds  with 
great  power  and  glory,"  to  mean,  that  when  Judicial  ven- 
geance shall  once  have  been  executed  upon  Jerusalem, 
and  the  ground  thus  cleared  for  the  unobstructed  estab- 
lishment of  His  own  kingdom,  His  true  regal  claims  and 
rights  would  be  visibly  and  gloriously  asserted  and  man- 
ifested. 8ee  on  Luke  9.  28  (with  its  parallels  in  Matthew 
and  Mark),  in  which  nearly  the  same  language  is  em- 
ployed, and  where  it  can  hardly  be  understood  of  any- 
thing else  than  the  full  and  free  establishment  of  the  kingdom 
of  Christ  on  the  destruction  of  Jerusalem.  But  what  is  that 
"  sign  of  the  Son  of  man  in  heaven  ?"  Interpreters  are 
not  agreed.  But  as  before  Christ  came  to  destroy  Jerusa- 
em  some  appalling  portents  were  seen  in  the  air,  so 
before  His  Personal  appearing  it  is  likely  that  something 
analogous  will  be  witnessed,  though  of  what  nature  it 
would  be  vain  to  conjecture.  27.  And  then  shall  he  send 
his  angels—"  with  a  great  sound  of  a  trumpet"  (Matthew 
24.  31) — and  shall  gather  together  his  elect,  &c. — As  the 
tribes  of  Israel  were  anciently  gathered  together  by  sound 
of  trumpet  (Exodus  19.  13, 16, 19;  Leviticus  23.  24;  Psalm 
HL  8-6),  so  any  mighty  gathering  of  God's  people,  by 
Divine  command,  is  represented  as  collected  by  sound  of 
trumpet  (Isaiah  27. 13  ;  cf.  Revelation  11. 15) ;  aud  the  min- 
istry of  angels,  employed  in  all  the  great  operations  of 
Providence,  is  here  held  forth  as  the  agency  by  which  the 
present  assembling  of  the  elect  is  to  be  accomplished. 
Lightfoot  thus  explains  it:  'When  Jerusalem  shall  be 
reduced  to  ashes,  and  that  wicked  nation  cut  off  and  re- 
jected, then  shall  the  Son  of  man  send  His  ministers 
with  the  trumpet  of  the  Gospel,  and  they  shall  gather  His 
eject  of  the  several  nations,  from  the  four  corners  of 
faoaven :  so  that  God  shall  not  want  a  Church,  although 
88 


that  ancient  people  of  His  be  rejected  and  cast  off:  bat 
that  ancient  Jewish  Church  being  destroyed,  a  new  Church 
shall  be  called  out  of  the  Gentiles.'  But  though  something 
like  this  appears  to  be  the  primary  sense  of  the  verse, 
in  relation  to  the  destruction  of  Jerusalem,  no  one  can 
fail  to  see  that  the  language  swells  beyond  any  gathering 
of  a  human  family  into  a  Church  upon  earth,  and  force* 
the  thoughts  onward  to  that  gathering  of  the  Churob 
"at  the  last  trump,"  to  meet  the  Lord  in  the  air, 
which  is  to  wind  up  the  present  scene.  Still,  this  is 
not,  in  our  Judgment,  the  direct  subject  of  the  predic- 
tion; for  the  next  verse  limits  the  whole  prediction  to 
the  generation  then  existing.  38.  Now  learn  a  parable 
of  the  fig  tree—'  Now  from  the  fig  tree  learn  the  par- 
able,' or  the  high  lesson  which  this  teaches .  When  her 
branch  is  yet  tender,  and  putteth  forth  leaves — '  its 
leaves.'  29.  So  ye,  In  like  manner,  when  ye  shall  see 
these  things  come  to  pass  — rather,  'coming  to  pass'  — 
know  that  It  — "the  kingdom  of  God"  (Luke  21.  81)— is 
nigh,  even  at  the  doors— that  is,  the  full  manifestation 
of  it ;  for  till  then  it  admitted  of  no  full  development.  In 
Luke  (21.28)  the  following  words  precede  these:  "And 
when  these  things  begin  to  come  to  pass,  then  look  up, 
and  lift  up  your  heads;  for  your  redemption  drawetb 
nigh  "—their  redemption,  in  the  first  instance  certainly, 
from  Jewish  oppression  (1  Thessalonlans  2. 14-16 ;  Luke  11 
52):  but  In  the  highest  sense  of  these  words,  redemption 
from  all  the  oppressions  and  miseries  of  the  present 
state  at  the  second  appearing  of  the  Lord  Jesus.  30. 
Verily  I  say  unto  you,  that  this  generation  shall  not 
pass  till  all  these  things  be  done— or  "  fulfilled  "  (Mat- 
thew 24.  34 ;  Luke  21.  82).  Whether  we  take  this  to  mean 
that  the  whole  would  be  fulfilled  within  the  limits  of  the 
generation  then  current,  or,  according  to  a  usual  way  of 
speaking,  that  the  generation  then  existing  would  not 
pass  away  without  seeing  a  begun  fulfilment  of  this  pre- 
diction, the  facts  entirely  correspond.  For  either  the 
whole  was  fulfilled  in  the  destruction  accomplished  by 
Titus,  as  many  think;  or,  if  we  stretch  it  out,  according  to 
others,  till  the  thorough  dispersion  of  the  Jews  a  little 
later,  under  Adrian,  every  requirement  of  our  Lord'i 
words  seems  to  be  met.  31.  Heaven  and  earth  shall 
pass  away  i  but  my  words  shall  not  pass  away  —  the 
strongest  possible  expression  of  the  Divine  authority  by 
which  He  spake ;  not  as  Moses  or  Paul  might  have  said 
of  their  own  inspiration,  for  such  language  would  be  un- 
suitable in  any  merely  human  mouth. 

Warnings  to  Prepare  for  the  Coming  of  Christ  Suggested  by 
the  foregoing  Prophecy  (v.  32-87).  It  will  be  observed  that, 
in  the  foregoing  prophecy,  as  our  Lord  approaches  thb 
crisis  of  the  day  of  vengeance  on  Jerusalem  and  redemp- 
tion for  the  Church— at  which  stage  the  analogy  between 
that  and  the  day  of  final  vengeance  and  redemption  waxes 
more  striking— His  language  rises  and  swells  beyond  all 
temporal  and  partial  vengeance,  beyond  all  earthly  de- 
liverances and  enlargements,  and  ushers  us  resistlessly 
into  the  scenes  of  the  final  day.  Accordingly,  in  these 
six  concluding  verses  it  is  manifest  that  preparation  for 
"that  day"  Is  what  our  Lord  designs  to  inculcate.  32. 
But  of  that  day  and  that  hour — i,  e.,  the  precise  time— 
knoweth  no  man— lit.,  no  one — no,  not  the  angels 
which  are  in  heaven,  neither  the  Son,  but  the  Father 
—This  very  remarkable  statement  regarding  "the  Son" 
is  peculiar  to  Mark.  Whether  it  means  that  the  Son  war 
not  at  that  time  in  possession  of  the  knowledge  referred  to,  or 
simply  that  it  was  not  among  the  things  which  He  had  re 
ceived  to  communicate— -has  been  matter  of  much  contro 
versy  even  amongst  the  firmest  believers  in  the  propei 
Divinity  of  Christ.  In  the  latter  sense  it  was  taken  by 
some  of  the  most  eminent  of  the  ancient  Fathers,  and  by 
Luthkr,  Melancthon,  and  most  of  the  elder  'Luther- 
ans ;  and  it  is  so  taken  by  Benuel,  Lange,  Wkbstkr 
and  Wilkinson.  Chrysostom  and  others  understood  It 
to  mean  that  as  man  our  Lord  was  ignorant  of  this.  It  Ik 
taken  literally  by  Calvin,  Grottus,  Dk  Wxttx,  Mitei 
Fritzschk,  Stier,  Alfohd,  and  Alkxandkr.  33.  Tak* 
ye  heed,  watch  and  pray  j  for  ye  know  not  when  the 
time  is.    34.  fFor  the  Son  of  man  Is]  as  a  nun  taklof 


MARK  xrv. 


11  fai  jonmey,  &c— The  idea  thus  far  Is  similar  to  that  In 
trie  opening  part  of  the  parable  of  the  talents  (Matthew 
25.  14,  15).  and  commanded  the  porter — or,  'the  gate- 
keeper '—to  watch— pointing  to  the  official  duty  of  the 
ministers  of  religion  to  give  warning  of  approaching 
rlanger  to  the  people.  35.  Watch  ye  therefore  t  for  ye 
know  not  when  the  master  of  the  house  cometh,  at 
even,  or  at  midnight,  or  at  the  cock-crowing,  or  in 
me  morning — an  allusion  to  the  four  Roman  watches  of 
the  night.  36.  Lest,  coming  suddenly,  he  find  yon 
sleeping— See  on  Luke  12.  35-40,  42-46.  37.  And  what  I 
say  unto  you— this  discourse,  it  will  be  remembered,  was 
delivered  in  private— I  say  unto  all,  Wat«h— anticipat- 
ing and  requiring  the  diffusion  of  His  teaching  by  them 
amongst  all  His  disciples,  and  its  perpetuation  through 
all  time. 

CHAPTJffiK   XIV. 

,v  or.  l-ll.  The  Conspiracy  of  the  Jewish  authori- 
ties to  Put  iBBtra  to  Death— The  Supper  and  the 
Anointing  at  Bethany— Judas  Agrees  with  the 
Chief  Priests  to  Betray  his  Lord.  (—Matthew  26, 
1-16;  Luke  22. 1-6;  John  12. 1-11.)  The  events  of  this  sec- 
tion appeared  to  have  occurred  on  the  fourth  day  of  the 
Redeemer's  Last  Week— the  Wednesday. 

Conspiracy  of  the  Jewish  Authorities  to  Put  Jesus  to  Death 
(v.  1,  2).  1.  After  two  days  was  the  feast  of  the  Pass- 
over, and  of  unleavened  bread— The  meaning  is,  that 
*wo  days  after  what  is  about  to  be  mentioned  the  Pass- 
over would  arrive ;  in  other  words,  what  follows  occurred 
two  days  before  the  feast — and  the  chief  priests  and  the 
scribes  sought  how  they  might  take  him  by  craft,  and 
put  him  to  death— From  Matthew's  fuller  account  (ch.  26.) 
we  learn  that  our  Lord  announced  this  to  the  Twelve  as 
follows,  being  the  first  announcement  to  them  of  the  pre- 
cise time :  "  And  it  came  to  pass,  when  Jesus  had  finished 
all  these  sayings  "—referring  to  the  contents  of  ch.  24.,  25., 
which  He  delivered  to  His  disciples ;  His  public  ministry 
being  now  closed :  from  His  prophetical  He  is  now  passing 
tnto  His  priestly  office,  although  all  along  Himself  took 
»ur  infirmities  and  bare  our  sicknesses— "  He  said  unto 
His  disciples,  Ye  know  that  after  two  days  is  [the  feast  of] 
the  Passover,  and  the  Son  of  man  is  betrayed  to  be  cruci- 
fied." The  first  and  the  last  steps  of  his  final  sufferings 
are  brought  together  in  this  brief  announcement  of  all 
that  was  to  take  place.  The  Passover  was  the  first  and  the 
chief  of  the  three  great  annual  festivals,  commemorative 
of  the  redemption  of  God's  people  from  Egypt,  through 
the  sprinkling  of  the  blood  of  a  lamb  divinely  appointed 
to  be  slain  for  that  end ;  the  destroying  angel,  "  when  he 
saw  the  blood,  passing  over"  the  Israelltish  houses,  on 
which  that  blood  was  seen,  when  he  came  to  destroy  all 
the  first-born  in  the  land  of  Egypt  (Exodus  12.)— bright 
typical  foreshadowing  of  the  great  Sacrifice,  and  the  Re- 
demption effected  thereby.  Accordingly, "  by  the  determi- 
nate counsel  and  foreknowledge  of  God,  who  is  wonderful 
in  counsel  and  excellent  in  working,"  it  was  so  ordered 
(hat  precisely  at  the  Passover  season,  "  Christ  our  Pass- 
over should  be  sacrificed  for  us."  On  the  day  following 
the  Passover  commenced  "the  feast  of  unleavened  bread," 
so  called  because  for  seven  days  only  unleavened  bread 
was  to  be  eaten  (Exodus  12. 18-20).  See  on  1  Corinthians 
6.  6-8.  We  are  further  told  by  Matthew  (26. 3)  that  the  con- 
sultation was  held  in  the  palace  of  Caiaphas  the  high 
priest,  between  the  chief  priests,  [the  scribes],  and  the 
elders  of  the  people,  how  "  they  might  take  Jesus  by  sub- 
tlety and  kill  Him."  3.  But  they  said,  Not  on  the  feast 
[dayy-rather, '  not  during  the  feast;'  not  until  the  seven 
davs  of  unleavened  bread  should  be  over — lest  there  be 
an  uproar  of  the  people— In  consequence  of  the  vast  In- 
flux of  strangers,  embracing  all  the  male  population  of 
the  land  who  had  reached  a  certain  age,  there  were  within 
the  walls  of  Jerusalem  at  this  festival  some  two  millions 
of  people ;  and  in  their  excited  state,  the  danger  of  tumult 
and  bloodshed  among  "the  people,"  who  for  the  most 
part  took  Jesus  for  a  prophet,  was  extreme.  (See  Josb- 
PHTT8,  Antiquities  xx.  5. 8. )  What  plan ,  if  any,  these  eocle- 
•daafclcs  fixed  upon  for  seizing  our  Lord,  does  not  appear. 


But  the  proposal  of  Judas  being  at  once  and  eagerly  gen* 
Into,  it  is  probable  they  were  till  then  at  some  low  for  • 
plan  sufficiently  quiet  and  yet  effectual.  So,  Just  at  the 
feast-time  shall  it  be  done;  the  unexpected  offer  of  Judac 
relieving  them  of  their  fears.  Thus,  as  Benoel  remarks, 
did  the  Divine  counsel  take  effect. 

The  Supper  and  the  Anointing  at  Bethany  Six  Days  before 
the  Passover  (v.  3-9).  The  time  of  this  part  of  the  narrative 
is  four  days  before  what  has  just  been  related.  Had  it  been 
part  of  the  regular  train  of  events  which  our  Evangelist 
designed  to  record,  he  would  probably  have  Inserted  It  io 
Its  proper  place,  before  the  conspiracy  of  the  Jewish  au- 
thorities. But  having  come  to  the  treason  of  Judas,  he 
seems  to  have  gone  back  npon  this  scene  as  what  proba- 
bly gave  Immediate  occasion  to  the  awful  deed.  3.  And 
being  In  Bethany,  in  t  tie  house  of  Simon  the  leper,  a* 
he  sat  at  meat,  there  came  a  woman — it  was  "Mary," 
as  we  learn  from  John  12.  3— having  an  alabaster  bos 
of  ointment  of  spikenard — pure  nard,  a  celebrated  aro- 
matic— (See  Song  of  Solomon  1. 12) — very  precious— "  very 
costly" — (John  12. 3) — and  she  brake  the  box,  and  poured 
tt  on  his  head—"  and  anointed,"  adds  John,  "  the  feet  of 
Jesus,  and  wiped  His  feet  with  her  hair:  and  the  house 
was  filled  with  the  odour  of  the  ointment."  The  only  use 
of  this  was  to  refresh  and  exhilarate — a  grateful  compli- 
ment In  the  East,  amidst  the  closeness  of  a  heated  at- 
mosphere, with  many  guests  at  a  feast.  Such  was  the 
form  in  which  Mary's  love  to  Christ,  at  so  much  oost  to 
herself,  poured  itself  out.  4.  And  there  were  iom  that 
had  indignation  -within  themselves  and  said — Matthew 
says  (26.  8),  "  But  when  His  disciples  saw  It,  they  had  In- 
dignation, saying."  The  spokesman,  however,  was  none 
of  the  true-hearted  Eleven— as  we  learn  from  John  (12.  f): 
"  Then  salth  one  of  His  disciples,  Judas  Isoariot,  Simon's 
son,  which  should  betray  Him."  Doubtless  the  thought 
stirred  first  In  his  breast,  and  Issued  from  his  base  lips  • 
and  some  of  the  rest,  ignorant  of  his  true  chav«M5i<»-  and 
feelings,  and  carried  away  by  his  plausible  speech,  might 
for  the  moment  feel  some  chagrin  at  the  apparent  waste-  - 
Why  was  this  waste  of  the  ointment  made  1  5.  For  It 
might  have  been  sold  for  more  than  Ahree  hundred 
pence — between  nine  and  ten  pounds  sterling — and  have 
been  given  to  the  poor.  And  they  murmured  against 
her— "This  he  said,"  remarks  John,  and  the  remark  is  of 
exceeding  Importance,  "not  that  he  cared  for  the  poor 
but  because  he  was  a  thief,  and  had  the  bag" — the  scrip  or 
treasure-chest  —  " and  bare  what  was  put  therein" — not 
'  bare  It  off'  by  theft,  as  some  understand  it.  It  is  true 
that  he  did  this ;  but  the  expression  means  simply  that 
he  had  charge  of  it  and  its  contents,  or  was  treasurer  to 
Jesus  and  the  Twelve.  What  a  remarkable  arrangement 
was  this,  by  which  an  avaricious  and  dishonest  person 
was  not  only  taken  into  the  number  of  the  Twelve,  but 
entrusted  with  the  custody  of  their  little  property  t  The 
purposes  which  this  served  are  obvious  enough  ;  but  it  Is 
farther  noticeable,  that  the  remotest  hint  was  never  given 
to  the  Eleven  of  his  true  character,  nor  did  the  disciples 
most  favoured  with  the  Intimacy  of  Jesus  ever  suspect 
him,  till  a  few  minutes  before  he  voluntarily  separated 
himself  from  their  company  — for  ever!  tt.  And  Jesus 
said,  Let  her  alone;  why  trouble  ye  herl  she  hath 
wrought  a  good  work  on  me— It  was  good  in  Itself,  and 
so  was  acceptable  to  Christ ;  it  was  eminently  seasonable, 
and  so  more  acceptable  still ;  and  it  was  "  what  she  could. ' ' 
and  so  most  acceptable  of  all.  7.  For  ye  have  the  boot 
with  you  always— referring  to  Deuteronomy  15.  U— and 
whensoever  ye  will  ye  may  do  them  good  t  but  me  ye 
have  not  always — a  gentle  hint  of  His  approaching  de- 
parture, by  One  who  knew  the  worth  of  His  own  presence, 
8.  She  hath  done  what  she  could— a  noble  testimony, 
embodying  a  principle  of  Immense  importance,  she  Is 
«wme  aforehand  to  anoint  my  body  to  the  burying— 
or,  as  in  John  (12. 7),  "Against  the  day  of  my  burying  hato 
she  kept  this."  Not  that  she,  dear  heart,  thought  of  Hi* 
burial,  much  less  reserved  any  of  her  nard  to  anoint  he» 
dead  Lord.  But  as  the  time  was  so  near  at  band  when 
that  office  would  have  to  be  performed,  and  the  was  not  it 
have  thai  privilege  even  after  the  spices  were  brovffkt  flxr  (to 


MARK   XIV 


purpose  (ch.  16. 1),  He  lovingly  regards  U  a*  done  now.  '  In 
the  act  of  love  done  to  Him.'  says  Olshausen  beautifully, 
'■he  has  erected  to  herself  an  eternal  monument,  as 
lasting  as  the  Gospel,  the  eternal  Word  of  God.  From 
generation  to  generation  this  remarkable  prophecy  of  the 
Lord  has  been  fulfilled;  and  even  we,  in  explaining  this 
saying  of  the  Redeemer,  of  necessity  contribute  to  its  ao- 
eompllshment.'  'Who  but  Himself,'  asks  Stibr,  'had 
the  power  to  ensure  to  any  work  of  man,  even  if  resound- 
ing In  His  own  time  through  the  whole  earth,  an  Imper- 
ishable remembrance  In  the  stream  of  history  T  Behold 
once  more  here  the  majesty  of  His  royal  Judicial  suprem- 
acy in  the  government  of  the  world,  in  this  "Verily  I 
say  unto  you." '  10.  And  Judas  Iscaiiot,  one  of  the 
twelve,  vrent  unto  the  chief  priests,  to  betray  him 
unto  them— i.  e.,  to  make  his  proposals,  and  to  bargain 
with  them,  as  appears  from  Matthew's  fuller  statement 
(ch  26.),  which  says,  he  "  went  unto  the  chief  priests,  and 
said,  What  will  ye  give  me,  and  I  will  deliver  Him  unto 
you  T  And  they  covenanted  with  him  for  thirty  pieces  of 
silver"  (v.  15).  The  thirty  pieces  of  silver  were  thirty 
shekels,  the  fine  paid  for  man  or  maid-servant  accident- 
ally killed  (Exodus  21.  32),  and  equal  to  between  four  and 
five  pounds  sterling—"  a  goodly  price  that  I  was  prized  at 
of  them  1"  (Zechariah  11.  13).  11.  And  when  they  heard 
it,  they  were  glad,  and  promised  to  give  him  money- 
Matthew  alone  records  the  precise  sum,  because  a  re- 
markable and  complicated  prophecy,  which  he  was  after- 
wards to  refer  to,  was  fulfilled  by  It.  And  he  sought  how 
he  might  conveniently  betray  him  —  or,  as  more  fully 
given  in  Luke  (22.  6),  "And  he  promised,  and  sought  op- 
portunity to  betray  Him  unto  them  in  the  absence  of  the 
multitude."  That  he  should  avoid  an  "  uproar"  or  '  riot' 
among  the  people,  which  probably  was  made  an  essential 
condition  by  the  Jewish  authorities,  was  thus  assented  to 
by  the  traitor;  into  whom,  says  Luke  (22.  3),  "Satan  en- 
tered," to  put  him  upon  this  hellish  deed. 

12-26.  Preparation  for,  and  Last  Celebration  of, 
thb  Passover  —  Announcement  of  the  Traitor  —  In- 
stitution of  the  Supper.  (—Matthew  26.  17-50;  Luke 
22.  7-23,  39;  John  13.  21-30.)  See  on  Luke  22.  7-23,  39;  and  on 
John  13. 10, 11,  18, 19,  21-30. 

27-81.  The  Desertion  of  Jesus  by  His  Disciples,  and 
khb  Fall  of  Peter,  Foretold.  (—Matthew  26.  31-35; 
Lake  22.  81-88 ;  John  13.  36-38.)    See  on  Luke  22.  31-46. 

82-42.  Thb  Agony  in  the  Garden.  (—Matthew  26.  36- 
4« ;  Luke  22.  39-46.)    See  on  Luke  22.  39-46. 

43-52.  Betrayal  and  Apprehension  of  Jesus  — 
Flight  of  His  Disciples.  (—Matthew  26.  47-56;  f,uke  22. 
#7-63;  John  18. 1-12.)    See  on  John  18. 1-12. 

53-72.  Jesus  Arraigned  before  the  Sanhedrim, 
Condemned  to  Die,  and  Shamefully  Entreated— Thb 
Pall  of  Peter.  (^-Matthew  26.  57-75;  Luke  22.  54-71; 
John  18. 13-18,  24-27.)  Had  we  only  the  first  three  Gospels, 
we  should  have  concluded  that  our  Lord  was  led  imme- 
diately to  Calaphas,  and  had  before  the  Council.  But  as  the 
Sanhedrim  could  hardly  have  been  brought  together  at  the 
dead  hour  of  night— by  which  time  our  Lord  was  In  the 
hands  of  the  officers  sent  to  take  Him — and  as  It  was  only 
"as  soon  as  it  was  day"  that  the  Council  met  (Luke  22. 
•8),  we  should  have  had  some  difficulty  in  knowing  what 
was  done  with  Him  during  those  intervening  hours.  In 
the  Fourth  Gospel,  however,  all  this  is  cleared  up,  and  a 
very  Important  addition  to  our  information  is  made  (John 
18. 18, 14, 19-24).  Let  us  endeavour  to  trace  the  events  In 
the  true  order  of  succession,  and  In  the  detail  supplied  by 
a  comparison  of  all  the  four  streams  of  text. 

Jesus  is  brought  privately  before  Annas,  the  Father-in-law 
9/  Oaiaphas  (John  18. 13, 14).  13.  "  And  they  led  Him  away 
to  Annas  first;  for  he  was  father-in-law  to  Calaphas, 
which  was  the  high  priest  that  same  year."  This  success- 
mi  Annas,  as  Ellicott  remarks,  was  appointed  high 
priest  by  Quirlnus,  a.  d.  12,  and  after  holding  the  office  for 
several  years,  was  deposed  by  Valerius  Gratins,  Pilate's 
predecessor  In  the  procuratorship  of  Judea  [Joskfetus, 
AnUqviUe*,  xvlli.  2. 1,  <&cj.  He  appears,  however,  to  have 
possessed  vast  influence,  having  obtained  the  high  priest- 
hood, not  only  for  his  son  Eleazar,  and  his  son-in-law  Oala* 
90 


phas,  but  subsequently  for  fonr  other  sons,  under  the  las* 
of  whom  James,  the  brother  of  our  Lord,  wha  put  to  cleats 
(lb.,  xx.  9. 1).  It  is  thus  highly  probable  that,  besides  hav- 
ing the  title  of  "  high  priest"  merely  as  one  who  had  filled 
the  office,  he  to  a  great  degree  retained  the  powers  he  had 
formerly  exercised,  and  came  to  be  regarded  practically 
as  a  kind  of  rightful  high  priest.  14.  "  Now  Calaphas  was 
he  which  gave  counsel  to  the  Jews,  that  it  was  expedient 
that  one  man  should  die  for  the  people."  See  on  John  li. 
50.  What  passed  between  Annas  and  our  Lord  daring 
this  Interval  the  beloved  disci  pie  reserves  till  he  has  re- 
lated ihe  beginning  of  Peter's  fall.  To  this.  then,  as  re- 
corded by  our  own  Evangelist,  Jet  us  meanwhile  listen. 

Peter  obtains  Access  within  the  Quadrangle  o/  ths  Miffk 
Priest's  Residence,  and  Warms  Himself  at  the  Fire  (r.  58,  44), 
53.  And  tin e y  led  J«*m  away  to  the  high  prteot  i  and 
with  him  were  assembled — or  rather, '  there  gathered  to. 
gether  unto  him'— all  the  chief  priest*  and  the  elders 
and  the  scribes — It  was  then  a  full  and  formal  meeting  of 
the  Sanhedrim.    Now,  as  the  first  three  Evangelists  place 
all  Peter's  denials  of  his  Lord  after  this,  we  should  natu- 
rally conclude  that  they  took  place  while  our  hard  stood 
before  the  Sanhedrim.    But  besides  that  the  natural    Im- 
pression Is  that  the  scene  around  the  fire  took  place  over- 
night,  the  second  crowing  of  the  cock.  If  we  are  to  credit  an- 
cient writers,  would  occur  about  the  beginning  of  the 
fourth  watch,  or  between  three  and  four  in  the  morn- 
ing.   By  that  time,  however,  the  Council  had  probably 
convened,  being   warned,    perhaps,  that  they  were   to 
prepare  for  being  called  at  any  hour  of  the  rooming, 
should  the  Prisoner  be  successfully  secured.    If  this  be 
correct.it  Is  pretty  certain  that  only  the  hut  of  Peter'i 
three  denials  would  take  place  while  our  Lord  was  undef 
trial  before  the  Sanhedrim.  One  thing  more  may  requlrs 
explanation.    If  our  Lord  had  to  be  transferred  from  th« 
resldonce  of  Annas  to  that  of  Calaphas,  one  Is  apt  to  won- 
der that  there  is  no  mention  of  His  being  marched  from 
the  one  to  the  other.    But  the  building,  in  all  likelihood, 
was  one  and  the  same;  in  which  case  He  would  merely 
have  to   be   taken  perhaps  across  the  court,  from  one 
chamber  to  another.    54.  And  Peter  folio  wed  him  af-a* 
off,  even  into — or  '  from  afar,  even  to  the  interior  of— the 
palace  of  the  high  priest — 'An  Oriental  house,'  says  Rob- 
inson, '  Is  usual  .y  built  around  a  quadrangular  interior 
court;  into  which  there  Is  a  passage  (sometimes  arched) 
through  the  front  part  of  the  house,  closed  next  the  street 
by  a  heavy  folding  gate,  with  a  smaller  wicket  for  single 
persons,  kept  by  a  porter.  The  interior  court,  often  paved 
or  flagged,  and  open  to  the  sky,  is  the  hall,  which  om 
translators  have  rendered  "palace,"  where  the  attend- 
ants made  a  fire;  and  the  passage  beneath  the  front  of  the 
house,  from  the  street  to  this  court,  is  the  porch.    The 
place  where  Jesus  stood  before  the  high  priest  may  havs 
been  an  open'  room,  or  place  of  audience  on  the  ground- 
floor,  in  the  rear  or  on  one  side  of  the  court ;  such  rooms, 
open  in  front,  being  customary.    It  was  close  upon  ths 
court,  for  Jesus  heard  all  that  was  going  on  around  tb« 
Are,  and  turned  and  looked  upon  Peter  (Luke  22. 61).    And 
he  sat  with  the  servants,  and  warmed  himself  at  the 
fire— The  graphic  details,  here  omitted,  are  supplied  la 
the  other  Gospels.     John  18.  18,  "  And  the  servants  and 
officers  stood  there  (that  Is,  in  the  hall,  within  the  quad- 
rangle, open  to  the  sky),  who  bad  made  a  fire  of  coals,"  or 
'  charcoal'  (In  a  brazier  probably), "  for  it  was  cold."  John 
alone  of  all  the  Evangelists  mentions  the  material,  and 
the  coldness  of  the  night,  as  Webster  and  Wilkinson  re- 
mark.    The  elevated  situation  of  Jerusalem,  observe* 
Tholuck,  renders  it  so  cold  about  Easter  as  to  make  a 
watch-fire  at  night  indispensable.  "And  Peter  stood  wltk 
them  and  warmed  himself."    "  He  went  in,  says  Matthew 
(26. 58),  and  sat  with  the  servants  to  see  the  end."  These  two 
minute  statements  throw  an  interesting  light  on  eaek 
other.    His  wishing  to  "see  the  end,"  or  Issue  of  these 
proceedings,  was  what  led  him  Into  the  palace,  for  he  evi- 
dently feared  the  worst.    But  once  in,  the  serpent-coil  It 
drawn  closer ;  it  is  a  cold  night,  and  why  should  not  1m 
take  advantage  of  the  fire  as  well  as  others f    Besides,  la 
the  talk  of  the  crowd  about  the  all-engrossing  topic  ns 


MARK  XIV. 


may  pick  up  something  which  he  would  like  to  hear. 
Poor  Peter !  But  now,  let  us  leave  him  warming  himself 
at  the  fire,  and  listening  to  the  hum  of  talk  about  this 
strange  case  by  which  the  subordinate  officials,  passing 
to  and  fro  and  crowding  around  the  fire  in  this  open 
court,  wou.d  while  away  the  time;  and,  following  what 
appears  the  order  of  the  Evangelical  Narrative,  let  us 
torn  to  Peter's  Lord. 

Jesux  is  Interrogated  by  Annas— His  Dignified  Reply— I* 
treated  with  Indignity  by  one  of  the  Officials— His  Meek  Re- 
*r*ke  (John  18. 19-23).  We  have  seen  that  It  Is  only  the 
ifourth  Evangelist  who  tells  us  that  our  Lord  was  sent  to 
Annas  first,  over-night,  until  the  Sanhedrim  could  be  got 
together  at  earliest  dawn.  We  have  now,  In  the  same 
Gospel,  the  deeply  instructive  scene  that  passed  during 
this  non-official  interview.  19.  "The  high  priest  [Annas] 
then  asked  Jesus  of  His  disciples  and  of  His  doctrine"— 
probably  to  entrap  Him  into  some  statements  which 
might  be  used  against  Him  at  the  trial.  Prom  our  Lord's 
answer  it  would  seem  that  "His  disciples"  were  under- 
stood to  be  some  secret  party.  20.  "  Jesus  answered  him, 
I  spake  openly  to  the  world"— cf.  ch.  7. 4.  He  speaks  of  His 
public  teaching  as  now  a  past  thing— as  now  all  over.  "  I 
ever  taught  in  the  synagogue  and  In  the  temple,  whither 
the  Jews  always  resort,"  courting  publicity,  though  with 
sublime  noiselessness,  "and  in  secret  have  I  said  no- 
thing"—rather,  'spake  I  nothing;'  that  is,  nothing  differ- 
ent from  what  He  taught  in  public :  all  His  private  com- 
munications with  the  Twelve  being  but  explanations  and 
developments  of  His  public  teaching.  (Cf.  Isaiah  45. 19 ; 
48. 16).  21.  "Why  askest  thou  Me?  ask  them  which  heard 
Me  what  I  have  said  to  them"— rather, '  what  I  said  unto 
them:'  "behold,  they  know  what  I  said."  From  this 
mode  of  replying,  it  is  evident  that  our  Lord  saw  the  at- 
tempt to  draw  Him  into  self-crlmlnatlon,  and  resented  it 
by  felling  back  upon  the  right  of  every  accused  party  to 
Save  some  charge  laid  against  Him  by  competent  wit- 
nesses. 22.  "And  when  He  had  thus  spoken,  one  of  the 
officers  which  stood  by  struck  Jesus  with  the  palm  of  his 
Stand,  saying,  Answerest  thou  the  high  priest  so?"  (see 
Isaiah  50. 6).  It  would  seem  from  Acts  23.  2  that  this  sum- 
mary and  undignified  way  of  punishing  what  was  deemed 
insolence  in  the  accused  had  the  sanction  even  of  the 
£3gh  priests  themselves.  23.  "  Jesus  answered  him,  If  I 
have  spoken  evil"— rather, '  If  I  spoke  evil,'  in  reply  to 
the  high  priest,  "bear  witness  of  the  evil;  but  if  well, 
why  smitest  thou  Me?"  He  does  not  say,  'if  not  evil,'  as 
If  His  reply  had  been  merely  unobjectionable;  but  "if 
well,"  which  seems  to  challenge  something  altogether  fit- 
ting in  the  remonstrance  He  had  addressed  to  the  high 
priest.  From  our  Lord's  procedure  here,  by  the  way,  it  Is 
evident  enough  that  His  own  precept  in  the  Sermon  on 
the  Mount— that  when  smitten  on  the  one  cheek  we  are  to 
turn  to  the  smiter  the  other  also  (Matthew  5. 39)— is  not  to 
be  taken  to  the  letter. 

Annas  Sends  Jesus  to  Caiaphas  (v.  24).  24.  "  [Now]  Annas 
had  sent  Him  bound  unto  Caiaphas  the  high  priest."  On 
the  meaning  of  this  verse  there  is  much  diversity  of  opin- 
ion; and  according  as  we  understand  it  will  be  the  con- 
clusion we  come  to,  whether  there  was  but  one  hearing  of 
our  Lord  before  Annas  and  Caiaphas  together,  or  whether, 
according  to  the  view  we  have  given  above,  there  were 
two  hearings— a  preliminary  and  informal  one  before 
Annas,  and  a  formal  and  official  one  before  Caiaphas  and 
the  Sanhedrim.  If  our  translators  have  given  the  right 
sense  of  the  verse,  there  was  but  one  hearing  before  Caia- 
phas ;  and  then  this  24th  verse  is  to  be  read  as  a  parenthe- 
sis, merely  supplementing  what  was  said  in  v.  13.  This  is 
the  view  of  Calvin,  Beza,  Grotitts,  Bkngkl,  De  Wette, 
Metkii,  Lucks,  Tholuck.  But  there  are  decided  objec- 
tions to  this  view.  First.  We  cannot  but  think  that  the 
natural  sense  of  the  whole  passage,  embracing  v.  13, 14  and 
19-24,  Is  that  of  a  preliminary  non-offlclal  hearing  before 
"Annas  first,"  the  particulars  of  which  are  accordingly 
"•corded;  and  then  of  a  transference  of  our  Lord  from 
Annas  to  Caiaphas.  Second.  On  the  other  view,  it  is  not 
easy  to  see  why  the  Evangelist  should  not  have  Inserted 
9  at  Immediately  after  v.  13 ;  or  rather,  how  he  could  well 
68 


have  done  otherwise.  As  It  stands,  It  is  not  only  qara 
out  of  Its  proper  place,  but  comes  in  most  perplexlngiy. 
Whereas,  If  we  take  it  as  a  simple  statement  of  tact,  thai 
after  Annas  had  finished  his  Interview  with  Jesus,  as  re- 
corded In  v.  19-23,  he  transferred  Him  to  Caiaphas  to  be 
formally  tried,  all  is  clear  and  natural.  Third.  The  plu- 
perfect sense  "  had  sent"  is  in  the  translation  only ;  the 
sense  of  the  original  word  being  simply  'sent.'  And 
though  there  are  cases  where  the  aorist  here  used  has  the 
sense  of  an  English  pluperfect,  this  sense  Is  not  to  be  pat 
upon  it  unless  it  be  obvious  and  Indisputable.  Here  that 
is  so  far  from  being  the  case,  that  the  pluperfect  '  had 
sent'  is  rather  an  unwarrantable  interpretation  than  a 
simple  translation  of  the  word;  informing  the  reader  that, 
according  to  the  view  &f  our  translators,  our  Lord  "  had  been" 
sent  to  Caiaphas  before  the  Interview  just  recorded  by 
the  Evangelist ;  whereas,  If  we  translate  the  verse  liter- 
ally— 'Annas  sent  Him  bound  unto  Caiaphas  the  high 
priest'— we  get  Just  the  information  we  expect,  that 
Annas,  having  merely  " precognosced"  the  prisoner,  hoping 
to  draw  something  out  of  Him,  "  sent  Him  to  Caiaphas" 
to  be  formally  tried  before  the  proper  tribunal.  This  Is 
the  view  of  Chrysostom  and  Augtjstin  among  the 
Fathers ;  and  of  the  moderns,  of  Olshauskm,  Schuukb- 

MACHKK,  NEANDEK,  EBEAED,  WlESELER,  LAKGE,  LUT- 

hardt.    This  brings  us  back  to  the  text  of  our  second 
Gospel,  and  in  it  to— 

The  Judicial  Trial  and  Condemnation  of  the  Lord  Jesus  by 
the  Sanhedrim  (v.  55-64).  But  let  the  reader  observe,  that 
though  this  is  introduced  by  the  Evangelist  before  any 
of  the  denials  of  Peter  are  recorded,  we  have  given  rea- 
sons tor  concluding  that  probably  the  first  two  denials  took 
place  while  our  Lord  was  with  Annas,  and  the  last  only 
during  the  trial  before  the  Sanhedrim.  55.  And  the 
chief  priests  and  all  the  council  sought  for  witness 
against  Jesus  to  put  him  to  death— Matthew  (26.  59)  says 
they  "  sough t/afoe  witness."  They  knew  they  could  find 
nothing  valid ;  but  having  their  Prisoner  to  bring  before 
Pilate,  they  behooved  to  make  a  case — and  found  none— 
none  that  would  suit  their  purpose,  or  make  a  decent 
ground  of  charge  before  Pilate.  56.  For  many  bear 
false  witness  against  him — From  their  debasing  them- 
selves to  "  seek"  them,  we  are  led  to  Infer  that  they  were 
bribed  to  bear  false  witness ;  though  there  are  never  want- 
ing sycophants  enough,  ready  to  sell  themselves  for 
naught,  if  they  may  but  get  a  smile  from  those  above 
them :  see  a  similar  scene  in  Acts  6. 11-14.  How  is  one 
reminded  here  of  that  complaint,  "  False  witnesses  did 
rise  up :  they  laid  to  my  charge  things  that  I  knew  not" 
(Psalm  31.  11) !— but  their  witness  agreed  not  together 
—If  even  two  of  them  had  been  agreed.  It  would  have 
been  greedily  enough  laid  hold  of,  as  all  that  the  law  in- 
sisted upon  even  in  capital  cases  (Deuteronomy  17.  6). 
But  even  In  this  they  failed.  One  cannot  but  admire  the 
providence  which  secured  this  result;  since,  on  the  one 
hand,  It  seems  astonishing  that  those  unscrupulous 
prosecutors  and  their  ready  tools  should  so  bangle  a 
business  in  which  they  felt  their  whole  Interests  bound 
up,  and,  on  the  other  hand,  if  they  had  succeeded  in 
making  even  a  plausible  case,  the  effect  on  the  progress 
of  the  Gospel  might  for  a  time  have  been  injurious.  But 
at  the  very  time  when  His  enemies  were  saying,  "  God 
hath  forsaken  Him;  persecute  and  take  Hin;  for  there 
is  none  to  deliver  Him"  (Psalm  71. 11),  He  wv  ose  Witness 
He  was  and  whose  work  He  was  doing  was  keeping  Him 
as  the  apple  of  His  eye,  and  while  He  was  making  the 
wrath  of  man  to  praise  Him,  was  restraining  the  re- 
mainder of  that  wrath  (Psalm  76.  10).  57.  And  then 
arose  certain,  and  hare  false  witness  against  htm— 
Matthew  (26.  60)  is  more  precise  here:  "At  the  last  earn* 
two  false  witnesses."  As  no  two  had  before  agreed  la 
anything,  they  felt  It  necessary  to  secure  a  duplicate  tes- 
timony to  something,  but  they  were  long  of  succeeding. 
And  what  was  It,  when  at  length  it  was  brought  forward? 
— saying,  58.  We  heard  him  say,  I  -will  destroy  thin 
temple  that  is  made  with  hands,  and  within  throe 
days  I  will  build  another  made  without  hands — Oe 
this  oharge,  observe,  first,  that  eager  as  His  enemies  were 

91 


MARK  XIV. 


to  And  criminal  matter  against  our  Lord,  tkoy  had  to  go 
back  to  the  outset  of  His  ministry,  His  first  visit  to  Jeru- 
salem, more  than  three  years  before  this.    In  all  that  He 
raid  and  did  after  that,  though  ever  increasing  in  bold- 
new,  they  could  find  nothing.  Next,  that  even  then,  they 
fix  only  on  one  speech,  of  two  or  three  words,  which  they 
dared  to  adduce  against  Him.    Further,  they  most  mani- 
festly pervert  the  speech  of  our  Lord.    We  say  not  thia 
because  in  Mark's  form  of  It  it  differs  from  the  report  of 
the  words  given  by  the  Fourth  Evangelist  (John  2. 18-22)— 
the  only  one  of  the  Evangelists  who  reports  It  all,  or 
mentions  even  any  visit  paid  by  our  Lord  to  Jerusalem 
before  His  last— but  because  the  one  report  bears  truth, 
and  the  other  falsehood,  on  its  face.    When  our  Lord  said 
on  that  occasion,  "  Destroy  this  temple,  and  In  three  days 
I  will  raise  It  up,"  they  might,  for  a  moment,  have  under- 
stood Him  to  refer  to  the  temple  out  of  whose  courts  He 
had  swept  the  buyers  and  sellers.    But  after  they  had  ex- 
pressed their  astonishment  at  His  words,  in  that  sense  of 
them,  and  reasoned  upon  the  time  it  had  taken  to  rear 
the  temple  as  it  then  stood,  since  no  answer  to  this  appears 
to  have  been  given  by  our  Lord,  it  is  hardly  conceivable 
that  they  should  continue  in  the  persuasion  that  this 
was  really  His  meaning.    But  finally,  even  if  the  more 
Ignorant  among  them  had  done  so,  it  is  next  to  certain 
that  the  ecclesiastics,  who  were  the  prosecutors  in  this  case, 
tUd  not  believe  that  this  was  His  meaning.    For  in  less  than 
three  days  after  this  they  went  to  Pilate,  saying,  "  Sir,  we 
remember  that  that  deceiver  said,  while  he  was  yet  alive, 
wflmr  three  days  I  will  rise  again"  (Matthew  27.  63).    Now 
what  utterance  of  Christ  known  to  His  enemies,  could 
this  refer  to,  if  not  to  this  very  saying  about  destroying 
and  rearing  up  the  temple?    And  if  so,  it  puts  It  beyond 
a  doubt  that  by  this  time,  at  least,  they  were  perfectly 
aware  that  our  Lord's  words  referred  to  His  death  by  their 
hands  ftnd  His  resurrection  by  His  own.    But  this  is  con- 
firmed by  the  next  verse.    59.  But  neither  so  did  their 
witness  agree  together — i. e.,  not  even  as  to  so  brief  a 
speech,  consisting  of  but  a  few  words,  was  there  such  a 
concurrence  In  their  mode  of  reporting  It  as  to  make  out 
a  decent  case.    In  such  a  charge  everything  depended  on  the 
very  terms  alleged  to  have  been  used.    For  every  one  must 
see  that  a  very  slight  turn,  either  way,  given  to  such 
words,  would  make  them  either  something  like  indictable 
matter,  or  else  a  ridiculous  ground  for  a  criminal  charge — 
would  either  give  them  a  colourable  pretext  for  the  charge 
of  Impiety  which  they  were  bent  on  making  out,  or  else 
make  the  whole  saying  appear,  on  the  worst  view  that 
conld  be  taken  of  It,  as  merely  some  mystical  or  empty 
boast.    60.  Answerest  thou  nothing  1  what  Is  It  which 
these  witness  against  thee  1— Clearly,  they  felt  that  their 
case  had  failed,  and  by  this  artful  question  the  high  priest 
hoped  to  get  from  his  own  mouth  what  they  had  in  vain 
tried  to  obtain  from  their  false  and  contradictory  wit- 
nesses.   But  in  this,  too,  they  failed.    61.  But  he  held 
his  ponce,  and  answered  nothing— This  must  have  non- 
plussed them.    But  they  were  not  to  be  easily  baulked  of 
their  object.    Again  the  high  priesl^-arose  (Matthew  26. 
62),  matters  having  now  come  to  a   crisis,  and— asked 
him,  and  said  unto  him,  Art  thou  the  Christ,  the  Son 
of  the  Blessed  ?— Why  our  Lord  should  have  answered 
this  question,  when  He  was  silent  as  to  the  former,  we 
migl  t  not  have  quite  seen,  but  for  Matthew,  who  says  (26. 
«3)  that  the  high  priest  put  Him  upon  solemn  oath,  saying, 
MI  adjure  thee  by  the  living  God,  that  thou  tell  us  whether 
thou  be  the  Christ,  the  Son  of  God."    Such  an  adjuration 
was  understood  to  render  an  answer  legally  necessary 
(Leviticus  5. 1).    62.  And  Jesus  said,  I  am — or,  as  in  Mat- 
thew 26.  64,  "Thou  hast  said  [it]."    In  Luke,  however  (22. 
TO),  the  answer,  "  Ye  say  that  I  am,"  should  be  rendered— 
as  Db  Wbttb,  Meyer,  Ellicott,  and  the  best  critics 
agree  fcuat  the  preposition  requires—'  Ye  say  [it],  for  I  am 
[so].*    Some  words,  however,  were  spoken  by  our  Lord 
before  giving  His  answer  to  this  solemn  question.    These 
are  recorded  by  Luke  alone  (22.  67,  68):  "Art  thou  the 
CSaiist  (they  asked)?  tell  us.    And  He  said  unto  them,  If 
t  tell  you,  ye  will  not  believe:  and  if  I  also  ask"— or  '  in- 
Ssrrof^tie' — "you,  ye  wl.l  not  answer  me,  nor  let  me  go." 
9* 


This  seems  to  have  been  uttered  before  gtvliig  TLs  direct 
answer,  as  a  calm  remonstrance  and  digtiiiioC.  pro'ewt 
against  the  prejudgment  of  His  case  *nd  tfco  <iB^alrjess 
of  their  mode  of  procedure.  But  now  let  us  hear  the  resi 
of  the  answer,  In  which  the  conscious  majesty  of  Jesus 
breaks  forth  from  behind  the  dark  cloud  which  overbung 
Him  as  He  stood  before  the  Council — and  (in  that  charac- 
ter) ye  shall  see  the  Son  of  man  sitting  on  the  right 
hand  of  power,  and  coming  In  the  clouds  of  heaven— 
In  Matthew  (26.  64)  a  slightly  different  but  interesting 
turn  is  given  to  it  by  one  word :  "Thou  hast  said  [it]  nev- 
ertheless"— We  prefer  this  sense  of  the  word  to  '  besides.' 
which  some  recent  critics  decide  for — "I  say  unto  you, 
Hereafter  shall  ye  see  the  Son  of  man  sit  on  the  right  hand 
of  power,  and  coming  in  the  clouds  of  heaven."  The  won! 
rendered  "hereafter"  means,  not  'at  some  future  time 
(as  now  "hereafter"  commonly  does),  but  what  the  Eng- 
lish word  originally  signified,  'after  here,'  'after  now,'  or 
'from  this  time.'  Accordingly,  in  Luke  22.  69,  the  words 
used  mean  '  from  now.'  So  that  though  the  reference  we 
have  given  It  to  the  day  of  His  glorious  Second  Appear- 
ing is  too  obvious  to  admit  of  doubt.  He  would,  by  uslm 
the  expression, 'From  this  time,' convey  the  Important 
thought  which  He  had  before  expressed,  immediatelj 
after  the  traitor  left  the  Supper- table  to  do  his  dwk 
work,  "Now  Is  the  Son  of  man  glorified"  (John,13.  81).  A» 
this  moment,  and  by  this  speech,  did  He  "witness  the 
good  confession"  emphatically  and  properly,  as  the  apos- 
tle says,  1  Timothy  6.  13.  Our  translators  render  the 
words  there,  "Who  before  Pontius  Pilate  witnessed;"  re- 
ferring it  to  the  admission  of  His  being  a  King,  in  the 
presence  of  Caesar's  own  chief  representative.  Bat  It 
should  be  rendered,  as  Luther  renders  it,  and  as  the  best 
interpreters  now  understand  it,  '  Who  under  Pontius  Pi- 
late witnessed,'  Ac  In  this  view  of  it,  the  apostle  is  re- 
ferring not  to  what  our  Lord  confessed  before  Pilate— 
which,  though  noble,  was  not  of  such  primary  import- 
ance—but to  that  sublime  confession  which,  under  Pi 
late's  administration,  He  witnessed  before  the  only  coms 
petent  tribunal  on  such  occasions,  the  Supreme  Eccl«- 
slastical  Council  of  God's  chosen  nation,  that  He  wac  ry;. 
Messiah,  and  the  Son  of  the  Blessed  One;  in  tbt 
former  word  owning  His  Supreme  Official,  In  the  lattet 
His  Supreme  Personal,  Dignity.  63.  Then  the  high 
priest  rent  his  clothes — On  this  expression  of  horror  of 
blasphemy,  see  2  Kings  18.  87 — and  salth,  What  need  we 
any  further  -witnesses  1  64.  Te  have  heard  the  bias* 
phemy— (See  John  10.  83.)  In  Luke  (22.  71),  "For  we  our- 
selves have  heard  of  his  own  mouth" — an  affectation  of 
religious  horror,  what  think  ye  ?— '  Say  what  the  ver- 
dict is  to  be.'  And  they  all  condemned  hint  to  he 
guilty  of  death — or  of  a  capital  crime,  which  blasphemy 
against  God  was  according  to  the  Jewish  law  (Leviticus 
24. 16).  Yet  not  absolutely  all;  for  Joseph  of  Arlmatfaea,  "a 
good  man  and  a  Just."  was  one  of  that  Council,  and  '/>« 
was  not  a  consenting  party  to  the  counsel  and  deed  of 
them,*  for  that  Is  the  strict  sense  of  the  words  of  Luke 
23.  50, 61.  Probably  he  absented  himself,  and  Nioodemv* 
also,  from  this  meeting  of  the  Council,  the  temper  of 
which  they  would  know  too  well  to  expect  their  voice  to 
be  listened  to;  and  in  that  case,  the  words  of  our  Evan 
gelist  are  to  be  taken  strictly,  that,  without  one  dissen- 
tient voice,  "all  (present)  condemned  him  to  be  guilty  of 
death." 

The  Blessed  One  is  now  Shamefully  Entreated  (v.  65). 
Every  word  here  must  be  carefully  observed,  and  the 
several  accounts  put  together,  that  we  may  lose  none  of 
the  awful  Indignities  about  to  be  described.  69.  And 
some  began  to  spit  on  him— or,  as  In  Matthew  26.  67,  "  to 
spit  In  [or  'into']  His  face."  Luke  (22.  63)  says  in  addi- 
tion, "And  the  men  that  held  Jesus  mocked  him"— or 
cast  their  Jeers  at  Him — and  to  cover  his  face — or  '  t* 
blindfold  him'  (as  in  Luke  22.  64)— and  to  buffet  hlaa— 
Luke's  word,  wnlch  Is  rendered  "smote  Him"  (23.  6S),  te 
a  stronger  one,  conveying  an  Idea  for  which  we  have  sis 
exact  equivalent  In  English,  but  one  too  colloqnial  to  M 
Inserted  here — and  began  to  say  unto  him,  Prophesy-- 
In  Matthew  26.68  this  Is  given  more  fully:  **Prw>hew 


MARK   XIV. 


into  us,  thou  Christ,  Who  Is  he  that  smote  thee  ?"  The 
sarcastic  fling  at  Him  as  "the  Christ,"  and  the  demand  of 
Him  in  this  character  to  name  the  unseen  perpetrator  of 
the  blows  inflicted  on  Him,  was  In  them  as  infamous  as 
to  Him  it  must  have  been,  and  was  intended  to  be,  sting- 
ing, and  the  servants  did  strike  him  with  the  palms 
*f  their  hands— or  "struck  Him  on  the  face"  (Luke  22. 64). 
Ah!  Well  did  He  say  prophetically,  In  that  Messianic 
prediction  which  we  have  often  referred  to,  "  I  gave  my 
back  to  the  smlters,  and  my  cheeks  to  them  that  plucked 
>fl*  the  hair :  I  hid  not  my  face  from  shame  and  spit- 
ting!" (Isaiah  50.  6).  "And  many  other  things  blas- 
phemously spake  they  against  Him"  (Luke  22.  65).  This 
general  statement  Is  important,  as  showing  that  virulent 
and  varied  as  were  the  recorded  affronts  put  upon  Him, 
they  are  but  a  small  specimen  of  what  He  endured  on  that 
dark  occasion. 

Peter' i  First  Denial  of  his  Lord  (v.  66-68).    66.  And  as 
Peter  \*  as  beneath  In  the  palace— This  little  word  "  be- 
neath"—one  of  our  Evangelist's  graphic  touches— is  most 
important  for  the  right  understanding  of  what  we  may 
call  tho  topography  of  the  scene.    We  must  take  It  in  con- 
nection wl-n  Matthew's  word  (28.69):    "Now  Peter  sat 
withow.  in  the  palace"— or  quadrangular  court,  In  the 
centre  of  which  the  Are  would  be  burning;  and  crowding 
around  and  buzzing  about  it  would  be  the  menials  and 
others  who  had  been  admitted  within  the  court.    At 
the   upper  end  of  this  court,  probably,  would  be  the 
memorable  ohamber  in  which  the  trial  was  held— open 
to  the  court,   likely,   and   not  far  from  the  fire   (as   we 
gather  from  Luke  22.  61),  but  on  a  higher  level;  for  (as 
oar  verse  says)  the  court,  with  Peter  in  it,  was  "  beneath" 
It.    The  ascent  to  the  Council  chamber  was  perhaps  by  a 
sliort  flight  of  steps.    If  the  reader  will  bear  this  expla- 
nation in  mind,  he  will  find  the  intensely  interesting 
details  which  follow  more  Intelligible,     there  coineth 
one  of  the  maids  of  the  high  priest — "  the  damsel  that 
kept  the  door"  (John  18.  17).    The  Jews  seem  to  have 
employed  women  as  porters  of  their  doors  (Acts  12. 13). 
67.  And  when  she  saw  Peter  warming  himself,  she 
looked  upon  him— Luke  (22.  56)  Is  here  more  graphic ; 
"But  a  certain  maid  beheld  him  as  he  sat  by  the  Are"— 
Kt,,  'by  the  light,'  whl^h,  shining  full  upon  him,  revealed 
him  to  the  girl— "  and  earnestly  looked  upon  him" — or, 
fixed  her  gaze  upon  him.'    His  demeanour  and  timidity, 
which  must  have  attracted  notice,  as  so  generally  hap- 
pens, '  leading,'  says  Olshausen,  '  to  the  recognition  of 
him' — and  said,  And  thou  also  wast  'with  Jesus  of 
Nazareth— ' with  Jesus  the  Nazarene,'  or,  "with  Jesus  of 
Galilee"  (Matthew  26.  69).    The  sense  of  this  is  given  in 
John's  report  of  it  (18. 17),  "Art  not  thou  also  one  of  this 
man's  disciples?"  i,e.,  thou  as  well  as  "that  other  dis- 
ciple," whom  she  knew  to  be  one,  but  did  not  challenge, 
perceiving  that  he  was  a  privileged  person.    In  Luke  (22. 
56)  It  is  given  as  a  remark  made  by  the  maid  to  one  of  the 
bystanders— "  this  man  was  also  with  Him."    If  so  ex- 
pressed in  Peter's  hearing— drawing  upon  him  the  eyes 
of  every  one  that  heard  it  (as  we  know  it  did,  Matthew 
26.  70),  and  compelling  him  to  answer  to  it— that  would 
explain   the   different    forms   of    the   report    naturally 
enough.    But  In  such  a  case  this  Is  of  no  real  importance. 
68.  But  ho  denied— "before  all"  (Matthew  26.  70>— say- 
ing, I  know  not,  neither  understand  I  what  thou 
sayest — in  Luke,  "I  know  Him  not."    And  he  -went  out 
Into  the  porch— the  vestibule  leading  to  the  street — no 
doubt  finding  the  fire-place  too  hot  for  him ;  possibly  also 
with  the  hope  of  escaping— but  that  was  not  to  be,  and 
perhaps  he  dreaded  that  too.    Doubtless  by  this  time  his 
mind  would  be  getting  into  a  sea  of  commotion,  and 
wonld  fluctuate  every  moment  in  its  resolves.  AND  THE 
COCK  CREW.    See  on  Luke  22.  84.    This,  then,  was  the 
First  Denial. 

Peter's  Second  Denial  of  his  Lord  (v.  69,70).  There  is 
here  a  verbal  difference  among  the  Evangelists,  which, 
without  some  Information  which  has  been  withheld, 
cannot  be  quit*  extricated.  69.  And  a  maid  saw  him 
again — or,  'a  girl.'  It  might  be  rendered  'the  girl;'  but 
this  would  not  necessarily  mean  the  same  one  as  before, 


but  might,  and  probably  does,  mean  Just  the  female  whe 
had  charge  of  the  door  or  gate  near  which  Peter  now  was. 
Accordingly,  In  Matthew  28.  71,  she  is  expressly  called 
"another  [maid]."  But  in  Luke  it  is  a  male  servant; 
"And  after  a  little  while  (from  the  time  of  the  first  denial) 
another"— i.  «.,  as  the  word  signifies,  *  another  male'  serv- 
ant. But  there  is  no  real  difficulty,  as  the  challenge, 
probably,  after  being  made  by  one  was  reiterated  by 
another.  Accordingly,  in  John,  it  Is, "  They  said  therefore 
unto  him,"  Ac,  as  if  more  than  one  challenged  him  at 
once— and  began  to  say  to  them  that  stood  by,  This  is 
one  of  them— or,  as  In  Matthew  28. 71—"  This  [fellow]  wan 
also  with  Jesus  the  Nazarene."  70.  And  he  denied  I* 
again— In  Luke,  "Man,  I  am  not."  But  worst  of  all  In 
Matthew— "And  again  he  denied  with  an  oath,  I  do  not 
know  the  man"  (26.72).  This  was  the  Second  Denial,  more 
vehement,  alas !  than  the  first. 

Peter's  Third  Denial  of  his  Lord  (v.  70-72).  70.  And  a 
little  after— "about  the  space  of  one  hour  after"  (Luke 
22.  59) — they  that  stood  by  said  again  to  Peter,  Surely 
thou  art  one  of  them  t  for  thou  art  a  Galilean,  and 
thy  speech  agreeth  thereto—"  bewrayeth  (or  '  discover- 
ed') thee"  (Matthew  26.  78).  In  Luke  it  is  "Another  confi- 
dently affirmed,  saying,  Of  a  truth  this  [fellow]  also  was 
with  him:  for  he  Is  a  Galilean."  The  Galilean  dialect 
had  a  more  Syrian  cast  than  that  of  Judea.  If  Peter  had 
held  his  peace,  this  peculiarity  had  not  been  observed ;  but 
hoping,  probably,  to  put  them  off  the  scent  by  Joining  in 
the  fireside  talk,  he  only  thus  discovered  himself.  The 
Fourth  Gospel  Is  particularly  interesting  here :  "  One  of 
the  servants  of  the  high  priest,  being  his  kinsman  (or 
kinsman  to  him)  whose  ear  Peter  cut  off,  salth.  Did  not  T 
see  thee  In  the  garden  with  Him?"  (John  18.  26.)  No 
doubt  his  relationship  to  Malchus  drew  his  attention  to 
the  man  who  had  smitten  him,  and  this  enabled  him  to 
Identify  Peter.  'Sad  reprisals!'  exclaims  Ben  gel.  Poor 
Peter  I  Thou  art  caught  in  thine  own  toils ;  but  like 
wild  bull  in  a  net,  thou  wilt  toss  and  rage,  filling  up  th 
measure  of  thy  terrible  declension  by  one  more  denial  of 
thy  Lord,  and  that  the  foulest  of  all.  71.  But  he  began 
to  curse— '  anathematize,'  or  wish  himself  accursed  If 
what  he  was  now  to  say  was  not  true — and  to  iwear-or 
to  take  a  solemn  oath — saying,  I  know  not  this  man  of 
whom  ye  speak.  73.  And  THE  SECOND  TIME  THE 
COCK  CREW.  The  other  three  Evangelists,  who  mention 
but  one  crowing  of  the  cock— and  that  not  the  first,  but 
the  second  and  last  one  of  Mark— all  say  the  cock  crew 
"immediately,"  but  Luke  says,  "Immediately,  while  he 
yet  spake,  the  cock  crew"  (22.  60).  Alas !— But  now  cornea 
the  wonderful  sequel. 

The  Redeemer's  Look  upon  Peter,  and  Peter's  Sitter  Teats 
(v.  72;  Luke  22.61,62).  It  has  been  observed  that  while 
the  beloved  disciple  Is  the  only  one  of  the  four  Evangel- 
ists who  does  not  record  the  repentance  of  Peter,  he  is  the 
only  one  of  the  four  who  records  the  affecting  and  moat 
beautiful  scene  of  his  complete  restoration.  (John  21. 14- 
17.)  Luke  22.  61 :  "And  the  Lord  turned  and  looked  upon 
Peter."  How?  It  will  be  asked.  We  answer,  From  the 
chamber  in  which  the  trial  was  going  on,  in  the  direction 
of  the  court  where  Peter  then  stood— In  the  way  already 
explained.  See  on  v.  66.  Our  Second  Evangelist  makes 
no  mention  of  this  look,  but  dwells  on  the  warning  of  his 
Lord  about  the  double  crowing  of  the  cock,  which  would 
announce  his  triple  fall,  as  what  rushed  stlnglngly  to  his 
recollection  and  made  him  dissolve  In  tears.  And  Peter 
called  to  mind  the  word  that  Jesus  said  unto  him,  Be- 
fore the  cock  crow  twice,  thou  shalt'deny  me  thrloe, 
And  when  he  thought  thereon,  he  wept — To  the  same 
effect  is  the  statement  of  the  First  Evangelist  (Matthew 
26.  75),  save  that  like  "  the  beloved  physician,"  he  notices 
the  "  bitterness"  of  the  weeping.  The  aaost  precious  link, 
however,  in  the  whole  chair,  of  circumstances  In  this 
scene  is  beyond  doubt  that  "look"  of  deepest,  tenderest 
import  reported  by  Luke  alone.  Who  can  tell  what 
lightning  flashes  of  wounded  love  an  1  piercing  reproach 
shot  from  that  "look"  through  the  eye  of  Peter  Into  hi> 
heart!  "And  Peter  remembered  the  word  of  the  Lord, 
how  He  had  said  unto  him.  Eefore  thw  cock  crow,  the* 


MAKK  XV,  XVI. 


Shalt  deny  Me  thrloe.  And  Peter  went  out  and  wept 
Bitterly."  How  different  from  the  sequel  of  Judas'  act! 
Doubtless  the  hearts  of  the  two  men  towards  the  Saviour 
war*  perfectly  different  from  the  first ;  and  the  treason  of 
7ftdk«  was  but  the  consummation  of  the  wretched  man's 
resistance  of  the  blaze  of  light  In  the  midst  of  which  he 
had  llred  for  three  yean,  while  Peter's  denial  was  but  a 
momentary  obscuration  of  the  heavenly  light  and  love 
to  his  Master  which  ruled  his  life.  But  the  Immediate 
cause  of  the  blessed  revulsion  which  made  Peter  "  weep 
bitterly"  was,  beyond  all  doubt,  this  heart-plerclng 
"  look"  which  his  Lord  gave  him.  And  remembering  the 
saviour's  own  words  at  the  table,  "Simon,  Simon,  Satan 
hath  desired  to  have  you,  that  he  may  sift  you  as  wheat; 
but  I  prayed  for  thee,  that  thy  faith  fail  not,"  may  we  not  say 
that  this  prayer  fetched  down  all  that  there  wot  in  that "  look" 
to  pierce  and  break  the  heart  of  Peter,  to  keep  It  from 
despair,  to  work  in  It  "  repentance  unto  salvation  not  to 
be  repented  of,"  and  at  length,  under  other  healing 
touches,  to  "  restore  his  soul?"    (See  on  Mark  16.  7.) 

CHAPTER    XV. 

Ver.  1-20.  Jesus  is  Brought  Before  Pilate— At  a 
Saooiro  Hearing,  Pilate,  after  Seeking  to  Release 
Him,  Delivers  Him  up— After  being  Cruelly  En- 
treated,  He  is  Led  Away  to  be  Crucified.  (—Mat- 
thew 26.  1,  2, 11-81;  Luke  23.  1-6,  13-25;  John  18.  28-19.  16.) 
See  on  John  18.  28-19. 16. 

21-57.  Crucifixion  and  Death  of  the  Lord  Jesus. 
(—Matthew  27.32-60;  Luke  23.  26-46;  John  19.  17-30.)  See 
on  John  18. 17-80. 

38-47.  Signs  and  Circumstances  following  the 
Death  of  The  Lord  Jesus.— He  is  taken  Down  from 
the  Cross  and  Bcried— The  Sepulchre  is  Guarded. 
(-Matthew  27. 51-66 ;  Luke  23. 45, 47-56 ;  John  19. 81-42.)  See 
»a  Matthew  27.  61-66;  and  on  John  19.  81-42. 

CHAPTER    XVI. 

Ver.  1-20.  Angelic  Announcement  to  the  Women  on 
the  First  Day  ok  the  Week,  that  Christ  is  Risen— 
His  Appearances  after  His  Resurrection— His  As- 
cension—Triumphant Proclamation  of  His  Gospel. 
(—Matthew  28. 1-10, 16-20;  Luke  24. 1-51 ;  John  20. 1, 2, 11-29.) 

The  Resurrection  Announced  to  the  Women  (v.  1-8).  1.  And 
when  the  sabbath  was  past — that  is,  at  sunset  of  our  Sat- 
urday— Mary  Magdalene — see  on  Luke  8.  2 — and  Mary 
the  mother  of  James — James  the  Less  (see  on  ch.  15.  40) — 
and  Salome — the  mother  of  Zebedee's  sons  (cf.  ch.  15.  40 
with  Matthew  27.  56)  — had  bought  sweet  spices,  that 
they  might  oome  and  anoint  htm — The  word  is  simply 
'bought.'  But  our  translators  are  perhaps  right  in  ren- 
dering It  here  '  had  bought,' since  it  would  appear,  from 
Luke  23.  56,  that  they  had  purchased  them  Immediately 
after  the  Crucifixion,  on  the  Friday  evening,  during  the 
short  Interval  that  remained  to  them  before  sunset,  when 
the  sabbath  rest  began ;  and  that  they  had  only  deferred 
using  them  to  anoint  the  body  till  the  sabbath  rest 
should  be  over.  On  this  "anointing,"  see  on  John  19.  40. 
%.  And  very  early  In  the  morning— see  on  Matthew  28. 
1— the  first  day  of  the  week,  they  came  nnto  the  sepul- 
chre at  the  rising  of  the  sun— not  quite  literally,  but '  at 
earliest  dawn;'  according  to  a  way  of  speaking  not  un- 
common, and  occurring  sometimes  In  the  Old  Testament. 
Thus  our  Lord  rose  on  the  third  day  having  lain  in  the 
grave  part  of  Friday,  the  whole  of  Saturday,  and  part  of 
the  following  First  day.  3.  And  they  said  among  them- 
selves— as  they  were  approaching  the  sacred  spot — Who 
shall  roll  us  away  the  stone  front  the  floor  of  the 
sepulchre!  ,  .  .  for  1*  -was  very  great— On  reaching 
It  they  find  their  difficulty  gone— the  stone  already  rolled 
away  by  an  unseen  hand.  And  are  there  no  other*  who, 
tafien  advancing  to  duty  in  the  face  of  appalling  difficulties, 
find  their  stone  also  rolled  away*  5.  And  entering  Into 
the  sepulchre,  they  saw  a  young  man— In  Matthew  28. 
J  he  Is  called  "the  angel  of  the  Lord  ;"  but  here  he  Is  de- 
wtrlbed  as  he  appeared  to  the  eye  m  the  bloom  of  a  life 
M 


that  knows  no  decay.  In  Matthew  he  Is  represented  as 
sitting  on  the  stone  outside  the  sepulchre;  but  since  even 
there  he  says,  "  Oome,  see  the  place  where  the  Lord  lay  " 
(28.  6),  he  seems,  as  Alford  says,  to  have  gone  In  with 
them  from  without;  only  awaiting  their  arrival  to  ac- 
company them  into  the  hallowed  spot,  and  instruct  them 
about  It.  Sitting  on  the  right  side— having  respect  to 
the  position  in  which  His  Lord  had  lain  there.  This  trait 
is  peculiar  to  Mark ;  but  cf.  Luke  1. 11— clothed  in  a  long 
white  garment— On  its  length,  see  Isaiah  6. 1 ;  and  on  Its 
whiteness,  see  on  Matthew  28.  3— and  they  weie  atv 
frighted.  6.  And  he  salth  unto  them,  Be  not  af-. 
frighted— a  stronger  word  than  "Fear  not"  in  Matthew. 
Ye  seek  Jesus  of  Nazareth,  which  was  crucified — '  the 
Nazarene,  the  Crucified.'  he  is  risen  |  he  Is  not  here— 
See  on  Luke  24.  5,  6— behold  the  place  where  they  laid 
him— See  on  Matthew  28.  6.  7.  But  go  your  way,  tell 
his  disciples  and  Peter— This  Second  Gospel,  being  drawn 
up— as  all  the  earliest  tradition  states— 'under  the  eye  of 
Peter,  or  from  materials  chiefly  furnished  by  him,  there 
Is  something  deeply  affecting  in  the  preservation  of  this 
little  clause  by  Mark  alone — that  he  goeth  before  you 
Into  Galilee ;  there  shall  ye  see  him,  as  he  said  unto 
you — See  on  Matthew  28.7.  8.  And  they  went  out 
quickly,  and  fled  from  the  sepulchre  s  for  H\vy  trem- 
bled and  were  amazed  — '  for  tremor  and  amazement 
seized  them  '—neither  said  they  anything  to  any  man ; 
for  they  -were  afraid— How  intensely  natural  and  simple 
is  this ! 

Appearances  of  Jesus  after  His  Resurrection  (v.  9-18).  •• 
Now  when  Jesus  was  risen  early  the  first  day  of  the 
week,  he  appeared  first  to  Mary  Magdalene,  out  of 
whom  he  had  cast  seven  devils — There  is  some  diffi- 
culty here,  and  different  ways  of  removing  it  have  been 
adopted.  She  had  gone  with  the  other  women  to  the  sep- 
ulchre (v.  1),  parting  from  them,  perhaps,  before  their  in- 
terview with  the  angel,  and  on  finding  Peter  and  John 
she  had  come  with  them  back  to  the  e  pot ;  and  it  was  at 
this  second  visit,  it  would  seem,  that  Jesus  appeared  to 
this  Mary,  as  detailed  in  John  20. 11-18  To  a  woman  wo* 
this  honour  given  to  be  the  first  that  saw  the  risen  Redeemer . 
and  that  woman  was  not  his  virgin-mother.  11.  And  they, 
-when  they  had  heard  that  he  was  alive,  and  had  been 
seen  of  her,  believed  not— This,  which  is  once  and  again 
repeated  of  them  all,  Is  most  important  in  its  bearing  on 
their  subsequent  testimony  to  His  resurrection  at  the  risk 
of  life  Itself.  12.  After  that  he  appeared  In  another 
form  —  (cf.  Luke  24.  16)  —  unto  two  of  them  as  they 
walked,  and  went  into  the  country  —  The  reference 
here,  of  course,  Is  to  Hi3  manifestation  to  the  two  disciples 
going  to  Emmaus,  so  exquisitely  told  by  the  Third  Evan 
gellst  (see  on  Luke  24.  13,  Ac).  12.  And  they  went  and 
told  It  unto  the  residue :  neither  believed  they  them 
.  .  .  15.  And  he  said  unto  them,  Ho  ye  Into  all  the 
world,  and  preach  the  Gospel  to  every  creature — See 
on  John  20.  19-23;  and  on  Luke  24.  36-49.  16.  He  that  be- 
lteveth  and  Is  baptized — Baptism  is  here  put  for  the  ex- 
ternal signature  of  the  Inner  faith  of  the  heart.  Just  as 
"confessing  with  the  mouth  "is  In  Romans  10.10;  and 
there  also  as  here  this  outward  manifestation,  once  men- 
tioned as  the  proper  fruit  of  faith,  is  not  repeated  In  what 
follows  (Romans  10.  11) — shall  he  saved  t  but  he  that  bo» 
lleveth  not  shall  be  damned— These  awful  Issues  of  the 
reception  or  rejection  of  the  Gospel,  though  often  recorded 
In  other  connections,  are  given  in  this  connection  only 
by  Mark.  17.  And  these  signs  shall  follow  them  that 
believe  .  .  .  18.  They  shall  take  up  serpents,  Ac. — These 
two  verses  also  are  peculiar  to  Mark. 

The  Ascension  and  Triumphant  Proclamation  of  the  Gospel 
thereafter  (v.  19-20).  19.  So  then  after  the  Lord— an  epi- 
thet applied  to  Jesus  by  this  Evangelist  only  in  the  two 
concluding  verses,  when  He  comes  to  His  glorious  Ascen- 
sion and  Its -subsequent  fruits.  It  Is  most  frequent  la 
Luke — had  spoken  nnto  tit  em,  he  was  received  up  tntc 
heaven  —  See  on  Luke  24.  53,  51  —  and  sat  on  the  right 
hand  of  God— This  great  truth  is  here  only  related  ar  a 
fact  In  the  Gospel  history.  Iu  that  exalted  attitude  U* 
appeared  to  Stephen  (Aots7.  5\  56);  and  It  is  thereafhw 


LUKE. 

jpei    **u»lly  referred  to  as  His  proper  condition  In  glory,  the  Acts  of  the  Apostles,  where  He  who  rtirprt*»<i  s(i  tn* 

M«  A»*  t5»ay  mint  Jorth,  «nrt  j.ff  acliert  everywhere,  movements  of  the  Infant  Church   Is  perpetually   Kiyjo* 

«k«  kviwl   rrorKfn^    -with  them,  and  confirm  lug?  the  "ThbLord;"  thus  Illustrating  His  own  promts*  for  tat* 

word  ixVibi  rtifrj««  «iuJl-»vrtnj».    Amm.-We  have  In  this  founding  and  building  up  of  the  Church,  "  Lo,  I  AM  «ri» 

otoalng  ▼»»%»  A  Mwaf  mportant  link  <*f  connection  with  top  alway  I" 


TH E    GOSPEL    ACCORDING    TO 

S.    LUKE. 

INTRODUCTION. 

Thb  writer  of  this  Go»s«si  Vj  ~ni  verbally  allowed  to  have  been  Lucas  (an  abbreviated  form  of  Lucanus,  as  Silas  «! 
Sllvanus),  though  he  Is  no*  .in  tssly  named  either  in  the  Gospel  or  in  the  Acts.  From  Colomlans  1 14  we  learn  that 
he  was  a  "physician ;"  and  5>tf  atAaparing  that  verse  with  v.  10, 11— In  which  the  apostle  enumerates  all  those  of  the 
clrcumclsiotrwhowere  then  wV.a  him,  but  does  not  mention  Luke,  though  he  Immediately  afterwards  sends  a  saluta- 
tion from  him— we  gather  that  LiU'e  was  not  a  born  Jew.  Borne  have  thought  be  was  a  freed-man  (Ubertinus),  as  the 
Romans  devolved  the  healing  art  oa  persons  of  this  ciass  and  on  their  slaves,  as  an  occupation  beneath  themselves. 
His  intimate  acquaintance  with  Jewish  customs,  and  his  facility  In  Hebraic  Greek,  seem  to  show  that  be  was  an  early 
convert  to  the  Jewish  faith ;  and  this  is  curiously  confirmed  by  Acts  21. 27-29.  where  we  find  the  Jews  enraged  at  Paul'* 
supposed  introduction  of  Greeks  into  the  temple,  because  they  had  seen  "Trophimus  the  Ephesian"  with  him ;  and 
as  we  know  that  Luke  was  with  Paul  on  that  occasion,  it  would  seem  that  they  had  taken  him  for  a  Jew,  as  they  made 
no  mention  of  him.  On  the  other  hastd,  his  fluency  In  classical  Greek  confirms  his  Gentile  origin.  The  time  whei> 
he  Joined  Paul's  company  Is  clearly  In  Heated  in  the  Acts  by  his  changing  (at  ch.  16. 10)  from  the  third  i>erson  singular 
("he")  to  the  first  person  plural  ("we").  From  that  time  he  hardly  ever  left  the  apostle  till  near  the  period  of  hU 
martyrdom  (2  Timothy  4. 11).  Eushbiits  makes  him  a  native  of  Antioch.  If  so,  he  would  have  every  advantage  ft>r 
cultivating  the  literature  of  Greece  and  such  medical  knowledge  as  was  then  possessed.  That  he  died  a  natura) 
death  is  generally  agreed  among  the  aicients ;  Gregory  Nazianzbn  alone  affirming  that  he  died  a  martyr. 

The  time  and  place  of  the  publication,  of  his  Gospel  are  alike  uncertain.  But  we  can  approximate  to  it.  Tt  must  a! 
any  rate  have  been  issued  before  th*  Acts,  for  there  the  'Gospel'  Is  expressly  referred  to  as  the  same  author' 
"  former  treatise"  (Acts  1. 1).  Now  the  book  of  the  Acts  was  not  published  for  two  whole  years  after  Paul's  arrival  a 
a  prisoner  at  Rome,  for  It  concludes  with  a  reference  to  this  period;  but  probably  it  was  published  soon  after  that 
Which  would  appear  to  have  been  early  in  the  year  63.  Before  that  time,  then,  we  have  reason  to  believe  that  the 
fiospel  of  Luke  was  in  circulation,  though  the  majority  of  critics  make  it  later.  If  we  date  It  somewhere  between 
*.  D.  50  and  60,  we  shall  probably  be  near  the  truth ;  but  nearer  it  we  cannot  with  any  certainty  come.  Conjectures  a» 
t<n>  the  place  of  publication  are  too  uncertain  to  be  mentioned  here. 

That  it  was  addressed,  in  the  first  instance,  to  Gentile  reader*,  is  beyond  doubt.  This  is  no  more,  a.s  Davidson  re- 
marks ('Introduction,'  p.  186),  than  was  to  have  been  expected  from  the  companion  of  an  'apostle  of  the  Gentiles, 
who  had  witnessed  marvellous  changes  In  the  condition  of  many  heathens  by  the  reception  of  the  Gospel.  But  the 
explanations  in  his  Gospel  of  things  known  to  every  Jew,  and  which  could  only  be  intended  for  Gentile  readers, 
make  this  quite  plain— see  chs.  1. 26 ;  4. 81 ;  8. 26 ;  21. 87 ;  22. 1 ;  24. 18.  A  number  of  other  minute  particulars,  both  of  things 
inserted  and  of  things  omitted,  confirm  the  conclusion  that  it  was  Gentiles  whom  this  Evangelist  had  in  the  first  1»- 
stauoe  in  view. 

We  have  already  adverted  to  the  classical  style  of  Greek  whioh  this  Evangelist  writes— Just  what  might  have  been 
expected  from  an  educated  Greek  and  travelled  physician.  But  we  have  also  observed  that  along  with  this  he  shows 
a  wonderful  flexibility  of  style,  so  much  so,  that  when  he  comes  to  relate  transactions  wholly  Jewish,  where  th« 
speakers  and  actors  and  incidents  are  all  Jewish,  he  writes  in  such  Jewish  Greek  as  one  would  do  who  had  never 
been  out  of  Palestine  or  mixed  with  any  but  Jews.  In  Da  Costa '8  'Four  Witnesses'  will  be  found  some  traoes  oi 
'  the  beloved  physician  In  this  Gospel.  But  far  more  striking  and  Important  are  the  traces  in  it  of  his  intimate  connec- 
tion with  the  apostle  of  the  Gentiles.  That  one  who  was  so  long  and  so  constantly  in  the  society  of  that  master-mind 
nas  in  such  a  work  as  this  shown  no  traces  of  that  connection,  no  stamp  of  that  mind,  is  hardly  to  be  believed.  Wri- 
ters of  Introductions  seem  not  to  see  it,  and  take  no  notice  of  It.  But  those  who  look  into  the  Interior  of  It  will  soon 
discover  evidences  enough  In  it  of  a  Pauline  cast  of  mind.  Referring  for  a  number  of  details  to  Da  Costa,  we  notice 
here  only  two  examples:  In  1  Corinthians  11.  28,  Paul  ascribes  to  an  express  revelation  from  Christ  Himself  the  ac- 
count of  the  Institution  of  the  Lord's  Supper  which  he  there  gives.  Now,  if  we  find  this  account  differing  in  small  yet 
striking  particulars  from  the  accounts  given  by  Matthew  and  Mark,  but  agreeing  to  the  letter  with  Luke's  account. 
It  can  hardly  admit  of  a  doubt  that  the  one  had  It  from  the  other ;  and  in  that  case,  of  course,  it  was  Luke  that  bad 
It  from  Paul.  Now  Matthew  and  Mark  both  say  of  the  Cup,  "  This  Is  my  blood  of  the  New  Testament ;"  while  Paul 
and  Luke  say,  in  identical  terms,  "This  cup  is  the  New  Testament  in  My  blood."  Further,  Luke  says, "  Likewise  also 
the  cup  after  supper,  saying,"  Ac. ;  while  Paul  says,  "After  the  same  manner  He  took  the  cup  when  He  had  supped, 
•faying,"  Ac. ;  whereas  neither  Matthew  nor  Mark  mention  that  this  was  after  supper.  But  still  more  striking  it 
another  point  of  coincidence  in  this  case.  Matthew  and  Mark  both  say  of  the  Bread  merely  this :  "Take,  eat;  this  k 
My  body;"  whereas  Paul  says,  "Take,  eat,  this  Is  My  body,  wfUch  is  broken  for  you,"  and  Luke,  "This  is  My  body, 
which  is  given  for  you."  And  while  Paul  adds  the  precious  clause,  "  This  do  intemembrance  of  Me"  Luke  does  the  same, 
in  identical  terms.  How  can  one  who  reflects  on  this  resist  the  conviction  of  a  Pauline  stamp  In  this  Gospel?  Tha 
other  proof  of  this  to  which  we  ask  the  reader's  attention  is  in  the  fact  that  Paul,  in  enumerating  the  parties  by  whom 
Cihrlst  was  seen  after  His  resurrection,  begins,  singularly  enough,' with  Peter— "And  that  He  rose  again  the  third  dav 
o'.'ftording  to  the  Scriptures  -  and  that  He  was  seen  of  Cephas,  then  of  the  Twelve"  (1  Corinthians  15.  4,  f> ) — coupler 
wKb  *n*  remarkable  fact,  that  Luke  is  the  only  one  of  the  Evangelists  who  mentions  that  Christ  appeared  to  Pet<v 

•6 


LUKE  I. 

At  all.  When  the  disciples  had  returned  from  Emmaus  to  tell  their  brethren  how  the  Lord  had  appeared  to  them  ib 
the  way,  and  how  He  had  made  Himself  known  to  them  In  the  breaking  of  bread,  they  were  met,  as  Luke  relates, 
ere  they  had  time  to  utter  a  word,  with  this  wonderful  piece  of  news,  "The  Lord  Is  risen  indeed,  and  hath  appeared 
t»  Simon"  (Lake  24.  34). 

Other  points  connected  with  this  Gospel  will  be  adverted  to  In  the  Commentary. 


CHAPTER    I. 

Ver.  1-4,  It  appears  from  the  Acts  of  the  Apostles,  and 
ihe  Apostolic  Epistles,  that  the  earliest  preaching  of  the 
gospel  consisted  of  a  brief  summary  of  the  facts  of  our 
Lord's  earthly  history,  with  a  few  words  of  pointed  appli- 
cation to  the  parties  addressed.  Of  these  astonishing 
tacts,  notes  would  naturally  be  taken  and  digests  put  into 
circulation.  It  Is  to  such  that  Luke  here  refers ;  and  In 
terms  of  studied  respect,  as  narratives  of  what  was  "be- 
lieved surely,"  or  "  on  sure  grounds"  among  Christians, 
and  drawn  up  from  the  testimony  of  "  eye-witnesses  and 
ministering  servants  of  the  word."  But  when  he  adds 
that  "It  seemed  good  to  him  also  to  write  in  order, 
Having  traced  down  all  things  with  exactness  from  their 
Srst  rise,"  It  is  a  virtual  claim  for  his  own  Gospel  to 
supersede  these  "  many"  narratives.  Accordingly,  while 
not  one  of  them  has  survived  the  wreck  of  time,  this  and 
the  other  canonical  Gospels  live,  and  shall  live,  the  only 
fitting  vehicles  of  those  life-bringing  facts  which  have 
made  all  things  new.  Apocryphal  or  spurious  gospels, 
upheld  by  parties  unfriendly  to  the  truths  exhibited  in 
the  canonical  Gospels,  have  not  perished ;  but  those  well- 
meant  and  substantially  correct  narratives  here  referred 
to,  used  only  while  better  were  not  to  be  had,  were  by 
tacit  consent  allowed  to  merge  in  the  four  peerless  docu- 
ments which  from  age  to  age,  and  with  astonishing 
unanimity,  have  been  accepted  as  the  written  charter  of 
all  Christianity.  1.  set  forth  In  order— more  simply, '  to 
draw  up  a  narrative' — from  the  beginning — that  is,  of 
His  public  ministry,  as  is  plain  from  what  follows— from 
the  very  first — that  Is,  from  the  very  earliest  events ;  re- 
ferring to  those  precious  details  of  the  birth  and  early 
life,  not  only  of  our  Lord,  but  of  his  forerunner,  which  we 
owe  to  Luke  alone— In  order— or  "consecutively"— in 
contrast,  probably,  with  the  disjointed  productions  to 
which  he  had  referred.  But  this  must  not  be  pressed  too 
far;  for,  on  comparing  it  with  the  other  Gospels,  we  see 
that  in  some  particulars  the  strict  chronological  order  Is 
not  observed  in  this  Gospel,  most  excellent— or  '  most 
noble'— a  title  of  rank  applied  by  this  same  writer  twice 
to  Felix  and  once  to  Festus  (Acts  22.  26 ;  24.  3;  26.  25).  It  is 
likely,  therefore,  that  "Theophllus"  was  chief  magistrate 
«f  soms  city  in  Greece  or  Asia  Minor.  [Webster  and 
Wilkinson.]  that  thou  mightest  know— '  know  thor- 
oughly'— hast  been  Instructed — '  orally  Instructed' — lit., 
'catechized'  or  '  catechetically  taught,'  at  first  as  a  cate- 
chumen or  candidate  for  Christian  baptism. 

5-25.  Announcement  of  the  Forerunner.  5.  Herod 
—See  on  Matthew  2. 1.  course  of  Abla — or  Abijah— the 
eighth  of  the  twenty-four  orders  or  courses  into  which 
David  divided  the  priests.  See  1  Chronicles  24. 1,  4,  10. 
Of  these  courses  only  four  returned  after  the  captivity 
(Ezra  2.  84-59),  which  were  again  subdivided  into  twenty- 
lour— retaining  the  ancient  name  and  order  of  each. 
Xhey  took  the  whole  temple-service  for  a  week  each,  his 
wife  wh  of  the  daughters  of  Aaron— The  priests  might 
marry  Into  any  tribe,  but '  It  was  most  commendable  of 
all  to  marry  one  of  the  priests'  line.'  [Liqhtfoot.]  6. 
commandments  and  ordinances— The  one  expressing 
■.heir  moral— the  other  their  ceremonial— obedience.  [Cal- 
vin and  Benoeiu]  Cf.  Ezekiel  11.20;  Hebrews  9.1.  It 
has  been  denied  that  any  such  distinction  was  known  to 
Bfae  Jews  and  New  Testament  writers.  But  Mark  12. 33, 
vnd  other  passages,  put  this  beyond  all  reasonable 
-loubt,  T.  So  with  Abraham  and  Sarah,  Isaac  and  Re- 
bekah,  Elkanah  and  Hannah,  Manoah  and  his  wife.  9. 
fete  lot  to  ban  Incense— Too  part  assigned  to  each  priest 
Ui  his  week  of  service  was  decided  by  lot.  Three  were 
mipioyed  at  the  offering  of  Incense— to  remove  the  ashf»a 


of  the  former  service ;  to  bring  In  and  place  on  the  golden 
altar  the  pan  filled  with  hot  burning  coals  taken  from  the 
altar  of  burnt  offering;  and  to  sprinkle  the  incense  on 
the  hot  coals;  and,  while  the  smoke  of  It  ascended,  to 
make  Intercession  for  the  people.  This  was  the  most  dis- 
tinguished part  of  the  service  (Revelation  8.  8),  and  this 
was  what  fell  to  the  lot  of  Zacharlas  at  this  time.  [Ljqht- 
foot.]  10.  praying  without-- outside  the  court  in  front 
of  the  temple,  where  stood  the  altar  of  burnt  offering ; 
the  men  and  women  in  separate  courts,  but  the  altar 
visible  to  all.  the  time  of  Incense— which  was  offered 
along  with  the  morning  and  evening  sacrifice  of  every 
day;  a  beautiful  symbol  of  the  acceptableness  of  the 
sacrifice  offered  on  the  altar  of  burnt  offering,  with  coal* 
from  whose  altar  the  incense  was  burnt  (Leviticus  16. 12, 
13).  This  again  was  a  symbol  of  the  "  living  sacrifice"  of 
themselves  and  their  services  offered  dally  to  God  by  the 
worshippers.  Hence  the  language  of  Psalm  141.2;  Rev- 
elation 8.  3.  But  that  the  acceptance  of  this  daily  offering 
depended  on  the  expiatory  virtue  presupposed  in  the 
burnt  offering,  and  pointing  to  the  one  "sacrifice  of  a 
sweet-smelling  savour"  (Ephesians  5.  2),  is  evident  from 
Isaiah  6.  6, 7.  11.  right  side— the  south  side,  between  the 
altar  and  the  candlestick,  Zacharlas  being  on  the  north 
side,  In  front  of  the  altar,  while  offering  Incense.  [Web- 
ster and  Wilkinson.]  But  why  there  T  The  right  was 
the  favourable  side.  Matthew  25.  33  [Schottgen  and 
Wetstein  in  Meyer],  cf.  Mark  16.  5.  13.  thy  prayer  U 
heard— doubtless  for  offspring,  which  by  some  presenti- 
ment he  even  yet  had  not  despaired  of.  John— the  same 
as  "  Johanan,"  so  frequent  in  the  Old  Testament,  mean- 
ing'Jehovah's  gracious  gift.'  14.  shall  rejoice— so  they 
did  (v.  58,  66);  but  the  meaning  rather  is,  'shall  have 
cause  to  rejoice' — it  would  prove  to  many  a  Joyful  event, 
15.  great  In  the  sight  of  the  Lord — nearer  U>  Him  la 
official  standing  than  all  the  prophets.  See  on  Matthew 
11. 10, 11.  drink  neither  wine,  &c— i,  e.,  shall  be  a  Nazar- 
ite,  or  '  a  separated  one,'  Numbers  6.  2,  <fcc  As  the  leper 
was  the  living  symbol  of  sin,  so  was  the  Nazarlte  of  holi- 
ness; nothing  inflaming  was  to  cross  his  lips;  no  razor  to 
come  on  his  head ;  no  ceremonial  defilement  to  be  con- 
tracted. Thus  was  he  to  be  "holy  to  the  Lord  (ceremo- 
nially) all  the  days  of  his  separation."  This  separation 
was  In  ordinary  cases  temporary  and  voluntary:  only 
Samson  (Judges  13. 7),  Samuel  (1  Samuel  1. 11),  and  John 
Baptist  were  Nazarltes  from  the  womb,  It  was  fitting 
that  the  utmost  severity  of  legal  consecration  should  be 
seen  In  Christ's  forerunner.  He  was  the  Reality  and 
Perfection  of  the  Nazarlte  without  the  symbol,  which 
perished  in  that  living  realization  of  it:  "Such  an  High 
Priest  became  us,  who  was  separate  from  sinners"  (He- 
brews 7.  26).  filled  with  the  Holy  Ghost  from  . . .  womb 
—a  holy  vessel  for  future  service.  16, 17.  A  religious  and 
moral  reformer,  Elijah-like,  he  should  be  (Malachi  4.  8,  .  ^ 
where  the  "turning  of  the  people's  heart  to  the  Lord"  Is  \r 
borrowed  from  1  Kings  18.  37).  In  both  cases  their  success, 
though  great,  was  partial — the  nation  was  not  gained.  be» 
fere  him— before  "the  Lord  their  God,"  v.  16.  By  coin* 
paring  this  with  Malachi  3. 1  and  Isaiah  40. 3,  It  Is  plainly 
"Jehovah"  in  the  flesh  of  Messiah  [Calvin  and  Olshau- 
sen]  before  whom  John  was  to  go  as  a  herald  to  announce 
His  approach,  and  a  pioneer  to  prepare  His  way.  In  the 
spirit— after  the  model — and  power  of  Ellas — not  his  mir- 
aculous power, for  "John did  no  miracle"  (John  10. 41),  but 
his  power  In  "  turning  the  heart,"  or  with  like  success  le 
his  ministry.  Both  fell  on  degenerate  times;  both  wit- 
nessed fearlessly  for  God ;  neither  appeared  much  save  is. 
the  direct  exercise  of  their  ministry ;  both  were  at  the  heat 
of  schools  of  disciples;  the  success  of  both  was  similar 
fnthers  to  the  children— taken  literally,  this  denotes  th< 


A 


LUKE  I, 


ert>*xaion  of  parental  fidelity  [Met  eb,  Ac],  the  decay  of 
which  is  the  beginning  of  religious  and  social  corruption 
-one  prominent  feature  of  the  coming  revival  being  put 
tor  the  whole.  But  what  follows,  explanatory  of  this, 
rather  suggests  &  figurative  sense.  If  "  the  disobedient"  be 
u  the  children,"  and  to  "  the  fathers"  belongs  "  the  wisdom 
«f  thejust"  [Bbngel],  the  meaning  will  be,  'he  shall  bring 
back  the  ancient  spirit  of  the  nation  into  their  degener- 
ate chlldien.'  [Calvin,  Ac.]  So  Elijah  invoked  "the  God 
>/  Abraham,  Isaac,  and  Itrael,"  when  seeking  to  "turn 
.heir  heart  back  again'  (1  Kings  18.36,  37).  to  make 
ready,  Ac.—  more  clearly, '  to  make  ready  for  the  Lord  a 
prepared  people,'  to  have  In  readiness  a  people  prepared 
io  welcome  Him.  Such  preparation  requires,  in  every  age 
and  every  tout,  an  operation  corresponding  to  the  Baptist's 
ministry.  18.  whereby,  Ac.— Mary  believed  what  was 
for  harder  without  a  sign.  Abraham,  though  older,  and 
doubtless  Sarah  too,  when  the  same  promise  was  made  to 
him,  "  staggered  not  at  the  promise  of  God  through  unbe- 
lief, but  was  strong  in  faith,  giving  glory  to  God."  This 
was  what  Zacharias  failed  in.  19.  Gabriel  —  signifying 
'man  of  God,'  the  same  who  appeared  to  Daniel  at  the 
time  of  incense  (Daniel  9. 21)  and  to  Mary,  v.  26.  stand, 
Ac— as  his  attendant,  cf.  1  Kings  17.  L  20.  dumb— 'speech- 
less.' not  able— deprived  of  the  power  of  speech,  v.  64. 
He  asked  a  sign,  and  now  he  got  it.  until  the  day,  Ac- 
see  on  v.  64.  »1.  waited— to  receive  from  him  the  usual 
benediction,  Numbers  6.23-27.  tarried  so  long— It  was 
not  usual  to  tarry  long,  lest  it  should  be  thought  ven- 
geance had  stricken  the  people's  representative  for  some- 
thing wrong.  [Lightfoot.]  22.  speechless—'  dumb,'  and 
deaf  also,  see  v.  62.  24.  bid  five  months— till  the  event 
was  put  beyond  doubt  and  became  apparent. 

26-38.  ANNUNCIATION  OB-  Chbist.   See  on  Matthew  1. 
18-21.     20.  sixth  month— of  Elizabeth's  time.     Joseph, 
•f  the  house  of  David— see  on  Matthew  1. 16.  28.  highly 
favoured— a  word  only  once  used  elsewhere  (Ephesians 
1.6,  "made  accepted"):  cf.  v.  30,  "Thou  hast  found  favour 
with  God."    The  mistake  of  the  Vulgate1*  rendering, '  full 
of  grace,'  has  been  taken  abundant  advantage  by  the 
Somlsh  Church.    As  the  mother  of  our  Lord,  she  was  the 
saost  "blessed  among  women"  In  external  distinction; 
sut  let  them  hear  to  the  Lord's  own  words.  "  Nay,  rather 
jlessed  are  they  that  hear  the  word  of  God  and  keep  It." 
Bee  on  ch.  11. 27.    31.  The  angel  purposely  conforms  his 
language  to  Isaiah's  famous  prophecy,  ch.  7. 14.  [Calvin.] 
12,  33.  This  is  bat  an  echo  of  the  sublime  prediction, 
Isaiah  9.  6,  7.    34.  How,  Ac— not  the  unbelief  of  Zach- 
irlas,  "Whereby  shall  I  know  this?"  but,  taking  the  fact 
tor  granted,  *  How  it  it  to  be,  so  contrary  to  the  unbroken 
'aw  of  human  birth  ?'    Instead  of  reproof,  therefore,  her 
question  Is  answered  in  mysterious  detail.     35.  Holy 
Shost   see  on  Matthew  1. 18.    power  of  the  highest— the 
Immediate  energy  of  the  Godhead  conveyed  by  the  Holy 
Shost.     •varshadow  — a  word  suggesting  how  gentle, 
while  yet  efficacious,  would  be  this  Power  [Ben gel];  and 
its  mysterious  secresy,  withdrawn,  as  if  by  a  cloud,  from 
human  scrutiny.    [Calvin.]    that  holy  thing  born  of 
thee — 'that  holy  Offspring  of  thine.'    therefore,  Son  of 
God— That  Christ  Is  the  Son  of  God  in  His  Divine  and 
eternal  nature  is  clear  from  all  the  New  Testament ;  yet 
here  we  see  that  Sonship  efflorescing  into  human  and 
palpable  manifestation  by  his  being  born,  through  "  the 
power   of  the   Highest,"  an  Infant  of  days.    We  must 
neither  think  of  a  double  Sonship,  as  some  do,  harshly 
and  without  all  ground,  nor  deny  what  is  here  plainly  ex- 
pressed, the  connection  between  His  human  birth  and 
His  proper  personal  Sonship.  36.  thy  cousin— •  relative,' 
but  how  near  the  word  says  not.    conceived,  Ac— this 
was  to  Mary  an  unsought  sign,  in  reward  of  her  faith.   31. 
for,  Ac. — referring   to  what  was  said   by  the  angel   to 
Abraham  in  like  case,  Genesis  18. 14,  to  strengthen  her 
faith.    28.  Marvellous  faith  in  such  circumstances! 

89-56.  Visit  of  Maby  to  Elizabeth.  39.  bill  country 
—  the  mountainous  tract  running  along  the  middle  of 
ladea,  from  north  to  south.  [Websteb  and  Wilkinson.] 
arith  haste — transported  with  the  announcement  to  her- 
s*lf  and  with  the  tidings,  now  flrst  made  known  to  her. 


of  Elizabeth's  condition,    a  city  of  Juda— probably  H* 
bron  (see  Joshua  20. 7 ;  21. 11).  40.  saluted  Elizabeth— now 
returned  from  her  seclusion,  v.  24.  41.  babe  leaped— Froas 
v.  44  it  is  plain  that  this  maternal  sensation  was  something 
extraordinary— a  sympathetic  emotion  of  the  unconscious 
babe,  at  the  presence  of  the  mother  of  his  Lord.    42-44. 
What  beautiful  superiority  to  envy  have  we  here !    High 
as  was  the  distinction  conferred  upon  herself,  Elisabeth 
loses  sight  of  it  altogether,  in  presence  of  one  more  hon- 
oured still;  upon  whom,  with  her  unborn  Babe,  in  an  ec- 
stasy of  inspiration,  she  pronounces  a  benediction,  feel- 
ing it  to  be  a  wonder  unaccountable  that  "  the  mother  of 
her  Lord  should  come  to  her."    'Turn  this  as  we  will,  w« 
shall  never  be  able  to  see  the  propriety  of  calling  an  un- 
born child  "Lord,"  but  by  supposing  Elizabeth, like  the 
prophets  of  old,  enlightened  to  perceive  the  Messiah's 
Divine  nature:    [OLSHAUSBN.]   "  The  mother  of  my  Lord  " 
—but  not  "My  Lady"  (cf.  ch.  20.  42;  John  20.  28).     [Bbn- 
gel.]   45.  An  additional  benediction  on  the  Virgin  for 
her  implicit  faith,  in  tacit  and  delicate  contrast  with  her 
own  husband,    for,  Ac— rather,  as  in  the  margin, '  that.' 
46-55.  A  magnificent  canticle,  In  which  the  strain  of 
Hannah's  ancient  song,  in  like  circumstances,  is  caught 
up,  and  just  slightly  modified  and  sublimed.  Is  it  unnat- 
ural to  suppose  that  the  spirit  of  the  blessed  Virgin  had 
been  drawn  beforehand  into  mysterious  sympathy  with 
the  ideas  and  the  tone  of  this  hymn,  so  that  when  the 
life  and  Are  of  Inspiration  penetrated  her  whole  soul  it 
spontaneously  swept  the  chorus  of  this  song,  enriching 
the  Hymnal  of  the  Church  with  that  spirit-stirring  can- 
ticle which  has  resounded  ever  since  from  its  temple 
walls?    In  both  songs,  those  holy  women,  filled  with 
wonder  to  behold  "the  proud,  the  mighty,  the  rich," 
passed  by,  and,  in  their  persons  the  lowliest  chosen  to 
usher  In  the  greatest  events,  sing  of  this  as  no  capricious 
movement,  but  a  great  law  of  the  kingdom  of  Ood,  by  which 
he  delights  to  "put  down  the  mighty  from  their  seats  and  ex- 
alt them  of  low  degree."  In  both  songs  the  strain  dies  away 
on  Chbist;  in  Hannah's  under  the  name  of  "Jehovah's 
King"— to  whom,  through  all  his  line,  from  David  on- 
wards1   to    Himself,    He    will     "give    strength;"     His 
"Anointed,"  whose  horn  He  will  exalt  (1  Samuel  2. 10) ;  in 
the  Virgin's  song.  It  Is  as  the  "Help"  promised  to  Israel 
by  all  the  prophets.    My  soul  .  .  .  my  spirit—"  all  that 
Is  within  me"  (Psalm  103. 1).     my  Saviour— Mary,  poor 
heart,  never  dreamt,  we  see,  of  her  own  '  immaculate  con- 
ception'—in  the  offensive  language  of  the  Romanists— 
any  more  than  of  her  own  immaculate  life,    hoipen— Cf. 
Psalm  89.19,  "I  have  laid  help  on  One  that  is  mighty." 
As  He  spake  to  our  fathers — 27k?  sense  require*  this  clous* 
to  be  read  as  a  parenthesis.    (Cf.  Micah  7.  20 ;  Psalm  9S.  3.) 
for  ever — the  perpetuity  of  Messiah's  kingdom,  as  ex- 
pressly promised  by  the  angel,  v.  33.    56.  abode  witn  her 
about  three  months— What  an  honoured  roof  was  that 
which,  for  such  a  period,  overarched  these  cousins  1  and 
yet  not  a  trace  of  it  Is  now  to  be  seen,  while  the  progeny 
of  those  two  women— the  one  but  the  honoured  pioneer 
of  the  other— have  made  the  world  new.   returned  to  hei 
own  house— at  Nazareth,  after  which  took  place  what  U  re- 
corded in  Matthew  L 18-25. 

57-80.     BlBTH     AND    ClBOUMCISION    OV   JOHN— SONG    O* 
ZAOHABIAS,  AND  PROGRESS  07  THB  CHILD.      59.  eighth 

day — The  law  (Genesis  17. 12)  was  observed,  even  though 
the  eighth  day  after  birth  should  be  a  sabbath  (John  7. 
23 ;  and  see  Phillpplans  3.  5).  called  him— lit.,  "  were 
calling" — i.e.,  (as  we  should  say) 'were  for  calling.'  The 
naming  of  children  at  baptism  has  its  origin  In  the  Jewish 
custom  at  circumcision  (Genesis  21.3,  4);  and  the  names 
of  Abram  and  Saral  were  changed  at  its  first  performance 
(Genesis  17.5, 15).  6a.  made  signs— showing  he  was  deaf, 
as  well  as  dumb.  63.  wondered  all— at  his  giving  the 
same  name,  not  knowing  of  any  communication  between 
them  on  the  subject,  mouth  opened  immediately— on 
thus  palpably  showing  his  full  faith  in  the  vision, for  dis- 
believing which  he  had  been  struck  dnmb  (».  13,  20).  65, 
fear— religious  awe;  under  the  impression  that  God's 
hand  was  specially  in  these  events  (cf.  ch.  5. 26;  7. 16 ;  8. 87). 
66.  hand  of  the  Lord  was  with  him— by  special  tokenf 

97 


LUKE  EL 


narking  him  out  as  one  destined  to  some  great  work  (1 
Kings  18. 46 ;  3  Kings  8. 15 ;  Acts  LL  21).  68-79.  There  Is  not 
a  word  In  this  noble  burst  of  Divine  song  about  his  own 
child ;  like  Elisabeth  losing  sight  entirely  of  self,  in  the 
glory  of  a  Greater  than  both.  Lord  God  of  Israel— the 
ancient  covenant  God  of  the  peculiar  people,  visited  and 
r*ae*fnad— 4. «.,  In  order  to  redeem :  returned  after  long 
absence,  and  broken  his  long  silence  (see  on  Matthew  15. 
SI).  In  the  Old  Testament,  God  is  said  to  "visit"  chiefly 
tor  judgment,  in  the  New  Testament  for  mercy.  Zacbarlas 
would,  as  yet,  have  but  imperfect  views  of  such  "  visiting 
and  redeeming,"  "saving  from  and  delivering  out  of  the 
hand  of  enemies"  (v.  71,  74).  But  this  Old  Testament 
phraseology,  used  at  first  with  a  lower  reference,  is,  when 
viewed  in  the  light  of  a  loftier  and  more  comprehensive 
kingdom  of  God,  equally  adapted  to  express  the  most 
spiritual  conceptions  of  the  redemption  that  is  in  Christ 
Jesus,  born  of  salvation— i.  e.,  ' strength  of  salvation,' 
»r  'mighty  Salvation,'  meaning  the  Saviour  Himself, 
whom  Simeon  calls  "  Thy  Salvation"  (ch.  2. 30).  The  met- 
aphor is  taken  from  those  animals  whose  strength  is  in 
their  horns  (Psalm  18.  2;  75. 10;  132. 17).  69.  house  of  David 
—This  shows  that  Mary  must  have  been  known  to  be  of  the 
royal  Mne,  independent  of  Joseph;  of  whom  Zacbarlas,  if 
tie  knew  anything,  could  not,  know  that  after  this  he 
would  recognize  Mary,  since  the  world  began — or, 
'  from  the  earliest  period  '  the  mercy  promised  .  .  .  his 
holy  covenant  .  .  .  the  oath  to  Abraham — The  whole 
work  and  kingdom  of  Messiah  Is  represented  as  a  mercy 
pledged  on  oath  to  Abraham  and  his  seed,  to  be  realized 
»t  an  appointed  period ;  and  at  length,  in  "  the  fulness  of 
the  time,"  gloriously  made  good.  Hence,  not  only  "grace," 
or  the  thinff  promised*;  but  "  truth,"  or  fidelity  to  the  prom- 
ise, are  said  to  "come  by  Jesus  Christ"  (John  1. 17).  that 
he  would  grant  us,  Ac.  How  comprehensive  Is  the  view 
here  given !  (1.)  The  purpose  of  all  redemption—"  that  we 
should  serve  Him"— <.«.,  "  the  Lord  God  of  Israel"  (v.  68). 
The  word  signifies  religious  service  distinctively— *  the 
priesthood  of  the  New  Testament.'  [Bengel.]  (2.)  The 
natwe  of  this  service — "  in  holiness  and  righteousness  be- 
fore Him" — or,  as  in  His  presence  (cf.  Psalm  56. 13).  (3.)  Its 
firaodom—  "being  delivered  out  of  the  hand  of  our  ene- 
saies."  (1)  Its  fearlessness — "might  serve  Him  without 
fear."  (6.)  Its  duration—"  all  the  days  of  our  life."  76-79. 
Her©  are  the  dying  echoes  of  this  song;  and  very  beauti- 
ful are  these  closing  notes — like  the  setting  sun,  shorn 
Indeed  of  its  noontide  radiance,  but  skirting  the  horizon 
with  a  wavy  and  quivering  light — as  of  molten  gold — on 
which  the  eye  delights  to  gaze,  till  it  disappears  from  the 
view.  The  song  passes  not  here  from  Christ  to  John,  but 
only  from  Christ  direct  to  Christ  as  heralded  by  his  fore- 
runner, thou  child— not  "  my  son"— this  child's  relation 
to  himself  being  lost  in  his  relation  to  a  Greater  than 
either.  Prophet  of  the  Highest,  for  thou  shal  t  go  before 
bin*.— t.  «..  "  the  Highest."  As  "  the  Most  High"  is  an  epi- 
thet In  Scripture  only  of  the  supreme  God,  it  is  inconceiv- 
able that  inspiration  should  apply  this  term,  as  here  un- 
deniably, to  Christ,  unless  he  were  "  God  over  all  blessed 
for  ever"  (Romans  9. 5).  to  give  knowledge  of  salvation 
— to  sound  the  note  of  a  needed  and  provided  "  salvation" 
was  the  noble  office  of  John,  above  all  that  preceded  him; 
as  it  la  that  of  all  subsequent  ministers  of  Christ ;  but  in- 
finitely loftier  was  it  to  be  the  "  Salvation"  itself  (v.  69  and 
ch.  2.  80).  by  the  remission  of  sins— This  stamps  at  once 
the  spiritual  nature  of  the  salvation  here  intended,  and 
explains  v.  7L  74.  Through  the  tender  mercy,  Ac— the 
sole  spring,  necessarily,  of  all  salvation  for  sinners,  day- 
tvrlng  front  on  high,  Ao. — either  Cftrist  Himself,  as  the 
"Bun  of  righteousness"  (Malachi  4.2),  arising  on  a  dark 
world  [Bk&a,  Grottos,  Calvin,  Dk  Wktte,  Olshausen, 
Jto.i  or  the  light  which  He  sheds.  The  sense,  of  course,  is 
•no,  79.  (Cf.  Isaiah  9.  2;  Matthew  4.  13-17.)  'That  St. 
lAika,  of  all  the  Evangelists,  should  have  obtained  and 
recorded  these  inspired  utterances  of  Zacharias  and  Mary 
—Is  In  accordance  with  his  character  and  habits,  as  lndl- 
satAd  in  v.  1-4. :  [Webster  and  Wilkinson.]  80.  And  the 
ifcilA,  Ac— '  a  concluding  paragraph,  Indicating,  in  strokes 
fittU  ad  grandeur,  the  bodily  and  mental  development  of 
H 


the  Baptist;  and  bringing  his  life  up  to  tne  period  of  his 
public  appearance.'  [Olshausen.]  In  the  deserts— prob- 
ab.y  "the  wilderness  of  Judea"  (Matthew  8.  li,  whither  he 
had  retired  early  in  life,  in  the  Nazarile  spirit,  and  whe  re, 
free  from  rabbinical  Influences  and  alone  with  God,  his 
spirit  would  be  educated,  like  Moses  in  the  desert,  for  bis 
future  high  vocation,  his  showing  unto  Israel— the  pre- 
sentation of  himself  before  his  nation,  as  Mess'.an's  fore- 
runner. 

CHAPTER   II. 

Ver.  1-7.  Birth  of  Christ.  1.  Caesar  Augustus— the 
first  of  the  Roman  emperors,  all  the  world— so  the  vast 
Roman  Empire  was  termed,  taxed—'  enrolled,'  or  '  reg- 
ister themselves.'     2.  first  .  .  .  when  Cyrenius,  Ac— a 

very  perplexing  verse,  inasmuch  as  Cyrenius,  or  Qulrl- 
nus,  appears  not  to  have  been  governor  of  Syria  for  about 
ten  years  after  the  birth  of  Christ,  and  the  "  taxing"  under 
his  administration  was  what  led  to  the  insurrection  men- 
tioned in  Acts  5. 37.  That  there  was  a  taxing,  however,  of 
the  whole  Roman  Empire  under  Augustus,  Is  now  ad- 
mitted by  all;  and  candid  critics,  even  of  skeptical  tend- 
ency, are  ready  to  allow  that  there  is  not  likely  to  be  any 
real  inaccuracy  in  the  statement  of  our  Evangelist.  Many 
superior  scholars  would  render  the  words  thus,  'This  reg- 
istration was  previous  to  Cyrenius  being  governor  of  Syria' 
— as  the  word  "  first"  is  rendered  in  John  1. 15;  15. 18.  In 
this  case,  of  course,  the  difficulty  vanishes.  But  It  is  per- 
haps better  to  suppose,  with  others,  that  the  registration 
may  have  been  ordered  with  a  view  to  the  taxation,  about 
the  time  of  our  Lord's  birth,  though  the  taxing  itself— an 
obnoxious  measure  in  Palestine — was  not  carried  out  till 
the  time  of  Qulrlnus.  3.  went  ...  to  his  own  dry — the 
city  of  his  extraction,  according  to  the  Jewish  custom,  not 
of  his  abode,  which  was  the  usual  Roman  method.  4,  5. 
Not  only  does  Joseph,  who  was  of  the  royal  line,  go  U\ 
Bethlehem  (1  Samuel  16. 1),  but  Mary  too — not  from  cboion 
surely  in  her  condition,  but,  probably,  for  personal  enrol 
ment,  as  herself  an  heiress,  espoused  wife — now,  with- 
out doubt,  taken  home  to  hlra,  as  related  Matthew  1.38, 
25.6.  while  .  .  .  there,  Ac— Mary  had  up  to  this  Voir 
been  living  at  the  wrong  place  for  Messiah's  birth.  A 
little  longer  stay  at  Nazareth,  and  the  prophecy  would 
have  failed.  But  lot  with  no  Intention  certainly  on  her 
part,  much  less  of  Ctesar  Augustus,  to  fulfil  the  prophecy, 
she  is  brought  from  Nazareth  to  Bethlehem,  and  at  that 
nick  of  time  her  period  arrives,  and  her  Babe  Is  born 
(Psalm  118. 23).  '  Every  creature  walks  blindfold ;  only  He 
that  dwells  in  light  knows  whether  they  go.'  [Bishop 
Hall.]  7.  flrst-born— So  Matthew  1. 25,  26,  yet  the  law, 
in  speaking  of  the  flrst-born,  regardeth  not  whether  any 
were  born  after  or  no,  but  only  that  none  were  born  before. 
[Lightfoot.]  wrapt  htm  .  .  .  laid  him  —  the  mother 
herself  did  so.  Had  she  then  none  to  help  her  7  It  would 
seem  so  (2  Corinthians  8.9).  a  manger— the  manger,  the 
bench  to  which  the  horses'  heads  were  tied,  on  which  their 
food  could  rest.  [Webster  and  Wilkinson.]  no  room 
In  the  Inn— a  square  erection,  open  inside,  where  travel- 
lers put  up,  and  whose  back  parts  were  used  as  stables. 
The  ancient  tradition,  that  our  Lord  was  born  in  a  grotto 
or  cave,  is  quite  consistent  with  this,  the  country  being 
rocky.  In  Mary's  condition  the  Journey  would  be  a  slow 
one,  and  ere  they  arrived  the  inn  would  be  preoccupied 
—affecting  anticipation  of  the  reception  He  was  through- 
out to  meet  with  (John  1. 11). 

Wrapt  in  Hit  swaddling- bands, 

And  in  His  manger  laid, 
The  hope  and  glory  of  all  landi 
Is  come  to  the  world's  aid. 
No  peaceful  home  upon  His  cradle  smiled, 
Goesta  rudely  went  and  came  where  slept  the  royal  Child. — Ksaia 

But  some  '  guests  went  and  came*  not  '  rudely,'  but  rever- 
ently. God  sent  visitors  of  his  own  to  pay  court  to  th* 
new-born  King. 

8-20.  Anqklio  Annunciation  to  tub  8hkphebdb- 
thkir  Visit  to  the  New-born  Babe.  8.  Abiding  1st 
the  melds    staying  there,  probably  in  h  uts  or  tents.  w*«** 


LUKE  II. 


by  night -or, '  night  wa tones,'  taking  their  turn  of  watch- 
ing. From  about  Pasaover-tlme  in  April  until  autumn, 
the  flocks  pastured  constantly  in  the  open  fields,  the  shep- 
herds lodging  there  all  that  time.  (From  this  it  seems 
plain  that  the  period  of  the  year  usually  assigned  to  our 
Lord's  birth  is  too  late.)  Were  these  shepherds  chosen  to 
hare  the  first  sight  of  the  blessed  Babe  without  any  re- 
ipect  to  their  own  state  of  mind?  That,  at  least,  is  not 
God's  way.  '  No  doubt,  like  Simeon  (v.  25),  they  were 
tmong  the  waiters  for  the  Consolation  of  Israel'  [Ol- 
jhauhkn]  ;  and,  If  the  simplicity  of  their  rustic  minds, 
their  qtuet  occupation,  the  stillness  of  the  midnight  hours, 
and  the  amplitude  of  the  deep  blue  vault  above  them  for 
the  heavenly  music  which  was  to  All  their  ear,  pointed 
them  out  as  fit  recipients  for  the  first  tidings  of  an  Infant 
Saviour,  the  congenial  meditations  and  conversations  by 
whieh,  we  may  suppose,  they  would  beguile  the  tedious 
hours  would  perfect  their  preparation  for  the  unexpected 
visit.  Thus  was  Nathanael  engaged,  all  alone  but  not 
unseen,  under  the  fig-tree,  in  unconscious  preparation  for 
his  first  interview  with  Jesus.  (See  on  John  1. 48.)  So  was 
the  rapt  seer  on  his  lonely  rock  "in  the  spirit  on  the 
Lord's  Day,"  little  thinking  that  this  was  his  preparation 
tor  hearing  behind  him  the  trumpet-voice  of  the  Son  of 
man  (Revelation  1. 10,  &c).  But  if  the  shepherds  in  his 
immediate  neighbourhood  had  the  first,  the  sages  from 
alar  had  the  next  sight  of  the  new-born  King.  Even  so 
still,  simplicity  first,  science  next,  finds  its  way  to  Christ. 

Whom 

In  quiet  erer  and  in  shade 

Shepherds  and  Sage  may  find — 
They,  who  hare  bowed  nntanght  to  Nature's  sway, 
And  they,  who  follow  Truth  along  her  star-par'd  way. — Knu. 
9.  glory  of  the  Lord — '  the  brightness  or  glory  which  is 
represented  as  encompassing  all  heavenly  visions.'    f  Ol- 
BHAUSEN.]    sore  afraid— so  it  ever  was  (Daniel  10.7,8; 
Luke  1.  12;  Revelation  1.  17).     Men  have  never  felt  easy 
with  the  invisible  world  laid  suddenly  open  to  their  gaze. 
It  was  never  meant  to  be  permanent ;  a  momentary  pur- 
pose was  all  It  was  intended  to  serve.    10.  to  ail  people — 
to  the  whole  people,'  t'. e.,  of  Israel ;  to  be  by  them  after- 
wards opened  up  to  the  whole  world.    (See  on  v.  14.)    11. 
an  to  you  Is  born,  Ac— you  shepherds,  Israel,  mankind. 
[BjarsKii.]    Cf.  Isaiah  9.  6,  "  Unto  us  a  Child  is  born."    It 
is  a  Birth— "The  Word  is  made  flesh."  When?  "This  day." 
Where?    "In  the  city  of  David"— In  the  right  line  and  at 
the  right  spot ;  where  prophecy  bade  us  look  for  Him,  and 
faith  accordingly  expected  Him.    How  dear  to  us  should 
be  these  historic  moorings  of  our  faith !    With  the  loss  of 
them  all  substantial  Christianity  is  lost.    By  means  of 
them  how  many  have  been  kept  from  making  shipwreck, 
and  attained  to  a  certain  external  admiration  of  Him,  ere 
yet  they  have  fully  "beheld  his  glory."     a  Saviour — not 
One  who  shall  be  a  Saviour,  but  "  born  a  Saviour."    Christ 
the  Lord—' magnificent  appellation  I'    [Bengel.]    'This 
is  the  only  place  where  these  words  come  together ;  and  I 
jee  no  way  of  understanding  this  "Lord"  but  as  corre- 
iponding  to  the  Hebrew  Jehovah.'  [Alfobd.]  13.  a  sign 
—'the  sign.'  the  oaoe— *  a  Babe.'  a  manger— 'the  manger.' 
The  sign  was  to  consist,  it  seems,  solely  in  the  overpower- 
ing contrast  between  the  things  just  said  of  Him  and  the 
lowly  condition  In  which  they  would  find  Him— 'Him 
whose  goings  forth  have  been  from  of  old,  from  everlast- 
tag, "  ye  shall  find  a  Babe ;"  Whom  the  heaven  of  heavens 
•sannot  contain,  "wrapt  in  swaddling-bands;"  the  "Sa- 
viour, Christ  the  Lord,"  lying  in  a  manger  1'    Thus  early 
were  these  amazing  contrasts,  which  are  His  chosen  style, 
held  forth.    (See  2  Corinthians  8.  9.)    13.  suddenly— as  if 
only  waiting  till  their  fellow  had  done,  with  the  angel— 
who  retires  not,  but  is  Joined  by  othors,  come  to  seal  and 
to  celebrate  the  tidings  he  has  brought,  heavenly  host— 
or  '  army,'  an  army  celebrating  peace  !  [Bbnoxx]  '  trans- 
ferring the  occupation  of  their  exalted  station  to  this 
poor  earth,  which  so  seldom  resounds  with  the  pure  praise 
of  Qod'  [Olshattsbn];  to  let  it  be  known  how  this  event 
im  regarded  in  heaven  and  should  be  regarded  on  earth. 
glory,  Ac  —  brief  but  transporting  hymn  —  not  only  in 
mrtlcnlat*  human  speech,  for  our  behoof,  but  in  tunable 


measure,  in  the  form  of  a  Hebrew  para  leilam  of  two  coat, 
plete  clauses,  and  a  third  one  only  amplifying  the  second, 
and  so  without  a  connecting  "  and."  The  "  glory  to  God," 
which  the  new-born  "  Saviour"  was  to  bring,  is  the  first 
note  of  this  sublime  hymn :  to  this  answers,  in  the  second 
clause,  "  the  peace  on  earth,"  of  which  He  was  to  be  "  tht 
Prince"  (Isaiah  9.  6)— probably  sung  responsively  by  tht 
celestial  choir ;  while  quick  follows  the  glad  echo  of  thi* 
note,  probably  by  a  third  detachment  of  the  angelic  choris- 
ters— "Oood-will  to  men."  'They  say  not,  glory  to  uoa  ir. 
heaven,  where  angels  are,  but,  using  a  rare  expression, 
"in  the  highest  (heavens),"  whither  angels  aspire  not,' 
Hebrews  1. 3, 4.  [Beugbl.]  "  Peace"  with  God  is  the  grand 
necessity  of  a  fallen  world.  To  brtsg  in  this,  and  all  othei 
peace  in  its  train,  was  the  prime  errand  of  the  Saviour  to 
this  earth,  and,  along  with  it,  Heaven's  whole  "good-will 
to  men"— the  Divine  complacency  <>n  a  new  footing— de- 
scends to  rest  upon  men,  as  upon  the  Son  Himself.  Ib 
whom  God  Is  "  well-pleased."  (Matthew  3. 17,  the  same 
word  as  here.)  15.  let  us  go,  <&c  — lovely  simplicity  of 
devoutness  and  faith  this !  They  are  not  taken  up  with  the 
angels,  the  glory  that  invested  them,  and  the  lofty  strains 
with  which  they  filled  the  air.  Nor  do  they  say,  Let  us  go 
and  see  if  this  be  true— they  have  no  misgivings.  But  "  let 
us  go  and  see  this  thing  which  is  come  to  pass,  which  th> 
Lord  hath  made  known  unto  us."  Does  not  this  confirm  the 
view  given  on  v.  8  of  the  spirit  of  these  humble  men? 

16.  with  haste  — Cf.  ch.  1.  39;  Matthew  28.  8  ("did  run"); 
John  4.  28  ("left  her  water-pot,"  as  they  do  their  flocks,  in 
a  transport),  found  Mary,  &c— '  mysteriously  guided  by 
the  Spirit  to  the  right  place  through  the  obscurity  of  the 
night.'  [Olshausen.]  a  manger—'  the  manger,'  as  before. 

17.  made  known  abroad— before  their  return  {v.  20),  and 
thus  were  thw  first  evangelists.  [Bengel.]  30.  glorify- 
ing and  praising  God,  <fec.— The  latter  word,  used  of  the 
song  of  the  angels  (v.  13),  and  ch.  19.  37,  and  ch.  24.  63,  leads 
us  to  suppose  that  theirs  was  a  song  too,  probably  some 
canticle  from  the  Psalter— meet  vehicle  for  the  swelling 
emotions  of  their  simple  hearts  at  what  "  they  had  heara 
and  seen." 

21.  Cibcumcisios  of  Chbist— Here  only  recorded,  ana 
even  here  merely  alluded  to,  for  the  sake  of  the  name 
then  given  to  the  holy  Babe,  "  Jesus,"  or  Saviotjb  (Mat- 
thew 1.  21;  Acts  13.  23).  Yet  In  this  naming  of  Him  "Sa- 
viour," in  the  act  of  circumcising  Him,  which  was  a  sym- 
bolical and  bloody  removal  of  the  body  of  sin,  we  have  a 
tacit  intimation  that  they  "had  need" — as  John  said  of 
His  Baptism — rather  to  be  circumcised  by  Him  "  with  the 
circumcision  made  without  hands,  in  the  putting  off  of 
the  body  [of  the  sins]  of  the  flesh  by  the  circumcision  of 
Christ"  (Colossians  2. 11),  and  that  He  only  "suffered  It  to 
be  so,  because  thus  it  became  Him  to  fulfil  all  righteous- 
ness" (Matthew  3. 15).  Still  the  circumcision  of  Christ  had 
a  profound  bearing  on  His  own  work— by  few  rightly  ap- 
prehended. For  since  "he  that  is  circumcised  is  a  debtor 
to  do  the  whole  law"  (Galatians  5.  3),  Jesus  thus  bore  about 
with  Him  in  his  very  flesh  the  seal  of  a  voluntary  obliga- 
tion to  do  the  whole  law— by  Him  only  possible  in  the 
flesh  since  the  fall.  And  as  He  was  "made  under  the 
law"  for  no  ends  of  His  own,  but  only  "  to  redeem  them  that 
were  under  the  law,  that  we  might  receive  the  adoption  of 
sons"  (Galatians  4.  4, 5),  the  obedience  to  which  His  cir- 
cumcision pledged  Him  was  a  redeeming  obedience— that 
of  a  "Saviour."  And,  Anally,  as  "Christ  hath  redeemed 
us  from  the  curse  of  the  law"  by  "  being  made  a  curse  for 
us"  (Galatians  3. 13),  we  must  regard  Him,  in  His  circum- 
cision, as  brought  under  a  palpable  pledge  to  be  "obedient 
unto  death,  even  the  death  of  the  cross"  (Phlllpplans  2. 8). 

22-40.  Purification  of  the  Vibqin— Pbeskntatio» 
of  thb  Babe  in  the  Temple— Sobnb  thbbb  with 
Simeon  and  Anna.  33,  34.  her  purification— Though 
the  most  and  best  copies  read  "  their,"  It  was  the  mother 
only  who  needed  purifying  from  the  legal  uncleanaess  of 
child-bearing.  "The  days"  of  this  purification  for  a  male 
child  were  forty  in  all  (Leviticus  12.  2,  4),  on  the  expiry  of 
which  the  mother  was  required  to  offer  a  lamb  for  a  burnt 
offering,  and  a  turtle-dove  or  a  young  pigeon  for  a  sin  «.' 
faring.    If  she  could  not  afford  a  lamb,  the  mother  had  $> 

R9 


LUKE   II. 


fcrtag  another  turtle-dove  or  young  pigeon  ;  and,  if  even 
this  was  beyond  her  means,  then  a  portion  of  flue  flour, 
but  without  the  usual  fragrant  accompaniments  of  oil 
%nd  frankincense,  as  It  represented  a  sin  offering  (Leviti- 
etu  12.  8-8 ;  5. 7-11).    From  the  Intermediate  offering  of  "  a 
;K\lr  of  turtle-doves  or  two  young  pigeons,"  we  gather  that 
Joseph  and  the  Virgin  were  in  poor  circumstances  (2  Co- 
rinthians 8.  9),  though  not  in  abject  poverty.    Being  a 
flrst-born  male, they  "bring  him  to  Jerusalem,  to  present 
kina  to  the  Lord."    All  such  had  been  claimed  as  "holy 
to  the  Lord,"  or  set  apart  to  sacred  uses,  in  memory  of 
She  deliverance  of  the  first-born  of  Israel  from  destruc- 
tion in  Egypt,  through  the  sprinkling  of  blood  (Exodus 
13.  2).    In  lieu  of  these,  however,  one  whole  tribe,  that  of 
Levi,  was  accepted,  and  set  apart  to  occupations  exclu- 
sively sacred  (Numbers  3. 11-38) ;  and  whereas  there  were 
273  fewer  Levites  than  first-born  of  all  Israel  on  the  first 
reckoning,  each  of  these  first-born  was  to  be  redeemed  by 
the  payment  of  Ave  shekels,  yet  not  without  being  "pre- 
tented  (or  brought)  unto  the  Lord,"  in  token  of  His  rightful 
claim  to  them  and  their  service  (Numbers  3.  44-47 ;  18. 15, 
l«).    It  was  in  obedience  to  this  "  law  of  Moses,"  that  the 
Virgin  presented  her  babe  unto  the  Lord, '  in  the  east  gate 
of  the  court  called  Nlcanor's  Gate,  where  herself  would 
be  sprinkled  by  the  priest  with  the  blood  of  her  sacrifice.' 
[LIGHTFOOT.]    By  that  Babe,  In  due  time,  we  were  to  be 
redeemed,  "not  with  corruptible  things  as  silver  and 
gold,  but  with  the  precious  blood  of  Christ"  (1  Peter  1. 18, 
19),  and  the  consuming  of  the  mother's  burnt  offering, 
and  the  sprinkling  of  her  with  the  blood  of  her  sin  offer- 
ing, were  to  find  their  abiding  realization  In  the  "living 
sacrifice"  of  the  Christian  mother  herself,  In  the  fulness 
of  a  "  heart  sprinkled  from  an  evil  conscience,"  by  "  the 
blood  which  cleanseth  from  all  sin."    95.  just— upright 
in  his  moral  character,    devout— of  a  religious  frame  of 
spirit,    watting  for  the  Consolation  of  Israel— a  beauti- 
ful title  of  the  coming  Messiah,  here  intended,    the  Holy 
f.hoat  was— supernaturally— npon  him— Thus  was  the 
Spirit,  after  a  dreary  absence  of  nearly  400  years,  return- 
ing to  the  Church,  to  quicken  expectation,  and  prepare 
tor  coming  events,    revealed  by  the  Holy  Ghost — Im- 
plying, beyond  all  doubt,  the  personality  of  the  Spirit. 
should  see  death  till  he  had  seen — 'sweet  antithesis!' 
[Bbngel.]    How  would  the  one  sight  gild  the  gloom  of 
the  other  I    He  was,  probably,  by  this  time,  advanced  In 
rears.    9T,  98.  The  Spirit  guided  him  to  the  temple  at 
the  very  moment  when  the  Virgin  was  about  to  present 
Him  to  the  Lord.    99.  tools  him  up  in  his  arms — imme- 
diately recognizing  in  the  child,  with  unhesitating  cer- 
tainty, the  promised  Messiah,  without  needing  Mary  to 
inform  him  of  what  had  happened  to  her.    [Olshauskn.] 
The  remarkable  act  of  taking  the  babe  in  his  arms  must 
not  be  overlooked.    It  was  as  if  he  had  said, '  This  is  all 
my  salvation  and  all  my  desire'  (2  Samuel  23.  5).    99. 
Lerd— '  Master,'  a  word  rarely  used  in  the  New  Testa- 
ment, and  selected  here  with  peculiar  propriety,  when 
the  aged  Baint,  feeling  that  his  last  object  in  wishing  to 
live  had  now  been  attained,  only  awaited  his  Master's 
word  of  command  to  "  depart."    now  lettest,  &c. — more 
elearly,  'now  thou  art  releasing  thy  servant;'  a  patient 
yet  reverential  mode  of  expressing  a  desire  to  depart. 
SO.  seen  thy  Salvation— many  saw  this  child,  nay,  the 
fnll-grown  "man,  Christ  Jesus,"  who  never  saw  in  him 
"God's  Salvation."    This  estimate  of  an  object  of  sight, 
an  unconscious,  helpless  babe,  was  pure  faith.    He  "  be- 
held his  glory"  (John  1. 14).    In  another  view,  it  was  prior 
faith  rewarded  by  present  tight.  31, 39.  all  people—'  all  the 
peoples,'  mankind  at  large,   a  light  to  the  Gentiles— then 
in  thick  darkness,    glory  of  thy  people  Israel— already 
thine,  and  now,  In  the  believing  portion  of  It,  to  be  so 
Grtore  gloriously  than  ever.    It  will  be  observed  that  this 
•*wan-llke  song,  bidding  an  eternal  farewell  to  this  ter- 
restrial life'  [Olshatjskn],  takes  a  more  comprehensive 
view  of  the  kingdom  of  Christ  than  that  of  Zacharlas, 
though  the  kingdom  they  sing  of  is  one.    34,  35.  set — ap- 
pointed,    fall  and  rising  again  of  many  in    Israel, 
usd  for  a  sign  spoken  against — perhaps  the  former  of 
these  clauses  expresses  the  two  stages  of  temporary  "  fall 
100 


of  many  in  Isiael"  through  unbelief,  during  oar  Lord's 
earthly  career,  and  the   subsequent  "rising  again"  of 
the  tame  person*  after  the  effusion  of  the  Spirit  at  Pente- 
cost threw  a  new  light  to  them  on  the  whole  subject; 
while  the  latter  clause  describes  the  determined  enemies 
of  the  Lord  Jesus.    Such  opposite  views  of  Christ  are 
taken  from  age  to  age.    yea,  <fea— '  Blessed  as  thou  art 
among  women,  thou  shalt  have  thine  own  deep  share  of 
the  struggles  and  sufferings  which  this  Babe  la  to  oooa» 
sion'— pointing  not  only  to  the  continued  obloquy  and  re- 
jection of  this  Child  of  hers,  those  agonies  of  His  which 
she  was  to  witness  at  the  cross,  and  her  desolate  condi- 
tion thereafter,  but  to  dreadful  alternations  of  faith  and 
unbelief,  of  hope  and  fear  regarding  Him,  which  she 
would  have  to  pass  through,    that  the  thoughts,  Ac- 
men's  views  and  decisions  regarding  Christ  are  a  mirror 
in  which  the  very  "  thoughts  of  their  hearts"  are  seen.    86, 
37.  Anna— or,  Hannah— a  prophetess— another  evidence 
that  "  the  last  times"  In  which  God  was  to  "  pour  out 
His  Spirit  upon  all  flesh"  were  at  hand,    of  the  tribe  of 
Aser— one  of  the  ten  tribes,  of  whom  many  were  not  car- 
ried captive,  and  not  a  few  reunited  themselves  to  Judah 
after  the  return  from  Babylon.    The  distinction  of  tribes, 
though  practically  destroyed  by  the  captivity,  was  well 
enough  known  up  to  their  final  dispersion  (Romans  IX.  1 ; 
Hebrews  7. 14) ;  nor  Is  it  now  entirely  lost,    lived,  Ac.— 
she  bad  lived  seven  years  with  her  husband,  and  been  a 
widow  eighty- four  years;  so  that  if  she  married  at  the 
earliest  marriageable  age,  twelve  years,  she  could  not  at 
this  time  be  less  than  103  years  old.    departed  no*  from 
the  temple— was  found  there  at  all  stated  hours  of  the 
day,  and  even  during  the  night-services  of  the  temple 
watchmen  (Psalm  134.  1,  2),  "serving  God  with  testings 
and  prayer."    (See  1  Timothy  5.  5,  suggested  by  this.) 
coming  in— '  presenting   herself.'    She  had  been   there 
already,  but  now  Is  found  '  standing  by,'  as  Simeon's  tes- 
timony to  the  blessed  Babe  died  away,  ready  to  take  It  op 
'  In  turn'  (as  the  word  rendered  "  likewise"  here  means). 
to  all  them,  &c— the  sense  is, '  to  all  them  In  Jerusalem 
that  were  looking  for  redemption'— saying  In  effect,  la 
that  Babe  are  wrapt  up  all  your  expectations.  If  this  wsa 
at  the  hour  of  prayer,  when  numbers  flocked  to  the  tem- 
ple, it  would  account  for  her  having  such  an  audience  as 
the  words  Imply.  [Alfobd.J    39.  Nothing  is  more  diffi- 
cult than  to  fix  the  precise  order  in  which  the  visit  of  the 
Magi,  with  the  flight  Into  and  return  from  Egypt  (Mat- 
thew 2.),  are  to  be  taken.  In  relation  to  the  circumcision 
and  presentation  of  Christ  in  the  temple,  here  recorded. 
It  Is  perhaps  best  to  leave  this  in  the  obscurity  in  which 
we  find  it,  as  the   result  of  two  independent,  though 
If  we  knew  all,  easily  reconcilable  narratives.    40.  His 
mental  development  kept  pace  with  His  bodily,  and  "  the 
grace  of  God,"  the  Divine  favour,  rested  manifestly  and 
Increasingly  upon  Him.    See  v.  52. 

41-62.  Fie8t  Conscious  Visit  to  Jkbtjsaum.  'Soli- 
tary floweret  out  of  the  wonderful  enclosed  garden  of  the 
thirty  years,  plucked  precisely  there  where  the  swollen 
bud,  at  a  distinctive  crisis  (at  twelve  years  of  age),  burst* 
Into  flower.  To  mark  that  is  assuredly  the  design  and 
the  meaning  of  this  record.'  [Stibb.]  went  up— 'were 
wont  to  go.'  Though  males  only  were  required  to  go  up 
to  Jerusalem  at  the  three  annual  festivals  (Exodus  23. 14- 
17),  devout  women,  when  family  duties  permitted,  went 
also,  as  did  Hannah  (1  Samuel  1.  7),  and,  as  we  here  see, 
the  mother  of  Jesus.  49.  when  twelve  years  old— At 
this  age  every  Jewish  boy  was  styled  '  a  son  of  the  law, 
being  put  under  a  course  of  instruction  and  trained  to 
fasting  and  attendance  on  public  worship,  besides  being 
set  to  learn  a  trade.  At  this  age  accordingly  our  Lord  is 
taken  up  for  the  iurst  time  to  Jerusalem,  at  the  Passover 
season,  the  chief  of  the  three  annual  festivals.  But  oh 
with  what  thought*  and  feelings  must  titis  Youth  have 
gone  up!  Long  ere  He  beheld  it,  He  had  doubtless 
"loved  the  habitation  of  God's  house  and  the  place 
where  His  honour  dwelt"  (Psalm  28.  8),  a  Jove  nourished, 
we  may  be  sure,  by  that  "  word  hid  In  Hit  heart,"  wits 
which  In  after  life  He  showed  so  perfect  a  &mlllar*M' 
As  the  time  for  His  first  visit  approached,  co&ld 


LUKE   III. 


mu-  have  caught  the  hreathings  of  His  young  soul,  he 
might  have  heard  Him  whispering,  "As  the  hart  panteth 
after  the  water-brooks,  so  panteth  my  soul  after  Thee,  O 
God.  The  Lord  loveth  the  gates  of  Zion  more  than  all  the 
dwellings  of  Jacob.  I  was  glad  when  they  said  unto  me, 
Le'.  ua  go  unto  the  house  of  the  Lord.  Our  feet  shall  stand 
within  thy  gates,  O  Jerusalem  !"  (Psalm  42. 1 ;  87.  2;  122. 1, 
3.)  On  catching  the  first  view  of  "  the  city  of  their  sol- 
Minitles,"  and  high  above  all  in  It,  "the  place  of  God's 
est,"  we  hear  Him  saying  to  Himself,  "  Beautiful  for  sit- 
uation, the  joy  of  the  whole  earth  is  Mount  Zlon,  on  the 
sides  of  the  north,  the  city  of  the  great  King:  Out  of 
gfon,  the  perfection  of  beauty,  God  doth  shine"  (Psalm  48. 
2;  50.  2).  Of  his  feelings  or  actions  during  all  the  eight 
days  of  the  feast  not  a  word  Is  said.  As  a  devout  child,  in 
company  with  Its  parents,  He  would  go  through  the  ser- 
vices, keeping  His  thoughts  to  Himself.  But  methinks  I 
hear  HJm,  after  the  sublime  services  of  that  feast,  saying 
to  Himself,  "  He  brought  me  to  the  banqueting-house,  and 
his  banner  over  me  was  love.  I  sat  down  under  his 
shadow  with  great  delight,  and  his  fruit  was  sweet  to 
my  taste"  (Song  of  Solomon  2.  3,  4).  43.  as  they  re- 
turned—if the  duties  of  life  must  give  place  to  worship, 
worship,  in  its  turn,  must  give  place  to  them.  Jerusalem 
Is  good,  but  Wazareth  is  good  too ;  let  him  who  neglects 
the  one,  on  pretext  of  attending  to  the  other,  ponder 
this  scene.  43.  tarried  behind  .  .  .  Joseph  and  his 
mother  knew  not — accustomed  to  the  discretion  and 
obedience  of  the  lad  [OlshausenJ,  they  might  be  thrown 
off  their  guard.  44.  sought  him  among  their  kinsfolk 
and  acquaintances — On  these  sacred  journeys,  whole 
villages  and  districts  travelled  in  groups  together,  partly 
for  protection,  partly  for  company;  and  as  the  well-dis- 
posed would  beguile  the  tediousness  of  the  way  by  good 
discourse,  to  which  the  child  Jesus  would  be  no  silent 
listener,  they  expect  to  find  Him  in  such  a  group.  45, 
*©.  After  three  sorrowing  days,  they  find  Him  still  in 
Jerusalem,  not  gazing  on  its  architecture,  or  surveying 
Its  forms  of  busy  life,  but  in  the  temple— not  the  "  sanc- 
tuary" (as  in  ch.  1. 9),  to  which  only  the  priests  had  ao- 
sess,  but  in  some  one  of  the  enclosures  around  it,  where 
i:he  rabbins,  or  "doctors,"  taught  their  scholars,  hearing 
.  .  ,  asking— the  method  of  question  and  answer  was  the 
customary  form  of  rabbinical  teaching;  teacher  and 
learner  becoming  by  turns  questioner  and  answerer,  as 
may  be  seen  from  their  extant  works.  This  would  give 
full  scope  for  all  that  "astonished  them  in  His  under- 
standing and  answers."  Not  that  He  assumed  the  office 
of  teaching— "  His  hoar"  for  that  "was  not  yet  come,"  and 
(lis  furniture  for  that  was  not  complete ;  for  He  had  yet 
to  "  increase  in  wisdom"  as  well  as  "  stature"  (v.  52).  In 
fact,  the  beauty  of  Christ's  example  lies  very  much  in  His 
never  at  one  stage  of  His  life  anticipating  the  duties  of 
another.  All  would  be  in  the  style  and  manner  of  a 
learner,  "opening  His  mouth  and  panting."  "His  soul 
breaking  for  the  longing  that  it  had  unto  God's  judgments 
at  all  times"  (Psalm  119.  20),  and  now  more  than  ever  be- 
fore, when  finding  Himself  for  the  first  time  in  His 
Father's  house.  Still  there  would  be  in  His  questions  far 
more  than  in  their  answers;  and  if  we  may  take  the 
frivolous  interrogatories  with  which  they  afterwards 
plied  Him,  about  the  woman  that  had  seven  husbands 
and  such  like,  as  a  specimen  of  their  present  drivelling 
questions,  perhaps  we  shall  not  greatly  err,  if  we  sup- 
pose that  "the  questions"  which  He  now  "asked  them" 
in  return  were  j  ast  the  germs  of  those  pregnant  questions 
with  wh'.cn  he  astonished  and  silenced  them  in  after 
years :  "  What  think  ye  of  Christ  f  Whose  Son  is  He  t  If 
David  call  Him  Lord,  how  is  He  then  his  Son  f"  "  Which  is 
the  first  and  great  commandment 1"  "Who  is  my  neigh- 
bourt"  about  my  Father's  business — lit.,  'in'  or  'at  my 
Father's,'1  i.e.,  either  'about  my  Father's  affairs,'  or  '  in  my 
Father's  covrtr— where  He  dwells  and  is  to  be  found— 
about  Hit  hand,  so  to  speak.  This  latter  shade  of  mean- 
Uog,  Which  includes  the  former,  Is  perhaps  the  true  one. 
Sere  He  felt  Himself  at  home,  breathing  His  own  proper 
air.  His  ^ords  convey  a  gentle  rebuke  of  their  obtuse- 
»es«    in    requiring   Him   to    explain   this.     '  Onoe    here, 


thought  ye  I  should  so  readily  hasten  away  T  Let  ordi- 
nary worshippers  be  content  to  keep  the  feast  and  be  gone ; 
but  is  this  all  ye  have  learnt  of  me  ?'  Methinks  we  am 
here  let  Into  the  holy  privacies  of  Nazareth ;  for  sure  what 
He  says  they  should  have  known,  He  have  must  give» 
them  ground  to  know.  She  tells  Him  of  the  sorrow  with 
which  His  father  and  she  had  sought  Him.  He  speaks  of 
no  Father  but  one,  saying,  In  effect,  'My  Father  has  nti 
been  seeking  me;  I  have  been  with  Him  all  this  time; 
the  King  hath  brought  me  into  His  chambers.  His  left 
hand  Is  under  my  head,  and  His  right  band  doth  embrace 
me  (Song  of  Solomon  1.  4 ;  2.  6).  How  Is  It  that  ye  do  not 
understand?'  (Mark  8.  21.)  50,  51.  understood  not— 
probably  He  had  never  expressly  said  as  much,  and  so 
confounded  them,  though  It  was  but  the  true  interpreta- 
tion of  many  things  which  they  had  seen  and  heard  from 
Him  at  home.  (See  on  John  14.  4, 5.)  But  lest  it  should  be 
thought  that  now  He  threw  of  the  filial  yoke,  and  be- 
came his  own  Master  henceforth,  and  theirs  too,  It  is  pur- 
posely added,  "And  He  went  down  with  them,  and  was 
subject  unto  them."  The  marvel  of  this  condescension  ilea 
In  its  coming  after  such  a  scene,  and  such  an  assertion  of 
His  higher  Sonshlp ;  and  the  words  are  evidently  meant 
to  convey  this.  '  From  this  time  we  have  no  more  mention 
of  Joseph.  The  next  we  hear  is  of  his  "  mother  and  breth- 
ren" (John  2. 12) ;  whence  it  is  inferred,  that  between  this 
time  and  the  commencement  of  our  Lord's  public  life, 
Joseph  died'  [Auobd],  having  now  served  the  double  end 
of  being  the  protector  of  our  Lord's  Virgin-mother,  and 
affording  Himself  the  opportunity  of  presenting  a  match- 
less pattern  of  subjection  to  both  parents.  53.  See  on  t». 
40.  stature— or  better,  perhaps,  as  in  the  margin,  'age,* 
which  Implies  the  other.  This  Is  all  the  record  we  have 
of  the  next  eighteen  years  of  that  wondrous  life.  What 
seasons  of  tranquil  meditation  over  the  lively  oracles, 
and  holy  fellowship  with  His  Father ;  what  inlet  tings,  on 
the  one  hand,  of  light,  and  love,  and  power  from  on  high, 
and  outgoings  of  filial  supplication,  freedom,  love,  and 
Joy  on  the  other,  would  these  eighteen  years  contain' 
And  would  they  not  seem  "but  a  few  days"  If  they  were 
so  passed,  however  ardently  he  might  long  to  be  more 
directly  "  about  His  Father's  business  T" 

CHAPTER    III. 

Ver.  1-20.  Pbeaching,  Baptism,  and  Imprisonment 
of  John.  See  on  Matthew  3. 1-12 ;  Mark  6. 17,  te  1,1. 
Here  the  curtain  of  the  New  Testament  is,  as  it  were, 
drawn  up,  and  the  greatest  of  all  epochs  of  the  Church 
commences.  Even  our  Lord's  own  age  (v.  23)  Is  deter- 
mined by  it.  [Bkngel.]  No  such  elaborate  chronological 
precision  Is  to  be  found  elsewhere  In  the  New  Testament, 
and  It  comes  fitly  from  him  who  claims  it  as  the  peculiar 
recommendation  of  his  Gospel,  that  he  had  '  accurately 
traced  down  all  things  from  the  first'  (ch.  1,  8).  Here, 
evidently,  commences  his  proper  narrative,  the  fifteenth 
year  of  Tiberius — reckoning  from  the  period  when  he 
was  admitted,  three  years  before  Augustus'  death,  to  a 
share  of  the  empire  [Webster  and  Wilkinson],  about  the 
end  of  the  year  of  Rome  779,  or  about  four  years  before 
the  usual  reckoning.  Pilate  .  .  .  governor  of  Juden— 
his  proper  title  was  Procurator,  but  with  more  than  the 
usual  powers  of  that  office.  After  holding  it  about  ten 
years  he  was  ordered  to  Rome,  to  answer  to  charges 
brought  against  him,  but  ere  he  arrived  Tiberius  died 
(A.  D.  35),  and  soon  after  Pilate  committed  suicide.  Herod 
—See  on  Mark  6. 14.  Philip— a  different  and  very  supe- 
rior Philip  to  the  one  whose  wife  Herodias  went  to  live 
with  Herod  Antipas.  See  Mark  6.  17.  Iturea— to  the 
north-east  of  Palestine;  so  called  from  Ishmael's  son  liter 
or  Jetur  (1  Chronicles  1.31),  and  anciently  belonging  to  the 
half  tribe  of  Manasseh.  Trachonltls— farther  to  the 
north-east,  between  Iturea  and  Damascus;  a  rocky  dis- 
trict, infested  by  robbers,  and  comrnitt^  I  by  Augustus  te 
Herod  the  Great  to  keep  in  order.  Abilene— still  more  U 
the  north-east,  so  called  from  Abila,  eighteen  miles  from 
Damascus.  [ROBINSON.]  Annas  and  Calapba*  hlgb 
priests— the  former,  tnougn  deposea,  retalnea  mocb  <•<• 

101 


LUKE   IV. 


ma  influence,  and,  probably,  as  Sagan  or  deputy,  exercised 
much  of  the  power  of  the  high  priesthood  along  with 
Oviaphas  (John  18.  IS;  Acts  4.6).    Both  Zadok  and  Abl- 
athar  acted  as  high  priests  In  David's  time  (2  Samuel  15. 
IB),  and  It  seems  to  have  become  the  fixed  practice  to  have 
two  (8  Kings  25.  18).    word  of  God  came  unto  John— 
8uoh  formulas,  of  course,  are  never  used  when  speaking  of 
Jasus, because  the  Divine  nature  manifested  itself  in  Him 
not  at  certain  Isolated  moments  of  his  life.    He  was  the 
tme  tverlasting  manifestation  of  the  GodJiead—TwE  Word. 
IOlshauskn.]    5.  every  valley,  Ac— levelling  and  smooth- 
ing, obvious  figures,  the  sense  of  which  is  in  the  first 
words  of  the  proclamation,  "Prepare  ye  Vie  way  of  the 
Lord."    all  flesh,  Ac— (Quoted  literally  from  the  Septua- 
glnt  of  Isaiah  40.  6.)   The  Idea  Is  that  every  obstruction 
shall  be  so  removed  as  to  reveal  to  the  whole  world  the 
Salvation  of  God  In  Him  whose  name  Is  the  "Saviour" 
(cf.  Psalm  98.  8;  Isaiah  11.  10;  49.  6;  52.  10;  Luke  2.  31,  32; 
Acts  18.  47).    10-14.  What  shall  we  do  then  *— to  show 
the  sincerity  of  our  repentance,    two  coats,  &c— directed 
against  the  reigning  avarice,     publicans  .  .  .  exact  no 
more,  Ac.— directed  against  that  extortion  which  made  the 
publicans  a  by-word.     See  on  ch.  19.  2,  8.    soldiers  .  .  . 
do  violence  to  none— the  word  signifies  to  '  shake  thor- 
oughly,' and  so  to '  Intimidate,'  probably  in  order  to  extort 
money  or  other  property,    accuse  falsely— acting  as  in- 
formers vexatlously,  on  frlv^ous  or  false  grounds,    con- 
tent with  your  wages  -'  rations.'    We  may  take  this  as 
a  warning  against  mutiny,  which  the  officers  attempted 
to  suppress  by  largesses  and  donations.    [Webster  and 
Wilkinson.]    And  thus  the  "fruits"  which  would  evi- 
dence their  repentance  were  Just  resistance  to  the  reign- 
ing sins,  particularly  of  the  class  to  which  the  penitent 
belonged,  and  the  manifestation  of  an  opposite  spirit. 
15-17.  -whether  he  were  the  Christ — showing  both  how 
successful  be  had  been  in  awakening  the  expectation  of 
Messiah's  immediate  appearing,  and  the  high  estimation, 
i  nd  even  reverence,  which  his  own  character  commanded. 
riolin    answered,   Ac— either   to    the   deputation    from 
3  rusalem  (see  John  1. 19,  Ac),  or  on  some  other  occasion, 
simply  to  remove  Impressions  derogatory  to  his  blessed 
Master  which  he  knew  to  be  taking  hold  of  the  popular 
mind,    saying  unto  them  all,  Ac— in  solemn  protesta- 
tion.   So  far  from  entertaining  such  a  thought  as  laying 
claim  to  the  honours  of  Messiahship,  the  meanest  serv- 
ices I  can  render  to  that "  Mightier  than  me  that  is  coming 
after  me,"  are  too  high  an  honour  forme.  Beautiful  spirit, 
distinguishing  this  servant  of  Christ  throughout  I    one 
mightier  than  1—'  the  Mighter  than  L'  18.  many  other 
things,  Ac— such  as  we  read  In  John  1.  29,  33,  84 ;  3.  27-36. 
10,  '40.  but  Herod,  Ac— See  on  Mark  6. 14,  Ac.    and  for 
all  the  evils  which  Herod  had  done — important  fact 
^ere  only  mentioned,  showing  how  thorough-going  was  the 
idellty  of  the  Baptist  to  his  royal  hearer,  and  how  strong 
must  have  been  the  workings  of  conscience  In  that  slave 
of  passion  when,  notwithstanding   such   plainness,  he 
"  did  many  things  and  heard  John  gladly"  (Mark  6. 20, 26). 
21,  22.    Baptism  of  and  Descent  of  the  Spirit  upon 
Jesus.    See  on  Matthew  3.  13-17.    when  all  the  people 
were  baptised — that  He  might  not  seem  to  be  merely  one 
of  the  crowd.    Thus,  as  He  rode  into  Jerusalem  upon  an 
ass,  "  whereon  yet  never  man  sat"  (ch.  19.  30),  and  lay  in  a 
sepulchre  "wherein  was  never  man  yet  laid"  (John  19.  41), 
bo  In  His  baptism  He  would  be  "  separate  from  sinners."' 

23-38.  Genealogy  OF  Jesus.  33.  he  began  to  \to 
about  thirty — i.  e.,  'was  about  entering  on  his  thirtieth 
year.'  So  our  translators  have  taken  the  word  [and  so 
Calvin,  Beza,  Bloom  field,  Webster  and  Wilkinson, 
&c.j:  but 'was  about  thirty  years  of  age  when  he  began 
(his  ministry),'  makes  better  Greek,  and  is  probably 
the  true  sense.  [Bengel,  Olshausen,  De  Wette, 
Meykr,  Alford,  Ac]  At  this  age  the  priests  entered 
on  their  office  (Numbers  4.  3).  being,  as  was  supposed, 
the  sou  of  Joseph,  Ac. — Have  we  in  this  genealogy,  as 
well  as  Matthew's,  the  line  of  Josepht  or  is  this  the  line 
«f  Jfary  f  — a  point  on  which  there  has  been  great  differ  • 
sue*  of  opinion  and  much  acute  discussion.  Those  who 
Make  the  former  opinion  contend  that  it  is  the  natural 
102 


sense  of  this  verse,  and  that  no  other  would  have  b**r* 
thought  of  but  for  its  supposed  improbability  and  the  un- 
certainty which  It  seems  to  throw  over  our  Lord's  real  de- 
scent.   But  it  Is  liable  to  another  difficulty,  vi*.,  that  te 
this  case  Matthew  makes  "Jacob"  while  Luke  make* 
"  Heli,"  to  be  Joseph's  father ;  and  though  the  same  man 
had  often  more  than  one  name,  we  ought  not  to  resort  tc 
that  supposition,  in  such  a  case  as  this,  without  necessity. 
And  then,  though  the  descent  of  Mary  from  David  would 
be  liable  to  no  real  doubt,  even  though  we  had  no  table 
of  her  line  preserved  to  us  (see,  for  example,  ch.  1  8-33, 
and  on  ch.  2. 5),  still  it  does  seem  unlikely— we  say  not  in- 
credible—that two  genealogies  of  our  Lord  should  be  pre- 
served to  us,  neither  of  which  gives  his  real  descent. 
Those  who  take  the  latter  opinion,  that  we  have  here  the 
line  of  Mary,  as  in  Matthew  that  of  Joseph—  here  his 
real,  there  his  reputed  line— explain  the  statement  about 
Joseph,  that  he  was  "the  son  of  Hell,"  to  mean  that  he 
was  his  son-in-law,  as  the  husband  of  his  daughter  Mary 
(as  In  Ruth  1. 11, 12),  and  believe  that  Joseph's  name  is 
only  introduced  Instead  of  Mary's,  In  conformity  with 
the  Jewish  custom  in  such  tables.    Perhaps  this  view  is 
attended  with  fewest  difficulties,  as  it  certainly  is  the 
best  supported.  However  we  decide,  it  is  a  satisfaction  to 
know  that  not  a  doubt  was  thrown  out  by  the  bitterest  of 
the  early  enemies  of  Christianity  as  to  our  Lord's  real  de- 
scent from  David.     On  comparing  the  two  genealogies,  it 
will  be  found  that  Matthew,  writing  more  immediately 
for  Jews,  deemed  It  enough  to  show  that  the  Saviour  was 
sprung  from  Abraham  and  David ;  whereas  Luke,  writing 
more  immediately  for  Gentiles,  traces  the  descent  back  to 
Adam,  the  parent  stock  of  the  whole  human  family,  thus 
showing  him  to  be  the  promised  "Seed  of  the  woman." 
'The  possibility  of  constructing  such  a  table,  comprising 
a  period  of  thousands  of  years,  in  an  uninterrupted  line 
from  father  to  son,  of  a  family  that  dwelt  for  a  long  time 
In  the  utmost  retirement,  would  be  inexplicable,  had  not 
the  members  of  this  line  been  endowed  with  a  thread  by 
which  they  could  extricate  themselves  from  the  many 
families  Into  which  every  tribe  and  branch  was  again 
subdivided,  and  thus  hold  fast  and  know  We  member  thai 
was  destined  to  continue  the  lineage.    This  thread  was 
the  hope  that  Messiah  would  be  born  of  the  race  of  Abra- 
ham and  David.  The  ardent  desire  to  behold  Him  and  b« 
partakers  of  His  mercy  and  glory  suffered  not  the  atten- 
tion to  be  exhausted  through  a  period  embracing  thou- 
sands of  years.    Thus  the  member  destined  to  continue 
the  lineage,  whenever  doubtful,  became  easily  distin- 
guishable, awakening  the  hope  of  a  final  fulfilment,  and 
keeping  it  alive  until  It  was  consummated.'     [Olshau- 
sen.]    34-30.  son  of  Blatthat,  Ac.  —  See  on  Matthew  L 
18-15.     In  v.  27,  Salathlel  Is  called  the  son,  while  In  Mat- 
thew 1. 12,  he  Is  called  the  father  of  Zerubbabel.    But  they 
are  probably  different  persons.    38.  «on  of  God-Cf.  Acts 
17.28. 

CHAPTER  IV. 

Ver.  1-13.    Temptation  of  Christ,— See  on  Matthew  4. 
1-11. 

14-32.  Jksus,  Entering  on  His  Public  Ministry, 
makes  a  Circuit  of  Galilee— Rejection  at  Nazareth. 
iV.  B.—A  large  gap  here  occurs,  embracing  the  important 
transactions  In  Galilee  and  Jerusalem  which  are  recorded 
In  John  1. 29  to  4.  54,  and  which  occurred  before  John's  im- 
prisonment (John  3.  24);  whereas  the  transactions  hero 
recorded  occurred  (as  appears  from  Matthew  4. 12, 13)  aftet 
that  event.  The  visit  to  Nazareth  recorded  in  Matthew  13. 
54-58  (and  Mark  6. 1-6)  we  take  to  be  not  a  later  visit,  but 
the  same  with  this  first  one;  because  we  cannot  think 
that  the  Nazarenes,  after  being  so  enraged  at  His  first  dis- 
play of  wisdom  as  to  attempt  His  destruction,  should,  on 
a  aeeond  display  of  the  same,  wonder  at  Hand  ask  how  He 
came  by  it,  as  if  they  had  never  witnessed  it  before,  as 
his  custom  was— Cf.  Acts  17.  2.  17.  stood  up  to  read- 
Others  besides  rabbins  were  allowed  to  address  the  con- 
gregation. See  Acts  13. 15.  18, 19.  To  have  fixed  ou  any 
passage  announcing  His  sufferings  (as  Isaiah  58.  X  wo*k5 
have  been  unsuitable  at  that  early  stage  of  His  minlstr? 


LUKE  V. 


But  He  selects  a  passage  announcing  the  sublime  object 
iff  His  whole  mission,  its  Divine  character,  and  His  spe- 
cial endowments  for  It ;  expressed  in  the  first  person,  and 
so  singularly  adapted  to  the  firsl  opening  of  the  mouth  In 
His  prophetic  capacity,  that  it  seems  as  If  made  expressly 
for  this  occasion.    It  Is  from  the  well-known  section  of 
Isaiah's   prophecies   whose  burden   is  that  mysterious 
-'  Servant  or  the  Lord,"  despised  of  man,  abhorred  of 
the  nation,  but  before  whom  kings  on  seeing  Him  are  to 
■rise,  and  princes  to  worship ;  In  visage  more  marred  than 
any  man  and  His  form  than  the  sons  of  men,  yet  sprink- 
ling many  nations;  labouring  seemingly  in  vain,  and 
spending  His  strength  for  naught  and  In  vain,  yet  Jeho- 
vah's Servant  to  raise  up  the  tribes  of  Jacob  and  be  His 
Salvation  to  the  ends  of  the  earth  (Isaiah  49.,  Ac).    The 
quotation  is  chiefly  from  the  Septuagint  version,  used  in 
the  synagogues,    acceptable  year — an  allusion  to  the  Ju- 
bilee year  (Leviticus  25. 10),  a  year  of  universal  release  for 
person  and  property.  See  also  Isaiah  -19.8;  2  Corinthians 
8.  2.    As  the  maladies  under  which  humanity  groans  are 
here  set  forth  under  the  names  of  poverty,  broken-hearted- 
ness,  bondage*  blindness,  bruisedness  (or  crushedncss),  so,  as 
the  glorious  Hualek  of  all  these  maladies,  Christ  an- 
nounces Himself  in  the  act  of  reading  it,  stopping  the 
Quotation  just  before  it  comes  to  "  the  day  of  vengeance," 
which  was  only  to  come  on  the  rejecters  of  His  message 
(John  8. 17).     The  first  words,  *'  The  Spirit  of  the  Lord 
Is  upon  Ms,"  have  been  noticed  since  the  days  of  the 
fthnreh  Fathers,  as  an  Illustrious  example  of  father,  Son, 
and  Holy  Ghost  being  exhibited  as  in  distinct  yet  har- 
xtonioDs  action  In  the  scheme  of  salvation.    80.  the  mlu- 
•ster  — the  Chazan  or  synagogue-officer,     all  eyes  fas- 
tened on  Him— astounded  at  His  putting  In  snch  claims. 
21.  began  to  say,  Ac— His  whole  address  was  Just  a  de- 
tailed application  to  Himself  of  this  and  perhaps  other  like 
prophecies.    88.  gracious  words- '  the  words  of  grace,' 
referring  both   to  the  richness  of  his  matter  and  the 
sweetness  of  His  manner  (Psalm  45. 2).    Is  not  this,  Ac- 
See  on  Matthew  13. 54-56.    They  knew  he  had  received  no 
rabbinical  education,  and  anything   supernatural  they 
seemed  incapable  of  ooncelvlng.    83.  this  proverb— like 
ma '  Charity  begins  at  home.'  whatsoever,  Ac.—4  Strange 
rumours  have  reached  our  ears  of  Thy  doings  at  Caper- 
naum ;  but  If  such  power  resides  in  Thee  to  cure  the  ills  of 
humanity,  why  has  none  of  it  yet  come  nearer  home,  and 
why  is  all  this  alleged  power  reserved  for  strangers?'  His 
choice  of  Capernaum  as  a  place  of  residence  since  entering 
on  public  life  was,  It  seems,  already  well  known  at  Naza- 
reth ;  and  when  He  did  come  thither,  to  give  no  displays 
of  His  power  when  distant  places  were  ringing  with  His 
fame,  wounded  their  pride.    He  had  indeed  "laid  his 
hands  on   a  few  sick    folk   and  healed   them,"   Mark 
6.  5;  but  this  seems  to  have  been  done  quite  privately, 
the  general  unbelief  precluding  anything  more  open. 
84.  and  he  said,  Ac. —He  replies  to  the  one   proverb 
by  another,  equally   familiar,  which  we   express  in  a 
rougher    form  — 4  Too    much    familiarity    breeds    con- 
tempt.'   Our  Lord's  long  residence  in  Nazareth  merely 
as  a  townsman  had  made    him   too  common,  incapaci- 
tating them   for  appreciating  Him   as  others  did  who 
were  less  familiar  uHth  his  every-day  demeanour  in  private 
life.    A  most  important  principle,  to  which  the  wise  will 
pay  due  regard.  (See  also  Matthew  7. 6,  on  which  our  Lord 
Himself  ever  acted.)    85-87.  But  I  tell  yon,  Ac— falling 
back  for  support  on  the  well-known  examples  of  Elijah 
and  Elistaa  (Ellseus),  whose  miraculous  power,  passing  by 
those  who  were  near,  expended  Itself  on  those  at  a  dis- 
tance, yea  on  heathens, '  the  two  great  prophets  who  stand 
at  the  commsneement  of  prophetic  antiquity,  and  whose 
miracles  strikingly  prefigured  those  of  our  Lord.    As  He 
Intended  like  them  to  feed  the  poor  and  cleanse  the  lepers, 
He  points  to  these  miracles  of  mercy,  and  not  to  the  fire  from 
heaven  and  the  bears  that  tore  the  mockers.'     [Stick,] 
throe  years  and  six  months— So  James  5. 17,  Including 
perhaps  the  six  months  after  the  last  fall  of  rain,  when 
there  would  be  little  or  none  at  any  rate;  whereas  In  1 
Kings  18. 1,  which  says  the  rain  returned  "In  the  third 
r*>»r,"  that  period  Is  probably  not  reckoned.    aav* 


saving—'  but  only.'  (Ct  Mark  13.  82,  Greek.)  Sarepta- 
"Zarephath,"  I  Kings  17.  9,  a  heathen  village  bet  wees 
Tyre  and  Sidon.  (See  Mark  7.  24.)  88,  80.  when  the> 
heard  these  things— these  allusions  to  the  heathen,  just 
as  afterwards  with  Paul  (Acts  22.  21,  22).  rose  up— broke 
up  the  service  Irreverently  and  rushed  forth,  thrust 
hint— with  violence,  as  a  prisoner  in  their  hands,  brow. 
Ac— Nazareth,  though  not  built  on  the  ridge  of  a  hill,  It 
in  part  surrounded  by  one  to  the  west,  having  several 
such  precipices.  (See  2  Chronicles  25. 12;  2  Kings  9.  33.  Ii 
was  a  mode  of  capital  punishment  not  unusual  among 
the  Romans  and  others.)  This  was  the  first  insult  which 
the  Son  of  God  received,  and  it  came  from  "them  of  his 
own  household  t"  (Matthew  10.  36.)  30.  passing  through 
the  midst,  Ac— evidently  In  a  miraculous  way,  though 
perhaps  quite  noiselessly,  leading  them  to  wonder  after- 
wards what  spell  could  have  come  over  them,  that  they 
allowed  him  to  escape.  (Similar  escapes,  however,  In 
times  of  persecution,  are  not  unexampled.)  31.  down  te 
Capernaum— It  lay  on  the  Sea  of  Galilee  (Matthew  4. 13), 
whereas  Nazareth  lay  high. 

83-37.  Demoniac  Hkaled.  unclean— the  frequency 
with  which  this  character  of  impurity  is  applied  to  evil 
spirits  Is  worthy  of  notice,  cried  out,  Ac— eee  on  Mat- 
thew 8.  29 ;  Mark  3. 11.  rebuked  them,  Ac— see  on  «.  4L 
thrown  him,  Ac— see  on  Mark  9.  20.  what  a  word— « 
word  from  the  Lord  of  spirits. 

88-41.  Peter's  Mother-in-Law,  and  Many  Others, 
Healed.  See  on  Matthew  8. 14-17.  41.  suffered  them 
not  to  speak— the  marginal  reading  here  is  wrong.  Our 
Lord  ever  refused  testimony  from  devils,  for  the  very 
reason  why  they  wire  eager  to  give  it,  because  He  and 
they  would  thus  seem  to  be  one  Interest,  as  His  enemies 
actually  alleged.  (See  on  Matthew  12.  24,  Ac)  See  also 
Acta  16. 16-18. 

42-44.  Jesus,  Sought  Out  at  Morning  Prater,  and 
Entreated  to  Stay,  Declines  from  the  Urgency  or 
His  Work.  See  on  Mark  1.  35-39,  where  we  learn  how 
early  He  retired,  and  how  He  was  engaged  in  solitude 
when  they  came  seeking  Him.  stayed  him—4  were  stay- 
ing Him,'  or  sought  to  do  It.  What  a  contrast  to  the  Gads*, 
renes  1  The  nature  of  His  mission  required  Him  to  keep 
moving,  that  all  might  hear  the  glad  tidings.  (Matthew 
8.  34.)  I  must,  Ac— but  duty  only  could  move  Him  te 
deny  entreaties  so  grateful  to  His  spirit. 

CHAPTER    V. 

Ver.  i-ii.  Miraculous  Draught  ojt  Fishes— Call  os 
Peter,  James,  and  John.  Not  their  first  call,  however, 
recorded  John  1. 35-42;  nor  their  second,  recorded  Matthew 
4. 18-22;  but  their  third  and  last  before  their  appointment 
to  the  apostleship.  That  these  calls  were  all  distinct  and 
progressive,  seems  quite  plain.  (Similar  stages  are  ob- 
servable in  other  eminent  servants  of  Christ)  3.  taught 
out  of  the  ship— see  on  Matthew  18.  2.  4.  for  a  draught 
—munificent  recompense  for  the  use  of  his  boat.  5.  Blas- 
ter—betokening  not  surely  a  first  acquaintance,  but  a  re- 
lationship already  formed,  all  night— the  usual  time  of 
fishing  then  (John  21.  8),  and  even  now  Peter,  as  a  fisher- 
man, knew  how  hopeless  It  was  to  "let  down  his  net" 
again,  save  as  a  mere  act  of  faith,  "  at  His  word"  of  com- 
mand, which  carried  in  It,  as  It  ever  does,  assurance  of 
success.  (This  shows  he  must  have  been  already  and  foi 
some  time  a  follower  of  Christ.)  6.  net  brake— rather 
4 was  breaking,'  or  'beginning  to  break,'  as  v.  7,  "begin- 
ning to  sink."  8.  depart,  Ac— Did  Peter  then  wish  Christ 
to  leave  him?  Verily  no.  His  all  was  wrapt  up  In  Him. 
(John  6.  68.)  'Twas  rather, '  Woe  Is  me,  Lord  I  How  shall 
I  abide  this  blaze  of  glory  T  A  sinner  such  as  I  am  Is  not 
fit  company  for  Thee.'  (Cf.  Isaiah  6.  5.)  10.  fear  not, 
Simon— this  shows  how  the  Lord  read  Peter's  speeoh. 
The  more  highly  they  deemed  of  Sim,  ever  the  more  gratefui 
it  was  to  the  Redeemer's  spirit  Never  did  they  pain  Hint  b% 
manifesting  too  lofty  conceptions  of  Him.  from  henceforth 
— marking  a  new  stage  of  their  connection  with  Christ. 
The  last  was  simply,  "  I  will  make  you  fishers."  nmmmn 
me  men—'  What  wilt  thon  »M?;te,  simon,  overwhelmed  bt 

101 


LUKE  VI.  VII. 


_  draught  of  Gahes,  when  I  shall  bring  to  thy  net 
What  will  beggar  all  this  glory  ?'    See  on  Matthew  4. 18. 

11.  ftrwok  all— They  did  this  before  (Matthew  4.  20); 
aow  they  do  It  again ;  and  yet  after  the  Crucifixion  they 
are  at  their  boats  once  more.  (John  21.  3.)  In  such  a 
business  this  Is  easily  conceivable.  After  Pentecost,  how- 
aver,  they  appear  to  have  finally  abandoned  their  secular 
sailing. 

12-14.  Leper  Healed.  See  on  Matthew  8.  2-4.  15.  but 
aa>  Ac—See  on  Mark  1. 45. 

17-28.  Paralytic  Healed.  £•*>»  on  Matthew  9.  1-8. 
17.  Pharisees  and  doctors  .  .  .  sitting  by— the  highest 
testimony  yet  borne  to  our  Lord's  growing  influence, 
and  the  necessity  increasingly  felt  by  the  ecclesiastics 
throughout  the  country  of  coming  to  some  definite  Judg- 
ment regarding  Him.  power  of  the  Lord  present — with 
Jesus,  to  beal  them— the  sick  people.  18.  House-top— 
the  flat  root  through,  the  tiling  .  .  .  before  Jesus— See 
on  Mark  2.  2.  34.  take  up  thy  couch— 'sweet  saying  I 
The  bed  had  borne  the  man;  now  the  man  shall  bear  the 
bed  !*    [Benoel.] 

27-82.  Levi's  Call  and  Feast— See  on  Matthew  9. 9-18; 
and  Mark  2. 14.  30.  their  scribes— a  mode  of  expression 
showing  that  Luke  was  writing  for  Gentiles. 

83-39.  Fasting.  See  on  Matthew  9. 14-17.  The  incon- 
gruities mentioned  in  v.  88-38  were  Intended  to  Illustrate 
the  difference  between  the  genius  of  the  old  and  new 
economies,  and  the  daager  of  mixing  up  the  one  with  the 
other.  As  In  the  one  case  supposed,  "the  rent  Is  made 
worse,"  and  in  the  other,  "the  new  wine  is  spilled,"  so  by 
a  mongrel  mixture  of  the  ascetic  ritualism  of  the  old  with  the 
spiritual  freedom  of  the  new  economy,  both  are  disfigured  and 
destroyed.  The  additional  parable  in  v.  39,  which  Is  pecu- 
liar to  Luke,  has  been  variously  Interpreted.  But  the 
"new  wine"  seems  plainly  to  be  the  evangelical  freedom 
which  Christ  was  introducing;  and  the  old,  the  opposite 
spirit  of  Judaism:  men  long  accustomed  to  the  latter 
aould  not  be  expected  "  straightway"— all  at  once— to  take 
a  liking  for  the  former;  q.  d.,  'These  Inquiries  about  the 
difference  between  my  disciples  and  the  Pharisees,'  and 
aven  John's,  are  not  surprising ;  they  are  the  effect  of  a 
natural  revulsion  against  sudden  change,  which  time  will 
i ,  the  new  wine  will  itself  in  time  become  old,  and  so  ac- 
i  e  all  the  added  charms  of  antiquity.  What  lessons  does 
thin  teach,  on  the  one  hand,  to  those  who  unreasonably 
•ding  to  what  is  getting  antiquated ;  and,  on  the  other,  to 
hasty  reformers  who  have  no  patience  with  the  timidity 
of  their  weaker  brethren  1 

CHAPTER    VI. 

Yar.  1-6.  Plucking  Corn  Ears  on  Sabbath.  See  on 
Matthew  12.  1-8 ;  and  Mark  2.  23-28.  1.  Second  sabbath 
after  the  first—  an  obscure  expression,  occurring  here 
only,  generally  understood  to  mean,  the  first  sabbath 
after  the  second  day  of  unleavened  bread.  The  reasons 
eannot  be  stated  here,  nor  is  the  opinion  itself  quite  free 
from  difficulty.    5.  Lord  also— rather  '  even,'  as  Matthew 

12.  8— ef  the  sabbath— as  naked  a  claim  to  all  the  authority 
s/  Him  who  gave  the  law  at  Mount  Sinai  as  could  possibly 
be  made ;  q.  d.  'I  have  said  enough  to  vindicate  the  men 
ye  carp  at  on  my  account:  but  in  this  place  is  the  Lord  of  the 
kme,  and  they  have  His  sanction:    See  on  Mark  2.  28. 

6-1L  Withered  Hand  Healed.  8ee  on  Matthew  12. 
•-16;  and  Mark  3. 1-7.  watched  whether,  &c.~ in  Mat- 
thew this  is  put  as  an  ensnaring  question  of  theirs  to  our 
Lord,  who  accordingly  speaks  to  the  state  of  their  hearts,  v. 
I,  Just  as  If  they  had  spoken  it  out.  0.  good  or  evil,  save 
•a-  destroy— By  this  novel  way  of  putting  His  case,  our 
Lord  teaches  the  great  ethical  principle,  that  to  neglect  any 
tpportunity  of  doing  good  is  to  incur  the  guilt  of  doing  evil; 
and  by  this  law  He  bound  His  own  spirit.  (See  on  Mark 
a.  4.)  11.  filled  with  madness — the  word  denotes  sense- 
less) rage  at  the  confusion  to  which  our  Lord  had  put  them, 
both  by  word  and  deed,  what  to  do  with  Jesus— not  so 
Bsoch  whether  to  get  rid  of  Him,  but  how  to  compass  it, 
(He*  on  Matthew  3.  6.) 

«§-!•,  The  Twelve  Apostles  Chosen  —  Gathering 
104 


Multitudes— Glorious  Healings,  la,  13.  went  »»t- 
probably  from  Capernaum,  all  night  in  prayer .  . .  and 
when  .  .  .  day,  he  called,  <&c— the  work  with  which  the 
next  day  began  shows  what  had  been  the  burden  of  this 
night's  devotions.  As  He  directed  His  disciples  to  pray  for 
"labourers"  Just  before  sending  themselves  forth  (see  on 
Matthew  9.  37 ;  10. 1),  so  here  we  find  the  Lord  Himself  In 
prolonged  communion  with  His  Father  in  preparation 
for  the  solemn  appointment  of  those  men  who  were  tc 
give  birth  to  His  Church,  and  from  whom  the  world  In  aU 
time  was  to  take  a  new  mould.  How  instructive  is  thisi 
13-16.  See  on  Matthew  10,  2-4.  17.  in  the  plain— by  some 
rendered  'on  a  level  place,'  i.  e.,&  piece  of  high  table- 
land, by  which  they  understand  the  same  thing,  as  "on 
the  mountain,"  where  our  Lord  delivered  the  sermon  re- 
corded by  Matthew  (5. 1),  of  which  they  take  this  follow- 
ing discourse  of  Luke  to  be  but  an  abridged  form.  But  as 
the  sense  given  in  our  version  is  the  more  accurate,  so 
there  are  weighty  reasons  for  considering  the  discourses 
different.  This  one  contains  little  more  than  a  fourth  of 
the  other ;  it  has  woes  of  its  own,  as  well  as  the  beatitudes 
common  to  both;  but  above  all,  that  of  Matthew  was 
plainly  delivered  a  good  while  before,  while  this  was 
spoken  after  the  choice  of  the  twelve ;  and  as  we  know 
that  our  Lord  delivered  some  of  His  weightiest  sayings 
more  than  once,  there  is  no  difficulty  in  supposing  this  to 
be  one  of  His  more  extended  repetitions;  nor  could  any- 
thing be  more  worthy  of  it.  19.  healed— kept  healing, 
denoting  successive  acts  of  mercy  till  It  went  over  "  all" 
that  needed.  There  Is  something  unusually  grand  and 
pictorial  in  this  touch  of  description.  30,  31.  Id  the 
Sermon  on  the  Mount  the  benediction  is  pronounced  upon 
the  "poor  in  spirit"  and  those  who  "hunger  and  thirst 
after  righteousness."  (Matthew  6.  3,  6.)  Here  it  is  simply 
on  the  "poor"  and  the  "hungry  now."  In  this  form  of 
the  discourse,  then,  our  Lord  seems  to  have  had  In  view 
"  the  poor  of  this  world,  rich  In  faith,  and  heirs  of  the  king- 
dom which  God  hath  promised  to  them  that  love  him," 
as  these  very  beatitudes  are  paraphrased  by  James  (2. 6). 
laugh— how  charming  is  the  liveliness  of  this  word,  to 
express  what  in  Matthew  Is  called  being  "  comforted  1" 
separate  you— whether  from  their  Church,  by  excommu- 
nication, or  from  their  society;  both  hard  to  flesh  an<) 
blood.  33.  for  the  Son  of  man's  sake — cf.  Matthew  6.  11 
"  for  Mt  sake  ;"  and  immediately  before,  "  for  righteous- 
ness' sake"  (v.  10).  Christ  thus  binds  up  the  cause  of  right- 
eousness in  the  world  with  the  reception  of  Himself.  S3,  leaf 
for  Joy— a  livelier  word  than  "be  exceeding  glad"  oi 
'exult,'  MatthewS.  12.  34V,  33.  rich  .  .  .  fall  .  .  .  laugh 
—who  have  all  their  good  things  and  Joyous  feelings  hert 
and  now,  In  perishable  objects,  received  your  consola- 
tion—see on  ch.  16.  25.  shall  hunger— their  Inward  crav- 
ing strong  as  ever,  but  the  materials  of  satisfaction  foi 
ever  gone.  36.  all  speak  well  of  you— alluding  to  the 
court  paid  to  the  false  prophets  of  old.  (Micah  2. 11.)  Foi 
the  principle  of  this  woe,  and  Its  proper  limits,  see  John 
15. 19.  37-36.  See  on  Matthew  5.  44-48 ;  7. 12 ;  and  14. 12-1 1. 
37,  38.  See  on  Matthew  7. 1,  2;  but  this  Is  much  fuller  and 
more  graphic.  30.  can  the  blind,  <fec— not  in  the  Sermon 
on  the  Mount,  but  recorded  by  Matthew  in  another  and 
very  striking  connection,  ch.  15. 14.  40.  the  disciple,  &a 
— q.  d.,  '  The  disciple  alms  to  come  up  to  his  master,  and 
he  thinks  himself  complete  when  he  does  so:  if  you 
then  be  blind  leaders  of  the  blind,  the  perfection  of  one's 
training  under  you  will  only  land  him  the  more  certainly 
in  one  common  ruin  with  yourselves.'  41-49.  See  o» 
Matthew  7. 8-6, 16-27. 

CHAPTER  VII. 

Ver.  1-10.  Cknturion's  Servant  Healed.  See  or, 
Matthew  8.  6-18.  4.  he  was  worthy,  Ac— a  testimony 
most  precious,  coming  from  those  who  probably  were 
strangers  to  the  principle  from  which  he  acted.  (Eeole- 
slastes  7.  L)  loveth  our  nation — having  found  that  "  sal- 
vation was  of  the  Jews,"  he  loved  them  for  IV.  built,  Ac 
—his  love  took  this  practical  and  appropriate  form. 

11-17.  Widow  or  Nath's  Son  Raised  to  Lite.    (Inl/ 


LUKE  v.m. 


inly.)  11.  Hain— a  small  Tillage  not  elsewhere  men- 
lotted  In  Scripture,  and  only  this  once  probably  visited 
,'y  our  Lord ;  It  lay  a  little  to  the  south  of  Mount  Tabor, 
ibont  twelve  miles  from  Capernaum.  13.  curried  out- 
was  being  carried  out.'  Dead  bodies,  being  ceremonially 
*x\.ilean,  were  not  allowed  to  be  buried  within  the  cities 
Mv.ngh  the  kings  of  David's  house  were  buried  in  the 
dtj  >f  David),  and  the  funeral  was  usually  on  the  same 
lav  \s  the  death,  only  son,  Ac. — affecting  particulars, 
»ld  \rtth  delightful  simplicity.  13, 14.  the  Lord— 'This 
inbhn*  appellation  Is  more  usual  with  Luke  and  John 
h;ic  katthew ;  Mark  holds  the  mean.'  [Bengel.J  saw 
\er,  h»«3  compassion,  Ac. — What  consolation  to  thou- 
andsof  the  bereaved  has  this  single  verse  carried  from 
ttge  to  afesl  14,  15.  What  mingled  majesty  and  grace 
shines  in  i>Ms  scene !  The  Resurrection  and  the  Life  in 
human  fletV,  with  a  word  of  command,  bringing  back 
life  to  the  dud  body;  Incarnate  Compassion  summoning 
its  absolute  ivwer  to  dry  a  widow's  tears!  16.  visited 
his  people— m \.  re  than  bringing  back  the  days  of  Elijah 
and  Elisha.  (1  Kings  17.  17-24;  2  Kings  4.  32-37;  and  see 
on  Matthew  15.  J3.) 

18-35.  The  Bai  ttst's  Message,  the  Reply,  and  con- 
sequent Discotj  vse.  See  on  Matthew  11.  2-14.  29,  30. 
mill  nil  the  pcoplt  Ahat  heard—'  on  hearing  (this).'  These 
are  the  observatltns  of  the  Evangelist,  not  of  our  Lord, 
rmd  the  pnblicai\> — a  striking  clause,  justified  God, 
being  napt.ized,  Ac-  •  rather, '  having  been  baptized.'  The 
meaning  is,  They  ack  v  owledged  the  Divine  wisdom  of  such 
«  preparatory  mlnistr.'  as  John's,  in  leading  them  to  Him 
who  now  spake  to  tlun  (see  ch.  1. 16,  17);  whereas  the 
Pharisees  and  lawyera  true  to  themselves  in  refusing  the 
baptism  of  John,  set  ai  naught  also  the  merciful  design 
of  God  in  the  Saviour  ft  mself,  to  their  own  destruction. 
31-35.  the  Lord  said,  4;\ — As  cross,  capricious  children, 
invited  by  their  playmaliis  to  Join  them  in  their  amuse- 
ments, will  play  with  Hem  neither  at  weddings  nor 
funerals  (Juvenile  i  ml  tat  1  ns  of  the  joyous  and  mournful 
scenes  of  life),  so  that  generation  rejected  both  John  and 
his  Master:  the  one  becatine  he  was  too  unsocial— more 
like  a  demoniac  than  a  rational  man;  the  other,  because 
he  was  too  much  the  rew  "se,  given  to  animal  indul- 
gences, and  consorting  with  the  lowest  classes  of  society, 
but  the  children  of  Wisdom  -  recognize  and  honour  her, 
whether  In  the  austere  garb  i  f  the  Baptist  or  in  the  more 
attractive  style  of  his  Maste  whether  in  the  Law  or  in 
the  Gospel,  whether  in  rags  »r  in  royalty;  for  "the  full 
soul  loalheth  an.  honeycomb,  but  to  the  hungry  noul  every  bitter 
thing  it  irweet.''  (Proverbs  27.  7.) 

36-50.  Chbist'8  Feet  Wash.  v>  with  Tears.  37,  38.  a 
sinner — one  who  had  led  a  pre  ligate  life.  JV.  B.— There  is 
'.  o  ground  whatever  for  the  poj-  Uar  notion  that  this  woman 
■•cos  Mcvry  Magdalene,  nor  do  we  tnow  what  her  name  was. 
See  on  ch.  8.  2.  ait  alabaster  r>ox  of  ointment — a  per- 
fume-vessel, in  some  cases  verj  costly  (John  12.5).  'The 
ointment  has  here  a  peculiar  Id  ierest,  as  the  offering  by 
a  penitent  of  what  had  been  ai  accessory  in  her  unhal- 
lowed work  of  sin.'  [Alvord.]  •  -t  his  feet  behind  him— 
the  posture  at  meals  being  a  rec  inlng  one,  with  the  feet 
out  behind,  began  to  wash,  Ac.—  I  o '  water  with  a  shower.' 
The  tears,  which  were  quite  involuntary,  poured  down  in 
a  flood  upon  His  naked  feet,  as  vhe  bent  down  to  kiss 
them ;  and  deeming  them  rather  Lviled  than  washed  by 
this,  she  hastened  to  wipe  them  oiV  with  the  only  towel 
she  had,  the  long  tresses  of  her  ova  hair,  'with  which 
•laves  were  wont  to  wash  their  mnVers'  feet.'  [Stier.] 
Jttased— the  word  signifies  '  to  kiss  foil  Uy,  to  caress,'  or  to 
'  kiss  again  and  again,'  which  v.  45  shews  is  meant/  here. 
What  prompted  this?  Much  love,  spri.yring  from  a  sense 
ttf  much  forgiveness.  So  says  He  who  kns.  \<r  her  heart,  v.  47. 
Where  she  had  met  with  Christ  before,  <.»•  what  words  of 
His  had  brought  life  to  her  dead  heart  ai  .1  a  sense  of  Di- 
vine pardon  to  her  guilty  soul,  we  know  n  it.  But  proba- 
bl>  she  was  of  the  crowd  of"  publicans  and  ^'■nners"  whom 
Incarnate  Compassion  drew  so  often  arotnd  Him,  and 
heard  from  His  lips  some  of  those  worda  sich  as  never 
man  spoke,  "  Come  unto  me,  all  ye  that  labow  r,"  Ac.  No 
person.^  Interview  haj  up  to  this  time  taket    place  be- 


tween them ;  but  she  could  keep  her  feelings  no  longsr  9«> 
herself,  and  having  found  her  way  to  Him  (and  euterod 
along  with  him,  v.  45),  they  burst  forth  in  this  surpassing 
yet  most  artless  style,  as  if  her  whole  soul  wonld  go  ont  to 
Him.  39.  the  Pharisee  — who  had  formed  no  definite 
opinion  of  our  Lord,  and  invited  Him  apparently  to  ob- 
tain materials  for  a  Judgment,  spake  within  himself; 
Ac— 'Ha!  I  have  Him  now;  He  plainly  knows  nothing 
of  the  person  He  allows  to  touch  Him,  and  so.  He  can  be 
no  prophet.'  Not  so  fast,  Simon;  thou  hast  not  seen 
through  thy  Guest  yet,  but  He  hath  seen  through  thee. 
40-43.  Like  Nathan  with  David,  our  Lora  conceals  HU 
home-thrust  under  the  veil  of  a  parable,  and  makes  HU 
host  himself  pronounce  upon  the  case.  The  two  debtors 
are  the  woman  and  Simon ;  the  criminality  of  the  one 
was  ten  times  that  of  the  other  (in  the  proportion  of  "  500" 
to  "50");  but  both  being  equally  Insolvent,  both  are  with 
equal  frankness  forgiven ;  and  Simon  Is  made  to  own 
that  the  greatest  debtor  to  forgiving  mercy  will  cling  to 
her  Divine  Benefactor  with  the  deepest  gratitnde.  Does 
our  Lord  then  admit  that  Simon  was  a  forgiving  man  1 
Let  us  see.  45-47.  I  entered  .  .  .  no  water — a  compli- 
ment to  guests.  Was  this  "much  love?"  Was  It  any  t 
no  kiss — of  salutation.  How  much  love  was  here  ?  Any 
at  all  1  with  oil  .  .  .  not  anoint— even  common  olive-oil 
in  contrast  with  the  woman's  "  ointment"  or  aromatic  bal- 
sam. What  evidence  was  thus  afforded  of  any  feeling 
which  forgiveness  prompts?  Our  Lord  speaks  this  with 
delicate  politeness,  as  if  hurt  at  these  inattentions  of  His 
host,  which  though  not  invariably  shown  to  guests,  were 
the  customary  marks  of  studied  respect  and  regard.  The 
inference  is  plain — only  one  of  the  debtors  was  really  for- 
given, though  in  the  first  instance,  to  give  room  for  the 
play  of  withheld  feelings,  the  forgiveness  of  both  is  sup- 
posed in  the  parable,  her  sins  which  are  many — '  those 
many  sins  of  hers,'  our  Lord,  who  admitted  how  much 
more  she  owed  than  the  Pharisee,  now  proclaims  in  naked 
terms  the  forgiveness  of  her  guilt,  for — not  because,  as  11 
love  were  the  cause  of  forgiveness,  but '  Inasmuch  as,'  or 
'  in  proof  of  which.'  The  latter  clause  of  the  verse,  and 
the  whole  structure  of  the  parable,  plainly  show  this  to 
be  the  meaning,  little  forgiven  .  ,  .  lovetk  little  — 
delicately  ironical  Intimation  of  no  love  and  tu>  forgiveness 
in  the  present  case.  48.  said  unto  hec,  Ac— an  unsought 
assurance,  usually  springing  up  unexpected  in  the  midst 
of  active  duty  and  warm  affections,  while  often  It  flies 
from  those  who  mope  and  are  paralyzed  for  want  of  it, 
49,  50.  they  that  sat  .  .  .  who  is  this  1  Ac. — no  wonder 
they  were  startled  to  hear  One  who  was  reclining  at  the 
same  oouch,  and  partaking  of  the  same  hospitalities  with 
themselves,  assume  the  awful  prerogative  of  '  even  for- 
giving sins.'  But  so  far  from  receding  from  this  claim,  or 
softening  It  down,  our  Lord  only  repeats  it,  with  two  pre- 
cious additions :  one,  announcing  what  was  the  one  secret 
of  the  "  forgiveness"  she  had  experienced,  and  which  car- 
ried "salvation"  in  its  bosom;  the  other,  a  glorious  dis- 
missal of  her  in  that  "peace"  which  she  had  already  felt, 
but  is  now  assured  she  has  His  full  warrant  to  enjoy  1 
This  wonderful  scene  teaches  two  very  weighty  truths : 
(1.)  though  there  be  degrees  of  guilt,  insolvency,  or  inability  t» 
wipe  out  the  dishonour  done  to  God,  is  common  to  all  sinnen, 
(2.)  As  Christ  is  the  Great  Creditor  to  whom  all  debt,  whether 
great  or  small,  contracted  by  sinners  is  owing,  so  to  Him  be- 
longs the  prerogative  of  forgiving  it.  This  latter  truth  te 
brought  out  in  the  structure  and  application  of  the  preseot 
parable  as  it  is  nowhere  else.  Either  then  Jesus  was  a 
blaspheming  deceiver,  or  He  is  God  manifest  in  the  flesh. 

CHAPTER   VIII. 

Ver.  1-4.  A  Oaltlian  Circuit,  with  thi  Twelve 
and  certain  Ministering  Women.  (In  Luke  only.) 
went— '  travelled,' '  made  a  progress' — throughout  every 
city  and  village— '  through  town  and  village'— preach- 
ing, Ac— the  Prince  of  itinerant  preachers  scattering  far 
and  wide  the  seed  of  the  Kingdom,  certain  wom«i 
healed,  Ac— on  whom  He  had  the  double  claim  of  having 
brought  healing  to  their  bodies  and  new  life  to  tbei) 


LUKE  IX. 


■iouls.  Drawn  to  Him  by  an  attraction  more  than  mag- 
aetic,  they  accompany  Him  on  this  tour  as  His  almoner* 
—ministering  unto  Him  cf  their  substance.  Blessed  Sa- 
viour! It  melts  us  to  see  Thee  living  upon  the  love  of 
Thy  ransomed  people.  That  they  bring  Thee  their  poor 
offerings  we  wonder  not.  Thou  ha.st  sown  unto  them 
•piritual  things,  and  they  think  it,  as  well  they  might,  a 
■mall  thing  that  Thou  shouldst  reap  their  carnal  things. 
(1  Corinthians  9. 11.)  But  dost  Thou  take  it  at  their  hand, 
ai^d  subsist  upon  it  ?  "  Oh  the  depth  of  the  riches"— of  this 
poverty  of  His !  Mary  Magdalene— i.  e..  probably,  of  Mag- 
dala,  on  which  see  Matthew  15.  39  went— rather  '  had 
gone.'  wtcd  devils— (Mark  16.9.)  It  is  a  great  wrong  to 
this  honoured  woman  to  identify  her  with  the  once  profli- 
gate woman  of  ch.  7. 37,  and  to  call  all  such  penitents  Mag- 
dalene*. The  mistake  has  arisen  from  confounding  un- 
happy demoniacal  possession  with  the  conscious  enter- 
tainment of  diabolic  impurity,  or  supposing  the  one  to 
have  been  afflicted  as  a  punishment  for  the  other— foi 
which  there  is  not  the  least  scriptural  ground.  Joanna, 
wife  ofChnxa,  Herod's  steward— If  the  steward  of  such 
a  godless,  cruel  and  licentious  wretch  as  Herod  Antipas 
(see  on  Mark  6. 14,  &c.)  differed  greatly  from  himself,  his 
post  would  be  no  easy  or  enviable  one.  That  he  was  a 
disciple  of  Christ  Is  very  improbable,  though  he  might  be 
favourably  disposed  towards  Him.  Bnt  what  we  know 
not  of  him,  and  may  fear  he  wanted,  we  are  sure  his  wife 
possessed.  Healed  eltt  er  of  "  evil  spirits"  or  of  some  one 
«f  the  "infirmities"  here  referred  to— the  ordinary  dis- 
eases of  humanity— she  joins  in  the  Saviour's  train  of 
grateful,  clinging  followers.  Of  "Susanna,"  next  men- 
tioned, we  know  nothing  but  the  name,  and  that  here 
enly.  But  her  services  on  this  memorable  occasion  have 
immortalized  her  name.  "  Wheresoever  this  gospel  shall 
be  preached  throughout  the  whole  world,  this  also  that 
she  hath  done,"  In  ministering  to  the  Lord  of  her  sub- 
stance on  His  Galilean  tour,  "  shall  be  spoken  of  as  a  me- 
morial of  her."  (Mark  14,  9.)  many  others— i.  e.,  many 
other  healed  women.  What  a  train  !  and  all  ministering 
into  Him  of  their  substance,  and  He  allowing  them  to 
do  it  and  subsisting  npon  it!  'He  who  was  the  support 
at  the  spiritual  life  of  His  people  disdained  not  to  be  sup- 
ported by  them  in  the  body.  He  was  not  ashamed  to  pen- 
etrate so  tor  into  the  depths  of  poverty  as  to  live  upon  the 
alms  of  love.  He  only  fed  others  miraculously ;  for  Him- 
self, He  lived  upon  the  love  of  His  people.  He  gave  all 
things  to  men,  His  brethren,  and  received  all  things  from 
them,  enjoying  thereby  the  pure  blessing  of  love:  which 
is  then  only  perfect  when  it  is  at  the  same  time  both  giv- 
ing and  receiving.  Who  could  invent  such  things  as 
these  T  '  It  was  necessary  to  live  in  this  manner  that  it  might 
»*  so  recorded.'    [Olshausen.] 

4-18.  Parable  of  the  Sower.— See  on  Mark  4.  8-0, 14- 
».  18.  No  man,  Ac— See  on  Matthew  5. 15,  of  which  this 
Is  nearly  a  repetition.  15.  For  nothing,  Ac.— See  on  ch. 
12.  2.  18.  how  ye— in  Mark  4.  24,  "what  ye  hear."  The 
one  implies  the  other.  The  precept  is  very  weighty. 
seemeth  to  have— or,  *  thinketh  that  he  hath '  (Margin). 
The  "having"  of  Matthew  13.  12 (on  which  see),  and  this 

thinking  he  hath,'  are  not  different.  Hanging  loosely  on 
dm,  and  not  appropriated,  it  is  and  is  not  his. 

19-21.  His  Mother  and  Brethren  desire  to  Speak 
vith  Him.— See  on  Mark  12.  46-50. 

23-25.  Jesus,  crossing  the  Lake,  Stills  the  8torm.— 
•See  on  Matthew  8.  23-27,  and  Mark  4.  35-41.  «3.  filled— 
ftt„  '  were  getting  filled,'  i. «.,  those  who  sailed ;  meaning 
'hat  their  ship  was  so. 

30-39.  Demoniac  of  Gadara  Healed.— See  on  Mat- 
hew  8.  28-34;  and  Mark  5.  1-20, 

40-56.  Jairus'  Daughter  Raised,  and  Issue  of  Blood 
Healed.— See  on  Matthew  9. 18-26 ;  and  Mark  5. 21-48.  40. 
gladly  received  hun,  for  ...  all  waiting  him— The 
Abundant  teaching  of  that  day  (In  Matthew  13.:  and  see 
Mark  4.  86),  had  only  whetted  the  people's  appetite;  and 
ai&aDDointed,  as  would  seem,  that  He  ha/l  'eft  them  in  the 
evening  to  cross  the  lake,  they  remain  hanging  about  the 
aeach,  having  got  a  hint,  probably  through  some  of  His 
*iectples.  that  He  would  be  back  the  same  evening.    Per- 


haps  they  witnessed  at  a  distance  the  sudden  calming  c 
the  tempest.  Here  at  least  they  are,  watching  for  His  re 
turn,  and  welcoming  Him  to  the  shore.  The  tide  of  His 
popularity  was  now  fast  rising.  45.  Who  touched  mel 
— 'Askest  Thou,  Lord,  who  touched  Thee?  Rather  aak 
who  touched  Thee  not  in  such  a  throng.'  4«.  somebody 
touched— yes,  the  multitude  "thronged  and  pressed  Him  " 
— "  they  jostled  against  Him,"  but  all  involuntarily ;  they 
were  merely  carried  along  ;  but  one,  one  only — "  somebody 
tc  oched  Him,"  with  the  conscious,  voluntary,  dependent 
touch  of  faith,  reaching  forth  its  hand  expressly  to  have 
contact  with  Him.  This  and  this  only  Jesus  acknow- 
ledges and  seeks  out.  Even  so,  as  the  Church  Father  au- 
gustin  long  ago  said,  multitudes  still  come  similarly  close  to 
Christ  in  the  means  of  grace,  but  all  to  no  purpose,  being  onlg 
sucked  into  the  crowd.  The  voluntary,  living  contact  oi 
faith  is  that  electric  conductor  which  alone  draws  virtus 
out  of  Him.  47.  declared  before  all — this,  though  a  great 
trial  to  the  shrinking  modesty  of  the  believing  woman, 
was  just  what  Christ  wanted  in  dragging  her  forth,  her 
public  testimony  to  the  facts  of  her  case— both  her  disease, 
with  her  abortive  efforts  at  a  cure,  and  the  Instantaneous 
and  perfect  relief  which  her  touch  of  the  Great  Healer  had 
brought  her,    55.  give  her  meat— See  on  Mark  5.  43. 

CHAPTER    IX. 

Ver.  1-6.  Mission  of  the  Twelve  Apostles.  See  oa 
Matthew  10. 1-15.  1.  power  and  authority— He  both  qual- 
ified and  authorized  them. 

7-9.  Herod  Troubled  at  what  hi  Hears  of  Christ, 
Desires  to  See  Him.  See  on  Mark  6.  14-90.  T.  per- 
plexed—'at  a  loss,'  'embarrassed'— said  of  some  that 
John  was  risen— among  many  opinions,  this  was  Uw 
one  which  Herod  himself  adopted,  for  the  reason,  no 
doubt,  mentioned  on  Mark  6.  14— desired  to  see  him— tut 
did  not,  till  as  a  prisoner  He  was  sent  to  him  by  Pilate 
Just  before  His  death,  as  we  learn  from  ch.  23.  8. 

10-17.    On  the  Return  of  the  Twelve,  Jesus  retires 

WITH  THEM  TO  BETHSAIDA,  AND  THERE  MrRAOULOTJSLT 

Feeds  Five  Thousand.    See  on  Mark  8.  31-M. 

18-27.  Peter's  Confession  of  Christ— Our  Lord's 
First  Explicit  Announcement  of  His  Approaching 
Death,  and  Warnings  Arising  Out  of  it  See  on  Mat- 
thew 16. 18-28;  and  Mark  8. 84.  »4.  will  sa-r*— '  is  minded 
to  save,'  bent  on  saving.  The  pith  of  this  maxim  de- 
pends—as >ften  In  such  weighty  sayings  (tor  example, 
"  Let  the  lead  bury  the  dead,"  Matthew  8.  22)— on  fee 
double  se>  ae  attached  to  the  word  "  life,"  a  lower  »»v  a 
higher,  th  ->  natural  and  the  spiritual,  temporrff  » .id  eter- 
nal. An  i  ntire  sacrifice  of  the  lower,  or  a  willingness  to 
make  It,  l»-  indispensable  to  the  preservation  of  the  hlghef 
life ;  and  ue  who  cannot  bring  himself  to  surrender  the 
one  for  tl  e  sake  of  the  other  shall  eventually  lose  both. 
96.  asha  ned  of  me  and  of  my  words— the  sense  of 
shame  is  me  of  the  strongest  in  our  nature,  one  of  the 
social  aOYctlons  founded  on  our  love  of  repuwVon,  which 
causes  in  »tinctlve  aversion  to  what  is  fitted  to  lower  it, 
and  was  tdven  us  as  a  preservative  from  all  tattt  Is  proi»- 
erly  shameful.  When  one  Is,  in  this  sense  m  \t,  lost  h 
shame,  he-  is  nearly  past  hope.  (Zecbariah  8.  5}  /«<remi*h 
6. 15;  8. 8;  But  when  Christ  and  "His  words '—Chris- 
tianity, especially  In  its  more  spiritual  and  uncompro- 
mising futures— are  unpopular,  the  same  instinctive  de 
sire  to  st  md  well  with  others  begets  the  temptation  to  r*i 
ashameC  of  Him,  which  only  the  '  expulsive  power '  of  a 
higher  affection  can  effectually  counteract.  Son  of  mam 
be  asha-  ted  when  he  cometh,  Ac— He  will  render  to  thai 
man  bis  own  treatment:  He  will  disown  him  before  the 
most  august  ot  all  assemblies,  and  put  him  to  "  shamr  ancs 
everlasting  contempt."  PanlellXl)  'Oh  shame,  to  be  pin 
to  shame  before  God,  Christ,  and  angels  I'  [Brnoel.]  •« , 
not  taste  of  death  till  they  see  the  kingdom  of  Ood-  - 
"see  It  come  with  power"  (Mark  9.  1);  or  see  "  the  ffoc  or 
man  coming  tn  His  kingdom  "  (Matthew  16.  28).  The  ref- 
erence, beyond  doubt,  is  to  the  firm  establishment  tan'. 
victorious  progress,  in  the  lifetime  of  some  then  present, 
of  that  new  Kingdom  of  Christ,  which  was  destines  to 


LUKE   IX. 


«tot&  the  greatest  of  all  changes  on  this  earth,  and  be  the 
grand  pledge  of  His  final  coming  In  glory. 

'i8-86.  JESUS  TRANSFIGURED.  38.  an  eight  days  after 
thes*  sayings  —  including  the  day  on  which  this  was 
spoken  and  that  of  the  Transfiguration.  Matthew  and 
Mark  say  "after  six  days,"  excluding  these  two  days. 
As  the  "sayings"  so  definitely  connected  with  the 
Transfiguration  scene  are  those  announcing  His  death 
— at  which  Peter  and  all  the  Twelve  were  so  startled 
and  scandalized— so  this  scene  was  designed  to  show  to 
tfa.a  eyes  as  well  as  the  heart  how  glorious  that  death 
vm  In  the  view  of  Heaven.  Peter,  James,  and  John — 
partners  before  In  secular  business;  now  sole  witnesses 
of  the  resurrection  of  Jalrus'  daughter  (Mark  5.  87), 
the  Transfiguration,  and  the  Agony  in  the  garden  (Mark 
14,  88).  a  mountain— not  Tabor,  according  to  long  tra- 
dition, with  which  the  facts  ill  comport,  but  some  one 
near  the  lake,  to  pray— for  the  period  He  had  now 
reached  was  a  critical  and  anxious  oue.  (See  on  Matthew 
18.  IS.)  But  who  can  adequately  translate  those  "  strong 
erylngs  and  tears?"  Methlnks,  as  I  steal  by  His  side,  I 
bear  from  Him  these  plaintive  sounds, '  Lord,  Who  hath 
believed  Our  report T  I  am  come  unto  Mine  own  and 
Mine  own  receive  Me  not ;  I  am  become  a  stranger  unto 
My  brethren,  an  alien  to  My  mother's  children :  Consider 
Mine  enemies,  for  they  are  many,  and  they  hate  Me  with 
sruel  hatred.  Arise,  O  Lord,  let  not  man  prevail.  Thou 
that  dwellest  between  the  cherubim,  shine  forth :  Show 
Me  a  token  for  good  :  Father,  glorify  Thy  name.'  39.  as 
He  prayed,  the  fashion,  &o. — before  He  cried  He  was 
wiswered,  and  whilst  He  was  yet  speaking  He  was  heard. 
Blessed  interruption  to  prayer  this!  Thanks  to  God, 
transfiguring  manifestations  are  not  quite  strangers  here. 
Ofttlmes  in  the  deepest  depths,  out  of  groanings  which 
cannot  be  uttered,  God's  dear  children  are  suddenly 
transported  to  a  kind  of  heaven  upon  earth,  and  their 
»oul  Is  made  as  the  chariots  of  Aminadab.  Their  pray- 
ers fetch  down  such  light,  strength,  holy  gladness,  as 
make  tnelr  face  to  shine,  putting  a  kind  of  celestial 
radiance  upon  It.  (2  Corinthians  3.  18,  with  Exodus  34. 
*g~§5.)  raiment  white,  <&c.— Matthew  says,  "  His  face  did 
shino  as  the  sun"  (17.  2),  and  Mark  says  "  His  raiment  be- 
*«me  shining,  exceeding  white  as  snow,  so  as  no  fuller  on 
jarth  can  white  them"  (9.  2).  The  light,  then,  it  would 
jeem,  shone  not  upon  Him  from  without,  but  out  of  Him 
from  within  •  He  was  all  irradiated,  was  in  one  blaze  of 
selestial  glory.  What  a  contrast  to  that  "visage  more 
marred  than  men,  and  His  form  than  the  sons  of  men  I" 
(Isaiah  52.  14.)  30,  31.  there  talked  with  him  two  men 
.  .  .  Moses  and  Ellas  .  .  .  appeared  in  glory — 'Who 
would  have  believed  these  were  not  angels  had  not  their 
human  names  been  subjoined  ?'  [Be** gel.]  (Cf.  Acts  1. 10 ; 
Mark  16.  5.)  Moses  represented  "the  law,"  Elijah  "the 
prophets,"  and  both  together  the  whole  testimony  of  the 
Old  Testament  8criptures,  and  the  Old  Testament  saints, 
to  Christ ;  now  not  borne  in  a  book,  but  by  living  men,  not 
to  a  coming,  but  a  come  Messiah,  visibly,  for  they  "ap- 
peared," and  audibly,  for  they  "spake."  spake — 'were 
•speaking.'  of  his  decease — 'departure;'  beautiful  eu- 
phemism (softened  term)  for  death,  which  Peter,  who 
witnessed  the  scene,  uses  to  express  his  own  expected 
death,  and  the  use  of  which  single  term  seems  to  have 
recalled  the  whole  by  a  sudden  rush  of  recollection,  and 
occasioned  that  delightful  allusion  to  this  scene  which 
we  find  in  2  Peter  1.  15-18.  which  lie  should  accomplish 
— '  was  to  fulfil.'  at  Jerusalem— Mark  the  historical  cha- 
racier  and  vocal  features  which  Christ's  death  assumed  to 
these  glorified  men— as  important  as  it  Is  charming— and 
*ee  on  ch.  2. 11.  What  now  may  be  gathered  from  this 
statement  ?  (1.)  That  a  dying  Messiah  is  the  great  article  of 
ihe  true  Jewish  theology.  For  a  long  time  the  Church  had 
fallen  clean  away  from  the  faith  of  this  article,  and  even 
from  a  preparedness  to  receive  it.  But  here  we  have  that 
Jewel  raked  out  of  the  dunghill  of  Jewish  traditions,  and 
3j  the  true  representatives  of  the  Church  of  old  made  the 
«ne  subject  of  talk  with  Christ  himself.  (2.)  The  adoring 
,^rasUtude  <#  glorified  men  for  His  underta-king  to  accomplish 
**ch  a  decease  (heir  felt  dependence  upon  it  for  the  glory  in 
54 


which  they  appeared  ;  theii  pro/ouna  interest  in  the  pr-ogrem 
of  it ,  their  humble  solaces  and  encouragements  to  go  through 
with  it ;  and  their  sense  <tf  its  peerless  and  overwhelming  giory, 
'Go,  matchless,  adored  One,  a  Lamb  to  the  slaughter! 
rejected  of  men,  but  chosen  of  God  and  precious;  dishon- 
oured, abhorred,  and  soon  to  be  slain  by  men,  but  wor- 
shipped by  cherubim,  ready  to  be  greeted  by  all  heaven. 
In  virtue  of  that  decease  we  are  here ;  our  all  Is  suspended 
on  It  and  wrapped  up  in  it.  Thine  every  step  is  watched, 
by  us  with  ineffable  Interest;  and  though  it  were  too  high 
an  honour  to  us  to  be  permitted  to  drop  a  word  of  cheer 
Into  that  precious  but  now  clouded  spirit,  yet,  as  the  firsts 
fruits  of  harvest,  the  very  joy  set  before  Him,  we  cannot 
choose  but  tell  Him  that  what  is  the  depth  of  shame  to 
Him  is  covered  with  glory  In  the  eyes  of  Heaven,  that  th« 
Cross  to  Him  Is  the  Crown  to  us,  that  that  "decease"  to 
all  our  salvation  and  all  our  desire.'  And  who  can  doubt 
that  such  a  scene  did  minister  deep  cheer  to  that  spirit  T 
'Tis  said  they  "talked"  not  to  Him,  but  "with  Him."  and 
If  they  told  Him  how  glorious  His  decease  was,  might  He 
not  fitly  reply,  '  I  know  it,  but  your  voice,  as  messengers 
from  heaven  come  down  to  tell  it  me,  Is  music  In  mine 
ears.'  33.  and  -when  they  -were  awake — so,  certainly, 
the  most  commentators:  but  if  we  translate  literally,  it 
should  be  'but  having  kept  awake.'  [Meveb,  Aijokj).] 
Perhaps  'having  roused  themselves  up'  [Oijshacsen]  may 
come  near  enough  the  literal  sense ;  but  from  the  word 
used  we  can  gather  no  more  than  that  they  shook  off  their 
drowsiness.  It  was  night,  and  the  Lord  seems  to  hare 
spent  the  whole  night  on  the  mountain  (v.  37).  saw  his 
glory,  &c. — the  emphasis  lies  on  "saw,"  qualifying  them 
to  become  "eye-witnesses  of  His  majesty"  (2  Peter  1.  16\ 
33.  they  departed— Ah !  bright  manifestations  in  this 
vale  of  tears  are  always  "departing"  manifestations.  34, 
35.  a  cloud— not  one  of  our  watery  clouds,  but  the  She- 
kinah-cloud  (see  on  Matthew  23.  39),  the  pavilion  of  the 
manifested  presence  of  God  with  His  people,  what  Peter 
calls  "  the  excellent"  or  "  magnificent  glory"  (2  Peter  1. 17) 
a  voice — "such  a  voice,"  says  Peter  emphatically;  "anJ. 
this  voice  (he  adds)  we  heard  when  we  were  with  Him  s.n 
the  holy  mount."  (2  Peter  1.  17, 18.)  my  beloved  Son 
.  .  .  hear  Him — reverentially,  implicitly,  alone.  36.  Jesiu 
found  alone — Moses  and  Ellas  are  gone.  Their  work  i* 
done,  and  they  have  disappeared  from  the  scene,  feeling 
no  doubt  with  their  fellow -servant  the  Baptist,  "He  must 
increase,  but  I  must  decrease."  The  cloud  too  Is  gone, 
and  the  naked  majestic  Christ,  braced  in  spirit,  and  en- 
shrined in  the  reverent  affection  of  His  disciples,  is  left— 
to  suffer !  kept  it  close — feeling,  for  once  at  least,  that 
such  things  were  unmeet  as  yet  for  the  general  gaze. 

37-45.  Demoniac  and  Lunatic  Boy  Healed — Christ's 
Second  Explicit  Announcement  of  His  Death  anb 
Resurrection.— See  on  Mark  9.14-32.  43-45.  the  mighty 
power  of  God — '  the  majesty'  or  '  mightiness'  of  God  in 
this  last  miracle,  the  Transfiguration,  <fec. ;  the  Divine 
grandeur  of  Christ  rising  upon  them  daily.  By  comparing 
Matthew  17.  22,  and  Mark  9.  30,  we  gather  that  this  had 
been  the  subject  of  conversation  between  the  Twelve  and 
their  Master  as  they  Journeyed  along,  these  sayings— 
not  what  was  passing  between  them  about  His  grandeur 
[Mbyek,  Ac],  but  what  He  was  now  to  repeat  for  the 
second  time  about  His  sufferings  [De  Wette,  Stikb, 
Alpord,  <fec.];  q.  d., '  Be  not  carried  off  your  feet  by  all  this 
grandeur  of  Mine,  but  bear  In  mind  what  I  have  already 
told  y  m,  and  now  distinctly  repeat,  that  that  Sun  1b 
whose  "earns  ye  now  rejoice  is  soon  to  set  in  midnight 
gloom.  "The  Son  of  man,"  says  Christ,  "into  the  hand*, 
of  men  -a  remarkable  antithesis  (also  in  Matthew  17.  22, 
and  Ma  k  9.' 31).  and  they  feared— '  insomuch  that  tboy 
feared.'  Their  most  cherished  ideas  were  so  completely 
dashed  by  such  announcements,  that  they  were  afraid  of 
laying  themselves  open  to  rebuke  by  asking  Him  any 
questions. 

46-48.  Stbifk  among  the  Twelve,  who  should  bb 
Greatest— John  Rebuked  for  ExcLcsrvBNraa.  *•- 
48.  See  on  Matthew  18. 1-5.  48,  50.  John  answered,  dbc 
—The  link  of  connection  here  with  the  foregoing  oonlexa 
lies  in  the  words  "In  My  name"  (».  48).      Oh,  as  to  &»f 

107 


LUKE  X. 


gsald  John,  young,  warm,  bat  not  sufficiently  apprehend- 
ing Christ's  teaching  in  these  i,nlngs),  we  saw  one  cast- 
ing out  devils  "In  Thy  name,"  and  we  forbade  him: 
Ware  we  wrong?*  'Ye  were  wrong.'  'But  we  did  "be- 
cause he  followeth  not  us."  '  ' No  matter.  For  (1.)  "There 
Is  no  man  which  shall  do  a  miracle  in  my  name  that  oan 
lightly  (or  'soon')  speak  evil  of  Me,"  Mark  9.  39.  And  (2.) 
If  such  a  person  cannot  be  supposed  to  be  "against  us," 
you  are  to  hold  him  "for  us.'"  Two  principles  of  im- 
mense importance.  Christ  does  not  say  this  man  should 
not  have  followed  "  with  them,"  but  simply  teaches  how 
he  was  to  be  regarded  though  he  did  not— as  a  reverer  of 
His  name  and  a  promoter  of  His  cause.  Surely  this  con- 
demns not  only  those  horrible  attempts  by  force  to  shut 
up  all  within  one  visible  pale  of  disclpleship,  which  have 
deluged  Christendom  with  blood  in  Christ's  name, 
but  the  same  spirit  in  its  milder  form  of  proud  ecclesi- 
astic scowl  upon  all  who  "  after  the  form  which  they  call 
o  teat  (as  the  word  signifies.  Acts  24. 14),  do  so  worship  the 
Ood  of  their  fathers."  Visible  unity  in  Christ's  Church 
Is  devoutly  to  be  sought,  but  this  is  not  the  way  to  it.  See 
the  noble  spirit  of  Motes,  Numbers  11.  24-29. 

51  -M.    The  Period  op  His  Assumption  Approaching, 
Christ  takks  His  Last  Lkavb  op  Galilee— The  Sa- 
maritans RKru8E  to  Receive  Him.    51.  the  time  was 
oo me— rather, '  the  days  were  being  fulfilled,'  or  approach- 
ing their  fulfilment — that  lie  should  be  received  up — 
of  His   assumption,'   meaning   His   exaltation   to  the 
Father;  a  sublime  expression,  taking  the  sweep  of  His 
whole  career,  as  if  at  one  bound  He  was  about  to  vault 
into   glory.    The  work   of  Christ  In   the   flesh    is   here 
divided  into  two  great  stages ;  all  that  preceded  this  be- 
longing to  the  one,  and  all  that  follows  it  to  the  other. 
During  the  one,  He  formally  "came  to  His  own,"  and 
"  wound  have  gathered  them:"  during  the  other,  the  awful 
consequences  of  "His  own  receiving  Him  not"  rapidly  re- 
vealed themselves.  He  steadfastly  set  his  face— the  "He" 
here  hi  emphatic — 'He  Himself  then.'    See  His  own  pro- 
phetlo  language,  "I  have  set  my  face  like  a  flint,"  Isaiah 
fi).  7.    gt>  to  Jerusalem— as  His  goal,  but  including  His 
preparatory  visits  to  It  at  the  feasts  of  tabernacles  and 
of  dedloation  (John  7.  2, 10;  and  10.  22,  23),  and  all  the  In- 
termediate movements  and  events.    53.  messengers  be- 
fore his  face  ...  to  make  ready  for  him— He  had  not 
done  this  before ;  but  now,  instead  of  avoiding,  He  seems 
to  court  publicity— all  now  hastening  to  maturity.  53.  did 
mot  receive  Him,  because,  &c. — the  Galileans,  In  going 
to  the  festivals  at  Jerusalem,  usually  took  the  Samaritan 
route  [  Josephus,  Antiquities,  20.  6. 1],  and  yet  seem  to  have 
met  with  no  such  inhospitality.    But  if  they  were  asked 
to  prepare  quarters  for  the  Messiah,  In  the  person  of  one 
whose  "face  was  as  though  he  would  go  to  Jerusalem," 
their  national  prejudices  would  be  raised  at  so  marked  a 
■light  upon  their  claims.    (See  on  John  4.  20.)    54.  James 
and  John— not  Peter,  as  we  should  have  expected,  but 
those  "sons  of  thunder"  (Mark  3. 17),  who  afterwards  would 
have  all  the  highest  honours  of  the  Kingdom  to  them- 
selves, and  the  younger  of  whom   had   been    rebuked 
already  for  his  exclusiveness  (v.  49, 50).    Yet  this  was  "  the 
disciple  whom  Jesus  loved,"  while  the  other  willingly 
•rank  of  His  Lord's  bitter  cup.   (See  on  Mark  10.  38-40  and 
Acts  12.  2.)    That  same  fiery  zeal,  in  a  mellowed  and  hal- 
lowed form,  In  the  beloved  disciple,  we  find  in  2  John  5. 10 
and  8  John  10.    fire  ...  as  J0lla« — a  plausible  case,  occur- 
ring also  In  Samaria.  (2  Kings  1.10-12.)  55,  56.  Know  not 
what  spirit,  &c— '  The  thing  ye  demand,  though  in  keep- 
ing with  the  legal,  is  unsuited  to  the  genius  of  the  evan- 
gelical dispensation.'    The  sparks  of  unholy  Indignation 
would  seize  readily  enough  on  this  example  of  Ellas, 
though  our  Lord's  rebuke  (as  is  plain  from  v.  56)  Is  di- 
rected to  the  principle  involved  rather  than  the  animal 
heat  which  doubtless  prompted  the  reference.    'It  Is  a 
golden  sentence  of  Tlllotson,   Let   us  never  do  anything 
for  religion  which  Is  contrary  to  religion.'  [Webster  and 

Wilkinson.]    for  the  Son  of  man,  &c— a  saying  truly 
Divine,  of  which  all  His  miracles— for  salvation,  never  de- 
struction—were  one  continued  illustration,    went  to  an* 
-illustrating  His  own  precept,  Matthew  10.  28. 
108 


57-62.    Incidents  Illustrative  or  Discipleship.  at, 

58.  The  precipitate  disciple.    See  on  Matthew  8. 18, 9% 

59,  60.  The  procrastinating  disciple.  See  on  Matthew 
8.  21, 22.  61,  63.  The  irresolute  disciple.  I  will  follow 
. . .  but— The  second  disciple  had  a  "  but"  too— a  difficulty 
in  the  way  Just  then.  Yet  the  different  treatment  of  the 
two  cases  shows  how  different  was  the  spirit  of  the  two. 
and  to  that  our  Lord  addressed  Himself.  The  case  of 
Ellsha  (1  Kings  19.  19-21),  though  apparently  similar  U 
this,  will  be  found  quite  different  from  the  "looking 
back"  of  this  case,  the  best  Illustration  of  *hlch  is  thai 
of  those  Hindoo  converts  of  our  day  who,  when  once  persuade* 
to  leave  their  spiritual  fathers  in  order  to  "  bid  them  fareweti 
which  are  at  home  at  their  house,"  very  rarely  return  to  them. 
no  man,  Ac— As  ploughing  requires  an  eye  intent  on  the 
furrow  to  be  made,  and  Is  marred  the  instant  one  turns 
about,  so  will  they  come  short  of  salvation  who  prosecute 
the  work  of  God  with  a  distracted  attention,  a  divided 
heart.  Though  the  reference  seems  chiefly  to  ministers, 
the  application  is  general.  The  expression  "looking  * 
back"  has  a  manifest  reference  to  "  Lot's  wife."  (Genesis 
19.  26;  and  see  on  ch.  17.  32.)  It  is  not  actual  return  to  the 
world,  but  a  reluctance  to  break  vrith  it. 

CHAPTER    X. 

Ver.  1-24.  Mission  of  the  Seventy  Disciples,  and 
their  Return.  As  our  Lord's  end  approaches,  the 
preparations  for  the  establishment  of  the  coming  King- 
dom are  quickened  and  extended.  1.  the  Lord— a  be- 
coming title  here,  as  tills  appointment  was  an  act  truly 
lordly.  [Bengel.]  other  seventy  also— rather,  'others 
(also  in  number),  70;'  probably  with  allusion  to  the  sev- 
enty elders  of  Israel  on  whom  the  Spirit  descended  ln-the 
wilderness.  (Numbers  11. 24,  25.)  The  mission,  unlike 
that  of  the  Twelve,  was  evidently  quite  temporary.  All 
the  instructions  are  in  keeping  with  a  brief  and  hasty 
pioneering  mission,  Intended  to  supply  what  of  general 
preparation  for  coming  events  the  Lord's  own  visit  after 
wards  to  the  same  "  cities  and  places"  (v.  1)  would  not 
from  want  of  time,  now  suffice  to  accomplish ;  whereas  th< 
instructions  to  the  Twelve,  besides  embracing  all  tbos 
to  the  Seventy,  contemplate  world-wide  and  permanem 
effects.  Accordingly,  after  their  return  from  this  single 
missionary  tour,  we  never  again  read  of  the  Seventy.  3. 
the  harvest,  Ac— See  on  Matthew  9.  87,  88.  3-13.  See  on 
Matthew  10.  7-16.  son  of  peace — inwardly  prepared  to 
embrace  your  message  of  peace.  See  note  on  "  worthy," 
Matthew  10.  13.  13-15.  See  on  Matthew  11.  20-24.  for 
Sodom— Tyre  and  Sldon  were  ruined  by  commercial 
prosperity;  Sodom  sank  through  its  vile  pollutions:  but 
the  doom  of  otherwise  correct  persons  who,  amidst  a 
blaze  of  light,  reject  the  Saviour,  shall  be  less  endurablt 
than  that  of  any  of  these.  16.  he  that,  &c. — See  on  Mat- 
thew 10. 40.  IT.  returned— evidently  not  long  away 
Lord,  <fec— 'Thou  hast  exceeded  Thy  promise,  for  "even 
the  devils," '  &c.  The  possession  of  such  power,  not  being 
expressly  in  their  commission,  as  in  that  to  the  Twelve 
(ch.  9. 1),  filled  them  with  more  astonishment  and  joy  than 
all  else.  In  thy  name— taking  no  credit  to  themselves, 
but  feeling  lifted  into  a  region  of  nnimagined  superiority 
to  the  powers  of  evil  simply  through  their  connection  with 
Christ.  18. 1  beheld— As  much  of  the  force  of  this  glori- 
ous statement  depends  on  the  nice  shade  of  sense  indi- 
cated by  the  imperfect  tense  In  the  original,  It  should  be 
brought  oat  In  the  translation :  '  I  was  beholding  Satan 
as  lightning  falling  from  heaven :'  g.  d„  '  I  followed  you  on 
your  mission,  and  watched  its  triumphs ;  while  you  were 
wondering  at  the  subjection  to  you  of  devils  In  My  name, 
a  grander  spectacle  was  opening  to  My  view ;  sudden  as 
the  darting  of  lightning  from  heaven  to  earth,  lo!  Satan 
was  beheld  falling  from  heaven!'  How  remarkable  is 
this,  that  by  that  law  of  association  which  connects  s 
part  with  the  whole,  those  feeble  triumphs  of  the  Seventy 
seem  to  have  not  only  brought  vividly  before  the  Re 
deemer  the  whole  ultimate  result  of  His  mission,  but  com 
pressed  it  into  a  moment  and  quickened  it  Into  the  rapid 
ity  of  lightning !    JV.  ».— The  word  rendered  "  devils,"  i« 


LUKE  X. 


always  used  for  those  spiritual  agents  employed  In  de- 
moniacal possessions  —  never  for  the  ordinary  agency  of 
Katan  In  rational  men.  When  therefore  the  Seventy  say, 
"  the  devils  (demons)  are  subject  to  us,"  and  Jesus  replies, 
'  Mine  eye  was  beholding  Satan  falling,'  It  Is  plain  that 
He  meant  to  raise  their  minds  not  only  from  the  particular 
ro  the  general,  but  from  a  very  temporary  form  of  satanio 
operation  to  the  entire  kingdom  of  evil.  (See  John  12. 81 ;  and 
el.  Isaiah  14. 12.)  19.  behold  I  give  you,  <fec— not  for  any 
renewal  of  their  mission,  though  probably  many  of  them 
afterwards  became  ministers  of  Christ;  but  simply  as  dis- 
ciples, serpents  and  scorpions— the  latter  more  venom- 
ous than  the  former:  literally,  in  the  first  Instance 
(Mark  16. 17, 18 ;  Acts  28.  5) ;  but  the  next  words,  "  and  over 
all  the  power  of  the  enemy,  and  nothing  shall  by  any  means 
hurt  you,"  show  that  the  glorious  power  of  faith  to  "  over- 
come the  world"  and  "  quench  all  the  fiery  darts  of  the 
wicked  one,"  by  the  communication  and  maintenance  of 
which  to  his  people  He  makes  them  innocuous,  is  what  is 
meant.  (1  John  5.  4;  Epheslans  6.  16.)  90.  rejoice  not, 
Ac— i.  e.,  not  so  much.  So  far  from  forbidding  it,  He  takes 
occasion  from  It  to  tell  them  what  had  been  passing  in 
His  own  mlna.  But  as  power  over  demons  was  after  all 
Intoxicating,  He  gives  them  a  higher  Joy  to  balance  it,  the 
joy  of  having  their  names  in  Heaven's  register.  (Phillp- 
pians  4.  8.)  81,  33.  Jesns  said,  4c.— The  very  same  sub- 
lime words  were  uttered  by  our  Lord  on  a  former  similar 
occasion.  Matthew  11.  25-27  (on  which  see  note);  but  (1.) 
there  we  are  merely  told  that  He  "answered  and  said" 
thus;  here,  He  "rejoiced  inspirit  and  said."  (2.)  There  it 
was  merely  "at  that  time  (or  season)"  that  he  spoke  thus, 
meaning  with  a  general  reference  to  the  rejection  of  His 
gospel  by  the  self-sufficient;  here,  "In  that  hour  Jesus 
said,"  with  express  reference  probably  to  the  bumble 
class  from  which  He  had  to  draw  the  Seventy,  and  the 
similar  class  that  had  chiefly  welcomed  their  message. 
"  Rejoice"  is  too  weak  a  word.  It  is  "  exulted  in  spirit"— 
evidently  giving  visible  expression  to  His  unusual  emo- 
tions, while,  at  the  same  time,  the  words  "  in  spirit"  are 
meant  to  convey  to  the  reader  the  depth  of  them.  This  is 
one  of  those  rare  cases  in  which  the  veil  Is  lifted  from  off 
the  Redeemer's  inner  man,  that,  angel-like,  we  may 
Mock  Into  It"  for  a  moment.  (1  Peter  1. 12.)  Let  us  gaze 
*n  H  with  reverential  wonder,  and  as  we  perceive  what  It 
vas  that  produced  that  mysterious  ecstasy,  we  shall  find 
-tslng  in  our  hearts  a  still  rapture—"  Oh  the  depths !"  93, 
44,-See  on  Matthew  18. 16, 17. 

25-37.     QUKSTION  07  A  LAWYER,  AND  PAEABLB  OF  THE 

toon  Samaritan.  85.  tempted  him— 'tested  him;'  in 
10  hostile  spirit,  yet  with  no  tender  anxiety  for  light  on 
hat  question  of  questions,  but  just  to  see  what  insight 
i.his  great  Galilean  teacher  had.  36.  what  Is  -written  In 
the  law  —  apposite  question  to  a  doctor  of  the  law,  and 
putting  him  In  turn  to  the  test.  [Ben gel.]  87.  thou  shalt, 
Ac— the  answer  Christ  Himself  gave  to  another  lawyer. 
See  on  Mark  12.  29-83.  28.  he  said,  Ac— 'Right;  this  do, 
and  life  is  thine'— laying  such  emphasis  on  "  this"  as  to 
indicate,  without  expressing  it,  where  the  real  difficulty  to  a 
sinner  lay,  and  thus  nonplussing  the  questioner  himself. 
39.  •willing— 'wishing,'  to  get  himself  out  of  the  diffi- 
culty, by  throwing  on  Jesns  the  definition  of  'neighbour,' 
which  the  Jews  interpreted  very  narrowly  and  techni- 
cally, as  excluding  Samaritans  and  Gentiles.  [Alfobd.] 
SO.  a  certain  man— a  Jew.  from  Jerusalem  to  Jericho 
—a  distance  of  nineteen  miles  north-east,  a  deep  and  very 
fertile  hollow— 'the  Tempe  of  Judea.'  [Trench.]  thieves 
— '*  robbers."  The  road,  being  rocky  and  desolate,  was  a 
notorious  haunt  of  robbers,  then  and  for  ages  after,  and 
even  to  this  day.  31, 38.  came  down  a  priest  .  .  .  and  a 
Levlte— Jericho,  the  second  city  of  Judea,  was  a  olty  of 
the  priests  and  Levites,  and  thousands  of  them  lived 
there.  The  two  here  mentioned  are  supposed,  apparently, 
to  be  returning  from  temple-duties,  but  they '  had  not  learnt 
what  that  meaneth, "  I  will  have  meroy  and  not  sacrifice." ' 
iTeksoh.]  saw  him— it  was  not  inadvertently  that  he 
acted,  cant*  and  looked— a  farther  aggravation,  passed 
*»y  —  although  the  law  expressly  required  the  opposite 
treatment  even  of  the  beast  not  only  of  their  brethren,  but 


of  their  enemy,  Deuteronomy  22.  4;  Exodus  28.  4,  6.  (Of 
Isaiah  58.  7.)  33.  Same rirtan  —  one  excommunicated  bj 
the  Jews,  a  by-word  among  them,  synonymous  with 
heretic  and  devil  (John  8. 48).  See  on  ch.  17. 18.  had  com. 
passion— His  best  is  mentioned  first;  for  'He  who  gives 
outward  things  gives  something  external  to  himself,  but  he 
who  Imparts  compassion  and  tears  gives  him  something 
from  his  very  self.'  [Gregory  the  Great,  in  Trench.]  No 
doubt  the  priest  and  Levite  had  their  excuses— 'Tisn't 
safe  to  be  lingering  here;  besides,  he's  past  recovery;  and 
then,  mayn't  suspicion  rest  upon  ourselves?  So  might 
the  Samaritan  have  reasoned,  but  did  not.'  [Trench.] 
Nor  did  he  say,  He's  a  Jew,  who  would  have  had  no  deal- 
ings with  me  (John  4.  9),  and  why  should  I  with  him  ?  oil 
and  wine— the  remedies  used  In  such  cases  all  over  the 
East  (Isaiah  1.  6),  and  elsewhere ;  the  wine  to  cleanse  the 
wounds,  the  oil  to  assuage  their  smartings.  on  his  own 
beast— himself  going  on  foot.  35.  two  pence— equal  to 
two  days'  wages  of  a  labourer,  and  enough  for  several 
days'  support.  36.  "Which  was  neighbour  1— a  most  dex- 
terous way  of  putting  the  question :  (L)  Turning  the  ques- 
tion from  'Whom  am  I  to  love  as  my  neighbour  V  to  '  Who 
is  the  man  that  shows  that  love?'  (2.)  Compelling  the 
lawyer  to  give  a  reply  very  different  from  what  he  would 
like— not  only  condemning  his  own  nation,  but  those  of 
them  who  should  be  the  most  exemplary.  (8.)  Making 
him  commend  one  of  a  deeply-hated  race.  And  he  does 
It,  but  it  is  almost  extorted.  For  he  does  not  answer, 
•The  Samaritan'  —  that  would  have  sounded  heterodox, 
heretical— but  "  He  that  showed  meroy  on  him."  It  comes 
to  the  same  thing,  no  doubt,  but  the  circumlocution  is 
significant.  37.  Go,  Ac  — 0  exquisite,  matchless  teach- 
ing 1  What  new  fountains  of  charity  has  not  this  opened 
up  in  the  human  spirit— rivers  in  the  wilderness,  streams 
in  the  desert  I  what  noble  Christian  institutions  have  not 
such  words  founded,  all  undreamed  of  till  that  wondrous 
One  came  to  bless  this  heartless  world  of  ours  with  Hi 
Incomparable  love — first  in  words,  and  then  in  deeds 
which  have  translated  His  words  into  flesh  and  blood 
and  poured  the  life  of  them  through  that  humanity  which 
He  made  His  own  I  Was  this  parable,  now,  designed  to 
magnify  the  law  of  love,  and  to  show  who  fulfils  it  and 
who  not?  And  who  did  this  as  never  man  did  it,  as  our 
Brother  Man, "  our  Neighbour  T"  The  priests  and  Levites 
had  not  strengthened  the  diseased,  nor  bound  up  the 
broken  (Ezekiel  84.  4),  while  He  bound  up  the  broken* 
hearted  (Isaiah  61. 1),  and  poured  into  all  wounded  spirits 
the  balm  of  sweetest  consolation.  All  the  Fathers  saw 
through  the  thin  veil  of  this  noblest  of  stories,  the  Story 
of  love,  and  never  wearied  of  tracing  the  analogy  (though 
sometimes  fanoifully  enough).  [Trench.]  '  He  hungered,' 
exclaims  Gregory  of  Nazianzen  (In  the  fourth  century), 
'  but  He  fed  thousands ;  He  was  weary,  but  He  is  the  Rest 
of  the  weary ;  He  is  saluted  "  Samaritan"  and  "  Demo- 
niac," but  He  saves  him  that  went  down  from  Jerusalem  and 
feU  among  thieve*,1  Ac 

38-42.  Martha  and  Mary.  38.  certain  village— Beth 
any  (John  11. 1),  which  Luke  so  speaks  of,  having  no  far- 
ther occasion  to  notice  it.  received  him  .  .  .  her  house 
—the  house  belonged  to  her,  and  she  appears  throughout 
to  be  the  elder  sister.  39.  which  also—'  who  for  her  part,' 
in  contrast  with  Martha,  sat—'  seated  herself.'  From  th« 
custom  of  sitting  beneath  an  instructor,  the  phrase  'sit- 
ting at  one's  feet'  came  to  mean  being  a  disciple  of  any 
one  (Acts  22.  3).  heard— rather,  '  kept  listening'  to  His 
word.  40.  cumbered — '  distracted.'  came  to  him — '  pre- 
sented herself  before  Him,'  as  from  another  apartment,  in 
which  her  sister  had  "  left  her  to  serve  (or  make  prepara- 
tion) alone."  oarest  thou  not  .  .  .  my  sister,  Ac—'  Lord, 
here  am  I  with  everything  to  do,  and  this  sister  of  mine 
Will  not  lay  a  hand  to  anything ;  thus  I  miss  something 
from  Thy  lips,  and  Thou  from  our  hands.'  bid  her,  Ac- 
She  presumes  not  to  stop  Christ's  teaching  by  calling  her 
sister  away,  and  thus  leaving  Him  without  His  one 
auditor,  nor  did  she  hope  perhaps  to  succeed  if  she  had 
tried.  Martha,  Martha— Emphatically  redoubling  upon 
the  name,  careful  and  cumbered— the  one  word  ex 
pressing  the  Inward  worryinf  anxiety  that  her  prepare. 

109 


LUKE  XL 


Hon*  should  bo  worthy  of  her  Lord ;  the  other,  the  out- 
ward hustle  of  those  preparations,  many  things— "  much 
service"  (».  40);  too  elaborate  preparation,  which  so  en- 
jCressed  her  attention  that  she  missed  her  Lord's  teach- 
ing. 43.  one  thing,  Ac,— The  idea  of  'Short  work  and 
little  of  It  snffioes  for  Me'  is  not  so  much  the  lower  sense  of 
these  weighty  words,  as  supposed  in  them,  as  the  basis  of 
something  far  loftier  than  any  precept  on  economy. 
Underneath  that  idea  is  couched  another,  as  to  the  little- 
ness both  of  elaborate  preparation  for  the  present  life  and 
of  that  Ufe  itself,  compared  with  another,  chosen  the 
goad  part— not  in  the  general  sense  of  Moses'  choice 
(Hebrews  11.  26),  and  Joshua's  (Joshua  24. 15),  and  David's 
(Psalm  119. 80) ;  i.  «.,  of  good  in  opposition  to  bad;  but,  of 
two  good  ways  of  serving  and  pleasing  the  Lord,  choosing 
the  better.  Wherein,  then,  was  Mary's  better  than  Mar- 
tha's T  Hear  what  follows,  not  be  taken  away— Martha's 
choice  would  be  taken  from  her,  for  her  services  would  die 
with  her;  Mary's  never,  being  spiritual  and  eternal.  Both 
were  true-hearted  disciples,  but  the  one  was  absorbed  in 
the  higher,  the  other  in  the  lower  of  two  ways  of  honour- 
ing their  common  Lord.  Yet  neither  despised,  or  would 
willingly  neglect,  the  other's  occupation.  The  one  repre- 
sents the  contemplative,  the  other  the  active  style  of  the 
Christian  character.  A  Church  full  of  Maries  would  per- 
naps  be  as  great  an  evil  as  a  Church  full  of  Marthas. 
Both  are  needed,  each  to  be  the  complement  of  the  other. 

CHAPTER    XI. 

Ver.  1-18.  The  Disciples  Taught  to  Pkay.  l.  one, 
Ac— etrack  with  either  the  matter  or  the  manner  of  our 
Lord's  prayere.  as  John,  Ac— From  this  reference  to 
John,  It  is  possible  that  disciple  had  not  heard  the  Ser- 
mon oa  the  Mount.  Nothing  of  John's  inner  teaching  (to 
his  own  disciples)  has  been  preserved  to  us,  but  we  may 
be  sare  he  never  taught  his  disciples  to  say,  "Our 
Father."  3-4.  See  on  Matthew  6.  9-13.  day  by  day,  Ac. 
— oa  extension  of  the  petition  In  Matthew  for  "  this  day's" 
supply,  to  every  successive  day's  necessities.  The  closing 
doxology,  wanting  here,  is  wanting  also  in  all  the  best 
axid  most  ancient  copies  of  Matthew's  gospel.  Perhaps 
our  Lord  purposely  left  that  part  open :  and  as  the  grand 
Jewish  doxologles  were  ever  resounding,  and  passed  Im- 
mediately and  naturally,  In  all  their  hallowed  familiar- 
ity into  the  Christian  Church,  probably  this  prayer  was 
never  used  in  the  Christian  assemblies  but  in  its  present 
form,  as  we  find  it  In  Matthew,  while  in  Luke  it  has  been 
allowed  to  stand  as  originally  uttered.  5-8.  at  midnight 
. . .  for  a  friend  Is  come — the  heat  in  warm  countries  makes 
evening  preferable  for  travelling  to  day ;  but  "  midnight" 
U  everywhere  a  most  unseasonable  hour  of  call,  and  for 
that  very  reason  it  is  here  selected,  trouble  me  not— the 
trouble  making  him  insensible  both  to  the  urgency  of  the 
case  and  the  claims  of  friendship.  I  cannot — without 
exertion  which  he  would  not  make,  importunity— the 
word  Is  a  strong  one — 'shamelessness;'  persisting  in  the 
face  of  all  that  seemed  reasonable,  and  refusing  to  take  a 
denial,  as  many,  Ac— his  reluctance  once  overcome,  all 
the  claims  of  friendship  and  necessity  are  felt  to  the  full. 
The  sense  is  obvious :  If  the  churlish  and  self-indulgent- 
deaf  both  to  friendship  and  necessity— can  after  a  positive 
refusal,  be  won  over,  by  sheer  persistency,  to  do  all  that 
is  needed,  how  much  more  may  the  same  determined  per- 
severance In  prayer  be  expected  to  prevail  with  Him 
whose  very  nature  is  "  rich  unto  all  that  call  upon  Him" 
(Romans  10. 12).  9-13.  See  on  Matthew  7. 7-11.  the  Holy 
Spirit— in  Matthew  (7. 11),  "good  gifts;"  the  former,  the 
Gift  of  gifts  descending  on  the  Church  through  Christ, 
and  comprehending  the  latter. 

14-88.  Bund  and  Dumb  Demoniac  Healed— Charge 
yt  being  nr  League  with  Hell,  and  Reply— Demand 
or  ▲  Sign,  and  Reply.  See  on  Matthew  12.  22-45.  14. 
dumb— blind  also,  Matthew  12.  22.  30.  the  Anger  of  God 
—"the  Spirit  of  God,"  Matthew  12.  28;  the  former  figura- 
tively denoting  the  power  of  God,  the  latter  the  living 
Peretmal  Agent  In  ever"  er^r"\sf  o*  '.t  Si,  >&».  strong 
10*3)5^  Skiocm.  untiM- pointing  to  all  the  sub- 
.10 


tie  and  varied  methods  by  which  he  wields  his  da;: 
power  over  men.  keepeth— *  guardeth.'  hla  palace — man. 
whether  viewed  more  largely  or  in  individual  souls— how 
significant  of  what  men  are  to  Satan  I  In  peace— undls 
turbed,  secure  In  his  possession,  a  stronger  than  he— 
Cfvrist:  Glorious  title,  in  relation  to  Satan  t  came  upon 
him  and  overcome  him— sublimely  expressing  the  Re- 
deemer's approach,  as  the  Seed  of  the  woman,  to  bruise 
the  Serpent's  head,  taketh  from  him  all  hla  armour— 
'  his  panoply,' '  his  complete  armour.'  Vain  would  be  the 
victory,  were  not  the  means  of  regaining  his  lost  powei 
wrested  from  him.  It  Is  tills  that  completes  the  triumph 
and  ensures  the  final  overthrow  of  his  kingdom.  The 
parable  that  Immediately  follows— v.  24-26— Is  Just  the 
reverse  of  this.  See  on  Matthew  12.  43-35.  In  the  one  case, 
Satan  Is  dislodged  by  Christ,  and  so  finds,  in  all  future 
assaults,  the  house  preoccupied;  in  the  other,  he  merely 
goes  out  and  comes  In  again,  finding  the  house  "empty" 
(Matthew  12.  44)  of  any  rival,  and  all  ready  to  welcome 
him  back.  This  explains  the  Important  saying  that 
comes  in  between  the  two  parables,  v,  23.  Neutrality  in  re- 
ligion there  is  none.  The  absence  of  positive  attachment 
to  Christ  Involves  hostility  to  Him.  gathereth  .  .  .  seas* 
tereth— Referring  probably  to  gleaners.  The  meaning 
seems  to  be,  Whatever  in  religion  Is  disconnected  from 
Christ  comes  to  nothing.  37,  38.  as  he  spake  these 
things,  a  woman  of  the  company — '  of  the  multitude, 
the  crowd.  A  charming  little  incident  and  profoundly 
instructive.  With  true  womanly  feeling,  she  envies  the 
mother  of  such  a  wonderful  Teacher.  Well,  and  higher 
and  better  than  she  had  said  as  much  before  her,  ch.  L  28. 
42;  and  our  Lord  is  far  from  condemning  it.  He  only 
holds  up — as  "  blessed  rather" — the  hearers  and  keepers  of 
God's  word ;  in  other  words,  the  humblest  real  saint  &  Ood. 
See  on  Matthew  12. 49,  50.  How  utterly  alien  is  this  senti- 
ment from  the  teaching  of  the  Church  of  Rome,  which 
would  excommunicate  any  one  of  its  members  who  dared 
to  talk  in  the  spirit  of  this  glorious  saying !  39-33.  See 
on  Matthew  12.  39-42.  33-30.  See  on  Matthew  5. 14  16;  «. 
22,  23.  But  v.  36  here  is  peculiarly  vivid,  expressing  what 
pure,  beautiful,  broad  perceptions  the  clarity  of  the  itt/o%*-a 
eye  Imparts. 

37-54.  Denunciation  of  the  Pharisees.  38.  mar. 
veiled,  Ac— See  on  Mark  7. 2-4.  39-41.  cup  and  platter— 
remarkable  example  of  our  Lord's  way  of  drawing  th« 
most  striking  illustrations  of  great  truths  from  the  moat 
familiar  objects  and  Incidents  of  life,  ravening — rapa- 
city, that  which  is  without,  Ac — q.  d.,  'He  to  whom 
belongs  the  outer  life,  and  right  to  demand  its  subjection 
to  Himself— Is  the  inner  man  less  His  ?  give  alms  .  .  . 
and  all  clean— a  principle  of  immense  value.  As  th« 
greed  of  these  hypocrites  was  one  of  the  most  prominent 
features  of  their  character  (ch.  16. 14 ;  Matthew  23. 14),  out 
Lord  bids  them  exemplify  the  opposite  character,  aiid 
then  their  outside,  ruled  by  this,  would  be  beautiful  in  the 
eye  of  God,  and  their  meals  would  be  eaten  with  cleaK 
hands,  though  never  so  fouled  with  the  business  of  this 
worky  world.  (See  Ecclesiastes  9.  7.)  43.  mint,  rue,  Ac. 
— founding  on  Leviticus  27.  30,  which  they  interpreted 
rigidly.  Our  Lord  purposely  names  the  most  trifling  prod- 
ucts of  the  earth,  as  examples  of  what  they  punctili- 
ously exacted  the  tenth  of.  Judgment,  mercy,  and  the 
love  of  God— In  Matthew  23.  25,  "Judgment,  mercy,  and 
faith."  The  reference  is  to  Micah  6.  0-8,  whose  third  ele- 
ment of  all  acceptable  religion,  "walking  humbly  with 
God,"  comprehends  both  "love"  and  "faith."  See  on 
Mark  12.  29,  32,  33.  The  same  tendency  to  merge  greatei 
duties  in  less  besets  us  still,  but  it  is  the  characteristic  of 
hypocrites,  these  ought  ye,  Ac— There  Is  no  need  for  one 
set  of  duties  to  Jostle  out  another;  but  of  the  greater,  out 
Lord  says,  "Ye  ought  to  have  done"  them;  of  the  lesser, 
only  "  ye  ought  not  to  leave  them  undone."  43.  uppermost 
seats— See  on  ch.  14.  7-11.  greetings — See  on  Matthew  33 
7-10.  44.  appear  not,  Ac— As  one  might  unconsciously 
walk  over  a  grave  concealed  from  view,  and  thus  contract 
ceremonial  defilement,  so  tb«  r>i»nsthle  erterif.r  »f  **■ 
Pharisees  kept  peopie  rrom  perceiving  toe  vuuuuk.  — .. 
contracted    from  coming  in  contact  with  such  oorrnT* 


LUKE   XII. 


characters.  See  Psalm  5.9;  Romans  3.  13.  (A  different 
Illustration  from  Matthew  23.  27.)  46.  burdens  grievous, 
*e.— Referring  not  so  much  to  the  lrksomeness  of  the 
tegal  rites  (though  they  were  irksome,  Acts  15.  10),  as  to 
the  heartless  rigour  with  which  they  were  enforced,  and 
oy  men  of  shameless  inconsistency.  47,  48.  ye  build, 
Aev-Ont  of  pretended  respect  and  honour,  they  repaired 
and  beautified  the  sepulchres  of  the  prophets,  and  with 
whining  hypocrisy  said,  "  If  we  had  been  in  the  days  of 
anr  others,  we  should  not  have  been  partakers  with  them 
a  tho  blood  of  the  prophets,"  while  all  the  time  they 
"  were  wi tn esses  to  themselves  that  they  were  thechlldren 
of  them  that  killed  the  prophets,"  Matthew  23.  29,  30 ;  con- 
victing themselves  dally  of  as  exact  a  resemblance  in 
spirit  and  character  to  the  very  classes  over  whose  deeds 
they  pretended  to  mourn,  as  child  to  parent.  49-51.  said 
the  Wisdom,  Ac—a  remarkable  variation  of  the  words 
In  Matthew  23.  34,  "Behold  I  send."  As  there  seems 
plainly  an  allusion  to  ancient  warnings  of  what  God  would 
do  with  so  incorrigible  a  people,  so  here  Christ,  stepping 
majestically  Into  the  place  of  God,  so  to  speak,  says, '  Now 
I  am  going  to  carry  all  that  out.'  Could  this  be  other  than 
the  Lord  Ood  of  Israel  in  the  flesh  t  all  required  of  this 
generation— As  it  was  only  in  the  last  generation  of  them 
that  "the  iniquity  of  the  Amorltes  was  full"  (Genesis  15. 
16),  and  then  the  abominations  of  ages  were  at  once  com- 
pletely and  awfully  avenged,  so  the  iniquity  of  Israel  was 
allowed  to  accumulate  from  age  to  age  till  In  that  genera- 
tion it  came  to  the  full,  and  the  whole  collected  vengeance 
of  Heaven  broke  at  once  over  Its  devoted  head.  In  the 
first  French  Revolution  the  same  awful  principle  was  ex- 
emplified, and  Christendom  has  not  done  with  it  yet.  pro- 
r>h<  t« — In  the  New  Testament  sense  (Matthew  23.  3-1) ;  see  1 
Corinihlans  12.  28.  blood  of  Zacharlas—  Probably  the 
allusion  is  not  to  any  recent  murder,  but  to  2  Chronicles 
24.  20-22,  as  the  last  recorded  and  most  suitable  case  for 
Illustration.  And  as  Zacharias'  last  words  were,  "The 
T<ord  require  It,"  so  they  are  warned  that  "of  that  genera- 
tion it  should  be  required."  53.  key  of  knowledge— not 
the  key  to  open  knowledge,  but  knowledge,  the  only  key 
to  open  heaven.  In  Matthew  23.  13,  they  are  accused  of 
Cutting  heaven;  here  of  taking  away  the  key,  which  was 
worse.  A  right  knowledge  of  God's  word  is  eternal  life 
'John  17.  8);  but  this  they  took  away  from  the  people, 
aabstiiuting  for  it  their  wretched  traditions.  53,  54.  Ex- 
ceedingly vivid  and  affecting.  They  were  stung  to  the 
quick— and  can  we  wonder?— yet  had  not  materials  for 
the  charge  they  were  preparing  against  him.  provoke 
hlra,  Ac— *  to  harass  him  with  questions.' 

CHAPTER    XII. 

Ver.  1-12.  Warning  against  Hypocrisy.  1-3.  mean- 
time — in  close  connection,  probably,  with  the  foregoing 
scene.  Our  Lord  had  been  speaking  out  more  plainly  than 
ever  before,  as  matters  were  coming  to  a  head  between 
Him  and  His  enemies,  and  this  seems  to  have  suggested 
to  His  own  mind  the  warning  here.  He  had  Just  Himself 
illustriously  exemplified  His  owu  precepts,  his  disci- 
ples first  of  all— afterwards  to  "the  multitudes,"  v.  54. 
covered— from  the  view,  hid— from  knowledge.  "Tisno 
use  concealing  anything,  for  all  will  one  day  come  out. 
Give  free  and  fearless  utterance  then  to  all  the  truth.' 
(CI.  1  Corinthians  4.  if,  6.)  4,  5.  I  say,  Ac— 'You  will  say, 
That  may  cost  us  our  life.'  '  Be  it  so ;'  '  but,  "  my  friends," 
'.here  their  power  ends.'  He  calls  them  "  friends"  here,  not 
\it  any  loose  sense,  but,  as  we  think,  from  the  feeling  he  then 
r\ad  that  in  this  "killing  of  the  body"  He  and  they  were 
yn\  ng  to  be  affectlngly  one  with  each  other.  Fear  Him  .  .  . 
(tor  Iltin— how  striking  the  repetition  here !  Only  the  one 
fear  u<nUd  effectually  expel  the  other,  after  he  hath  kill  eel , 
te.—  I^earn  here — (L)  To  play  false  with  one's  convictions 
to  save  one's  life,  may  fail  of  its  end  after  all,  for  God  can 
lnntct  a  violent  death  in  some  other  and  equally  formid- 
able way.  (2.)  There  Is  a  .teM,  It  seems,  for  the  body  as  well  as 
tfic  »on) ;  consequently,  sufferings  adapted  to  the  one  as 

■■I  ni»  tbeother.  (8.)  Fear  of  hell  is  adivtnely  authorized 
kti.j    t>f«ded    motive  o?  action  pvoh  to  Christ's  "  friends." 


(4.)  As  Christ's  "  meekness  and  gentleness"  were  not  com 
promised  by  such  harsh  notes  as  these,  so  those  servant* 
of  Christ  want  their  Master's  spirit  who  soften  down  all 
such  language  to  please  ears '  polite.'  Bee  on  Mark  9. 13-48. 
6,  T.  five  for  two  farthings— in  Matthew  10.  29  it  U 
"two  for  one  farthing;"  so  if  one  took  two  farthings 
worth,  he  got  one  '  in  addition' — of  such  small  value  were 
they,  than  many  sparrows — not '  than  millions  of  spar- 
rows ;'  the  charm  and  power  of  our  Lord's  teaching  (i«\ 
very  much  In  this  simplicity.  8,  9.  confess  .  .  .  deny 
Ac— The  point  lies  in  doing  It  "before  men,"  because  one 
has  to  do  it  "despising  the  shame."  But  when  done,  th« 
Lord  holds  Himself  bound  to  repay  It  in  kind  by  con  fee- 
ing such  "  before  the  angels  of  God."  For  the  rest,  see  on 
ch.  9.  26.  10.  Son  of  man  .  .  .  Holy  Ghost— See  on  Mat- 
thew 12.  81,  32. 

13-53.     COVET0U8NE8S  —  WATCHFULNESS— SUPERIORITY 

to  Earthly  Ties.  13.  master,  Ac— q.  d„  '  Great  Preacher 
of  righteousness,  help;  there  is  need  of  Thee  in  this  rapa- 
cious world;  here  am  I  the  victim  of  injustice,  and  that 
from  my  own  brother,  who  withholds  from  me  my 
rightful  share  of  the  Inheritance  that  has  fallen  to  us.' 
In  this  most  Inopportune  Intrusion  upon  the  solemni- 
ties of  our  Lord's  teaching,  there  Is  a  mixture  of  th« 
absurd  and  the  Irreverent,  the  one,  however,  occasioning 
the  other.  The  man  had  not  the  least  Idea  that  his  case 
was  not  of  as  urgent  a  nature,  and  as  worthy  the  atten- 
tion of  our  Lord,  as  any  thing  else  He  could  deal  with.  14. 
Man,  Ac—  Contrast  this  style  of  address  teith  "  my  friends,'' 
v.  4.  Who,  Ac— a  question  literally  repudiating  the  office 
which  Moses  assumed.  (Exodus  2.  14.)  The  influence  nf 
religious  teachers  in  the  external  relations  of  life  has  ever 
been  immense,  when  only  the  indirect  effect  of  their  teaclt- 
ing ;  but  ivhenever  they  intermeddle  dirjcctxy  urith  secul'vr 
and  political  matters,  the  spell  of  that  influence  U  broken.  15. 
unto  them— The  multitude  around  Him,  v.  1.  of  covei- 
ousness— The  best  copies  have  "all,"  i.  e.,  "  every  kind  t  < 
covetousness ;"  because  as  this  was  one  of  the  more  plan*  - 
lble  forms  of  It,  so  He  would  strike  at  once  at  the  root  ot 
the  evil,  a  man's  life,  Ac— a  singularly  weighty  maxim., 
and  not  less  so  because  its  meaning  and  its  truth  are 
equally  evident.  16-19.  a  certain  man,  Ac— Why  is  thl» 
man  called  a  "fool?"  (1.)  Because  he  deemed  a  life  of 
secure  and  abundant  earthly  enjoyment  the  summit  of 
human  felicity.  (2.)  Because,  possessing  the  means  of 
this,  through  prosperity  in  his  calling,  he  nattered  him- 
self that  he  had  a  long  lease  of  such  enjoyment,  and  noth- 
ing to  do  but  give  himself  up  to  it.  Nothing  else  Is  laid 
to  his  charge.  20,  31.  this  night,  Ac— This  sudden  cut- 
ting short,  of  his  career  Is  designed  to  express  not  only  the 
folly  of  building  securely  upon  the  future,  but  of  throw- 
ing one's  whole  soul  into  what  may  at  any  moment  be 
gone.  "  His  soul  being  required  of  him  "  is  put  in  opposi- 
tion to  his  own  treatment  of  It,  "I  will  say  to  my  so*U, 
Soul,"  Ac  -whose  shall  those  things  be,  Ac — of.  Psalm 
39.  6,  "He  heapeth  up  riches  and  knoiveth  not  who  shall 
gather  them."  so  Is  he,  Ac. — Such  is  a  picture  of  his  folly 
here,  and  of  Its  awful  issue.  Is  not  rich,  Ac— Lives  to 
amass  and  enjoy  riches  which  terminate  on  self,  but  as  to 
the  riches  of  God's  favour,  which  is  life  (Psalm  30. 6),  of 
"precious"  faith  (2  Peter  1.1;  James  2.  5),  of  good  works 
(1  Timothy  6.  18),  of  wisdom  which  is  better  than  rubles 
(Proverbs  8.  11)— lives  and  dies  a  beggar!  33-31.— See  on 
Matthew  6.  25-33.  35,  36.  which  of  you,  Ac  -'  Corroding 
solicitude  will  not  bring  you  the  least  of  the  things  ye  fr«rf. 
about,  though  it  may  double  the  evil  of  wanting  them. 
And  If  not  the  least,  why  vex  yourselves  about  things  of 
more  consequence  ?'  ot  doubtful,  Ac—'  unsettled  '  mind, 
put  off  your  balance.  33.  little  flock,  Ac— How  sublime 
and  touching  a  contrast  between  this  tender  and  pitying 
appellation,  "Little  flock"  (in  the  original  a  double  di- 
minutive, which  in  German  can  be  expressed,  but  not  In 
English)— and  the  "good  pleasure"  of  the  Father  to  glv« 
them  the  Kingdom;  the  one  recalling  the  insignificancy 
and  helplessness  of  that  then  literal  handful  of  disciples 
the  other  holding  up  to  their  view  the  eternal  love  that 
encircled  them,  the  everlasting  arms  that  were  under- 
neath them,  and  the  bleb   Inheritance  awaiting  (herol— 

111 


LUKE   XIII. 


"the  kingdom :"  'grand  word ;  then  why  not  "  oreaa, '  v. 
11.*    (Bengel.1    Well  mi  ght  He  say,  "Fear  not!"    33,3*. 
mil,  Ac— This  is  but  a  more  vivid  expression  of  Matthew 
1 lfr-21  (see  note  there).    35-40.  loins  girded— to  fasten  up 
the  long  outer  garment,  always  done  before  travel  and 
work  (2  Kings  4.  29;  Acts  12.  8).    The  meaning  is,  Be  in 
readiness,     lights,  Ac— See   on  Matthew  25.  1.    return 
from  the  wedding— not  come  to  it,  as  the  parable  of  the 
Virgins.    Both  have  their  spiritual  significance ;  but  pre- 
paredness for  Christ's  coming  is  the  prominent  idea— gird 
himself,  Ac.—'  a  promise  the  most  august  of  all :  Thus 
will  the  Bridegroom  entertain  his  friends  [nay,  servants] 
on  the  solemn  Nuptial  Day.'     [Bengel.]     second  .  .  . 
third  wateh— To  find  their,  ready  to  receive  Him  at  any 
hour  of  day  or  night,  when  one  might  least  of  all  expect 
Him,  Is  peculiarly  blessed.    A  servant  may  be  truly  faith- 
ful, even  though  taken  so  far  unawares  that  he  has  not 
everything  In  such  order  and  readiness  for  his  master's 
return  as  he  thinks  is  due  to  him,  and  both  could  and 
would  have  had  if  he  had  had  notice  of  the  time  of  bis 
coming,  and  so  may  not  be  willing  to  open  to  him  "{»»- 
mediately,"  but  fly  to  preparation,  and  let  his   master 
knock  again  ere  he  admit  him,  and  even  then  not  with  full 
joy.    A  too  common  case  this  with  Christians.    But  If  the 
servant  have  himself  and  all  under  hij  charge  in  such  a 
state  that  at  any  hour  when  his  master  knocks,  he  can 
open  to  him  "  Immediately,"  and  hall  his  "  return  "—that 
is  the  most  enviable,  "  blessed  "  servant  of  all.    41-48.  to 
ntovr  to  all  1— us  the  Twelve,  or  all  this  vast  audience? 
Who  then,  Ac.— answering  the  question  Indirectly  by 
another  question,  from  which  they  were  left  to  gather 
what  It  would  be:— 'To  you  certainly  in  the  first  Instance, 
representing  the  "stewards"  of  the  "household"  I  am 
about  to  oollect,  but  generally  to  all  "servants"  In  My 
Moase,'    faithful  and  wise-  Fidelity  is  the  first  requisite 
In  a  servant,  wisdom  (discretion  and  Judgment  in  the  exer- 
cise of  his  functions),  the  next,    steward— house-steward, 
whose  it  was  to  distribute  to  the  servants  their  allotted 
portion  of  food,    shall  make — will  deem  fit  to  be  made. 
matin  him  ruler  over  all  he  hath— will  advance  him  to 
the  highest  post,  referring  to  the  world  to  come.     (See 
Matthew  25.  21,  23.)    begin  to  beat,  Ac—  In  the  confidence 
that  his  Lord's  return  will  not  be  speedy,  throws  off  the 
servant  and  plays  the  master,  maltreating  those  faithful 
servants  who  refuse  to  join  him,  seizing  on  and  revelling 
in  the  fulness  of  his  master's  board  ;  intending,  when  he 
has  got  his  fill,  to  resume  the  mask  of  fidelity  ere  his 
master  appear,    cut  him  in  sunder— a  punishment  not 
unknown  In  the  East ;  of.  Hebrews  11. 37,  "  Sawn  asunder ;" 
I  Samuel  15.  355 ;  Daniel  2.  5.     the  unbelievers—'  the  un- 
faithful,' those  unworthy  of  trust ;   Matthew  24.  51,  "  the 
hypocrites "  — falsely    calling     themselves    "servants." 
Senew  not — i.  e.,  knew  but  partially ;  for  some  knowledge 
U  presupposed  both  in  the  name  "servant"  of  Christ, 
and  bis  being  liable  to  punishment  at  all.    many  .  .  .  few 
strips*— degrees  of  future  punishment  proportioned  to 
the  knowledge  sinned  against.    Even  heathens  are  not 
without  knowledge  enough  for  future  Judgment;  but  the 
reference  here  Is  not  to  snob.    Tt  Is  a  solemn  truth,  and 
though  general,  like  all  other  revelations  of  the  future 
world  discloses  a  tangible  and  momentous  principle  in 
It*  awards.     40-93.   to  send— 'cast.'     fire— 'the  higher 
spiritual  element  of  life  whioh  Jesus  came  to  introduce 
into  this  earth  (of.  Matthaw  8.  11),  with  reference  to  its 
mighty  effects  In  quickening  all  that  Is  akin  to  it  and  de- 
ttroying  all  that  is  opposed.    To  cause  this  element  of  life  to 
take  up  Its  abode  on  earth,  and  wholly  to  pervade  human 
hearts  with  Its  warmth,  was  the  lofty  destiny  of  the  Re- 
deemer.'   [Olshausen:  soCAXvnr,  Sttkb,  Auord,  Ac] 
what  will  I,  Ac— an  obscure  expression,  uttered  under 
deep  and  half-smothered  emotion.    In  Its  general  import 
all  are  agreed ;  but  the  nearest  to  the  precise  meaning 
seems  to  be, '  And  what  should  I  have  to  desire  if  It  were 
once  already  kindled  ?'  [Bengel  and  Bloomfield.]  But 
...  a  baptism,  Ac— clearly,  His  own  bloody  baptism, 
first  to  take  place     how  straitened— not,  'how  do  I 
long  for  its  accomplishment,'  as  many  understand  it, 
ttm*  tna&ine  it  bet  a  ivnetltion  of  the  former  verse;  but 


wnat  a  pressure  of  spirit,  is  upon  me.'  till  It  be  accom* 
pltshcd— till  it  be  over.  Before  a  promiscuous  audience, 
such  obscure  language  was  fit  on  a  theme  like  this;  but 
oh  what  surges  of  mysterious  emotion  In  the  view  of 
what  was  now  so  near  at  hand  does  it  reveal  I  peace  1 
nay— the  reverse  of  peace,  in  the  first  instance.  See  on 
Matthew  10.  84-36.  The  connection  of  all  this  with  the 
foregoing  warnings  about  Hypocrisy,  Covetousness,  and 
Watchfulness,  is  deeply  solemn:  'My  conflict  hastens 
apace;  Mine  over,  yours  begins;  and  then,  let  the  ser- 
vants tread  in  their  Master's  steps,  uttering  their  testi- 
mony entire  and  fearless,  neither  loving  nor  dreading  tho 
world,  anticipating  awful  wrenches  of  the  dearest  ties  in 
life,  but  looking  forward,  as  I  do,  to  the  completion  of 
their  testimony,  when,  reaching  the  haven  after  tha 
tempest,  they  shall  enter  Into  the  Joy  of  their  Lord. 

54-59.  Not  Discerning  the  Signs  or  the  Time.  54. 
to  the  people—'  the  multitude,'  a  word  of  special  warn- 
ing to  the  thoughtless  crowd,  before  dismissing  them.  Se« 
on  Matthew  16.  2.  8.  how  .  .  .  not  discern,  Ac— unable 
to  perceive  what  a  critical  period  that  was  for  the  Jewish 
Church,  why  not  of  yourselves,  Ac— They  might  say, 
To  do  this  requires  more  knowledge  of  Scripture  and 
providence  than  we  possess;  but  He  sends  them  to  their 
own  conscience,  as  enough  to  show  them  who  He  was, 
and  win  them  to  immediate  disclpleshlp.  -when  thou 
goest,  Ac— See  on  Matthew  5.  25,  26.  The  urgency  of  th« 
case  with  them,  and  the  necessity,  for  their  own  safety,  of  im- 
mediate decision,  was  the  object  of  these  striking  words. 

CHAPTER   XIII. 

Ver.  1-9.  The  Lesson,  '  Repent  oe  Perish,'  Suggested 
by  Two  Recent  Incidents,  and  Illustrated  bt  the 
Parable  or  the  Barren  Fig  Trek,  1-3.  Galilean*— 
possibly  the  followers  of  Judas  of  Galilee,  who,  some 
twenty  years  before  this,  taught  that  Jews  should  not  pay 
tribute  to  the  Romans,  and  of  whom  we  learn,  from  Acts 
5. 87,  that  he  drew  after  him  a  multitude  of  followers,  wnc 
on  his  being  slain  were  all  dispersed.  About  this  tiros 
that  party  would  be  at  its  height,  and  if  Pilate  caused  this 
detachment  of  them  to  be  waylaid  and  put  to  death  as 
they  were  offering  their  sacrifices  at  one  of  the  festlvals- 
that  would  be  "mingling  their  blood  with  their  sacri- 
fices." [Gbottub,  Webster  and  Wilkinson,  but  doubted 
by  De  Wette,  Meter,  Alfobd,  Ac]  News  of  this  being 
brought  to  our  Lord,  to  draw  out  His  views  of  such,  and 
whether  it  was  not  a  Judgment  of  Heaven,  He  simply 
points  them  to  the  practical  view  of  the  matter:  'These 
men  are  not  signal  examples  of  Divine  vengeance,  as  ye 
suppose;  but  every  impenitent  sinner— ye  yourselves, 
except  ye  repent— shall  be  like  monuments  of  the  judg- 
ment of  Heaven,  and  in  a  more  awful  sense.'  The  refer- 
ence here  to  the  Impending  destruction  of  Jerusalem  Is 
far  from  exhausting  our  Lord's  weighty  words;  they 
manifestly  point  to  a  "perdition"  of  a  more  awful  kind— 
future,  personal,  remediless.  4,  5.  tower  in  Stloant— 
probably  one  of  the  towers  of  the  city  wall,  near  the  pooi 
of  Slloam.  Of  Its  fall  nothing  is  known.  6-9.  flg  tree- 
Israel,  as  the  visible  witness  of  God  in  the  world,  but 
generally  all  within  the  pale  of  the  visible  Church  ol  God ; 
a  familiar  figure,  cf.  Isaiah  5. 1-7;  John  15. 1-8,  Ac.  vine- 
yard—a  spot  selected  for  its  fertility,  separated  from  tha 
surrounding  fields,  and  cultivated  with  special  care,  with 
a  view  solely  to  fruit,  came  and  sought  fruit — a  heart 
turned  to  God;  the  fruits  of  righteousness;  cf.  Matthew 
2L  83, 84,  and  Isaiah  5.  2,  "He  looked  that  it  should  bring 
forth  fruit:"  He  haa  a  right  to  it,  and  will  require  it. 
three  years— a  long  enough  trial  for  a  fig  tree,  and  so  de- 
noting probably  Just  a  sufficient  period  of  culture  for 
spiritual  fruit.  The  supposed  allusion  to  the  duration  ot 
our  Lord's  ministry  Is  precarious,  cut  It  down— indig- 
nant language  eumhereth — not  only  doing  no  good,  bul 
wasting  ground.  He  answering,  Ac— Christ,  as  Inter- 
cessor, loth  to  see  it  cut  down  so  long  as  there  was  any 
hope,  see  v.  M.  dig,  Ac— loosen  the  earth  about  It  and 
enrich  it  with  manure;  pointing  to  changes  of  method  1b 
the  Divine  treatment  of  the  impenitent.  In  order  to  fresh 


LUKE  XIV. 


spiritual  culture.  If  fruit,  well — Genuine  repentance, 
aowever  late,  avails  to  save.  (Ch.  23.  42,  43.)  after  that, 
4c— The  final  perdition  of  such  as,  after  the  utmost 
limits  of  reasonable  forbearance,  are  found  fruitless,  will 
be  pre-eminently  and  confessedly  Just.  (Proverbs  1.  24-31 ; 
Kzekiel  24.  IS.) 

10-17.  Wokak  or  Eighteen  Years'  Infirmity  Healed 
OW  THE  Sabbath.  11.  spirit  of  Infirmity  —  Cf.  v.  17, 
"whom  Satan  hath  bound."  From  this  It  Is  probable, 
!*hough  not  certain,  that  her  protracted  Infirmity  was  the 
affect  of  some  milder  form  of  possession;  yet  she  was  "a 
daughter  of  Abraham,"  In  the  same  gracious  sense,  no 
doubt,  as  Zaccheus,  after  his  conversion,  was  "a  son  of 
Abraham."  (Ch.  19.  9.)  ia,  13.  said,  Woman  .  ,  and 
laid — both  at  once.  14.  with  Indignation — not  so  muob 
at  the  sabbath  violation  as  at  the  glorification  of  Christ. 
Ct  Matthew  2L  15.  [Tbench.]  said  to  the  people — 'not 
daring  directly  to  find  fault  with  the  Lord,  ne  seeks  clr- 
cnltonsly  to  reach  Him  through  the  people,  who  were 
more  under  his  Influence,  and  whom  he  feared  less.' 
[Trench.]  16.  the  Lord— see  on  ch.  10.  1.  hypocrite  I— 
How  "  the  faithful  and  true  Witness"  tears  off  the  masks 
which  men  wear !  his  ox,  Ac— see  on  Matthew  12.  9-13 ; 
and  ch.  6.  9.  ought  not,  Ac— How  gloriously  the  Lord 
vindicates  the  superior  claims  of  this  woman,  In  consid- 
eration of  the  sadness  and  long  duration  of  her  suffering, 
and  of  her  dignity  notwithstanding,  as  an  heir  of  the 
promise! 

18-80.  Miscellaneous  Teachings.  18-ai.  mustard 
seed  .  .  .  leaven— see  on  Mark  4.  30-82.  The  parable  of 
"The  Leaven"  sets  forth,  perhaps,  rather  the  inward 
growth  of  the  kingdom,  while  "  the  Mustard  Seed"  seems 
to  point  chiefly  to  the  outward.  It  being  a  woman's  work 
to  knead,  it  seems  a  refinement  to  say  that  "  the  woman" 
here  represents  the  Church,  as  the  Instrument  of  deposit- 
ing the  leaven.  Nor  does  It  yield  much  satisfaction  to 
understand  the  "three  measures  of  meal"  of  that  three- 
fold division  of  our  nature  Into  "  spirit,  soul,  and  body," 
alluded  to  In  1  Thessalonlans  5.  23,  or  of  the  threefold  par- 
Utlon  of  the  world  among  the  three  sons  of  Noah  (Genesis 
10.  32),  as  some  do.  It  yields  more  real  satisfaction  to  see 
ai  this  brief  parable  Just  the  all-pe*etratinff  and  assimi- 
fating  quality  of  the  Gospel,  by  virtue  of  which  it  will  yet 
oaould  all  Institutions  and  tribes  of  men,  and  exhibit 
over  the  whole  earth  one  "  Kingdom  of  our  Lord  and  of 
His  Christ."  (See  on  Revelation  11.  15.)  33.  Lord,  Ac- 
one  of  those  curious  questions  by  talking  of  which  some 
flatter  themselves  they  are  religions,  said  onto  them — 
ine  multitude;  taking  no  notice  of  the  man  or  his  ques- 
tion, save  as  furnishing  the  occasion  of  a  solemn  warning 
not  to  trifle  with  so  momentous  a  matter  as  "  salvation." 
strive— The  word  signifies  to  'contend'  as  for  the  mastery, 
to  '  struggle,'  expressive  of  the  difficulty  of  being  saved, 
as  If  one  would  have  to  force  his  way  in.  strait  gate— 
another  figure  of  the  same.  See  note  on  Matthew  7. 13, 14. 
tor  nxanj-  -vrill  seek — desire,  i.  e.,  with  a  mere  wish  or 
slothful  endeavour,  and  shall  not  be  able — because  It 
must  be  made  a  life-omd-death  struggle.  Master  of  the 
house  Is  risen  up  and  hath  ahnt  to  the  door — awfully 
sublime  and  vivid  picture  1  At  present  he  Is  represented 
as  in  a  sitting  posture,  as  If  calmly  looking  on  to  see  who 
Will  "strive,"  while  entrance  Is  practicable,  and  who  will 
merely  "  seek"  to  enter  in.  But  this  Is  to  have  an  end,  by 
',he  great  Master  of  the  house  Himself  rising  and  shutting 
the  door,  after  which  there  will  be  no  admittance.  Lord, 
L*rd — emphatic  reduplication,  expressive  of  the  earnest- 
ness now  felt,  but  too  late.  See  on  Matthew  7.  21,  22.  ae» 
*T.  See  on  the  similar  passage,  Matthew  7.  22,  23.  eaten 
and  drank,  Ac— we  nave  sat  with  Thee  at  the  same  table. 
tanght.  tn  onr  streets — Do  we  not  remember  listening  In 
oar  own  streets  to  Thy  teaching  ?  Surely  we  are  not  to  be 
denied  admittance  ?  But  he  shall  say,  Ac— iVo  nearness 
•/  external  communion  with  Christ  will  avail  at  the  great  day, 
•»  place  cf  that  "  holiness  without  which  no  man  shall  see  the 
Lord."  Observe  the  style  which  Christ  Intimates  that  Ha 
will  then  assume,  that  of  absolute  Disposer  of  men's  eternal 
aastlniea,  and  contrast  It  with  His  "  despised  and  rejected" 
•nodltion  at  that  time.    £8  39.  See  on  Matthew  8.  11. 12. 


81-35.  Message  to  Herod.  31.  and  depart  hence — anf* 
'  go  forward,'  push  on.  He  was  on  His  way  out  of  Perea, 
east  of  Jordan,  and  In  Herod's  dominions,  "Journeying 
towards  Jerusalem"  (t>.  22).  Haunted  by  guilty  feara 
probably,  Herod  wanted  to  get  rid  of  Him  (see  on  Mark  6. 
14),  and  seems,  from  our  Lord's  answer,  to  have  sent  thee« 
Pharisees,  under  pretence  of  a  friendly  hint,  to  persuade 
Him  that  the  sooner  He  got  beyond  Herod's  Jurisdiction 
the  better  It  would  be  for  His  own  safety.  Our  Lord  saw 
through  both  of  them,  and  sends  the  cunning  ruler  a 
message  couched  lh  dignified  and  befitting  irony,  that 
fox— that  crafty,  cruel  enemy  of  God's  innocent  servants. 
Behold  I  cast  out  devils  and  I  do  cures— q.  d.,  '  Plot  on 
and  ply  thy  wiles ;  I  also  have  My  plans ;  My  works  of 
meroy  are  nearlng  completion,  but  some  yet  remain ;  I 
have  work  for  to-day  and  to-morrow  too,  and  the  third 
day;  by  that  time  I  shall  be  where  his  jurisdiction  reaches 
not ;  the  guilt  of  my  blood  shall  not  He  at  his  door ;  that 
dark  deed  Is  reserved  for  others.'  He  does  not  say,  I 
preach  the  Gospel— that  would  have  made  little  Impres- 
sion upon  Herod — In  the  light  of  the  merciful  character  of 
Christ's  actions  the  malice  of  Herod's  snares  Is  laid  bare. 
[Bengel.]  to-day,  to-morrow,  the  third  day — remark- 
able language  expressive  of  successive  steps  of  His  work 
yet  remaining,  the  calm  deliberateness  with  which  He 
meant  to  go  through  with  them,  one  after  another,  to  the 
last,  unmoved  by  Herod's  threat,  yet  the  rapid  march  with 
which  they  were  now  hastening  to  completion.  (Cf.  John 
22. 18.)  1  shall  be  perfected—*  I  finish  my  course,'  *  I  at- 
tain completion.'  It  cannot  be  that  a  prophet,  Ac— 
q.  d., '  It  would  never  do  that,'  Ac. — awful  severity  of  satire 
this  upon  "  the  bloody  city !"  ■  He  seeks  to  "  Kill  me," 
does  he?  Ah!  I  must  be  out  of  Herod's  jurisdiction  for 
that.  Go  tell  him  I  neither  fly  from  him  nor  fear  him, 
but  Jerusalem  Is  the  prophets'  slaughter-house.'  34,  39. 
O  Jerusalem,  Ac— See  on  Matthew  23,  87, 89. 

CHAPTER.  XIV. 

Ver.  1-24.  Healing  of  a  Dropsical  Man,  anb  Mani- 
fold Teachings  at  a  Sabbath  Feast,  a.  Man  before 
him— Not  one  of  the  company,  since  this  was  apparently 
before  the  guests  sat  down,  and  probably  the  man  came  in 
hope  of  a  cure,  though  not  expressly  soliciting  it.  [De 
Wbtte.]  3-6.  See  on  Matthew  12. 11, 12.  7-11.  a  parable 
—showing  that  His  design  was  not  so  much  to  inculcate 
mere  politeness  or  good  manners,  as  underneath  this  to 
teach  something  deeper  (v.  11).  chief  rooms — ■  principal 
seats,'  in  the  middle  part  of  the  conch  on  which  they  re- 
clined at  meals,  esteemed  the  most  honourable  •wedding 
—and  seating  thyself  at  the  weddlng-/eart.  Onr  Lord 
avoids  the  appearance  of  personality  by  this  delicate  allu- 
sion to  a  different  kind  of  entertainment  than  this  of  his 
host.  [Bengel.]  the  lowest— not  a  lower  merely.  [Ben- 
gel.]  -with  shame — '  To  be  lowest  is  only  ignominious  to 
him  who  affects  the  highest.'  [Bengel.]  friend— said  to 
the  modest  guest  only,  not  the  proud  one,  v.  9.  [Bbnqel.7 
worship — honour.  The  whole  of  this  Is  but  a  reprodue 
tlon  of  Proverbs  25. 6, 7.  But  It  was  reserved  for  the  match- 
less Teacher  to  utter  articulately,  and  apply  to  the  regulation 
of  the  minutest  features  of  social  life,  such  great  laws  of  the 
Kingdom  of  God  as  that  of  v.  11,  "  Whosoever,"  Ac- 
couching them  Id  a  chaste  simplicity  and  proverbial 
terseness  of  style  which  makes  them  "  apples  of  gold  In  a 
setting  of  sliver."  See  on  ch.  18. 14.  ia-14.  eaU  not  thy 
friend*— Jesus  certainly  did  not  mean  us  to  dispense  with 
the  duties  of  ordinary  fellowship,  but,  remitting  these  to 
their  proper  place,  inculcates  what  Is  better.  [Bengel.] 
lest  ...  a  recompense  be  given  thee — a  fear  the  world  la 
not  afflicted  with.  [Bengel.]  The  meaning,  however,  la 
that  no  exercise  of  principle  is  Involved  in  It,  as  aelflahneaa 
Itself  will  suffice  to  prompt  to  It  (Matthew  5. 40,  47).  eall 
the  poor— 'Such  God  Himself  calls,'  v.  21.  [Bimgel.] 
blessed— acting  from  disinterested,  god-like  compassion 
for  the  wretched.  16-84.  when  one  .  .  .  heard  ...  he 
said,  Blessed,  Ac— As  Our  Lord's  words  seemed  to  hold 
forth  the  future  "  recompense"  under  the  idea  of  a  great 
Feast,  the  thought  passes  through  this  man  s  mind,  ^^w 

11* 


LUKE  X\. 


ittiey  would  be  who  should  be  honoured  to  sit  down 
to  It.    Our  Loid's  reply  is  in  substance  this:  'The  great 
yeast  Is  prepared  already ;  the  invitations  are  Issued,  but 
iteUnad;  the  feast,  notwithstanding,  shall  not  want  abun- 
«*noe  of  guests ;  but  not  one  of  Its  present  contemners— 
Who  shall  yet  oome  to  sue  for  admission— shall  be  allowed 
to  taste  of  It.'    This  shows  what  was  lacking  in  the  seem- 
ingly pious  exolamatlon  of  this  man.    It  was  Balaam's, 
■  Let  me  die  the  death  of  the  righteous,  and  let  my  last  end  be 
like  bis"  (Numbers  23. 10),  without  any  anxiety  about  liv- 
ing Ms  U/e;  fondly  wishing  that  all  were  right  with  him 
at  last,  while  all  heedless  of  the  precious  present,    a  great 
■tapper  —  Cf.  Isaiah  25.6.     bade  many —  historically,  the 
Jews  (see  on  Matthew  22.  3) ;  generally,  those  within  the 
pale  of  professed  discipleship.    supper-time  ...  all  now 
ready— pointing  undoubtedly  to  the  now  ripening  prep- 
arations for  the  great  Gospel  call.    See  on  Matthew  22. 4. 
all  began  to  make  excuse — Cf.  Matthew  22. 5.    Three  ex- 
cuses, given  as  specimens  of  the  rest,  answer  to  "  the  care 
tf  this  world"  (v.  18),  "  the  deceitfulness  of  riches"  (v.  19),  and 
"the pleasures  of  this  life"  (»•>•  20),  which  "  choke  the  word" 
(Matthew  18. 22  and  ch.  8. 14).    Each  differs  from  the  other, 
and  each  has  its  own  plausibility,  but  all  come  to  the  same 
result :  '  We  have  other  things  to  attend  to,  more  pressing 
Just  now.'    Nobody  Is  represented  as  saying,  I  will  not 
oome;  nay,  all  the  answers  imply  that  but  for  certain 
things  they  would  oome,  and  when  these  are  out  of  the 
way  they  will  come.  So  It  certainly  is  in  the  case  intended, 
(tor  the  last  words  clearly  imply  that  the  refusers  will  one 
Aay  become  petitioners,    came  and  told,  &c— saying  as  In 
Isaiah  53. 1.    '  It  is  the  part  of  ministers  to  report  to  the 
Lord  in  their  prayers  the  compliance  or  refusal  of  their 
hearers.'     [Bengal.]     angry  — in  one  sense  a   gracious 
word,  showing  how  Bincere  he  was  in  issuing  his  invita- 
tions (Eseklel  33. 11).   But  it  is  the  slight  put  upon  him,  the 
sense  of  which  is  Intended  to  be  marked  by  this  word, 
streets  and  lanes— historically,  those  within  the  same  pale 
af  "the  city"  of  God  as  the  former  class,  but  the  despised 
and  outcasts  of  the  nation,  the  "  publicans  and  sinners" 
[Txbnch];  generally,  all  similar  classes,  usually  over- 
looked in  the  first  provision  for  supplying  the  means  of 
grace  to  a  community,  half  heathen  In  the  midst  of  re- 
vealed light,  and  In  every  sense  miserable,    yet  there  is 
room— Implying  that  these  classes  had  embraced  the  in  vi- 
tatlon  (Matthew  21. 82;  Mark  12. 37,  last  clause ;  John  7. 48, 
49);  and  beautifully  expressing  the  longing  that  should 
fl.ll  the  hearts  of  ministers  to  see  their  Master's  table  filled. 
highways  and  hedges — outside  the  city  altogether  ;  his- 
iarically,  the  heathen,  sunk  In  the  lowest  depths  of  spirit- 
ual wretchedness,  as  being  beyond  the  pale  of  all  that  Is 
revealed  and  saving,  "  without  Christ,  strangers  from  the 
covenant  of  promise,  having  no  hope,  and  without  God 
1st  the  world"  (Epheslans  2.12);  generally,  all  such  still. 
Thus,  this  parable  prophetically  contemplates  the  exten- 
sion of  the  klugdom  of  God  to  the  whole  world ;  and  spirit- 
mtiiy,  directs  the  Gospel  invitations  to  be  carried  to  the 
lowest  strata,  and  be  brought  in  contact  with  the  outer- 
most circles,  of  human  society,    compel  them  to  come 
te— not  as  if  they  would  make  the  "excuses"  of  the  first 
•lass,  but  because  it  would  be  hard  to  get  them  over  two 
difficulties :  (L)  'We  are  not  fit  company  for  such  a  feast. 
(3.)  We  have  no  proper  dress,  and  are  ill  in  order  for  such 
a  presence.'    How  fitly  does  this  represent  the  difficulties 
and  fears  of  the  sincere  I    How  is  this  met?    'Take  no  ex- 
cuse— make  them  oome  as  they  are  —  bring  them  along 
with  you.'    What  a  directory  for  ministers  of  Christ !    that 
ajr  house  may  be  Ailed — '  Grace  no  more  than  nature 
will  endure  a  vacuum.'    [Bengel.]   I  say  unto  you,  that 
aor.a — Our  Lord  here  appears  to  throw  off  the  veil  of  the 
parable,  and  proclaim  the  Supper  His  own,  Intimating 
that  when  transferred  and  transformed  into  Its  final  glo- 
rious form,  and  the  refusers  themselves  would  give  all  for 
another  opportunity.  Be  will  not  allow  one  of  them  to 
taato  It.    (iV.  B.— This  parable  must  not  be  confounded 
with  that  of  Proverbs  1. 24-33 ;  The  Marriage  Supper,  Mat  - 

thaw  aa.  2-14.) 

»-«\,       AJODKESS  TO  GEEAT  MTJLTITTJDEa    TRAVELLING 

wrru  Hxx.     **•  great  multitudes  with  hint— on  His 


final  Journey  to  Jerusalem.  The  "great  multitudes"  wers 
doubtless  people  going  to  the  Passover,  who  moved  alons. 
In  clusters  (ch.  2. 44),  and  who  on  this  occasion  falling  In 
with  our  Lord  had  formed  themselves  into  one  mass  about 
Him.  86,  37.  If  any  man,  Ac— See  on  Matthew  10. 84-46 
and  Mark  8. 34,  35.  38-33.  which  of  you,  Ac-  Common 
sense  teaches  men  not  to  begin  any  costly  work  without 
first  seeing  that  they  have  wherewithal  to  finish.  And  he 
who  does  otherwise  exposes  himself  to  general  ridicule. 
Nor  will  any  wise  potentate  enter  on  a  war  with  any  hos- 
tile power  without  first  seeing  to  it  that,  despite  formid- 
able odds  (two  to  one),  he  be  able  to  stand  his  ground ;  and 
if  he  has  no  hope  of  this,  he  will  feel  that  nothing  remains 
for  him  but  to  make  the  best  terms  he  can.  "  Even  so," 
says  our  Lord, '  in  the  warfare  you  will  each  have  to  wage 
as  my  disciples,  despise  not  your  enemy's  strength,  lor 
the  odds  are  all  against  you ;  and  you  had  better  see  to  it 
that,  despite  every  disadvantage,  you  still  have  where- 
withal to  hold  out  and  win  the  day,  or  else  not  begin  at 
all,  and  make  the  best  you  can  In  such  awful  circum- 
stances.' In  *hls  simple  sense  of  the  parable— (Stuck,  Al- 
fohd,  Ac,  go  wide  of  the  mark  here  in  making  the  enemy 
to  be  Ood,  because  of  the  "conditions  of  peace,"  %>.  82)— 
two  things  are  taught :  (1.)  Better  not  begin  (Revelation 
3. 15),  than  begin  and  not  finish.  (2.)  Though  the  contest 
for  salvation  be  on  our  part  an  awfully  unequal  one,  the 
human  will,  In  the  exercise  of  that  "faith  which  over- 
cometh  the  world"  (1  John  5. 4),  and  nerved  by  power  from 
above,  which  "out  of  weakness  makes  it  strong"  (Hebrews 
11. 34 ;  1  Peter  1. 5),  becomes  herolcal  and  will  come  off"more 
than  oonqueror."  But  without  absolute  surrender  of  self 
the  contest  is  hopeless,  v.  33.  34,  35.  salt,  Ac.— See  on 
Matthew  5. 13-16;  and  Mark  9.50. 

CHAPTER    XV. 

Ver.  1-32.  Publicans  and  Sinners  Welcomed  bt 
Chbist— Thbee  Pahabi.es  to  Explain  this.  1.  drew 
near  all  the  publicans  and  sinners,  Ac. — drawn  around 
Him  by  the  extraordinary  adaptation  of  His  teaching  tc 
their  case,  who,  till  He  appeared — at  least  His  forerunner 
—might  well  say,  "  No  man  careth  for  my  soul."  a.  ntur> 
mured,  saying,  Ac. — took  it  ill,  were  scandalized  at  Him, 
and  Insinuated  (on  the  principle  that  a  man  Is  known  by 
the  company  he  keeps)  that  He  must  have  some  secret 
sympathy  with  their  character.  But  oh  what  a  truth  of  un- 
speakable preciousness  do  their  lips,  as  on  other  occa- 
sions, unconsciously  utter!  Now  follow  three  parables 
representing  the  sinner :  (1.)  in  his  stupidity  ;  (2.)  as  all-un- 
conscious of  his  lost  condition  ;  (3.)  knowingly  and  willingly 
estranged  from  God.  [Bengel.]  The  first  two  set  forth  the 
seeking  love  of  God ;  the  last,  His  receiving  love.  [Tkknch.] 
3-7.  L  The  Lost  Sheep — occurring  again,  Matthew  18. 
12-14;  but  there  to  show  how  precious  one  of  His  sheep  is 
to  the  Good  Shepherd ;  here,  to  show  that  the  shepherd, 
though  it  stray  never  so  widely,  will  seek  It  out,  and  when 
he  hath  found  will  rejoice  over  it.  leave  the  ninety  and 
nine— bend  all  His  attention  and  care,  as  it  were,  to  the 
one  object  of  recovering  the  lost  sheep;  not  saying,  "Tls 
but  one ;  let  it  go ;  enough  remain.'  go  after  .  .  .  until, 
Ao. — pointing  to  all  the  diversified  means  which  God  sets 
in  operation  for  recovering  sinners.  6.  Rejoice  with  me, 
Ac. — The  principle  here  is,  that  one  feels  exuberant  joy  to 
be  almost  too  much  for  himself  to  bear  alone,  and  is  pos- 
itively relieved  by  having  others  to  share  it  with  him.  (See 
on  v.  10.)  ninety-nine  just  .  .  .  needing  no  repentance 
—not  angels,  whose  place  in  these  parables  is  very  differ- 
ent from  this ;  but  those  represented  by  the  prodigal's  well- 
behaved  brother,  who  have  "served  their  Father"  many 
years  and  not  at  any  time  transgressed  His  command- 
ment (In  the  outrageous  sense  of  the  prodigal).  See  on  v. 
29, 31.  In  other  words,  such  as  have  grown  up  from  childhood 
In  the  fear  of  God  and  as  the  sheep  of  His  pasture.  Out 
Lord  does  not  say  "  the  Pharisees  and  scribes"  were  such ; 
but  as  there  was  undoubtedly  such  a  class,  while  '  the 
publicans  and  sinners"  were  confessedly  the  strayed  sheep 
and  the  prodigal  children,  He  leaves  them  to  Hi  up  the 
place  of  the  other  class,  if  they  could.    8-10.  IL  THE  Lost 


LUKE  XV. 


Jul*.  8w«ep  the  hoiue — •  not  done  without  dust  on  man's 
part.'  [Bkngel.]  Likewise — on  the  same  principle.  Joy, 
Ac.— Nete  carefully  the  language  here — not  'joy  on  thepart,' 
out  "Joy  in  the  presence  of  the  angels  of  God."  True  to  the 
Idea  of  the  parables.  The  Great  Shepherd,  The  Great 
Owner  Himself,  Is  He  whose  the  joy  properly  is  over  His  own 
recovered  property;  but  so  vast  and  exuberant  Is  It  (Zech- 
ariah  8. 17),  that  as  If  He  could  not  keep  it  to  Himself,  He 
"oalleth  31s  friends  and  neighbours  together" — His  whole 
aelestlal  family— saying,  "Rejoice  with  Me,  for  I  have 
found  Mt  sheep — My  piece,"  &c.  In  this  sublime  sense  It 
le  "joy  "  be/ore  "  or  in  the  presence  of  the  angels ;"  they 
only  'catch  the  flying  joy,'  sharing  it  with  Him!  The  ap- 
plication of  this  to  the  reception  of  those  publicans  and 
sinners  that  stood  around  our  Lord  Is  grand  In  the  ex- 
treme: 'Ye  turn  from  these  lost  ones  with  disdain,  and 
because  I  do  not  the  same,  ye  murmur  at  It :  but  a  very 
different  feeling  is  cherished  in  heaven.  There,  the  re- 
covery of  even  one  such  outcast  Is  watched  with  Interest 
and  hailed  with  Joy ;  nor  are  they  left  to  come  home  of 
themselves  or  perish ;  for  lo !  even  now  the  great  Shep- 
herd Is  going  after  His  lost  sheep,  and  the  Owner  is  mak- 
ing diligent  search  for  the  lost  property;  and  He  is  find- 
ing it  too,  and  bringing  it  back  with  Joy,  and  all  heaven 
\m  full  of  it.'  (Let  the  reader  mark  what  sublime  claims 
Himself  onr  Lord  covertly  puts  in  here — as  if  In  Him  they 
beheld,  all  unknown  to  themselves,  nothing  less  than 
heaven  In  the  habiliments  of  earth,  the  Great  Shepherd 
above,  clothed  In  a  garment  of  flesh,  come  "  to  seek  and  to 
save  that  which  was  lost") !  11-33.  III.  The  Prodigal 
Son.  19.  the  younger— as  the  more  thoughtless,  said, 
Ac.— weary  of  restraint,  panting  for  Independence,  unable 
longer  to  abide  the  check  of  a  father's  eye.  This  is  man, 
impatient  of  Divine  control,  desiring  to  be  independent 
of  God,  seeking  to  be  his  own  master ;  that '  sin  of  sins, 
in  which  all  subsequent  sins  are  Included  as  in  their  germ, 
for  they  are  but  the  unfolding  of  this  one.'  [Trench.] 
be  divided,  Ac. — Thus  '  God,  when  His  service  no  longer 
appears  a  perfect  freedom,  and  man  promises  himself 
something  far  better  elsewhere,  allows  him  to  make  the 
(rial:  and  he  shall  discover,  If  need  be  by  saddest  proof, 
that  to  depart  from  Him  Is  not  to  throw  off  the  yoke,  but 
to  exchange  a  light  yoke  for  a  heavy  one,  and  one  gra- 
cious Master  for  a  thousand  Imperious  tyrants  and  lords.' 
[TRENCH.]  13.  not  many  dtiya — intoxicated  with  his 
new-found  resources,  and  eager  for  the  luxury  of  using 
them  at  will,  a  far  country— beyond  all  danger  of  inter- 
ference from  home,  wasted,  Ac— So  long  as  it  lasted,  the 
Inward  monitor  (Isaiah  65.  2)  would  be  silenced  (Isaiah  9. 
1«;  57.  10;  Amos  4.  6-10).  riotous  living— v.  30,  "with 
harlots."  Ah  I  but  this  reaches  farther  than  the  sensual- 
ist; for  *ln  the  deep  symbolical  language  of  Scripture 
fornication  Is  the  standing  linage  of  Idolatry ;  they  are  in 
fact  ever  spoken  of  as  one  and  the  same  sin,  considered 
0ow  in  its  fleshly,  now  In  Its  spiritual  aspect'  (Jeremiah 
3;  Exeklel  16.  and  17).  [Trench.]  14.  when  he  had 
spent  all  ...  a  mighty  famine  —  a  mysterious  prov- 
idence holding  back  the  famine  till  he  was  in  circum- 
stances to  feel  it  in  all  Its  rigour.  Thus,  like  Jonah, 
whom  the  storm  did  not  overtake  till  on  the  mighty 
deep  at  the  mercy  of  the  waves,  does  the  sinner  feel 
as  If  "  the  stars  in  their  courses  were  fighting  against" 
him  (Judges  5.  20).  In  -want— the  first  stage  of  his  bit- 
ter experience,  and  preparation  for  a  change.  15. 
Joined  himself,  Ac— his  pride  not  yet  humbled,  unable 
to  brook  the  shame  of  a  return,  to  feed  swine — Glad  to 
keep  life  in  anyhow,  behold  the  son  sunk  into  a  swine- 
herd -among  the  Jews,  on  account  of  the  prohibition  of 
swine's  flesh,  emphatically  vile  1  He  who  begins  by  using 
the  world  as  a  servant,  to  minister  to  his  pleasure,  ends 
oy  reversing  the  relationship.  [Trench.]  16.  -would 
fain  have  filled— rather, '  was  fain  to  fill,'  ate  greedily  of 
the  only  food  he  could  get.  the  husks— 'the  hulls  of  a 
leguminous  plant  which  In  the  Blast  Is  the  food  of  cattle 
tad  swine,  and  often  the  nourishment  of  the  poorest  in 
iaaec  of  distress.'  [Stier.]  no  man  gave  hint — not  this 
«xl,  for  that  he  had,  but  anything  better  (Jeremiah  90.  14). 
This  woe  his  lowest  depth  -oer-ishino  unpitirt,  alone  in  the 


world,  and  ready  to  disappear  fi  om  it  unrmssed!  But  thl* 
Is  Just  the  blessed  turning-point;  midnight  before  d»w» 
of  day  (2  Chronicles  12.  8 ;  33.  11-13;  Jeremiah  2.  19).  mlom 
to  himself— Before,  he  had  been  "beside  himself"  (Eccle- 
siastes  9.  3),  In  what  sense  will  presently  appear,  hove 
many  hired,  Ac— What  a  testimony  to  the  nature  of  th< 
home  he  had  left!  But  did  he  not  know  all  this  ere  he 
departed  and  every  day  of  his  voluntary  exile?  He  did, 
and  he  did  not.  His  heart  being  wholly  estranged  from 
home  and  steeped  In  selfish  gratification,  his  father's 
house  never  came  within  the  range  of  his  vision,  or  but  as 
another  name  for  bondage  and  gloom.  Now  empty,  deso- 
late, withered,  perishing,  home,  with  all  its  peace,  plenty, 
freedom,  dignity,  starts  Into  view,  fills  all  his  visions  as  a 
warm  and  living  reality,  and  breaks  his  heart.  18.  "I 
will  arise  and  go  to  icy  Father  !"  The  change  has 
come  at  last,  and  what  a  change  I — couched  in  terms  of 
such  exquisite  simplicity  and  power  as  if  expressly 
framed  for  all  heart-broken  penitents.  Father,  Ac- 
Mark  the  term.  Though  "  no  more  worthy  to  be  called  his 
son,"  the  prodigal  sinner  is  taught  to  claim  the  degraded 
and  defiled,  but  still  existing  relationship,  asking  not  to  be 
made  a  servant,  but  remaining  a  son  to  be  made  "as  a 
servant,"  willing  to  take  the  lowest  place  and  do  the 
meanest  work.  Ah!  and  Is  It  come  to  this?  Once  It  was, 
'Any  place  rather  than  hdme.'  Now, '  Oh  that  home  I  could 
I  but  dare  to  hope  that  the  door  of  It  would  not  be  closed 
against  me,  how  gladly  would  I  take  any  place  and  do 
any  work,  happx  only  to  be  there  at  all.'  Well,  that  U 
conversion— nothing  absolutely  new,  yet  all  new;  old 
familiar  things  seen  In  a  new  light  and  for  the  first  time 
as  realities  of  overwhelming  magnitude  and  power.  How 
this  is  brought  about  the  parable  says  not.  (We  have  that 
abundantly  elsewhere,  Phlllppians  2.  13,  Ac)  Its  one  ob- 
ject is  to  paint  the  welcome  home  of  the  greatest  sinners, 
when  (no  matter  for  the  present  how)  they  "arise  and  go 
to  their  Father."  20.  a  great  way  oflT— Oh  yes,  when  but 
the  face  is  turned  homeward,  though  as  yet  far,  far  away, 
our  Father  recognizes  His  own  child  in  us,  and  bounds  to 
meet  us— not  saying,  Let  him  come  to  me  and  sue  for 
pardon  first,  but  himself  taking  the  first  step,  fell  on 
his  neck  and  kissed  him— What !  In  all  his  fllth  T  Yes. 
In  all  his  rags?  Yes.  In  all  his  haggard,  shattered 
wretchedness?  Yes.  "Our  Father  who  art  In  heaven," 
is  this  Thy  portraiture?  It  Is  even  so  (Jeremiah  81.20), 
And  because  it  is  so  I  wonder  not  that  such  Incomparable 
teaching  hath  made  the  world  new.  21.  Father,  I  have 
sinned,  Ac— 'This  confession  Is  uttered  after  tfte  Icius  of 
reconciliation'  (Ezekiel  16.  63).  [Trknch.]  22.  but  the 
Father  said,  Ac— The  son  has  not  said  all  he  purposed, 
not  so  much,  because  the  father's  demonstrations  bad  re- 
kindled  the  filial,  and  swallowed  up  all  servile  feeling 
[Trench]  (see  on  the  word  "  Father,"  v.  18),  but  because 
the  father's  heart  is  made  to  appear  too  full  to  listen,  at 
that  moment,  to  more  in  this  strain,  the  best  robe— -Ot 
Zechariah  3.  4,  5,  "  Take  away  the  filthy  garments  from 
him;  behold  I  have  clothed  thee  with  change  of  raiment; 
and  they  clothed  him  with  garments"  (Isaiah  6L  10;  Rev- 
elation 3.  18).  a  ring— Cf.  Genesis  41.  42;  James  2.  1 
shoes— slaves  went  barefoot.  Thus,  we  have  here  a  three- 
fold symbol  of  freedom  and  honour,  restored,  as  the  fruit 
of  perfect  reconciliation.  23.  the  fatted  calf— kept  for  fes- 
tive occasions.  24.  my  son— now  twice  his  son.  dead 
.  .  .  lost— to  me;  to  himself—  to  my  service,  my  satisfac- 
tion; to  his  own  dignity,  peace,  profit,  alive  again  .  .  . 
found— to  all  these,  merry— See  on  v.  10.  26.  In  the 
field — engaged  in  his  father's  business:  of.  29,  "These 
many  years  do  I  serve  thee."  28.  came  his  father  out 
and  entreated  him—"  Like  as  a  father  pltleth  his  chil- 
dren, so  the  Lord  pltieth  them  that  fear  Him"  (Psalm  103. 
13).  As  it  Is  the  elder  brother  who  now  errs,  so  It  is  the 
same  paternal  compassion  which  had  fallen  on  the  neck  of 
the  younger  that  comes  forth  and  pleads  with  the  elder. 
29.  these  many  years  .  .  .  neither  transgressed  at  any 
time,  Ac— The  words  are  not  to  be  pressed  too  far.  Ha  Is 
merely  contrasting  his  constancy  of  love  and  service  with 
the  conduct  of  his  brother;  Just  as  Job,  resenting  the 
charge  of  hypocrisy  by  his  friends,  speaks  as  If  nothing 

lift 


LUKE  XVI. 


could  be  laid  to  bis  cbarge  (Job  23.  10-12),  and  David  too 
(Psalm  18.  20-24).  The  father  attests  the  truth  of  all  he  saps. 
nover  a  Kid — I  say  not  a  calf,  but  not  even  a  kid.  that  I 
ealght  make  merry  with  my  friends — Here  lay  his 
misapprehension.  It  was  no  entertainment  for  the  grati- 
fication of  the  prodigal :  it  Was  &  father's  expression  of  the 
Joy  he  felt  at  his  recovery,  thy  son  .  .  .  thy  living— 
How  unworthy  a  reflection  on  the  common  father  of 
both,  for  the  one  not  only  to  disown  the  other,  but  fling 
him  over  upon  his  father,  as  if  he  should  say,  Take  him, 
and  have  Joy  of  him !  31.  Son,  Ac— The  father  resents 
not  the  insult — how  could  he,  after  the  largeness  of  heart 
which  had  kissed  the  returning  prodigal?  He  calmly 
expostulates  with  him, '  Son,  listen  to  reason.  What  need 
for  special,  exuberant  joy  over  thee?  Didst  thou  say, 
"Lo,  these  many  years  do  I  serve  thee?"  In  that  saldst 
thou  truly ;  but  just  for  that  reason  do  I  not  set  the  whole 
household  a-rejoicing  over  thee.  For  thee  is  reserved 
what  is  higher  still— &  tranquil  lifelong  satisfaction  In 
thee,  as  a  true-hearted  faithful  son  in  thy  father's  house, 
nor  of  the  Inheritance  reserved  for  thee  is  aught  alien- 
ated by  this  festive  and  fitting  joy  over  the  once  foolish 
but  now  wise  and  newly-recovered  one.'  32.  It  was 
nwet-1  Was  it  possible  he  should  simply  take  his  long- 
vacant  place  in  the  family  without  one  special  sign  of 
wonder  and  delight  at  the  change?  Would  that  have 
been  nature  t '  But  this  being  the  meaning  of  the  festivity, 
it  would  for  that  very  reason  be  temporary.  In  time,  the 
dutlmlnesa  of  even  the  younger  son  would  become  the 
late  and  not  the  exception;  he  too  at  length  might  venture 
to  say,  " Lo,  these  many  years  do  I  serve  thee;"  and  of 
blm  the  father  would  say,  "Son,  thou  art  ever  with  me." 
In  that  case,  therefore,  it  would  not  be  "  meet  that  they 
should  make  merry  and  be  glad."  The  lessons  are  ob- 
vious, but  how  beautiful !  (1.)  The  deeper  sunk  and  the 
longer  estranged  any  sinner  is,  the  more  exuberant  is  the 
joy  which  his  recovery  occasions.  (2.)  Such  joy  is  not  the 
portion  of  those  whose  whole  lives  have  been  spent  in  the 
service  of  their  Father  In  heaven.  (3.)  Instead  of  grudg- 
ing the  want  of.  this,  they  should  deem  It  the  highest  tes- 
timony to  their  lifelong  fidelity,  that  something  better 
is  reserved  for  them— the  deep,  abiding  oo/nplacency  of 
'heir  Father  In  heaven, 

CHAPTER  XVI. 
Ver.  1-81.  Parablks  of  the  Unjust  Steward  and  of 
*hm  Rich  Man  and  Lazarus,  or,  the  Right  Use  of 
Money.  1.  steward — manager  of  his  estate.  accused- 
Informed  upon,  had  wasted— rather, '  was  wasting.'  3. 
cannot  dig  ...  to  l>eg,  ashamed— therefore,  when  dis- 
missed, shall  be  In  utter  want.  4.  may  receive  me, 
Ac— Observe  his  one  object — when  cast  out  of  one  home  to 
secure  another.  This  Is  the  vey  to  the  parable,  on  which 
there  have  been  many  dlftv  Ang  views.  6-7.  Arty  .  .  . 
•amrseore— deducting  a  ha?f  from  the  debt  of  the  one, 
and  a  fifth  from  that  of  the  other.  8.  the  lord— evidently 
the  steward's  lord,  so  called  In  v.  3,  5.  commended,  Ac— 
not  for  his  "Injustice,"  but  "  because  he  had  done  wisely," 
or  prudently;  with  commendable  foresiglU  and  skilful 
adaptation  of  means  to  end.  children  of  this  world— so 
eh.  20.  34;  cf.  Psaim  17.14  ("their  portion  In  this  life"); 
Phlllppians  3.19  ("mind  earthly  things"),  Psalm  4.6,  7. 
In  (or  for)  their  generation— t. «.,  for  the  purposes  of  the 
"  world"  they  are  "of."  The  greater  wisdom  (or  shrewd- 
ness) of  the  one,  in  adaptation  of  means  to  ends,  and  In 
energetic  determined  prosecution  of  them,  Is  none  of  it 
for  God  and  eternity— a  region  they  were  never  in,  an 
atmosphere  they  never  breathed,  an  undiscovered  world, 
an  unborn  existence  to  them— but  all  for  the  purposes  of 
their  own  grovelling  and  fleeting  generation,  children 
•flight— so  John  12.38;  Epheslans  6.  8 ;  1  Thessaloniana 
5.  5.  Yet  this  is  only  '  as  night-birds  see  better  in  the  dark 
than  those  of  the  day— owls  than  eagles.'  [Cajetan  and 
Trench.]  But  we  may  learn  lessons  from  them,  as  onr 
Lord  now  shows,  and  "be  wise  as  serpents."  9.  make 
totovMts  of— turn  to  your  advantage;  t.  «.,  as  the  steward 
did,  "  by  showing  mercy  to  the  poor"  (Daniel  4.  27) ;  cf.  12. 
116 


S3;  14. 13, 14.  mammon  of  unrighteousness — treacher- 
ous, precarious.  (See  on  Matthew  6.  24.)  ye  fall— In  re- 
spect of  life,  they  may  receive  you — not  generally. '  ys 
may  be  received'  (as  ch.  6.  38,  '  shall  men  glve'\  but '  those 
ye  have  relieved  may  rise  up  as  witnesses  for  you*  at  ths 
great  day.  'Then,  like  the  steward,  when  turned  out  of 
one  home  shall  ye  secure  another;  but  better  than  be,  e 
heavenly  for  an  earthly,  an  everlasting  for  a  temporary 
habitation.'  Money  is  not  here  made  the  key  to  heaven, 
more  than  "  the  deeds  done  in  the  body"  in  general.  ao« 
cording  to  which,  as  a  test  of  character— bat  not  by  the 
merit  of  which— men  are  to  be  Judged  (2  Corinthians  5. 10), 
and  see  Matthew  25.  34-40.  10.  He,  Ac— a  maxim  of  great 
pregnancy  and  value;  rising  from  the  prudence  which  the 
steward  had  to  the  fidelity  which  he  had  not,  the  "harm- 
lessness  of  the  dove,  to  which  the  serpent"  with  all  his 
"  wisdom"  Is  a  total  stranger.  Fidelity  depends  not  on  the 
amount  entrusted,  but  on  the  sense  of  responsibility.  He  that 
feels  this  in  little  will  feel  It  In  much,  and  conversely. 
11, 12.  unrighteous  mammon— To  the  whole  of  this  He 
applies  the  disparaging  term  "  what  Is  least,"  in  contrast 
with  "  the  true  riches."  another  man's  .  .  .  your  own 
—an  important  turn  to  the  subject.  Here  all  we  have  is 
on  trust  as  stewards,  who  have  an  account  to  render. 
Hereafter,  what  the  faithful  have  will  be  their  own  prop- 
erty, being  no  longer  on  probation,  but  In  secure,  undis- 
turbed, rightful,  everlasting  possession  and  enjoyment 
of  all  that  Is  graciously  bestowed  on  us.  Thus  money  is 
neither  to  be  idolized  nor  despised;  we  must  sit  loose  to  It 
and  use  it  for  God's  glory.  13.  can  serve— be  entirely  at 
the  command  of;  and  this  Is  true  even  where  the  services 
are  not  opposed,  hate  .  .  .  love— showing  that  the  two 
here  intended  are  in  uncompromising  hostility  to  each 
other:  an  awfully  searching  principle!  14-18.  rovctonn 
.  .  .  derided  him  — sneered  at  him;  their  master-ate 
being  too  plainly  struck  at  for  them  to  relish.  Bnt  It  was 
easier  to  run  down  than  to  refute  such  teaching.  Justify 
yourselves — make  a  show  of  righteousness,  highly  «•» 
teemed  among  men— generally  carried  away  by  plausi- 
ble appearances.  (See  1  Samuel  16. 7;  and  ch.  14.  UL)  Tkts 
Law,  Ac— See  on  Matthew  11. 18.  every  man  pre— nth ,  Ac 
—Publicans  and  sinners,  all  indiscriminately  are  eagerly 
pressing  Into  it;  and  ye,  interested  adherents  ot  the  mere 
forms  of  an  economy  which  is  passing  away, '  discerning 
not  the  signs  of  this  time,"  will  allow  the  tide  to  go  past 
you  and  be  found  a  stranded  monument  of  blindnees  and 
obstinacy,  it  Is  easier,  Ac. — See  on  Matthew  6.  17,  18. 
putteth  away  his  'wife,  Ac— See  on  Matthew  19.  8-9.  Fai 
from  intending  to  weaken  the  force  of  the  law,  in  thee* 
allusions  to  a  new  economy,  our  Lord,  in  this  unexpected 
way,  sends  home  its  high  requirements  with  a  pungeney 
which  the  Pharisees  would  not  fall  to  feel.  19.  purple 
and  fine  linen,  Ac— cf.  Esther  8.15;  Revelation  18.12, 
wanting  nothing  which  taste  and  appetite  craved  and 
money  could  procure.  80,  91.  laid— having  to  be  carried 
and  put  down,  full  of  sores— open,  running,  "  not  closed, 
nor  bound  np,  nor  mollified  with  ointment."  (Isaiah  L  A.) 
desiring  to  be  fed  with— but  was  not.  [Orottub,  Ben- 
get.,  Meyer,  Trench,  Ac]:  the  words  may  mean  indeed 
'  was  fain  to  feed  on,'  or  '  gladly  fed  on,*  as  ch.  15. 16.  [Ai> 
ford,  Webster  and  Wilkinson,  Ac]  Bnt  the  context 
rather  favours  the  former,  licked,  Ac— a  touching  act 
of  brute  pity,  in  the  absence  of  human  relief.  It  Is  a  case 
of  heartless  indifference,  amidst  luxuries  of  every  kind, 
to  one  of  God's  poorest  and  most  afflicted  ones,  presented 
daily  before  the  eye  22.  died— his  burial  was  too  unim- 
portant to  mention;  while  "the  rich  man  died  and  wa* 
buried" — his  carcass  carried  in  pomp  to  its  earthly  resting- 
place.  In  Abraham's  bosom — as  if  seen  reclining  next 
to  him  at  the  heavenly  feast.  (Matthew  8. 11.)  S3.  Us  h«U 
—not  the  final  place  of  the  lost  (for  which  another  word 
is  used),  but  as  we  say  '  the  unseen  world.'  Bnt  as  the 
object  here  Is  certainly  to  depict  the  whole  torment  of  the 
one  and  the  perfect  bUss  of  the  other,  it  comes  in  this  cam 
to  much  the  same,  seeth  Abraham— not  God,  to  whom 
therefore  he  cannot  cry.  [Brngkl.]  Father  Abraham— 
a  well-founded,  bat  unavailing,  claim  of  natural  descent 
(ch  8.  8 ;  John  8. 87).   24.  merer  on  me — who  never  showwf 


LUKE   XVII. 


any,  (James  1  8.)  send  Lazarus— the  pining  victim  of 
Ms  merciless  neglect,  that  he  may— take  me  hence? 
Wo ;  that  he  dares  not  to  ask.  dip  .  .  .  tongue— i.  «.,  the 
teasf  conceivable  and  the  most  momentary  abatement  of 
his  torment;  that  Is  all.  But  even  this  he  is  told  Is  (1.) 
vareasonable.  30, 20.  Son— stinging  acknowledgment  of 
he  claimed  relationship,  thon  .  .  .  Lazarus,  Ac— As  it 
s  a  great  law  of  God's  kingdom,  that  the  nature  of  our 
orem*£  desire*  shall  rule  that  of  our  future  bliss,  so  by  that 
aw,  hB  whose  "  good  things,"  craved  and  enjoyed,  were 
*11  bounded  by  time,  could  look  for  none  after  his  con- 
nection with  time  had  come  to  an  end.  (Ch.  6.  24.)  But  by 
this  law,  he  whose  "evil  things,"  all  crowded  into  the 
present  life,  drove  him  to  seek,  and  And,  consolation  in  a 
life  beyond  the  grave,  Is  by  death  released  from  all  evil 
and  ushered  Into  unmixed  and  uninterrupted  good  (ch.  6. 
81).  (3L)  It  is  impossible,  besides  all  tills—'  independently 
of  this  consideration.'  a  great  gulf  fixed— by  an  irrevo- 
cable decree  there  has  been  placed  a  vast  impassable 
abyss  between  the  two  states,  and  the  occupants  of  each. 
OT-81.  Th<e*»  he  said— now  abandoning  all  hope  for  him- 
self—send him  to  my  father's  house,  Ac— no  waking  up 
of  good  in  the  heart  of  the  lost,  but  bitter  reproach  against 
God  and  the  old  economy,  as  not  warning  him  sufficiently. 
[Trkwch.1  The  answer  of  Abraham  is,  They  are  suffi- 
ciently warned,  nay— giving  the  lie  to  Abraham.  If, 
Ac— a  principle  of  awful  magnitude  and  Importance. 
The  greatest  miracle  will  have  no  effect  on  those  who  are 
determined  not  to  believe.  A  real  Lazarus  soon  "  rose 
from  the  dead,"  but  the  sight  of  him  by  crowds  of  people, 
inclined  thereby  to  Christ,  only  crowned  the  unbelief  and 
hastened  the  murderous  plots  of  the  Pharisees  against  the 
Lord  of  glory;  nor  has  His  own  resurrection,  far  more 
overpowering,  yet  won  over  that  "  crooked  and  perverse 
■attorn." 

CHAPTER     XVII. 

Ver.  1-10.  Offences— Faith— Humility.  1,  2.  See  on 
Matthew  18.  6,  7.  3,  4.  See  on  Matthew  18.  15-17,  21,  22. 
■aw—  times— not  a  lower  measure  of  the  forgiving  spirit 
than  the  "seventy  times  seven"  enjoined  on  Peter, 
which  was  occasioned  by  his  asking  if  he  was  to  stop 
at  seven  times.  'No,'  Is  the  virtual  answer,  'though 
It  come  to  seventy  times  that  number,  if  only  he  ask 
forgiveness  in  sincerity.'  5.  lH>rd— See  on  ch.  10.  1.  In- 
crease enr  faith— moved  by  the  difficulty  of  avoiding 
and  forgiving  "offences."  This  is  the  only  instance 
in  which  a  spiritual  operation  upon  their  souls  was 
solicited  of  Christ  by  the  Twelve;  but  a  kindred  and 
higher  prayer  had  been  offered  before,  by  one  with  far 
fewer  opportunities.  See  on  Mark  9.  24.  6.  sycamine- 
mulberry.  See  on  Mark  11.  22-24.  7-10.  say  unto  him  by 
and  by— The  "  by  and  by"  (or  rather  '  directly')  should  be 
Joined  not  to  the  saying  but  the  going:  'Go  directly.' 
The  connection  here  is:  '  But  when  your  faith  has  been  so 
Inoreased  as  both  to  avoid  and  forgive  offences,  and  do 
things  impossible  to  all  but  faith,  be  not  puffed  up  as 
though  you  had  laid  the  Lord  under  any  obligations  to 
you.'  I  trow  hot— or,  as  we  say,  when  much  more  is 
meant,  'I  should  think  not.'  unprofitable  —  a  word 
which,  though  usually  denoting  the  opposite  of  profit,  is 
here  used  simply  in  its  negative  sense.  '  "We  have  not,  as 
his  servants,  profited  or  benefited  God  at  all.'  (Cf.  Job  22. 
2,  8;  Romans  11.  85.) 

11-19.  Ten  Lkpkbs  Cleansed.  11-13.  through  midst 
of  Samaria  and  Galilee— probably  on  the  confines  of 
ooth  stood  afar  off- Cf.  Leviticus  13.  45,  46.  they  lifted 
np— their  common  misery  drawing  these  poor  outcasts 
together  (2  Kings  7.  8),  nay,  making  them  forget  the  fierce 
national  antipathy  of  Jew  and  Samaritan.  [Tkknch.] 
Jesus,  Ac— Cf.  Matthew  20.  80-33.  How  quick  a  teacher  is 
elt  misery,  even  though  as  here  the  teaching  may  be 
soon  forgotten !  14.  show  yourselves — as  cleansed  per- 
sons. See  on  Matthew  8. 4.  Thus  too  would  the  Samaritan 
he  taught  that  " salvation  is  of  the  Jews."  (John  4. 22.)  as 
BSiey  'went,  were  cleansed— In  how  many  different  ways 
were  our  Lord's  cures  wrought,  and  this  different  from 
all  the  Nat.     IT,  18.    Were  there  not  ten  cleansed— 


rather,  were  not  the  ten  cleansed?  i.  «.,  the  whole  of  theis 
—an  example  (by  the  way)  of  Christ's  omniscience.  [Ben- 
Gel.]  this  stranger— '  this  alien'  (literally,  'of  anothei 
race').  The  language  Is  that  of  wonder  and  admiration, 
as  is  expressly  said  of  another  exhibition  of  Gentile  faith, 
Matthew  8. 10.  19.  arise— for  he  had  "  fallen  down  on  his 
face  at  His  feet,"  v.  16,  and  there  lain  prostrate,  faith 
made  thee  whole — not  as  the  others,  merely  in  body,  but 
in  that  higher  spiritual  sense  with  which  His  constant 
language  has  so  familiarized  us. 

20-37.  Coming  of  the  Kingdom  of  God  and  of  the 
Son  of  Man.  20-25.  When,  Ac— To  meet  the  erroneous 
views  not  only  of  the  Pharisees,  but  of  the  disciples 
themselves,  our  Lord  addresses  both,  announcing  the 
oomlng  of  the  kingdom  under  different  aspects.  "It  com- 
eth  not  with  observation"—'  with  watching'  or  '  lying  in 
wait,'  as  for  something  outwardly  imposing  and  at  ones 
revealing  itself.  IiO  here!  lo  there  1— Shut  up  within 
this  or  that  sharply-defined  and  visible  geographical  or 
ecclesiastical  limit,  within  you— is  of  an  Internal  and 
spiritual  character  (as  contrasted  with  their  outside  views 
of  it).  But  it  has  its  external  side  too.  the  days— rather 
'days.'  will  come— as  ch.  19.  43— when,  amidst  calami- 
ties, Ac,  you  will  anxiously  look  for  a  deliverer,  and 
deceivers  will  put  themselves  forward  in  this  character. 
one  of  the  days  of  the  Son  of  man — Himself  again 
amongst  them  but  for  one  day ;  as  we  say  when  all  seems 
to  be  going  wrong  and  the  one  person  who  could  keep 
them  right  is  removed.  [Nkandeb  in  Stieb,  Ac]  'This 
is  said  to  guard  against  the  mistake  of  supposing  that 
His  visible  presence  would  accompany  the  manifestation 
and  establishment  of  His  kingdom.'  [Websteb  and  Wil- 
kinson.] they  shall  say,  See  here  .  .  .  Go  not,  Ac— 'a 
warning  to  all  so-called  expositors  of  prophecy  and  their 
followers,  who  cry,  Lo  there  and  see  here,  every  time  that 
war  breaks  out  or  revolutions  occur.'  as  lightning  .  .  . 
so  the  Son  of  man— i.  e„  it  will  be  as  manifest.  The  Lord 
speaks  here  of  His  coming  and  manifestation  in  a  pro- 
phetically indefinite  manner,  and  in  these  preparatory 
words  blends  into  one  the  distinctive  epochs.  [Stieb.]  When 
the  whole  polity  of  the  Jews,  civil  and  ecclesiastical 
alike,  was  broken  up  at  once,  and  Its  continuance  rendered 
Impossible  by  the  destruction  of  Jerusalem,  It  became 
as  manifest  to  all  as  the  lightning  of  heaven  that  the 
kingdom  of  God  had  ceased  to  exist  in  its  old,  and  had 
entered  on  a  new  and  perfectly  different  form.  So  it  may 
be  again,  ere  its  final  and  greatest  change  at  the  personal 
coming  of  Christ,  and  of  which  the  words  in  their  highest 
sense  are  alone  true.  But  first  .  .  .  suffer,  Ac— This 
shows  that  the  more  Immediate  reference  of  the  previous 
verse  Is  to  an  event  soon  to  follow  the  death  of  Christ.  It 
was  designed  to  withdraw  the  attention  of  "  His  disciples" 
from  the  glare  in  which  His  foregoing  words  had  invested 
the  approaching  establishment  of  His  kingdom.  26-30. 
eat  .  .  .  married,  planted,  Ac— all  the  ordinary  occupa- 
tions and  enjoyments  of  life.  Though  the  antediluvian 
world  and  the  cities  of  the  plain  were  awfully  wicked,  it 
is  not  their  wickedness,  but  their  worldlinesi,  their  unbe- 
lief and  indifference  to  the  future,  their  unpreparedness. 
that  is  here  held  up  as  a  warning.  N.  JB.— These  recorded 
events  of  Old  Testament  history— denied  or  explained 
away  now-a-days  by  not  a  few— are  referred  to  here  as 
facts.  31-33.  to  take  it  away  .  .  .  remember,  Ac. — a 
warning  against  that  lingering  reluctance  to  part  with  pres- 
ent treasures  which  induces  some  to  remain  in  a  burning 
house,  in  hopes  of  saving  this  and  that  precious  article 
till  consumed  and  buried  in  its  ruins.  The  cases  here 
supposed,  though  different,  are  similar.  Lot's  wife — her 
"look  back,"  for  that  is  all  that  Is  said  of  her,  and  he 
recorded  doom.  Her  heart  was  in  Sodom  still,  and  the 
"  look"  just  said,  'And  must  I  bid  it  adieu  T'  whtwrn  rers 
Ac— See  on  ch.  9.  23-27.  34.  two  in  one  bed—  the  pre- 
pared and  unprepared  mingled  In  closest  Intercourse 
together  In  the  ordinary  walks  and  fellowships  of  life, 
when  the  moment  of  severance  arrives.  Awful  truth  I 
realised  before  the  destruction  of  Jerusalem,  when  the 
Christians  found  themselves  forced  by  their  Lord's 
directions  (ch.  21.  21)  at  once  and  for  ever  away  from  theu 

17 


LUKE   XVIII. 


aid  associates ;  but  most  of  all  when  the  second  coming 
of  Christ  shall  burst  upon  a  heedless  world.  37.  where— 
shall  this  occur  T  wheresoever,  Ac.— 'As  birds  of  prey 
scent  out  the  carrion,  so  wherever  Is  found  a  mass  of  In- 
curable moral  and  spiritual  corruption,  there  will  be  seen 
alighting  the  ministers  of  B-lv'ne  Judgment,'  a  proverbial 
saying  terrifically  verified  at  the  destruction  of  Jerusa- 
lem, and  many  times  since,  though  its  most  tremendous 
Illustration  will  be  at  the  world's  final  day. 

CHAPTER    XVIII. 

Ver.  1-8.  Parable  or  the  Importunate  Widow.  1-5. 
always— Cf.  v.  7,  "  night  and  day."  faint—'  lose  heart,'  or 
'slacken.'  feared  not  .  .  .  nor  regarded— defying  the 
vengeance  of  God  and  despising  the  opinion  of  men. 
widow— weak,  desolate,  defenceless.  (1  Timothy  5.  5, 
which  is  taken  from  this.)  came— 'kept  coming.'  8eet>. 
5,  "her  continual  coming."  avenge  me — i.e.,  rid  me  of 
the  oppression  ot  continual  coming—'  coming  for  ever.' 
•-8.  the  Lord— a  name  expressive  of  the  authoritative 
style  In  which  He  interprets  His  own  parable,  shall  not 
God— not  unjust,  but  the  infinitely  righteous  Judge. 
avenge— redeem  from  oppression,  his  own  elect — not 
like  this  widow,  the  object  of  indifference  and  contempt, 
but  dear  to  Him  as  the  apple  of  the  eye  (Zechariah  2.  8). 
cry  day  and  night— whose  every  cry  enters  into  the  ears 
of  the  Lord  of  Sabaoth  (James  5.  4),  and  how  much  more 
their  Incessant  and  persevering  cries!  bear  long  with 
them— rather, ' in  their  case.'  or— 'on  their  account' (as 
James  5.  7,  "for  it").  [Grotitts,  De  Wette,  Ac]  speedily 
—as  if  pained  at  the  long  delay,  impatient  for  the  destined 
moment  to  interpose.  (Cf.  Proverbs  29. 1.)  nevertheless, 
Ac— q.  d., '  Yet  ere  the  Son  of  man  comes  to  redress  the 
wrongs  of  His  Church,  so  low  will  the  hope  of  relief  sink, 
through  the  length  of  the  delay,  that  one  will  be  fain  to 
ask.  Will  He  find  any  faith  of  a  coming  avenger  left  on  the 
earth?  From  this  we  learn,  (1.)  That  the  primary  and 
historical  reference  of  this  parable  is  to  the  Church  in  its 
widowed, desolate, oppressed,  defenceless  condition  during 
the  present  absence  of  her  Lord  in  the  heavens ;  (2.)  That 
in  these  circumstances  importunate,  persevering  prayer 
for  deliverance  is  the  Church's  fitting  exercise ;  (3.)  That 
notwithstanding  every  encouragement  to  this,  so  long 
will  the  answer  be  delayed,  while  the  need  of  relief  con- 
tinues the  same,  and  all  hope  of  deliverance  will  have 
nearly  died  out,  and  "  faith"  of  Christ's  coming  scarcely 
to  be  found.  But  the  application  of  the  parable  to  prayer 
in  general  is  so  obvious  as  to  have  nearly  hidden  its  more 
direct  reference,  and  so  precious  that  one  cannot  allow  it 
to  disappear  in  any  public  and  historical  interpretation. 

•-14.  Parable  of  the  Pharisee  and  the  Publican. 
11, 13.  stood— as  the  Jews  in  prayer.  (Mark  11.  25.)  God, 
Ac— To  have  been  kept  from  gross  iniquities  was  un- 
doubtedly a  just  cause  of  thankfulness  to  God;  but  instead 
of  the  devoutly  humble,  admiring  frame  which  this 
should  inspire,  he  arrogantly  severs  himself  from  the  rest 
of  mankind,  as  quite  above  them,  and,  with  a  contempt- 
uous look  at  the  poor  publican,  thanks  God  that  he  has 
not  to  stand  afar  off  like  him,  to  hang  down  his  head  like 
a  bulrush  and  beat  his  breast  like  him.  But  these  are  only 
his  moral  excellencies.  His  religious  merits  complete  his 
grounds  for  congratulation.  Not  confining  himself  to  the 
one  divinely-prescribed  annual  fast  (Leviticus  16.  29),  he 
was  not  behind  the  most  rigid,  who  fasted  on  the  second 
and  fifth  days  of  every  week  [Lightfoot],  and  gave  the 
tenth  not  only  of  what  the  law  laid  under  tithing,  but  of 
"  all  his  gains."  Thus,  besides  doing  all  hi*  duty,  he  did 
works  of  supererogation  ;  while  sins  to  confess  and  spiritual 
wants  to  be  supplied  he  seems  to  have  felt  none.  What  a 
picture  of  the  Pharisaic  character  and  religion  1  13.  stand- 
ing afar  off— as  unworthy  to  draw  near;  but  that  was  the 
way  to  get  near.  (Psalm  84. 18;  Isaiah  57.  15.)  would  not 
41ft  up— "blushing  and  ashamed"  to  do  so.  (Ezra  9.  6.) 
■mote,  Ac.— 'kept  smiting;'  for  anguish  (ch.  23.  48),  and 
■elf- reproach  (Jeremiah  31.  19).  be  merciful— 'be  pro- 
pitiated,' a  very  unusual  word  in  such  a  sense,  only  once 
«3ae  used  in  the  New  Testament,  In  the  sense  of  "making 
VI 9 


reconciliation"  by  sacrifice,  Hebrews  2.  17.  There  mag. 
therefore,  be  some  allusion  to  this  here,  though  not  likely 
a  sinner— literally,  'the  sinner;'  q.d.,  'If  ever  there  wa* 
one,  I  am  he.'  14.  rather  than  the  other — the  meaning 
Is,  'and  not  the  other;'  for  the  Pharisee  was  not  seeking 
Justification,  and  felt  no  need  of  it.  This  great  law  of  the 
Kingdom  of  God  Is,  in  the  teaching  of  Christ,  inscribed, 
as  in  letters  of  gold,  over  Its  entrance-gate.  And  in  how 
many  different  forms  is  it  repeated.  (Psalm  138.  fl;  147.  •; 
ch.  1.  53.)  To  be  self-emptied,  or,  "poor  in  spirit,"  is  the 
fundamental  and  Indispensable  preparation  for  the  recep- 
tion of  the  "grace  which  brlngeth  salvation  :"  wherever 
this  exists,  the  "  mourning"  for  it  which  precedes  "  com- 
fort" and  the  earnest  "hungerings  and  thlrstings  aftei 
righteousness"  which  are  rewarded  by  the  "  fulness"  of  it, 
will,  as  we  see  here,  be  surely  found.  Such,  therefore,  and 
such  only,  are  the  Justified  ones.  (Job  33.  27,  28;  Psalm  34. 
18;  Isaiah  57.  15.) 

15-17.  Little  Children  Brought  to  Chrd3T.  infanta 
—showing  that  some,  at  least,  of  those  called  in  Matthew 
(19. 13)  and  Mark  (10. 13)  simply  "little"  or  "young  chil- 
dren," were  literally  "babes."  touch  them— or,  as  more 
fully  in  Matthew,  "put  his  hands  on  them  and  pray,"  or 
invoke  a  "blessing"  on  them  (Mark  10. 16),  according  to 
venerable  custom  (Genesis  48. 14, 15).  rebuked  them—  Re- 
peatedly the  disciples  thus  Interposed  to  save  annoyance 
and  interruption  to  their  Master ;  but,  as  the  result  showed, 
always  against  the  mind  of  Christ.  (Matthew  15.  23;  ch.  18. 
89,  40.)  Here,  It  is  plain  from  our  Lord's  reply,  that  they 
thought  the  intrusion  a  useless  one,  as  infants  were  not 
capaole  of  receiving  anything  from  Him.  His  ministra- 
tions were  tor  grown  people.  But  Jesus — "much  displeased," 
says  Mark  (10. 14);  an  Invaluable  addition— said— "Suffer 
the  little  children  to  come  unto  Me"—"  and  >okeid 
them  not,"  is  the  important  addition  of  Matthew  (19. 14) 
and  Mark  (10. 14).  What  words  are  these  from  the  lips  ol 
Christ !  The  price  of  them  is  above  rubles.  But  the  reaeasa 
assigned,  "  For  of  such  is  the  Kingdom  of  God,"  or  "  of 
heaven,"  as  In  Matthew  19. 14,  completes  the  previous  in- 
formation here  conveyed;  especially  as  interpreted  bj 
what  immediately  follows :  "  And  He  took  them  up  la 
His  arms,  put  His  hands  upon  thbm,  and  bless  be 
them,"  Mark  10. 16.  It  is  surely  not  to  be  conceived  tbat 
all  our  Lord  meant  was  to  inform  us,  that  seeing  grown 
people  must  become  childlike  in  order  to  be  capable  of  the 
Kingdom  of  God,  therefore  they  should  not  hinder  infants 
from  coming  to  Him,  and  therefore  He  took  up  and  blessed 
the  infants  themselves.  Was  It  not  Just  the  grave  mistake  of 
the  disciples  that  Infants  should  not  be  brought  to  Christ, 
because  only  grown  people  could  profit  by  Him,  which 
"  much  displeased"  our  Lord  ?  And  though  he  took  the 
Irresistible  opportunity  of  lowering  their  pride  of  reason, 
by  Informing  them  that,  in  order  to  enter  the  Kingdom, 
'instead  of  the  children  first  becoming  like  them,  t\ey  must 
themselves  become  like  the  children'  [Richter  in  SttkbI,  this 
was  but  by  the  way ;  and,  returning  to  the  childt  en  them- 
selves. He  took  them  up  in  His  gracious  arms,  put  His 
hands  upon  them  and  blessed  theru,  for  no  couoelvable 
reason  but  to  show  that  they  were  thereby  made  capable,  as 
infants,  of  the  Kingdom  of  Ood.  And  if  so,  then  '  Can  any 
man  forbid  water  that  these  should  not  be  baptized  which  have 
received  the  Holy  Ghost  as  well  as  wet"  (Acts  10.  47. )  But  such 
application  of  the  baptismal  water  can  have  no  warrant 
here,  save  where  the  infants  have  been  previously  brought 
to  Christ  Himself  for  His  benediction,  and  only  as  \be  sign 
and  seal  of  that  benediction. 

18-30.  The  Rich  Young  Ruler,  and  Disoourbk 
Thereon.  This  case  presents  some  remarkable  po.nts, 
(1.)  The  man  was  of  irreproachable  moral  character;  and 
this  amidst  all  the  temptations  of  youth,  for  he  was  a 
"  young  man"  (Matthew  19.  22),  and  wealth,  for  "  he  was 
very  rich"  (v.  23 ;  Matthew  19. 22 ;  Mark  10.  22).  But  (2.)  rest- 
less notwithstanding,  his  heart  craves  eternal  lift.  (&JS 
Unlike  the  "  rulers,"  to  whose  class  he  belonged  (t>  18),  fa* 
so  far  believed  In  Jesus  as  to  be  persuaded  He  ooc  id  an- 
thorltatlvely  direct  him  on  this  vital  point.  (4.)  So  r  \~n«*t 
is  he  that  he  comes  "  running  and  even  "  kneellnf  »>'^r* 
Him,'    and  that  wnen  He  was  gone  forth  *■*>  r      **« 


LUKE   XVIIL 


iMark  10. 17)— the  high-road,  by  tLiis  time  crowded  with 
Jaravetlers  to  the  Passover;  undeterred  by  the  virulent  op- 
position of  the  class  he  belonged  to  as  a  "  ruler"  and  by  the 
tbame  he  might  be  expected  to  feel  at  broaching  such  a 
question  In  the  hearing  of  a  crowd  and  on  the  open  road. 
I®,  winy,  Ac— Did  our  Lord  mean  then  to  teach  that  God 
umly  ought  to  be  called  "good?"    Impossible;  for  that 
aftd  been  to  contradict  all  Scripture  teaching,  and  His 
own   too.     (Psalm   112.  5;    Matthew   25.  21;   Titus  1.  8.) 
Unless  therefore  we  are  to  ascribe  captiousness  to  our 
Lord,  he  could  have  had  but  one  object  — to  raise  the 
ye**JA'»  idfas  of  Himself,  as   not   to   be   classed   merely 
With   other  "  good  masters,"  and  declining  to   receive 
this  title  apart  from  the   "One"  who  Is  essentially  and 
aniy  "good."    This  indeed  is  but  distantly  hinted;  but 
unless  this  Is  seen  in  the  background  of  our  Lord's  words, 
nothing  worthy  of  Him  can  be  made  out  of  them.  (Hence, 
Sooinianism,  Instead  of  having  any  support  here,  is  only 
baffled  by  It.)    580.  thon  knowest,  Ac.— Matthew  is  more 
mil  here :  "  But  If  thou  wilt  enter  into  life,  keep  the  com- 
mandments.   He  saith  unto  him,  Which  ?— as  if  he  had 
said, '  Point  me  out  one  of  them  which  I  have  not  kept  ?' 
—Jesus  said,  Thou  shalt,"  Ac.    (Matthew  19. 17, 18.)    Our 
Lord  purposely  confines  Himself  to  the  second  table,  which 
He  would  consider  easy  to  keep,  enumerating  them  all— 
tor  In  Mark  (10. 19), "  Defraud  not"  stands  for  the  tenth  (else 
the  eighth  is  twice  repeated).    In  Matthew  the  sum  of  this 
second  table  of  the  law  is  added,  "  Thou  shalt  love  thy 
neighbour  as  thyself,"  as  if  to  see  if  he  would  venture  to 
say  he  had  kept  that.    31.  Al'  these,  Ac— "what  lack  I 
yet? "  adds  Matthew.    Ah !  this  gives  us  a  glimpse  of  his 
heart.    Doubtless  he  was  perfectly  sincere ;  but  something 
within  whispered  to  him  that  his  keeping  of  the  com- 
mandments was  too  easy  a  way  of  getting  to  heaven.    He 
felt  something  beyond  this  to  be  necessary ;  after  keeping 
all  the  commandments  he  was  at  a  loss  to  know  what  that 
eould  be;  and  he  came  to  Jesus  just  upon  that  point. 
Then,"  says  Mark  (10. 21),  "Jesus  beholding  him  loved 
aim,"  or  'looked  lovingly  upon  him.'     His   sincerity, 
frankness  and  nearness  to  the  kingdom  of  God,  In  them- 
selves most  winning  qualities,  won  our  Lord's  regard  even 
lihough  he  turned  his  back  upon  Him— a  lesson  to  those 
Who  can  see  nothing  lovable  save  in  the  regenerate.    33. 
fackeat  on«  thing— Ah!   but  that  a  fundamental,  fatal 
Lack,    sell,  Ac — As  riches  were  his  idol,  our  Lord,  who 
knew  it  from  the  first,  lays  His  great  authoritative  grasp 
at  once  upon  It,  saying, '  Now  give  Me  up  that,  and  all  is 
right.'    No  general  direction  about  the  disposal  of  riches, 
then,  is  here  given,  save  that  we  are  to  sit  loose  to  them 
and  lay  them  at  the  feet  of  Him  who  gave  them.    He  who 
does  this  with  all  he  has,  whether  rich  or  poor,  Is  a  true 
heir  Of  the  kingdom  of  heaven.    33-35.  was  very  sorrow- 
ftU— Matthew  more  fully,  "went  away  sorrowful;"  Mark 
still  more,  "was  sad"  or  'sullen'  at  that  saying,  and 
"  went  away  grieved."    Sorry  he  was,  very  sorry,  to  part 
with  Christ;  but  to  part  with  his  riches  would  have  cost 
him  a  pang  more.    When  Riches  or  Heaven,  on  Christ's 
terms,  were  the  alternative,  the  result  showed  to  which 
side  the  balance  inclined.  Thus  was  he  shown  to  lack  the 
one  all-comprehensive  requirement  of  the  law— the  abso- 
lute subjection  of  the  heart  to  God,  and  this  want  vitiated  all 
his  other  obediences,    when  Jesus  saw— Mark  says.  He 
"looked  round  about" — as  if  first  following  the  departing 
youth  with  His  eye— "  and  salth  unto  His  disciples."  how 
fcardly,  Ac— with  what  difficulty.    In  Mark  an  explana- 
tion Is  added,  "How  hard  is  it  for  them  that  trust  in 
riches,"  Ac — i.  e.,  with  what  difficulty  Is  this  idolatrous 
trust  conquered,  without  which  they  cannot  enter ;  and 
this  is  Introduced  by  the  word  "children"— sweet  diminu- 
tive of  affection  and  pity.  (John  21.  5.)   easier  for  a  camel, 
Ac— a  proverbial  expression  denoting  literally  a  thing 
Impossible,  but  figuratively,  very  difficult.    36,  3T.  for, 
Ac— 'At  that  rate  none  can  be  saved:'  'Well,  it  does  pass 
human  power,  but  not  Divine.'     38-30.  Lo,  Ac— In  the 
Simplicity  of  his  heart  (as  Is  evident  from  the  reply),  con- 
Bdoos  that  the  required  surrender  had  been  made,  and 
ionaroualv  takinc  in  his  brethren  with  him— "we;"  not 
t»  co»  »pm*  or  ujj»  vonns  rw«»-     AP  *b*~»  hove  t  v<»it  " 


Ac.  left  all—'  The  workmen's  little  is  as  much  his  "  ail' 
as  the  prince's  much.'  [Bengel.]  In  Matthew  (19.  27)  he 
adds,  "  What  shall  we  have  therefore  ?"  How  shall  it  fare 
with  us?  there  Is  no  man,  &c— graciously  acknowledg- 
ing at  once  the  completeness  and  the  acceptableness  of 
the  surrender  as  a  thing  already  made,  house,  Ac— tne 
specification  is  still  more  minute  in  Matthew  and  Mark, 
to  take  in  every  form  of  self-sacrifice,  for  the  kingdom 
of  God's  sake— in  Mark,  "for  xy  sake  and  the  Gospel's." 
See  on  ch.  6.  22.  manifold  more  In  this  present  time — In 
Matthew  (19.29)  "an  hundred-fold,"  to  which  Mark  (10. 30) 
gives  this  most  interesting  addition,  "  Now  in  this  present 
time,  houses,  and  brethren,  and  sisters,  and  mothers,  and 
children,  and  lands,  with  persecutions."  We  have  here 
the  blessed  promise  of  a  reconstruction  of  all  human  relation- 
ships  and  affections  on  a  Christian  basis  and  in  a  Christian 
state,  after  being  sacrificed,  in  their  natural  form,  on  the  altar 
of  love  to  Christ.  This  he  calls  "manifold  more" — "an 
hundred-fold  more"  — than  what  they  sacrificed.  Our 
Lord  was  Himself  the  first  to  exemplify  this  new  adjustment 
of  His  own  relationships.  (See  on  Matthew  12.  49,  50 ;  and  on 
2  Corinthians  6. 14-18.)  But  this  "  with  persecutions;"  for 
how  could  such  a  transfer  take  place  without  the  most 
cruel  wrenches  to  flesh  and  blood  ?  but  the  persecution 
would  haply  follow  them  into  their  new  and  higher  circle, 
breaking  that  up  too !  But  best  of  all,  "  In  the  world  to 
come  life  everlasting."    And 


When  the  shore  is  won  at  last 
Who  will  count  the  billows  past  f- 


-Kiblb. 


These  promises  are  for  every  one  who  forsakes  his  all  ftn 
Christ.  But  in  Matthew  (19. 28)  this  is  prefaced  by  a  special 
promise  to  the  Twelve:  "Verily  I  say  unto  you,  That  ye 
which  have  followed  me  In  the  Regeneration,  when  the 
Son  of  man  shall  sit  In  the  throne  of  His  glory,  ye  alee 
shall  sit  on  twelve  thrones  judging  the  twelve  tribes  of 
Israel."  Ye  who  have  now  adhered  to  me  shall,  In  the 
new  kingdom,  rule,  or  give  law  to,  the  great  Christian 
world,  here  set  forth  in  Jewish  dress  as  the  twelve  tribes, 
presided  over  by  the  twelve  apostles  on  so  many  Judicial 
thrones.  In  this  sense  certainly  the  promise  has  been 
illustriously  fulfilled.  [Calvin,  Grotius,  Lightfoot, 
Ac]  But  If  the  promise  refer  to  thv)  yet  future  glory  (as 
may  be  thought  from  ch.  22.  28-30,  and  as  most  take  it),  it 
points  to  the  highest  personal  distinction  of  the  first 
founders  of  the  Christian  Church. 

31-34.     FULLER  ANNOUNCEMENT  OP  HlS  APPROACHING 

Death  and  Resurrection.  See  on  Mark  10.  32-34.  31. 
all  written  by  the  prophets  concerning  the  Son  of  man 
be  accomplished — showing  how  Christ  Himself  read,  and 
would  have  us  to  read,  the  Old  Testament,  in  which  some 
otherwise  evangelical  interpreters  find  no  prophecies,  or 
virtually  none,  of  the  sufferings  of  the  Son  of  man.  un- 
derstood none,  Ac. — The  Evangelist  seems  unable  to  say 
strongly  enough  how  entirely  hidden  from  them  at  that 
time  was  the  sense  of  these  exceeding  plain  statements: 
no  doubt  to  add  weight  to  their  subsequent  testimony, 
which  from  this  very  circumstance  was  prodigious,  and 
with  all  the  simple-hearted  Irresistible. 

35-^3.  Blind  Man  Healj«d.  In  Matthew  20.  29,  Ac, 
they  are  two,  as  In  the  case  of  the  Demoniac  of  Gadara. 
In  Matthew  and  Mark  (10. 46,  Ac.)  the  occurrence  is  con- 
nected with  Christ's  departure  from  Jericho ;  in  Luke  witb 
His  approach  to  it.  Many  ways  of  accounting  for  thesr 
slight  divergences  of  detail  have  been  proposed.  Perhaps, 
if  we  knew  all  the  facts,  we  should  see  no  difficulty;  but 
that  We  have  been  left  so  far  In  the  dark  shows  that  the 
thing  is  of  no  moment  any  way.  One  thing  Is  plain, 
there  could  have  been  no  collusion  among  the  authors  of 
these  Gospels,  else  they  would  have  taken  care  to  remove 
these  '  spots  on  the  sun.'  38.  Son  of  David,  Ac.  See  o» 
Matthew  12. 23.  39.  rebuked,  Ac  See  on  v.  15.  so  muvli 
the  more — that  importunity  so  commended  in  the  Syro- 
phcenlcian  woman,  and  so  often  enjoined  (ch.  11.5,  Ac. 
18. 1,  Ac).  40.  commanded,  &c.-Maik  has  this  interest- 
ing addition  :  "And  they  call  the  blind  man,  saying  unt«. 
him,  Be  of  good  comfort,  rise,  He  calleth  thee"— just  «u> 
one  earnestly  desiring  an  interview  with  some  esalt**? 

119 


LUKE   XIX. 


a,  but  told  by  one  official  after  another  that  It  Is  vain 
to  wait,  as  he  will  not  succeed  'they  know  It),  yet  persist* 
to  waiting  for  some  answer  to  his  suit,  and  at  length  the 
too*  opens,  and  a  servant  appears,  saying  "  You  will  be 
admitted— he  has  called  you."  And  are  there  no  other 
avttort  to  Jesus  who  sometimes /are  thus  t  "  And  be,  casting 
way  his  garment"— how  lively  Is  this  touch,  evidently 
of  an  eye-witness,  expressive  of  his  earnestness  and  Joy— 
*  cam*  to  Jesus."  (Mark  10. 49, 50.)  41-43.  what  will  ye, 
&c. — to  try  them ;  to  deepen  their  present  consciousness 
of  need ;  and  to  draw  out  their  faith  in  Him.  Lord— 
"Itabboni,"  Mark  10, 61;  an  emphatic  and  confiding  ex- 
clamation.   (See  on  John  9.) 

CHAPTER    XIX. 

Ver.  1-10.  Zaochbus  thk  Publican.  The  name  is 
Jewish.  3-4.  chief  among  the  publicans— farming  a 
considerable  district,  with  others  under  him.  rich— Ill- 
gotten  riches  some  of  It  certainly  was.  See  on  v.  8.  who 
tee  was— what  sort  of  person.  Curiosity  then  was  his  only 
motive,  though  his  determination  not  to  be  baulked  was 
overruled  for  more  than  he  sought,  sycamore— the  Egyp- 
tian fig,  with  leaves  like  the  mulberry.  5,  6.  looked  op, 
Ac— in  the  full  knowledge  of  who  was  in  the  tree,  and 
preparatory  to  addressing  him.  Zacchens,  Ac— whom 
he  had  never  seen  In  the  flesh,  nor  probably  heard  of. 
"  He  oalleth  His  own  sheep  by  name  and  leadeth  them 
out"  (John  10.3).  make  haste  and  come  down — to 
which  he  literally  responded—"  h«  made  haste  and  came 
down."  ft>r  to-day,  Ac. — Our  Lord  invitee  Himself,  and  In 
royal  style,  which  waits  not  for  invitations,  but  as  the 
honour  Is  done  to  the  subject,  not  the  sovereign,  an- 
uouncee  the  purpose  of  royalty  to  partake  of  the  subject's 
hospitalities.  Manifestly  our  Lord  speaks  as  knowing 
how  the  privilege  would  be  appreciated.  Joyfully— 
Whence  this  so  sudden  "Joy"  in  the  cold  bosom  of  an 
avaricious  publican?  The  internal  revolution  was  as 
perfect  as  instantaneous.  "  He  spake  and  it  was  done." 
"  Then  shall  the  lame  man  leap  as  an  hart,  and  the  tongue 
of  the  dumb  sing  "  (Isaiah  85.  6).  to-day  abide—  (cf.  John 
1.89),  probably  over  night.  T.  to  be  guest— or  lodge: 
something  more  than  "eating  with"  such  (ch.  15.2).  a 
sinner— that  wot  one  but  a  minute  ago,  but  now  is  not. 
This  mighty  change,  however,  was  all  unknown  to  them. 
But  Vhey  shall  know  It  presently.  "  Sinner  "  would  refer 
both  to  his  office,  vile  in  the  eyes  of  a  Jew,  and  to  his  cha- 
racter, which  it  is  evident  was  not  good.  R-lO.  stood— 
rtefore  all.  said  unto  the  Lord,  Behold,  Lord— Mark 
now  frequently  Luke  uses  this  title,  and  always  where 
crdly  authority,  dignity,  or  power  is  intended,  if  I  have — 
.  €., '  so  far  as  I  have,'  for  evidently  the  "  if"  is  so  used 
as  Philippics  4.  8).  taken  by  false  accusation—'  de- 
rauded,' '  overcharged '  (ch.  8. 12, 18).  fourfold— The  Ro- 
uan  law  required  this ;  the  Jewish  law,  but  the  principal 
.aid  a  fifth  more  (Numbers  5.  7).  There  was  no  demand 
made  for  either;  but,  as  if  to  revenge  himself  on  his 
hitherto  reigning  sin  (see  on  John  20.  28),  and  to  testify 
the  change  he  had  experienced,  besides  surrendering  the 
half  of  his  fair  gains  to  the  poor,  he  voluntarily  deter- 
mines to  give  up  all  that  was  ill-gotten,  quadrupled.  He 
gratefully  addressed  this  to  the  "Lord,"  to  whom  he 
owed  the  wonderful  change.  Jesus  said  unto  him— but 
also  before  all.  TUl*  day,  Ac— memorable  saying !  Sal- 
vation already  come,  but  not  a  day  old.  to  this  house- 
so  expressed  probably  to  meet  the  taunt,  "  He  is  gone  to  be 
guest,"  Ao.  The  house  is  no  longer  polluted;  It  is  now  fit 
to  receive  Me.  But  salvation  to  a  house  is  an  exceedingly 
precious  idea,  expressing  the  new  air  that  would  hence- 
forth breathe  in  it,  and  the  new  impulses  from  its  head 
which  would  reach  its  members  (Psalm  118. 15 ;  Acts  16. 15, 
16,  81).  aon  of  Abraham-He  was  that  by  birth,  but  here 
it  means  a  partaker  of  his  faith,  being  mentioned  as  the 
sufficient  explanation  of  salvation  having  come  to  him. 
19.  loot— and  suoh  "lost"  ones  as  this  fcaccheus.  See  on 
■mi.  la.  82.  What  encouragement  Is  'here  in  this  narrative 
•o  hope  for  unexpectoa  son^ereiouH  1 
11-27.  Parable  of  ""HK  PcOTTije.  a  different  parable 
120 


from  that  of  the  Talents,  Matthew  25. 14-30.  For,  (L)  Thta 
parable  was  spoken  "when  He  was  nigh  to  Jerusalem,' 
v.  11;  that  one,  some  days  after  entering  it,  and  from  the 
Mount  of  Olives.  (2.)  This  parable  was  spoken  to  the  pro- 
miscuous crowd ;  that,  to  the  Twelve  alone.  Accordingly, 
(3.)  Besides  the  "servants"  In  this  parable,  who  protect 
subjection  to  him,  there  is  a  class  of  "  citizen*. "  who  refusf 
to  own  Him,  and  who  are  treated  differently ;  whereas  1e 
the  Talents,  spoken  to  the  former  class  alone,  this  latte: 
class  Is  omitted.  (4.)  In  the  Talents,  each  servant  re 
ceives  a  different  number  of  them  (5,  2, 1);  in  the  Pounds 
all  receive  the  same  one  pound,  which  is  but  about  the 
60th  part  of  a  talent ;  also,  In  the  talents,  each  shows  She 
same  fidelity  by  doubling  what  he  received  (the  5  are 
made  10,  the  2,  4);  In  the  Pounds,  each  receiving  the  same, 
render  a  different  return  (one  making  his  pound  10,  another 
5).  Plainly,  therefore,  the  Intended  lesson  is  different- 
the  one  illustrating  equal  fidelity  with  different  degree*  oj 
advantage;  the  other,  different  degrees  of  improvement  of  the 
same  opportunities;  yet  with  all  this  difference,  the  para- 
bles are  remarkably  similar.  13.  a  far  country— said  to 
put  down  the  notion  that  He  was  Just  on  His  way  to  eet 
up  His  kingdom,  and  to  Inaugurate  it  by  His  personal 
presence,  to  receive  a  kingdom — be  invested  with  roy- 
alty; as  when  Herod  went  to  Rome  "and  was  there  made 
king;  a  striking  expression  of  what  our  Lord  went  away 
for  and  received,  "sitting  down  at  the  right  hand  of  the 
Majesty  on  high."  to  return— at  His  second  coming.  13. 
Occupy— ' negotiate,'  'do  business,'  with  the  resources 
entrusted.  14.  his  citizens— His  proper  subjects;  mean- 
ing the  Jews,  who  expressly  repudiating  our  Lord's  claim* 
said,  "We  have  no  king  but  Cesar"  (John  19.15).  In 
Christendom,  these  correspond  to  infidel  rejecters  o. 
Christianity,  as  distinguished  from  professed  Christians 
15-36.  See  on  Matthew  25. 19-29.  ten  .  .  .  five  cities— dif 
ferent  degrees  of  future  gracious  reward,  proportioned  U> 
the  measure  of  present  fidelity.  37.  bring  hither,  Ac— 
(Cf.  1  Samuel  15.  32,  83.)  Referring  to  the  awful  destruc- 
tion of  Jerusalem,  but  pointing  to  the  final  destruction 
of  all  that  are  found  In  open  rebellion  against  Christ. 

28-44.  Christ's  Triumphant  Entry  into  Jerusalem 
and  Tears  over  it.  See  on  Matthew  21. 1-11.  3»~3S. 
Beth  phage— "house  of  figs,"  a  village  which  with  Beth- 
any lay  along  the  further  side  of  Mount  Olivet,  easl  of  Je- 
rusalem, whereon,  Ac— See  on  John  19.  41.  the  Lord 
hath  need,  Ac— He  both  knew  all  and  had  the  key  of  '.he 
human  heart.  See  on  v.  6.  Perhaps  the  owner  was  *  dis- 
ciple, set  Jesus  on— He  allowing  this,  as  befitting  tbestaU 
He  was  for  the  first  and  only  time  assuming.  wh©I»  mul- 
titude, Ac— The  language  here  is  very  grand,  intended 
to  express  a  burst  of  admiration  far  wider  and  deeper 
than  ever  had  been  witnessed  before,  blessed  be  the 
king,  Ac— Mark  more  fully,  "Hosanna,"  i.e.,  'save  now,' 
the  words  of  Psalm  118. 25,  which  were  understood  to  refer 
to  Messiah ;  and  so  they  add, "  to  the  Son  of  David,  blessed 
is  he  that  cometh  in  the  name  of  the  Lord  (Psalm  118.  26), 
Hosanna  in  the  highest."  This  was  the  very  loftiesl  style 
in  which  He  could  be  saluted  the  promised  Deliv<  rer. 
peace,  Ac— See  on  ch.  2. 13,  14.  40.  the  stones,  Ac— Hith- 
erto the  Lord  had  discouraged  all  demonstrations  in  His 
favour ;  latterly  He  had  begun  an  opposite  course ;  on  this 
one  occasion  He  seems  to  yield  His  whole  soul  to  the  wlda 
and  deep  acclaim  with  a  mysterious  satisfaction,  regard- 
ing It  as  so  necessary  a  part  of  the  regal  dignity  in  which  rw 
Messiah  He  for  this  last  time  entered  the  city,  that  if  no* 
offered  by  the  vast  multitude,  it  would  have  been  wrur%6 
out  of  the  stones  rather  than  be  withheld  (Habakkuk  2.  L). 
41-44.  when  beheld,  wept,  Ac— Cf.  Lamentations  8.  61 
"Mine  eye  affecteth  mine  heart;"  the  heart  again  affect- 
ing the  eye.  Under  this  sympathetic  law  of  the  relatioi 
of  mind  and  body,  Jesus,  In  His  beautiful,  tender  hu 
manity,  was  constituted  even  as  we.  What  a  contrast 
to  the  immediately  preceding  profound  Joy!  He  yielded 
Himself  alike  freely  to  both.  See  on  Matthew  28.  37.  at 
least  in  this,  Ac— even  at  this  moving  moment.  Se*  ott 
ch.  18.  9.  thy  peace— 'glancing  perhaps  at  the  name  of 
the  city,'  Hebrews  7.  2.  [Webster  and  WiUKiNJtoN.j 
How  much  is  included  in  this  word!     new  hid— U  wo* 


LUKE   XX,  XXI. 


His  among  His  last  open  efforts  to  "gather  them,"  but 
their  ©yen  were  Judicially  closed,  a  trench — a  rampart; 
ftnt  of  wood,  and  when  this  was  burnt,  a  built  wall,  four 
miles  in  circuit,  built  in  three  days — so  determined  were 
they.  This  "cut  off  all  hope  of  escape,"  and  consigned  the 
•ity  to  unparalleled  horrors.  (See  Josephus,  Jewish  War, 
v,  6.  2;  12.  8,  4.)  All  here  predicted  was  with  dreadful  lit- 
erallty  fulfilled. 

45-48.  SECOND  CLEANSING  OF  THE  TEMPLE,  AND  SUBSE- 
QUENT Teaching.  45,  46.  As  the  first  cleansing  was  on 
His  first  visit  to  Jerusalem  (John  2. 13-22),  so  this  second 
clvanslng  was  on  His  last,  den  of  thleve»— banded  to- 
getL9r  for  plunder,  reckless  of  principle.  The  mild  term 
"house  of  merchandise,"  used  on  the  former  occasion, 
was  now  unsuitable,  sought— 'continued  seeking,'  i.e., 
"daily,"  as  He  taught,  were  very  attentive  to  hear 
him— 'hung  upon  His  words.' 

CHAPTER  XX 

Ver.  1-19.  Thb  Authority  of  Jesus  Questioned,  and 
His  Reply— Parable  of  the  Wicked  Husbandmen. 
See  on  Matthew  21. 23.  3.  these  things— particularly  the 
clearing  of  the  temple.  4.  baptism  of  John — his  whole 
ministry  and  mission,  of  which  baptism  was  the  seal. 
why  than  believed  ye  him  not? — i.  e.,  in  his  testimony 
to  Jesus,  the  sum  of  his  whole  witness.  T.  could  not  tell 
—crooked,  cringing  hypocrites!  No  wonder  Jesus  gave 
you  no  answer  (Matthew  7.6).  But  what  dignity  and 
composure  does  our  Lord  display  as  He  turns  their  ques- 
tion upon  themselves  !  0-13.  vineyard— See  on  ch.  18. 6. 
In  Matthew  21. 88  additional  points  are  given,  taken  lit- 
erally from  Isaiah  5. 2,  to  fix  down  the  application  and 
sustain  it  by  Old  Testament  authority,  husbandmen— 
the  ordinary  spiritual  guides  of  the  people,  under  whose 
care  and  culture  the  fruits  of  righteousness  might  be 
yielded,  went,  Ac.— leaving  it  to  the  laws  of  the  spiritual 
nusbandry  during  the  whole  length  of  the  Jewish  econ- 
omy. (See  on  Mark  4. 26.)  beat,  Ac.— Matthew  21. 85 ;  i.  «., 
the  prophets,  extraordinary  messengers  raised  up  from 
time  to  time.  See  on  Matthew  23.  37.  my  beloved  son — 
Mark  (12.0)  still  more  affectingly,  "Having  yet  therefore 
one  son,  his  well- beloved;"  our  Lord  thus  severing  Him- 
self from  all  merely  human  messengers,  and  claiming  Son- 
ship  in  its  loftiest  sense.  (Cf.  Hebrews  8.  8-6.)  It  may  be 
— 'sure.y;'  implying  the  almost  unimaginable  guilt  of  not 
do' rig  so.  14.  said  among  themselves,  Ac. — Cf.  Genesis 
*7. i8-20 ;  John  IL  47-53.  the  heir— sublime  expression  of 
the  great  truth,  that  God's  Inheritance  was  destined  for, 
and  in  due  time  to  come  into  the  possession  of,  His  Son 
in  our  nature.  (Hebrews  1. 2.)  Inheritance  ours— and  so 
from  mere  servant*  we  may  become  lords ;  the  deep  aim  of 
the  depraved  heart,  and  literally  "the  root  of  all  evil." 
cast  hint  out  of  the  vineyard  —  Cf.  Hebrews  13. 11-13; 
1  Kings  21. 13 ;  John  19. 17.  16.  He  shall  come,  Ac— This 
answer  was  given  by  the  Pharisees  themselves  (Matthew 
21. 41),  thus  pronouncing  their  own  righteous  doom.  Mat- 
thew alone  (21. 48)  gives  the  naked  application,  that  "the 
kingdom  of  God  should  be  taken  from  them,  and  given 
to  a  nation  bringing  forth  the  fruits  thereof  "—the  great 
evangelical  community  of  the  faithful,  chiefly  Gentiles. 
God  forbid— His  whole  meaning  now  bursting  upon  them. 
17-19.  written  — in  Psalm  118.22,28.  (See  on  ch.  19.88.) 
The  Kingdom  of  God  is  here  a  Temple,  in  the  erection  of 
which  a  certain  stone,  rejected  as  unsuitable  by  the  spirit- 
ual builders,  is,  by  the  great  Lord  of  the  House,  made  the 
keystone  of  the  whole.  On  that  Stone  the  builders  were 
now  "falling"  and  being  "broken"  (Isaiah  8.15),  "sus- 
taining great  spiritual  hurt ;  but  soon  that  Stone  should 
'fall  upon  them'  and  grind  them  to  powder"  (Daniel  2.  84, 
15;  Zechariah  12. 8>— in  their  oorporate  capacity  in  the  tre- 
mendous destruction  of  Jerusalem,  but  personally,  as  un- 
believers, In  a  more  awful  sense  still.  th«  same  hour— 
hardly  able  to  restrain  their  rage. 

J0-40.  Entangling  Questions  about  Tkibutb  and 
vuk  Resurrection— The  Replies.  80-S6.  sent  forth— 
\  f'ter  consulting  (Matthew  22. 15)  on  the  best  plan,  spies 
—"of  Hie  Pharisees  and  Herodians"  (Mark  12. 18).    See  on 


Mark  3. 6.  we  know,  Ac— hoping  by  flattery  to  thro* 
Him  off  His  guard,  tribute — See  on  Matthew  17.  81 
things  which  be  Caesar's— Putting  it  in  this  genwa 
form,  it  was  impossible  for  sedition  itself  to  dispute  \t. 
and  yet  it  dissolved  the  snare,  and  to  God— How  much 
there  is  in  this  profound  but  to  them  startling  addition  to 
the  maxim,  and  how  incomparable  is  the  whole  for  ful- 
ness, brevity,  clearness,  weight!  37-34.  no  resurrection 
— "  nor  angel  nor  spirit,"  Acts  28. 8 ;  the  materialists  of  th« 
day.  said  unto  them— In  Matthew  22. 29,  the  reply  be- 
gins with  this  important  statement :  —  "  Ye  do  err,  not 
knowing  the  Scriptures,"  regarding  the  future  state, "  nor 
the  power  of  God,"  before  which  a  thousand  such  difficul- 
ties vanish  (also  Mark  12.  24).  36.  neither  die  any  more 
—Marriage  Is  ordained  to  perpetuate  the  human  family; 
but  as  there  will  be  no  breaches  by  death  in  the  future 
state,  this  ordinance  will  cease,  equal— or  'like'— «nta 
the  angels— 4.  <•.,  in  the  immortality  of  their  nature,  chil- 
dren of  God— not  In  respect  of  character  but  nature; 
"being  the  children  of  the  resurrection"  to  an  undecay- 
lng  existence.  (Romans  8. 21, 28.)  And  thus  the  children 
of  their  Father's  immortality,  1  Timothy  6. 16.  37,  38. 
even  Moses— whom  they  had  Just  quoted  to  entangle  Him. 
not  of  the  dead,  for  all,  Ac— To  God,  no  human  being  if 
dead,  or  ever  will  be;  but  all  sustain  an  abiding  con- 
scious relation  to  Him.  But  the  "all"  here  meant  "those 
who  shall  be  accounted  worthy  to  obtain  that  world." 
These  sustain  a  gracious  covenant  relation  to  God,  which  can- 
not  be  dissolved.  In  this  sense  our  Lord  affirms  that  foi 
Moses  to  call  the  Lord  the  "God"  of  his  patriarchal  ser- 
vants if  at  that  moment  they  had  no  existence,  would  be 
unworthy  of  Him.  He  "  would  be  ashamed  to  be  called 
their  God,  if  He  had  not  prepared  for  them  a  city,"  He- 
brews 11. 16.  How  precious  are  these  glimpses  of  the  re*- 
urrection  state  f  39.  scribes  .  .  .  -well  said — enjoying  Hie 
victory  over  the  Sadducees.  they  durst  not— neither 
party,  both  for  the  time  utterly  foiled. 

41-47.  Chrtst  Baffles  the  Pharisees  bt  a  Question 
about  David  and  Messiah,  and  Denounces  thi 
Scribes.  41.  said,  Ac  — "What  think  ye  of  Christ  (the 
promised  and  expected  Messiah)?  Whose  son  is  He  (to 
be)?  They  say  unto  Him,  The  son  of  David.  He  saitb 
unto  them,  How  then  doth  David  in  spirit  (by  the  Holy 
Ghost,  Mark  12.  86)  call  him  Lord?"  Matthew  22.  42,  43. 
The  difficulty  can  only  be  solved  by  the  higher  and  lower 
—the  divine  and  human  natures  of  our  Lord.  (Matthew  1. 
28.)  Mark  the  testimony  here  given  to  the  inspiration  of 
the  Old  Testament  (cf.  ch.  24.  44.)  46,  47.  Beware,  Ac- 
See  on  Matthew  23.  5;  and  on  ch.  14.  7.  devour,  Ac- 
taking  advantage  of  their  helpless  condition  and  confid- 
ing character,  to  obtain  possession  of  their  property, 
while  by  their  "long  prayers"  they  made  them  believe 
they  were  raised  far  above  "  filthy  lucre."  So  much  "  the 
greater  damnation"  awaits  them.  What  a  life-like  de- 
scription of  the  Romish  clergy,  the  true  successors  of  "  th  t 
scribes !" 

CHAPTER   XXI. 

Ver.  1-4.  The  Widow's  Two  Mites,  looked  up— He 
had  "  sat  down  over  against  the  treasury"  (Mark  12.  41), 
probably  to  rest,  for  He  had  continued  long  teaching  on 
foot  in  the  temple-court  (Mark  11. 27),  and  "looking  up  He 
saw"— as  in  Zaccheus'  case,  not  quite  casually,  the  rich, 
Ac— "the  people  (says  Mark  12.  41) cast  money  Into  tne 
treasury,  and  many  rich  cast  in  much;"  i.  c,  into  cnestr 
deposlted  In  one  of  the  courts  of  the  temple  to  receive  ;ne 
offerings  of  the  people  towards  its  maintenance.  (2  King? 
12.9;  JohnS.  20.)  two  mites— "which  make  a  farthing" 
(Mark  12.  42),  the  smallest  Jewish  coin.  'She  might  havr 
kept  one.'  [Bbngbl.]  And  he  said— "to  His  disciples.' 
whom  He  "called  to  Him"  (Mark  12.  43),  to  teach  from  it 
a  great  future  lesson,  mora  than  all— In  proportion  to 
her  means,  which  is  God's  standard.  (2  Corinthians  8. 12  > 
of  their  abundance — 'their  superfluity;'  what  they  hail 
'to  spare,'  or  beyond  what  they  needed,  of  her  penury 
— "  or  want"  (Mark  18. 44)—'  her  deficiency'  of  what  was  {<?*• 
than  her  own  wants  required,  "  all  the  living  she  had  ' 
Mark  still  more  emphatically,   "a.    that  she  had--ti«r 


LUKE   XXII. 


whole  subsistence."  Note  (1.)  As  temple  offering*  are  needed 
«S0I  for  the  service  of  Christ  at  home  and  abroad,  to  "  looking 
ttmen"  now,  a*  then  "up,"  He  "tees"  who  "cast  in,"  and  how 
mmch.  (2.)  ClirisVt  xtandard  of  oommendable  offering  U  not 
m»r  superfluity,  but  our  deficiency— not  what  will  never  be 
missed,  bat  what  costs  us  some  real  sacrlfioe,  and  Just  In 
proportion  to  the  relative  amount  of  that  sacrifice.  See 
2  Corinthians  8.  1-3. 
5-38.  Christ's  Prophjeoj  ot  the  Destruction  or  Je- 

«L'BAUUS, AND   WAJU*1»G»  TO  fRXTji-^h  Don.  n  j«  e >im  *>T»  O 
COMING,  SUGGESTED  BT  IT— HlS  DATS  AND  NIGHTS  DURING 

His  Last  Wkkk.  5-7.  See  on  Matthew  24. 1-8.  8.  the 
time— of  the  Kingdom,  in  its  full  glory,  go  not  after 
them—  I  oome  not  so  very  Boon,' 2  Thessalonlans  2. 1, 2. 
HTIBR.]  9-11.  not  terrifled— See  v.  19;  Isaiah  8.  11-14. 
end  mot  by  and  by  — or  'Immediately:'  "not  yet." 
Matthew  24.  6;  Mark  18.  7:  q.  d„  'Worse  must  come 
before  all  is  over.'  nation,  Ac— Matthew  and  Mark  add, 
"All  these  are  the  beginning  of  sorrows,"  or  'travail- 
pangs,'  to  which  heavy  calamities  are  compared.  (Jere- 
miah 4.  31,  Ac.)  12.  brought  before,  Ac—  The  book  of 
Acts  verifies  all  this.  13.  for  a  testimony —an  opportunity 
of  bearing  testimony.  19.  not  a  hair  perish— He  had 
Just  said  (».  16)  they  suotald  b*  pt*t  to  death  ;  showing  that 
this  precious  promise  is  far  above  immunity  from  mere 
bodily  harm,  and  furnishing  a  key  to  the  right  interpreta- 
tion of  Psalm  91.,  and  »uch  like.  Matthew  adds  the  fol- 
lowing :  "  And  because  iniquity  shall  abound,  the  love  of 
many"  ('the  many  or  the  most')— the  generality  of  pro- 
fessed disciples—"  shall  wax  cold."  But  he  that  endureth 
to  the  end  shall  be  saved.  Sad  illustrations  of  the  effect 
®f  abounding  Iniquity  in  cooling  the  love  of  faithful  dis- 
ciples we  have  in  the  Epistle  of  James,  written  about  this 
l  eriod  referred  to,  and  too  frequently  ever  since  (Hebrews 
10.  88,  89;  Revelation  2. 10).  "  And  this  gospel  of  the  king- 
dom shall  be  preached  in  all  the  world  for  a  witness,  and 
then  shall  the  end  come"  (Matthew  24. 14).  God  never 
sends  Judgment  without  previous  warning;  and  there 
can  be  no  doubt  that  the  Jews,  already  dispersed  over 
most  known  countries,  had  nearly  all  heard  the  gospel 
"as  a  witness,"  before  the  end  of  the  Jewish  state.  The 
same  principle  was  repeated  and  will  repeat  Itself  to  the 
and.  )>©,  21.  by  armies— '  encamped  armies,'  t.  «.,  be- 
sieged :  "  and  the  abomination  of  desolation  (meaning  the 
Soman  ensigns,  as  the  symbols  of  an  idolatrous,  pagan, 
andean  power)  spoken  of  by  Daniel  the  prophet  (Daniel 
8.27)  stand  in  the  holy  place— ("  where  it  ought  not." 
Mark  13.  14)— whoso  readeth  (that  prophecy)  let  him  un- 
derstand." Matthew  24.15.  Then  flee,  &c.  —  Ecskbius 
■ays  the  Christians  fled  to  PeUa,  at  the  north  extremity 
of  Perea,  being  "prophetically  directed;"  perhaps  by 
some  prophetic  intimation  sMll  more  explicit  than  this, 
which  still  would  be  their  chart.  23.  wot  unto — 'alas 
for.'  with  child,  Ac— from  the  greater  suffering  it  would 
Involve;  as  also  "flight  In  winter,  and  on  the  sabbath," 
which  they  were  to  "pray"  against  (Matthew  24.  20),  the 
one  as  more  trying  to  the  body,  the  other  to  the  soul. 
"  For  then  shall  be  tribulation  such  as  was  not  since  the 
beginning  of  the  world,  nor  ever  shall  be"— language  not 
unusual  In  the  Old  Testament  for  tremendous  calamities, 
though  of  this  It  may  perhaps  be  literally  said,  "  And  ex- 
cept those  days  should  be  shortened,  there  should  no 
flesh  be  saved,  but  for  the  elect's  sake  those  days  shall  be 
shortened"  (Matthew  24.  21  22).  But  for  this  merciful 
"shortening,"  brought  about  by  a  remarkable  concur- 
rence of  causes,  the  whole  nation  would  have  perished,  in 
which  there  yet  remained  a  remnant  to  be  afterwards 
gathered  out.  Here  In  Matthew  and  Mark  are  some  par- 
ticulars about  "  false  Chrlsts,"  who  should,  "  if  possible" 
—a  precious  clause— " deceive  the  very  elect."  Cf.  2  Thes- 
salonians  2. 9-11 ;  Revelation  13. 13.  2*.  Jerusalem,  trod- 
den down  until,  Ac— Implying  (1.)  that  one  day  Jeru- 
salem shall  oease  to  be  "trodden  down  by  the  Gentiles" 
(Revelation  11.  2),  as  then  by  Pagan  so  now  by  Moham- 
medan unbelievers;  (2.)  that  this  shall  be  at  the  "com- 
pletion" of  "the  times  of  the  Gentiles,"  which  from 
Romans  11.  25  (taken  trom  this)  we  conclude  to  mean  till 
IM  Gentiles  have  had  their  full  time  of  that  place  In  the 
-«3 


Church  which  the  Jews  in  their  time  had  before  them, 
after  which,  the  Jews  being  again  "graffed  into  their  ow;» 
olive  tree,"  one  Church  of  Jew  and  Gentile  together  shaU 
fill  the  earth  (Romans  11).  What  a  vista  this  opens  upi 
25-38.  signs,  Ac— Though  the  grandeur  of  this  language 
carries  the  mind  over  the  head  of  all  periods  but  that  of 
Christ's  second  coming,  nearly  every  expression  will  be 
found  used  of  the  Lord's  coming  in  terrible  nation*.' 
Judgments,  as  of  Babylon,  Ac. ;  and  from  v.  28,  82,  it  seem* 
undeniable  that  its  immediate  reference  was  to  the  de. 
struction  of  Jerusalem,  though  its  ultimate  reference  be- 
yond doubt  is  to  Christ's  final  coming,  redemption— 
from  the  oppression  of  ecclesiastical  despotism  and  legal 
bondage  by  the  total  subversion  of  the  Jewish  state  and 
the  Arm  establishment  of  the  evangelical  kingdom  (v.  SIX 
But  the  words  are  of  far  wider  and  more  precious  import, 
Matthew  (24.  30)  says,  "  And  then  shall  appear  the  tign  of 
the  Son  of  man  in  heaven,"  evidently  something  distinct 
from  Himself,  mentioned  immediately  after.  What  this 
was  Intended  to  mean,  Interpreters  are  not  agreed.  But 
as  before  Christ  came  to  destroy  Jerusalem  some  appall- 
ing portents  were  seen  in  the  air,  so  before  His  personal 
appearing  it  is  likely  that  something  analogous  will  b« 
witnessed,  though  of  what  nature  It  Is  vain  to  conjecture. 
32.  this  generation— not  'this  nation,'  as  some  inter- 
pret it,  which,  though  admissible  in  Itself,  seems  very 
unnatural  here.  It  is  rather  as  in  ch.  9.  27.  34-37.  ror< 
felting  and  drunkenness— All  animal  excesses,  quench- 
ing spirituality,  cares  -»f  this  life— See  on  Mark  4.  7, 19. 
watch  .  .  .  pray,  Ac-  i,he  two  great  duties  which  In 
prospect  of  trial  are  constantly  enjoined.  These  warn- 
ings, suggested  by  the  need  of  preparedness  for  the  tre- 
mendous calamities  approaching,  and  the  total  wreck  of 
the  existing  state  of  things,  are  the  general  improvement 
of  the  whole  discourse,  carrying  the  mind  forward  to 
Judgment  and  Vengeance  of  another  kind  and  on  a 
grander  and  more  awful  scale— not  ecclesiastical  or  polit- 
ical but  personal,  not  temporal  but  eternal— when  aD 
safety  and  blessedness  will  be  found  to  lie  in  being  abl*, 
to  "stand  before  ihe  Son  of  Man"  in  the  glory  of 
His  personal  appearing.  37,  38.  In  the  day-time—  cj 
this  His  last  week,  abode  In  the  mount — i.  e.,  at  Beth- 
any (Matthew  21. 17). 

CHAPTER    XXII. 

Ver.  1-8.  Conspiracy  of  the  Jewish  Authorities  tx> 
put  Jesus  to  Death— Compact  with  Judas.  1,  2.  Ses 
on  Matthew  26.  1-5.  3.  Then  entered  "Satan,  Ac— but 
not  yet  in  the  full  sense.  The  awful  stages  of  it  were 
these:  (1.)  Oovetousness  being  his  master-passion,  the  Lord 
let  It  reveal  Itself  and  gather  strength  by  entrusting  him 
with  "the  bag"  (John  12.  6),  as  Treasurer  to  Himself  and 
the  Twelve.  (2.)  In  the  discharge  of  that  most  saored 
trust  he  became  "a  thief,"  appropriating  its  contents  from 
time  to  time  to  his  own  use.  Satan,  seeing  this  door  into 
his  heart  standing  wide  open,  determines  to  enter  by  it, 
but  cautiously  (2  Corinthians  2.  11);  first  merely  "putting 
it  into  his  heart  to  betray  Him"  (John  13.  2),  suggesting  th* 
thought  to  him  that  by  this  means  he  might  enrich  him- 
self. (3.)  This  thought  was  probably  converted  into  a  set- 
tled purpose  by  what  took  place  In  Simon's  house  at 
Bethany.  See  on  Matthew  26.  6,  and  John  12.  4-8.  (4.) 
Starting  back,  perhaps,  or  mercifully  held  back,  for  some 
time,  the  determination  to  carry  it  into  Immediate  effect 
was  not  consummated  till,  sitting  at  the  Paschal  supper, 
"Satan entered  intohim"  (seeon  John  13. 27),  and  conscience, 
effectually  «tifled,  only  rose  again  to  be  his  tormentor. 
What  lessons  In  all  this  for  every  one  (Epheslans  4.  27 ; 
James  4.  7 ;  1  Peter  5.  8,  9)  I  5.  money—"  thirty  pieces  of 
silver"  (Matthew  26.15);  thirty  shekels,  the  fine  payable 
for  man  or  maid-servant  accidentally  killed  (Exodus  21. 
32),  and  equal  to  between  fopr  and  five  pounds  of  oui 
money— "a  goodly  price  that  I  was  prized  at  of  them' 
(Zecharlah  11. 13).  See  on  John  19. 16.  O.  in  the  abscnoe 
Ac— See  on  Matthew  26. 5. 

7-38.    Last  Passover— Institution  of  thx  Supper— 
Discourse  Ai  the  1  vbjljc    i.  the  day  of  mUeavene.' 


LUKE   XXI l. 


bread— strictly  the  15th  Nisan  (part  of  our  March  and 
April)  after  the  Paschal  lamb  was  killed;  but  here,  the 
Uth  (Thursday).  Into  the  difficult  questions  raised  on 
this  we  cannot  here  enter.  10-13.  when  ye  enter  the 
•tty— He  Himself  stayed  at  Bethany  probably  during  the 
day.  there  shall  a  man,  Ac— See  on  ch.  19.  29-32.  14-18. 
the  hour — about  6  p.  M.  Between  three  and  this  hour 
the  lamb  was  killed  (Exodus  12.  6,  Margin),  with  desire 
,  ,  .  desired—'  earnestly  have  I  longed'  (as  Genesis  81.  30, 
"sore  longedst").  Why?  It  was  to  be  His  last  "before 
He  enffered" — and  so  became  "Christ  our  Passover  sacrificed 
for  w*"  (1  Ccrinthians  5.  7),  when  it  was  "fulfilled  in  the 
Kingdom  of  God,"  the  typical  ordinance  thenceforth  dis- 
appearing, took  the  cup — the  first  of  several  partaken 
of  in  thin  service,  divide  it  for,  &c.—q.  d.,  '  It  is  to  be 
yowr  last  as  well  as  Mine,'  "until  the  Kingdom  of  God 
come,"  or  as  it  is  beautifully  given  in  Matthew  26.  29, 
"until  that  day  when  I  shall  drink  it  new  with  you  in 
my  Father's  kingdom."  It  was  the  point  of  transition  be- 
tween two  economies  and  their  two  great  festivals,  the  one 
about  to  close  for  ever,  the  other  immediately  to  open 
and  run  its  majestic  career  until  from  earth  it  be  trans- 
ferred to  heaven.  21,  33.  See  on  John  13.  21,  Ac.  34-30. 
there  was — or  'had  been,'  referring  probably  to  some 
symptoms  of  the  former  strife  which  had  reappeared,  per- 
haps on  seeing  the  whole  Paschal  arrangements  com- 
mitted to  two  of  the  Twelve.  See  on  Mark  10.  42-45. 
benefactors— a  title  which  the  vanity  of  princes  eagerly 
coveted,  trat  ye  not — of  how  little  avail  has  this  con- 
demnation of  "  lordship"  and  vain  titles  been  against  the 
vanity  of  Christian  ecclesiastics?  continued,  Ac— af- 
fecting evidence  of  Christ's  tender  susceptibility  to  human 
sympathy  and  support !  (See  on  John  6.  66,  67 ;  16.  32.)  I 
appoint,  Ac. — Who  is  this  that  dispenses  kingdoms,  nay, 
the  Kingdom  of  kingdoms,  within  an  hour  or  two  of  his 
apprehension,  and  less  than  a  day  of  His  shameful  death? 
These  sublime  contrasts,  however,  perpetually  meet  and 
entrance  us  In  this  matchless  history,  eat  and  drink, 
Ac.— ^Jee  on  v.  16,  and  on  ch.  18.  28,  Ac.  31-34.  Simon, 
Simon — See  on  ch.  10.  41.  desired  to  have — rather,  'hath 
obtained  you,'  properly  'asked  and  obtained;'  alluding 
to  Job  (1. 6-12;  2. 1-6),  whom  he  solicited  and  obtained  that 
<^e  might  sift  him  as  wheat,  insinuating  as  "  the  accuser  of 
the  brethren"  (Revelation  12. 10),  that  he  would  find  chaff 
enough  in  his  religion,  if  indeed  there  was  any  wheat  at  all. 
to  have  yon— not  Peter  only,  but  them  all.  but  I  have 
prayed— have  been  doing  it  already,  for  thee— as  most  in 
danger.  See  on  v.  61,  62.  fail  not—  i.  e.,  entirely,  for  par- 
tially it  did  fail,  converted— brought  back  afresh  as  a 
penitent  disciple,  strengthen,  Ac.— q.  d.,  make  use  of  thy 
bitter  experience  for  the  fortifying  of  thy  tempted  breth- 
ren. I  am  ready,  Ac. — honest-hearted,  warmly-attached 
disciple,  thinking  thy  present  feelings  immovable  as  a 
rock,  thou  shalt  find  them  in  the  hour  of  temptation  un- 
stable as  water:  "I  have  been  praying  for  thee,"  there- 
fore thy  faith  shall  not  perish;  but  thinking  this  su- 
perfluous, thou  shalt  find  that  "  he  that  trusteth  in  his 
own  heart  is  a  fool"  (Proverbs  28.  26).  cock  crow— 
"twice,"  Mark  14.  30.  35-38.  but  bow- that  you  are  go- 
ing forth  not  as  before  on  a  temporary  mission,  provided 
for  without  purse  or  scrip,  but  into  scenes  of  continued 
and  severe  trial,  your  methods  must  be  different ;  for  purse 
and  scrip  will  now  be  needed  for  support,  and  the  usual 
aoeans  of  defence,  the  things  concerning  me— decreed 
and  written,  have  an  end— are  rapidly  drawing  to  a 
close,  two  swords  .  .  .  enough — they  thinking  He  re- 
ferred to  present  defence,  while  His  answer  showed  He 
meant  something  else. 

SiMfl.  Agony  in  the  Garden.  39.  as  wont—See  John 
18.  2.  the  place— the  Garden  of  Gethsemane,  on  the  west 
or  city  side  of  the  mount.  Comparing  all  the  accounts  of 
this  mysterious  scene,  the  facts  appear  to  be  these :  (1.) 
He  bid  nine  of  the  Twelve  remain  "here"  while  he  went 
and  prayed  "yonder."  (2.)  He  "took  the  other  three, 
?efcer,  James,  and  John,  and  began  to  be  sore  amazed  (ap- 
palled), sorrowful,  and  very  heavy  (oppressed),  and  said, 
Ky  soul  Is  exceeding  sorrowful  even  unto  death"—'  I  feel 

65 


as  if  nature  wouid  sink  under  this  load,  as  If  1  J&  w< 
ebbing  out,  and  death  coming  before  its  time'— "  ferry 
ye  here,  and  watch  with  me ;"  not* '  Witness  fox  ma,'  but* 
'  Bear  me  company.'  It  did  Him  good,  it  seems,  to  hara 
them  beside  Him.  (8.)  But  soon  even  they  were  tow 
much  for  Him  :  He  must  be  alone.  "  He  was  withdrawn 
from  them  about  a  stone's-cast"— though  near  enough  ftw 
them  to  be  competent  witnesses— and  kneeled  down,  ut- 
tering that  most  affecting  prayer  (Mark  14.  36),  that  if 
possible  "the  cup,"  of  His  approaching  death,  "might 
pass  from  Him,  but  if  not,  His  Father's  will  be  done »" 
implying  that  in  itself  It  was  so  purely  revolting  that  only 
its  being  the  Father's  will  would  Induce  Him  to  taste  U, 
but  that  in  that  view  of  it  He  was  perfectly  prepared  to 
drink  it  up.  It  is  no  straggle  between  a  reluctant  and  a 
compliant  will,  but  between  two  views  of  one  event— as 
abstract  and  a  relative  view  of  it,  In  the  one  of  whloh  U 
was  revolting,  In  the  other  welcome.  By  signifying  how  St 
felt  in  the  one  view,  He  shows  His  beautiful  oneness  with 
ourselves  in  nature  and  feeling;  by  expressing  how 
He  regarded  it  in  the  other  light,  He  reveals  His  ab- 
solute obediential  subjection  to  His  Father.  (4.)  On  tula, 
having  a  momentary  relief,  for  it  came  upon  Him,  w» 
imagine,  by  surges,  He  returns  to  the  three,  and  finding 
them  sleeping,  He  addresses  them  affectlngly,  particu- 
larly Peter,  as  In  Mark  14.  37,  88.  He  then  (5.)  goes  back, 
not  now  to  kneel,  but  fell  on  His  faoe  on  the  ground, 
saying  the  same  words,  but  with  this  turn,  "  If  this  ouip 
may  not  pass,"  Ac.  (Matthew  26.  42)— o\  d.,  'Yes,  I  under- 
stand this  mysterious  silence  (Psalm  22. 1-6) ;  It  may  not 
pass ;  I  am  to  drink  it,  and  I  will'—"  Thy  will  be  done  P 
(6.)  Again,  for  a  moment  relieved,  He  returns  and  finds 
them  "sleeping  for  sorrow,"  warns  them  as  before,  bal 
puts  a  loving  construction  upon  it,  separating  between 
the  "willing  spirit"  and  the  "weak  flesh."  (7.)  One* 
more,  returning  to  His  solitary  spot,  the  surges  rise 
higher,  beat  more  tempestuously,  and  seem  ready  to  over- 
whelm Him.  To  fortify  Him  for  this,  "there  appeared 
an  angel  unto  Him  from  heaven  strengthening  Him'— 
not  to  minister  light  or  comfort  (He  was  to  have  none  of 
that,  and  they  were  not  needed  nor  fitted  to  convey  it), 
but  purely  to  sustain  and  brace  up  sinking  nature  for  a 
yet  hotter  and  fiercer  struggle.  And  now,  He  is  "  In  an 
agony,  and  prays  more  earnestly— even  Christ's  prayer, 
it  seems,  admitted  of  and  now  demanded  such  Increase— 
and  His  sweat  was  as  it  were  great  drops  (literally  clot** 
of  blood  falling  down  to  the  ground."  What  was  this? 
Not  His  proper  sacrificial  offering,  though  essential  to  It. 
It  was  Just  the  Internal  struggle,  apparently  bushing 
itself  before,  but  now  swelling  up  again,  convulsing  His 
whole  Inner  man,  and  this  so  affecting  His  animal  nature 
that  the  sweat  oozed  out  from  every  pore  In  thick  drops 
of  blood,  falling  to  the  ground.  It  was  Just  shudderme 
nature  and  indomitable  will  struggling  together.  But  again 
the  cry,  If  it  must  be,  Thy  will  be  done,  issues  from  Hte 
lips,  and  all  is  over.  "  The  bitterness  of  death  is  past." 
He  has  anticipated  and  rehearsed  His  final  conflict,  and 
won  the  victory— now  on  the  theatre  of  an  towincibie  wSS, 
as  then  on  the  arena  of  the  Cross.  'I  will  suffer,'  is  lh« 
grand  result  of  Gethsemane :  "  It  Is  finished"  Is  the  shew* 
that  bursts  from  the  Cross.  The  Will  without  the  Deed 
had  been  all  in  vain;  but  His  work  was  consummate* 
when  He  carried  the  now  manifested  Will  into  the  palpa- 
ble Deed,  "  by  the  which  WH.X,  we  are  sanctified  thbouob 

THE  OFFERING  OF  THE  BODY  OF  JESTJB  CHRIST   OKOE  FOB 

all"  (Hebrews  10.  10).  (8.)  At  the  close  of  the  whole 
scene,  finding  them  still  sleeping  (worn  out  with  cots,- 
tlnued  sorrow  and  racking  anxiety),  He  bids  them,  wife 
an  irony  of  deep  emotion,  "  sleep  on  now  and  take  their 
rest,  the  hour  is  come,  the  Son  of  man  Is  betrayed  into 
the  hands  of  sinners,  rise,  let  us  be  going,  the  traitor  Is  as 
hand."  And  while  He  spake,  Judas  approached  with  hat 
armed  band.  Thus  they  proved  "  miserable  comforter*,'" 
broken  reeds ;  and  thus  In  His  whole  work  He  was  < 
and  " of  the  people  there  was  none  with  Him." 

47-64.      BETRAYAX     A3TS     APPREHENSION     OF 
FXJGHT  OF  HIS  DlSCIFUW 


LUKE  XXIII,  XXIV. 


«tM&  .Tubus  Bbfobb  Caiaphas— Fall  of  Peteb.  The 
particulars  of  these  two  sections  require  a  combination 
af  all  the  narratives,  for  whloh  see  on  John  18. 1,  Ac. 

6S-7L  Jesus  Condemned  to  Dib  and  Shamefullt 
KmTBBATKD.  See  on  Mark  14.  63-63;  John  18. 19,  Ac  (Bee 
M«.GM1) 

CHAPTER    XXIII. 

Ver.  1-&.  Jbsus  Bbfobb  Pilatb.  See  on  Mark  1ft.  1-ft; 
and  John  18.  28,  Ac 

ft-12.  JB9T/8  Bbfobb  Hebod.  See  on  Mark  16.  6.  sent 
him  to  Herod— hoping  thus  to  escape  the  dilemma  of  an 
unjust  condemnation  or  an  unpopular  release,  at  Jeru- 
salem ...  at  that  time— to  keep  the  Passover,  some 
■miracle— Fine  sport  thou  expectedst,  as  the  Philistines 
with  Samson  (Judges  18. 26),  O  coarse,  crafty,  cruel  tyrant  1 
Hot  thou  hast  been  baulked  before  (see  on  oh.  18.  81-33), 
and  shalt  be  again,  answered  nothing— See  Matthew  7. 
ft.  stood  and  vehemently  accused  him — no  doubt  both 
Of  treason  before  the  king,  and  of  blasphemy,  for  the  king 
was  a  Jew.  and  his  men  of  war- his  body-guard,  set 
him  at  naught.  &c— stung  with  disappointment  at  His 
refusal  to  amuse  him  with  miracles  or  answer  any  of 
his  questions,  gorgeous  robe— 'bright  robe.'  If  this 
mean  (as  sometimes)  of  shining  white,  this  being  the 
royal  colour  among  the  Jews,  It  may  have  been  In  derision 
of  His  claim  to  be  "  King  of  the  Jews."  But  If  so, '  He  in 
reality  honoured  Him,  as  did  Pilate  with  His  true  title 
blazoned  on  the  cross.'  [Ben gel.]  sent  him  again  to 
Pilate— Instead  of  releasing  him  as  he  ought,  having  es- 
tablished nothing  against  Him  (v.  14, 15).  'Thus  he  im- 
plicated himself  with  Pilate  in  all  the  guilt  of  His  con- 
demnation, and  with  him  accordingly  he  Is  classed'  (Acts 
4. 27).  [Bengel.]  at  enmity— perhaps  about  some  point 
of  disputed  Jurisdiction,  which  this  exchange  of  the  Pris- 
oner might  tend  to  heal. 

13-38.  Jesus  again  befobb  Pilate—  Delivered  up— 
Led  aw  at  to  be  Cbucified.  See  on  Mark  15.  6-15 ;  and 
John  19. 2,  Ac.  26.  Cyrenian — of  Cyrene.ln  Libya,  on  the 
north  coast  of  Africa,  where  were  many  Jews  who  had  a 
synagogue  at  Jerusalem  (Acts  6.  9,  and  see  2. 10).  He  was 
"the  father  of  Alexander  and  Rufus"  (Mark  15. 21),  proba- 
bly better  known  afterwards  than  himself,  as  disciples. 
Bee  Romans  16.  13.  oat  of  the  country — and  casually 
drawn  into  that  part  of  the  crowd,  laid  the  cross—"  Him 
they  compel  to  bear  His  cros»"  (Matthew  27.  32) — sweet 
compulsion,  if  it  Issued  In  him  or  his  sons  voluntarily 
"taking  up  their  cross!"  It  would  appear  that  our  Lord 
had  first  to  bear  His  own  cross  (John  19. 17),  but  being 
from  exhaustion  unable  to  proceed,  it  was  laid  on  another 
to  bear  it  "  after  Him."  37-31.  ■women— not  the  precious 
Galilean  women  (v.  49),  but  part  of  the  crowd,  not  for 
me,  Ac.— noble  spirit  of  compassion,  rising  above  His  own 
dread  endurances,  in  tender  commiseration  of  sufferings 
yet  in  the  distance  and  far  lighter,  but  ivitfwut  Hi*  support* 
and  consolations!  mountains  .  .  .  hills,  Ac.— (Hosea  10. 
8),  flying  hither  and  thither  as  they  did  in  despair  for 
shelter,  during  the  siege;  a  very  slight  premonition  of 
cries  of  another  and  more  awful  kind  (Isaiah  2. 10, 19,  21 ; 
Revelation  6. 16, 17).  green  tree— that  naturally  resists 
the  Are.  the  dry— that  attracts  the  fire,  being  its  proper 
fuel.  The  proverb  here  plainly  means :  'If  such  sufferings 
alight  upon  the  Innocent  One,  the  very  Lamb  of  God, 
what  must  be  in  store  for  those  who  are  provoking  the 
flames?' 

32-88,  44-46.  Crucifixion  and  Death  of  the  Lobd 
Jesus.    See  on  John  19. 17-30. 

89-43.  The  Two  Thieves.  3».  railed  on  him— catching 
up  the  universal  derision,  but  with  a  turn  of  his  own. 
Jesus,  "reviled,  reviles  not  again;"  but  another  voice 
from  the  cross  shall  nobly  wipe  out  this  dishonour  and 
torn  it  to  the  unspeakable  glory  of  the  dying  Redeemer. 
Dost  not  thorn— "Thou"  is  emphatic:  'Let  others  Jeer, 
but  dost  thouf  fear  God—'  Hast  thou  no  fear  of  meeting 
Him  so  soon  as  thy  righteous  Judge  ?'  Thou  art  within  an 
hour  or  two  of  eternity,  and  dost  thou  spend  It  in  reckless 
disregard  of  coming  Judgment?  In  the  same  condemna- 
ttass— '  He  has  been  condemned  to  die,  but  is  it  better  with 
124 


thee?  Doth  even  a  common  lot  kindle  no  sympathy  iw 
thy  breast  ?'  we  justly,  Ac— He  owns  the  worst  of  his 
crimes  and  deserts,  and  would  fain  shame  his  fellow  luta 
the  same,  nothing  amla — lit., '  out  of  place ;'  hence '  un- 
natural ;'  a  striking  term  here.  Our  Lord  was  not  charged 
with  ordinary  crime,  but  only  with  laying  claim  to  office 
and  honours  which  amounted  to  blasphemy.  The  charge 
of  treason  had  not  even  a  show  of  truth,  as  Pilate  told 
His  enemies.  In  this  defence  then  there  seems  more  than 
meets  the  eye.  '  He  made  Himself  the  promised  Messiah, 
the  Son  of  God;  but  in  this  He  "did  nothing  amiss;"  Hs 
ate  with  publicans  and  sinners,  and  bid  all  the  weary 
and  heavy  laden  come  and  rest  under  His  wing;  but  lu 
this  He  "did  nothing  amiss:"  He  claimed  to  be  Lord  of 
the  Kingdom  of  God,  to  shut  it  at  will,  but  also  to  open  it 
at  pleasure  even  to  such  as  we  are;  but  In  this  He  "did 
nothing  amiss  P"  Does  His  next  speech  imply  less  than 
this?  Observe  (1.)  His  frank  confession  and  genuine  self- 
condemnation.  (2.)  His  astonishment  and  horror  at  the 
very  different  state  of  his  fellow's  mind.  (8.)  His  anxiety 
to  bring  him  to  a  better  mind  while  yet  there  was  hope. 
(4.)  His  noble  testimony,  not  only  to  the  innocence  or 
Jesus,  but  to  all  that  this  implied  of  the  rightfulness  of 
His  claims.  Bald  to  Jesus,  Ac— Observe  here  (1.)  The 
"  kingdom"  referred  to  was  one  beyond  the  grave;  for  it  is 
Inconceivable  that  he  should  have  expected  Him  to  come 
down  from  the  cross  to  erect  any  temporal  kingdom.  (2.) 
This  he  calls  Christ's  own  (thy)  kingdom.  (3.)  As  such. 
he  sees  in  Christ  the  absolute  right  to  dispose  of  that 
kingdom  to  whom  He  pleased.  (4.)  He  does  not  presume 
to  ask  a  place  In  that  kingdom,  though  that  is  what  he 
means,  but  with  a  humility  quite  affecting,  Just  says, 
"  Lord,  remember  me  when,"  Ac  Yet  was  there  mighty 
faith  in  that  word.  If  Christ  will  but  "think  upon  him" 
(Nehemlah  5. 19),  at  that  august  moment  when  He  "  oom- 
eth  into  His  kingdom,"  it  will  do.  'Only  assure  me  that 
then  Thou  wilt  not  forget  such  a  wretch  as  I,  that  once 
hung  by  thy  side,  and  I  am  content.'  Now  contrast  with 
this  bright  act  of  faith  the  darkness  even  of  th&  apostles 
minds,  who  could  hardly  be  got  to  believe  that  the'* 
Master  would  die  at  all,  who  now  were  almost  de»pn  I 
of  Him,  and  who  when  dead  had  almost  burled  theii' 
hopes  In  His  grave.  Consider,  too,  the  man's  previous 
disadvantages  and  bad  life.  And  then  mark  how  his  fa'tto 
comes  out — not  In  protestations, '  Lord,  I  cannot  doubt,  J 
am  firmly  persuaded  that  Thou  art  Lord  of  a  kingdom, 
that  death  cannot  disannul  thy  title  nor  impede  the 
assumption  of  It  in  due  time,'  Ac — but  as  having  no 
shadow  of  doubt,  and  rising  above  it  as  a  question  alto- 
gether, he  Just  says,  "Lord,  remember  me  when  thor 
comest,"  Ac.  Was  ever  faith  like  this  exhibited  upor 
earth?  It  looks  as  If  the  brightest  crown  had  been  re- 
served for  the  Saviour's  head  at  His  darkest  moment  1 
Jesus  said,  Ac— The  dying  Redeemer  speaks  as  if  He 
Himself  viewed  it  in  this  light.  It  was  a  "song  in  the 
night."  It  ministered  cheer  to  His  spirit  in  the  midnight 
gloom  that  now  enwrapt  It.  verily  I  say  unto  thee— 
'Since  thou  speakest  as  to  the  king,  with  kingly  authority 
speak  I  to  thee.'  to-day—'  Thou  art  prepared  for  a  long 
delay  before  I  come  into  my  kingdom,  but  not  a  day's 
delay  shall  there  be  for  thee;  thou  shalt  not  be  parted 
from  me  even  for  a  moment,  but  together  we  shall  go,  and 
with  Me,  ere  this  day  expire,  shalt  thou  be  in  Paradise' 
(future  bliss,  2  Corinthians  12.  4 ;  Revelation  2.  7).  Learn 
(1.)  How  "  One  is  taken  and  another  left ;"  (2.)  How  easily 
Divine  teaching  can  raise  the  rudest  and  worst  above  the 
best  Instructed  and  most  devoted  servants  of  Christ;  (8.) 
How  presumption  and  despair  on  a  death  hour  are  equally 
discountenanced  here,  the  one  in  the  impenitent  thief, 
the  other  in  his  penitent  fellow. 

47-56.     810N8  and  Circumstances    Following   Hif 
Death— His  Burial.    See  on  Matthew  27.  51-56,  62-6* 
John  19.  31-42. 

CHAPTER    XXIV. 
Ver.  1-12.    Angelic  Announcement  to  the  Womb* 
that  Christ  is  Risen— Peteb's  Vrarr  to  thi  Emptt 
Sepulchre.    See  on  Mark  16. 1-8,  and  Matthew  28, 1-ft,    ft 


LUKE  xxrv. 


wky,  Aft—Astonishing  question !  not '  the  risen,'  but "  the 
IActng  One"  (of.  Revelation  1.  18);  and  the  surprise  ex- 
pressed In  it  Implies  an  incongruity  in  His  being  there  at 
all,  as  if,  though  he  might  submit  to  it,  "  it  was  Impossible 
He  should  be  holden  of  it"  (Acts  2.  24).  6.  in  Galilee— to 
wnioh  these  women  themselves  belonged,  ch.  23.  55.  T. 
laying,  Ac.— How  remarkable  it  is  to  hear  angels  quoting 
a  whole  sentence  of  Christ's  to  the  disciples,  mentioning 
where  it  was  uttered,  and  wondering  it  was  not  fresh  on 
ttieir  memory,  as  doubtless  it  was  in  theirs !  (1  Timothy 
a.  16,  "Been  of  angels,"  and  1  Peter  1. 12.)  10.  Joaiuia- 
See  on  ch.  8. 1-3.    1)4.  Peter,  Ac— See  on  John  20. 1,  Ac. 

18-35.  Chbist  Appkars  to  the  Two  Going  to  Emmatxs. 
13.  Two  of  them — one  was  deopas  (18),  who  the  other 
was  is  mere  conjecture.  Emmam- about  seven  and  a 
half  mileB  from  Jerusalem.  They  probably  lived  there, 
and  were  going  home  after  the  Passover.  14-16.  com- 
muned and  reasoned — exchanged  views  and  feelings, 
weighing  afresh  all  the  facts,  as  detailed  in  v.  18-24.  drew 
near— coming  np  behind  them  as  from  Jerusalem,  eyes 
holden— Partly  He  was  "  in  another  form"  (Mark  16. 12), 
and  partly  there  seems  to  have  been  an  operation  on  their 
own  vision ;  though  certainly,  as  they  did  not  believe  that 
He  was  alive,  His  company  as  a  fellow-traveller  was  the 
last  thing  they  would  expect.  17-24.  communications, 
Ac.— The  words  imply  the  earnest  discussion  that  had 
appeared  In  their  manner.  18.  knowest  not,  Ac— If  he 
knew  not  the  events  of  the  last  few  days  In  Jerusalem, 
he  must  be  a  mere  sojourner ;  If  he  did,  how  could  he  sup- 
pose they  would  be  talking  of  anything  else?  How  art- 
less all  this!  concerning  Jesus,  Ac— As  if  feeling  it  a 
relief  to  have  some  one  to  unburden  his  thoughts  and 
feelings  to,  this  disciple  goes  over  the  main  facts  in  his 
own  desponding  style,  and  this  was  Just  what  our  Lord 
wished,  we  trusted,  Ac— They  expected  the  promised 
Deliverance  at  His  hand,  but  in  the  current  sense  of  It, 
not  by  His  death,  besides  all  this— not  only  did  his  death 
seem  to  give  the  fatal  blow  to  their  hopes,  but  He  had 
been  two  days  dead  already,  and  this  was  the  third.  It  is 
feme,  they  add,  some  of  oar  women  gave  us  a  surprise, 
telling  as  of  a  vision  of  angels  they  had  at  the  empty 
grave  this  morning  that  said  He  was  alive,  and  some  of 
aorselves  who  went  thither  confirmed  their  statement; 
bat  then  Himself  they  saw  not.  A  doleful  tale  truly, 
told  out  of  the  deepest  despondency.  35-37.  fools- 
senseless,  without  understanding,  ought  not  Christ— 
'  the'  Christ,'  '  the  Messiah.'  to  suffer  .  .  .  and  enter— 
t. «.,  through  the  gate  of  suffering  (and  suffering  "  these 
tMnga,"  or  such  a  death)  to  enter  into  His  glory.  '  Ye  be- 
lieve in  the  glory ;  but  these  very  sufferings  are  the  pre- 
dicted gate  of  entrance  into  it.'  Moses  and  all  the 
prophets,  Ac— Here  our  Lord  both  teaches  us  the  rever- 
ence doe  to  Old  Testament  Scripture,  and  the  great  burden 
of  it—"  Himself."  98-31.  made  as  though,  Ac— Cf.  Mark 
1  48;  Genesis  18.  8,  5;  32.  24-26.  constrained,  Ac— But  for 
this,  the  whole  design  of  the  Interview  had  been  lost;  but 
U  was  not  to  be  lost,  for  He  who  only  wished  to  be  con- 
strained had  kindled  a  longing  in  the  hearts  of  His  travel- 
ling companions  which  was  not  to  be  so  easily  put  off. 
And  does  not  this  still  repeat  itself  in  the  interviews  of 
the  Saviour  with  His  loving,  longing  disciples?  Else  why 
do  they  aay, 

Abide  with  me  from  morn  to  eve, 

for  without  Thee  I  cannot  lire ; 

Abide  with  me  when  night  \s  nigh. 

For  without  Thee  I  cannot  die. — Kzble. 


a*  took  .  .  .  and  blessed  .  .  .  and  their  eyes  were 
•pened— The  stranger  first  startles  them  by  taking  the 
place  of  master  at  their  own  table,  bat  on  proceeding  to 
that  act  which  reproduced  the  whole  scene  of  the  last 
Supper,  a  rush  of  associations  and  recollections  disclosed 
their  guest,  and  He  stood  confessed  before  their  astonished 
gaze— thkib  risen  Lord  1  They  were  going  to  gaze  on 
€f{  m,  perhaps  embrace  Him,  but  that  moment  He  is  gone ! 
£t  was  enough.  33-34.  They  now  tell  each  to  the  other 
low  their  hearts  burned— were  fired— within  them  at  His 
«Jk  and  His  expositions  of  Scripture.    'Ah  !  this  accounts 


for  it:  We  ooold  not  understand  the  glow  of  self-evfc 
denclng  light,  love,  glory  that  ravished  oar  hearts ;  but 
now  we  do.'  They  cannot  rest— how  oonld  they?— they 
must  go  straight  back  and  tell  the  news.  They  And  the 
eleven,  bat  ere  they  have  time  to  tell  their  tale,  their  ears 
are  saluted  with  the  thrilling  news,  "The  Lord  Is  risen 
Indeed,  and  hath  appeared  to  Simon."  Most  touching  and 
precious  Intelligence  this.  The  only  one  of  the  Eleven  to 
whom  He  appeared  alone  was  he,  it  seems,  who  bad  so 
shamefully  denied  Him.  What  passed  at  that  interview 
we  shall  never  know  here  Probably  it  was  too  sacred 
for  disclosure.  See  on  Mark  16.  7.  The  two  from  Emmaus 
now  relate  what  had  happened  to  them,  and  while  thus 
comparing  notes  of  their  Lord's  appearances,  lo  I  Himself 
stands  in  the  midst  of  them.  What  encouragement  to 
doubting,  dark,  true-hearted  disciples ! 

86-63.  Jesus  Appears  to  the  Assembled  Disciples— 
His  Ascension.  36.  Jesus  stood— See  on  John  20. 19.  8T, 
38.  a  spirit— the  ghost  of  their  dead  Lord,  but  not  Him- 
self In  the  body.  (Acts  12. 15 ;  Matthew  14. 26.)  thought* 
—rather 'reasonings;'  i.e., whether  He  were  risen  or  no, 
and  whether  this  was  His  very  self.  39-43.  Behold,  Ac 
lovingly  offering  them  both  ocular  and  tangible  demon- 
stration of  the  reality  of  His  resurrection,  a  spirit  hath 
not— an  Important  statement  regarding  "spirits."  flesh 
and  bones— He  says  not  "  flesh  and  blood;"  for  the  blood 
is  the  life  of  the  animal  and  corruptible  body  (Genesis  9. 
4),  whloh  "  cannot  inherit  the  kingdom  of  God,"  1  Corin- 
thians 15. 50;  bnt "  flesh  and  bones,"  Implying  the  identity, 
bnt  with  diversity  of  laws,  of  the  resurrection-body.  See  on 
John  20. 24-28.  believed  not  for  Joy,  Ac— They  did  be- 
lieve, else  they  had  not  rejoiced.  [Bkngel.]  Bat  It 
seemed  too  good  to  be  true.  (Psalm  126. 1,  2.)  honeycomb 
—common  frugal  fare,  anciently,  eat  before  them— U  s., 
let  them  see  Him  doing  it :  not  for  His  own  necessity,  but 
their  conviction.  44-49.  These  are  the  words,  Ac— q.  d\, 
"  Now  you  will  understand  what  seemed  so  dark  to  yon 
when  I  told  you  about "  the  Son  of  man  being  put  to  death 
and  rising  again"  (ch.  18. 31-34).  while  yet  with  you— « 
striking  expression,  implying  that  He  was  now,  as  the 
dead  and  risen  Saviour,  virtually  dissevered  from  this 
scene  of  mortality,  and  from  all  ordinary  intercourse  with 
His  mortal  disciples,  law  .  .  .  prophets  .  .  .  psalms— 
The  three  Jewish  divisions  of  the  Old  Testament  Scrip- 
tures, then  opened  he,  Ac— a  statement  of  unspeakable 
value;  expressing,  on  the  one  hand,  Christ's  immediate 
access  to  the  human  spirit  and  absolute  power  over  it,  to  tn« 
adjustment  of  its  vision,  and  permanent  rectification  for 
spiritual  discernment  (than  which  it  is  impossible  to  con- 
ceive a  stronger  evidence  of  His  proper  divinity);  and,  on 
the  other  hand,  making  it  certain  that  the  manner  of  inter- 
preting the  Old  Testament  which  the  apostles  afterwards  em- 
ployed (see  the  Acts  and  Epistles),  has  the  direct  sanction 
of  Christ  Himself,  behoved  Christ — See  on  v,  26.  begin- 
nlng  at  Jerusalem— (l.)  As  the  metropolis  and  heart  of 
the  then  existing  kingdom  of  God :— "  to  the  Jew  first," 
Romans  1.16;  Acts  13.  46;  Isaiah  2. 3  (see  on  Matthew  10. 
6).  (2.)  As  the  great  reservoir  and  laboratory  of  all  the  sis 
and  crime  of  the  nation,  thos  proclaiming  for  all  time 
that  there  is  mercy  in  Christ  for  the  chief  of  sinners.  (See 
on  Matthew  23. 37.)  witness— Cf.  Acts  1. 8,  22.  I  send— the 
present  tense,  to  intimate  its  nearness,  promise  of  my 
Father—*,  e., '  what  my  Father  hath  promised;'  the  Holy 
Ghost,  of  which  Christ  is  the  authoritative  Dispenser. 
(John  14.7;  Revelation  8.1;  5.6.)  endued— 'Invested,' or 
•  clothed  with ;'  implying,  as  the  parallels  show  (Romans 
18.  14;  1  Corinthians  15.  53;  Galatians  3.  27;  Colossians  3. 
9, 10),  their  being  so  penetrated  and  acted  upon  by  eonsoiotu 
supernatural  "power"  (in  the  full  sense  of  that  word)  as  to 
stamp  with  Divine  authority  the  whole  exercise  of  their  apos- 
tolic office,  including,  of  coarse,  their  pen  as  well  as  theii 
mouth  50-53.  to  Bethany— not  to  the  village  Itself,  but 
on  the  descent  to  it  from  Mount  Olivet,  while  he  blessed 
.  .  .  parted,  Ac— Sweet  intimation!  Incarnate  Love, 
Crucified  Love,  Risen  Love,  now  on  the  wing  for  heaven, 
waiting  only  those  odorous  gales  which  were  to  waft  Hlna 
to  the  skies,  goes  away  In  benedictions,  that  In  the  cha- 
racter of  Glorified.  Enthroned  Love,  He  might  contfau* 

12» 


JOHN. 

£L1»  benedictions,  out  u  yet  higher  form,  until  He  come  Even  so  wilt  thou  change  these  Tile  bodies  of  oars,  thol 
•gain!  And  oL  If  angels  were  so  transported  at  His  birth  they  may  be  like  unto  thine  own  glorious  body;  and 
into  this  scene  of  tears  and  death,  what  must  have  been  then  with  gladness  and  rejoicing  shall  they  be  brought 
their  ecstasy  as  they  welcomed  and  attended  Him  "  far  they  shall  enter  into  the  King's  palace  I  worshipped 
above  all  heavens"  Into  the  presence-chamber,  and  con-  him— certainly  in  the  strictest  sense  of  adoration,  re- 
dacted Him  to  the  right  hand  of  the  Majesty  on  High!  turned  to  Jerusalem— as  Instructed  to  do:  but  not  tin 
Thou  hast  an  everlasting  right,  O  my  Saviour,  to  that  after  gazing,  as  if  entranced,  np  into  the  blue  vault  in 
august  place.  The  brightness  of  the  Father's  glory,  en-  which  he  had  disappeared,  they  were  gently  checked  by 
shrined  in  our  nature,  hath  won  it  well,  for  He  poured  two  shining  ones,  who  assured  them  He  would  come 
out  His  soul  unto  death,  and  led  captivity  captive,  receiv-  again  to  them  in  the  like  manner  as  He  had  gone  into 
ing  gifts  for  men,  yea  for  the  rebellious,  that  the  Lord  God  heaven.  (See  on  Aota  1. 10, 11.)  This  made  them  rrturn, 
might  dwell  among  them.  '  Thou  art  the  King  of  glory,  not  with  disappointment  at  His  removal,  but "  with  great 
O  Christ,'  Lift  up  your  heads,  O  ye  gates,  be  lifted  up,  ye  Joy."  were  continually  fas  the  temple— i. «.  every  day  at 
everlasting  doors,  that  the  King  of  glory  may  come  in !  the  regular  hours  of  prayer  till  the  day  of  Pentecost. 


THE    GOSPEL    ACCORDING    TO 

S.    JOHN. 

INTRODUCTION. 

Th*  author  of  the  Fourth  Gospel  was  the  younger  of  the  two  sons  of  Zeoedee,  a  fisherman  on  the  Sea  of  Galilee, 
who  resided  at  Bethsaida,  where  were  born  Peter  and  Andrew  his  brother,  and  Philip  also.  His  mother's  name  was 
Salome,  who,  though  not  without  her  imperfections  (Matthew  20.  20,  Ac.),  was  one  of  those  dear  and  honoured  women 
who  accompanied  the  Lord  on  one  of  His  preaching  circuits  through  Galilee,  ministering  to  his  bodily  wants ;  who 
followed  Him  to  the  cross,  and  bought  sweet  spices  to  anoint  Him  after  His  burial,  but,  on  bringing  them  to  the 
grave,  on  the  morning  of  the  First  Day  of  the  week,  found  their  loving  services  gloriously  superseded  by  His  resur- 
rection ere  they  arrived.  His  rather,  Zebedee,  appears  to  have  been  in  good  circumstances,  owning  a  vessel  of  his 
own  and  having  hired  servants  (Mark  1.  20).  Our  Evangelist,  whose  occupation  was  that  of  a  fisherman  with  his 
tether,  was  beyond  doubt  a  disciple  of  the  Baptist,  and  one  of  the  two  who  had  the  first  interview  with  Jesus.  He  wau» 
called  while  engaged  at  his  secular  occupation  (Matthew  4L  21,  22),  and  again  on  a  memorable  occasion  (Luke  fi.  1-11), 
and  finally  chosen  as  one  of  the  Twelve  Apostles  (Matthew  10. 2).  He  was  the  youngest  of  the  Twelve — the  "  Benjamin,' 
as  Da  Ookta  calls  him— and  he  and  James  his  brother  were  named  in  the  native  tongue  by  Him  who  knew  the  heart, 
"Boanerges,"  which  the  Evangelist  Mark  (3. 17)  explains  to  mean  "Sons  of  thunder;"  no  doubt  from  their  nature.' 
vefiememx  of  character.  They  and  Peter  constituted  that  select  triumvirate  of  whom  see  on  Luke  9. 28.  But  the  highes': 
honour  bestowed  on  this  disciple  was  his  being  admitted  to  the  bosom-place  with  his  Lord  at  the  table,  as  "  the  die 
oiple  whom  Jesus  loved"  (John  13. 23 ;  20. 2 ;  21. 7,  20. 24),  and  to  have  committed  to  him  by  the  dying  Redeemer  the  care 
of  His  mother  (19. 26, 27).  There  can  be  no  reasonable  doubt  that  this  distinction  was  due  to  a  sympathy  with  His  own 
spirit  and  mini  on  the  part  of  John  which  the  all -penetrating  Eye  of  their  common  Master  beheld  in  none  of  the 
rest;  and  although  this  was  probably  never  seen  either  in  his  life  or  In  his  ministry  by  his  fellow-apostles.  It  is 
brought  wonderfully  out  In  his  writings,  which,  in  Christ-like  spirituality,  heavenllness,  and  love,  surpass,  we  may 
freely  say,  all  the  other  Inspired  writings. 

After  the  effusion  of  the  Spirit  on  the  day  of  Pentecost,  we  find  him  In  constant  but  silent  company  with  Peter,  the 
great  spokesman  and  actor  in  the  Infant  Church  until  the  accession  of  Paul.  While  his  love  to  the  Lord  Jesus  drew 
aim  spontaneously  to  the  side  of  His  eminent  servant,  and  his  chastened  vehemence  made  him  ready  to  stand 
oourageously  by  him,  and  suffer  with  him,  in  all  that  his  testimony  to  Jesus  might  cost  him,  his  modest  humility,  as 
the  youngest  of  all  the  apostles,  made  him  an  admiring  listener  and  faithful  supporter  of  his  brother  apostle  rather 
than  a  speaker  or  separate  actor.  Ecclesiastical  history  Is  uniform  in  testifying  that  John  went  to  Asta  Minor;  but 
it  Is  next  to  certain  that  this  could  not  have  been  till  after  the  death  both  of  Peter  and  Paul;  that  he  resided  at 
Sphesus,  whence,  as  from  a  centre,  he  superintended  the  churches  of  that  region,  paying  them  occasional  visits;  and 
that  he  long  survived  the  other  apostles.  Whether  the  mother  of  Jesus  died  before  this,  or  went  with  John  to 
Sphesus,  where  she  died  and  was  buried,  is  not  agreed.  One  or  two  anecdotes  of  his  later  days  have  been  handed 
down  by  tradition,  one  at  least  bearing  marks  of  reasonable  probability.  But  it  is  not  necessary  to  give  them  here. 
In  the  reign  of  Domitlan  (a.  d.  81^96)  he  was  banished  to  "the  isle  that  is  called  Patmos"  (a  small  rocky  and  then 
almost  uninhabited  island  In  the,  JEgean  Sea),  "for  the  word  of  God  and  for  the  testimony  of  Jesus  Christ"  (Revela- 
tion 1. 9).  Irenseus  and  Euseblus  say  that  this  took  place  about  the  end  of  Domitian's  reign.  That  he  was  thrown  into 
a  cauldron  of  boiling  oil,  and  miraculously  delivered.  Is  one  of  those  legends  which,  though  reported  by  Tertuillan 
and  Jerome,  is  entitled  to  no  credit.  His  return  from  exile  took  place  during  the  brief  but  tolerant  reign  of  Nerva 
M  died  at  Ephesus  in  the  reign  of  Trajan  [Euskbius,  Ecclesiastical  Hislvry,  8.  23],  at  an  age  above  90,  according  to  soma, 
according  to  others,  100;  and  even  120,  according  to  others  still.  The  intermediate  number  is  generally  regarded  as 
probably  the  nearest  to  the  troth. 

As  to  the  date  of  this  Gospel,  the  arguments  for  its  having  been  composed  before  the  destruction  of  Jerusalem 
^though  relied  on  by  some  superior  critics)  are  of  the  slenderest  nature ;  such  as  the  expression  in  ch.  &.  2,  "  there  U  at 
Jerusalem,  by  the  sheep-gate,  a  pool,"  <to. ;  there  being  no  allusion  to  Peter's  martyrdom  as  having  occurred  accord° 
Ing  to  the  prediction  in  ch.  21. 18— a  thing  too  well  known  to  require  mention.  That  it  was  oomposed  long  after  the 
destruction  of  Jerusalem,  and  after  the  decease  of  all  the  other  apostles,  Is  next  to  certain,  though  the  precise  time 
eannot  be  determined.  Probably  It  was  before  his  banishment,  however ;  and  If  we  date  it  between  the  years  90  and 
yf,  we  shall  probably  be  pretty  near  the  truth. 

As  to  the  readers  for  whom  It  was  more  immediately  designed,  that  they  were  Gentiles  we  mlaht  naturally  preaam* 

m 


JOHN   I. 

Grora  the  lateness  of  the  date ;  bui  the  multitude  of  explanations  of  things  familiar  to  every  Jew  puts  this  beyond  a*Lv 
fbMtlOQ, 

Wo  doubt  was  ever  thrown  upon  the  genuineness  and  authenticity  of  this  Gospel  till  about  the  close  of  the  last  ©ea- 
tery, no?  were  these  embodied  in  any  formal  attack  upon  it  till  Brktschnkidep.,  in  1820,  Issued  his  famous  treaiiar 
f  Frobeoilia,'  &c),  the  conclusions  of  which  he  afterwards  was  candid  enough  to  admit  had  been  satisfactorily  dis- 
proved To  advert  to  these  would  be  as  painful  as  unnecessary;  consisting  as  they  mostly  do  of  assertions  regarding 
w»e  Discourses  of  our  Lord  recorded  in  this  Gospel  which  are  revolting  to  every  spiritual  mind.  The  Tubingen  school 
did  their  best,  on  their  peculiar  mode  of  reasoning,  to  galvanize  into  fresh  life  this  theory  of  the  post-Joannean  date 
af  the  Fourth  Gospel ;  and  some  Unitarian  critics  in  this  country  still  cling  to  it.  But  to  use  the  striking  language  of 
Taw  Ostkbzeb  regarding  similar  speculations  on  the  Third  Gospel,  'Behold,  the  feet  of  them  that  shall  carry  it  out 
dead  are  already  at  the  door'  (Acts  5.  9).  Is  there  one  mind  of  the  least  elevation  of  spiritual  discernment  that  does 
not  see  in  this  Gospel  marks  of  historical  truth  and  a  surpassing  glory  such  as  none  of  the  other  Gospels  possess, 
brightly  as  they  too  attest  their  own  verity;  and  who  will  not  be  ready  to  say  that  If  not  historically  true,  and  true 
fust  as  it  stand*,  It  never  could  have  been  by  mortal  man  composed  or  conceived? 

Of  the  peculiarities  of  this  Gospel,  we  note  here  only  two.  The  one  Is  its  reflective  character.  While  the  others  ar« 
purely  narrative,  the  Fourth  Evangelist '  pauses,  as  it  were,  at  every  turn,'  as  Da  Costa  says  ('  Four  Wttmesses,'  p. 
384),  'at  one  time  to  give  a  reason,  at  another  to  fix  the  attention,  to  deduce  consequences,  or  make  applications,  or 
to  give  utterance  to  the  language  of  praise.'  See  chs.  2.  20,  21,  23-25;  4. 1,  2;  7.  87-39;  11. 12,  IS,  49-62;  2L  18, 19,  22,  23.  Th» 
other  peculiarity  of  this  Gospel  is  its  supplemetUary  character.  By  this,  in  the  present  instance,  we  mean  something 
more  than  the  studlousness  with  which  he  omits  many  most  Important  particulars  in  our  Lord's  history,  for  no  con- 
ceivable reason  but  that  they  were  already  familiar  as  household  words  to  all  his  readers,  through  the  three  preceding 
Gospels,  and  his  substituting  in  place  of  these  an  Immense  quantity  of  the  richest  matter  not  found  in  the  other  Gos- 
pels. We  refer  here  more  particularly  to  the  nature  of  the  additions  which  distinguish  this  Gospel ;  particularly  the 
notices  of  the  different  Passovers  which  occurred  during  oar  Lord's  public  ministry,  and  the  record  of  His  teaching 
at  Jerusalem,  without  which  it  is  not  too  much  to  say  that  we  could  have  had  but  a  most  imperfect  conception  either 
of  the  duration  of  His  ministry  or  of  the  plan  of  It.  But  another  feature  of  these  additions  is  quite  as  noticeable  and 
not  less  important.  'We  find,'  to  use  again  the  words  of  Da  Costa  (pp.  238, 239),  slightly  abridged,  'only  six  of  on; 
Lord's  miracles  recorded  In  this  Gos.pel,  but  these  are  all  of  the  most  remarkable  kind,  and  surpass  the  rest  in  depth* 
specialty  of  application,  and  fulness  of  meaning.  Of  these  six  we  find  only  one  In  the  other  three  Gospels— the  mul- 
tiplication of  the  loaves.  That  miracle  chiefly,  it  would  seem,  on  account  of  the  Important  instructions  of  which  it 
furnished  the  occasion  (ch.  6.), ,  lsjkfirejgcprded  anew.  The  five  other  tokens  of  Divine  power  are  distinguished  frowa 
among  the  many  recorded  ltfthe  three  other  Gospels  by  their  furnishing  a  still  higher  display  of  power  and  com- 
mand over  the  ordinary  laws  and  course  of  nature.  Thus  we  And  recorded  here  the  first  of  all  the  miracles  that  Jesus 
wrought^-the  changing  of  water  into  wine  (ch.  2.),  the  cure  of  the  nobleman's  son  at  a  distance  (ch.  4.) ;  of  the  numeron 
cures  of  the  lame  and  the  paralytic  by  the  word  of  Jesus,  only  one — of  the  man  impotent  for  thirty  and  eight  p«an 
(ch.5.);  of  the  many  cures  of  the  blind,  one  only — of  the  man  born  blind  (ch.  9.);  the  restoration  of  Lazarus,  not  from 
death-bed,  like  Jairus'daughter,  nor  from  a  bier,  like  the  widow  of  Nain's  son,  but/rcw»  the  grave,  and  after  lyi  ug  there 
tour  days,  and  there  sinking  into  corruption  (ch.  11.);  and  lastly,  after  His  resurrection,  the  miraculous  draught  of 
Ashes  on  the  Sea  of  Tiberias  (ch.  21).  But  these  are  all  recorded  chiefly  to  give  occasion  for  the  record  of  those  aston- 
ishing discourses  and  conversations,  alike  with  friends  and  with  foes,  with  His  disciples  and  with  the  multitude 
which  they  drew  forth.' 

Othsr  illustrations  of  the  peculiar! ties  of  this  Gospel  will  ooour,  and  other  points  connected  with  it  be  adverted  to, 
tsi  the  course  of  the  Commentary. 


PTTAPTFR    T  about  certain  mysterious  distinctions  in  the  Godhead, 

Kja  *-r  LaD>    *■  but  solely  to  let  the  reader  know  Whoitwis  that  In  the 

Ver.  1-14.    The  Word  Made  Fi.esh.    1.  In  the  begin-  fulness  of  time  "was  made  flesh."    After  each  verse,  then, 

a*m#— of  all  time  and  created  existence,  for  this  Word  gave  the  reader  must  say,  "It  was  He  who  is  thus,  and  thus, 

It  being  (».  8, 10);  therefore,  "before  the  world  was"  (oh.  and  thus  described.  Who  was  made  flesh."    3.  Tlt«  wdm, 

17.  6,  24) ;  or,  from  all  eternity,    uvus  the  "Word— He  who  is  Ac— See  what  property  of  the  Word  the  stress  is  laid  upon 

to>  Ood  what  man's  word  is  to  himself,  the  manifestation  or  —His  eternal  distinctness,  in  unity,  from  God— the  Father. 

expression  of  himself  to  those  without  him.    (See  on  v.  18.)    On  (John  1.  2.)    3.  all  tilings,  <fec— all  things  absolutely,  as  la 

the  origin  of  this  most  lofty  af^rfrjw^for  ever  consecrated  evident  from  v.  10 ;  1  Corinthians  8.  6 ;  Coloesians  1. 16, 17 ; 

title  of  Christ,  this  is  not  the  place  to  speak.    It  occurs  but  put  beyond   question   by  what  follows.    "Without 

ornly  In  the  writings  of  this  seraphic  apostle,    was  with  Him  was  not  one  thing  made  (brought  into  being)  that  was 

«od— having  a  conscious  personal  existence  distinct  from  made."  This  is  a  denial  of  the  eternity  and  non-creation  of 

(tod  (as  one  is  from  the  person  he  is  "with"),  but  in-  matter,  which  was  held  by  the  whole  thinking  world 

separable  from  Him  and  associated  with  Him  (v.  18 ;  ch.  17.  outside  of  Judaism  and  Christianity :  or  rather,  Its  proper 

6;  1  John  1.  2),  where  "thk  Fatheb"  is  used  In  the  same  creation  was  never  so  much  as  dreamt  of  save  by  the  chil- 

sense  as  "Go»"  here,    was  God— in  substance  and  es-  dren  of  revealed  religion.    41.  In  Him  was  life— essentiattt 

eence  God;  or  was  possessed  of  essential  or  proper  div-  and  originally,  as  the  previous  verses  show  to  be  the 

inlty.     Thus,  each   of  these  brief  but  pregnant  state-  meaning.    Thus  He  Is  the  Living  Word,  or,  as  He  Is  called 

uaents  Is  the  complement  of  the  other,  correcting  any  in  1  John  1. 1, 2,  "  the  Word  of  Life."    the  life  the  Ugh* 

misapprehensions  which  the  others  might  occasion.   Was  or  men— all  that  In  men  which  is  true  light— knowledge, 

the  Word  eternal  t    It  was  not  the  eternity  of  "the  Father,"  Integrity,  Intelligent,  willing  subjection  to  God,  love  tc 

but  of  a  conscious  personal  existence  distinct  from  Him  Him  and  to  their  fellow-creatures,  wisdom,  purity,  holy 

emd   associated  with   Him.     Was  the  Word   thus  "with  joy,  rational  happiness— all  this  "light  of  men"  has  Its 

God?"    It  was  not  the  distinctness  and  the  fellowship  fountain  In  the  essential  original  " life"  of  "the  Word." 

of  another  being,  as  if  there  were  more  Gods  than  one,  but  (1  John  L  5-7;  Psalm  36.  9.)    5.  shlneth  in  darkness,  Ao, 

»f  One  who  was  Himself  Ood— in  such  sense  that  the  abso-  in  this  dark,  fallen  world,  or  In  mankind  "  sitting  in  dark- 

huMtmityoi  the  Godhead,  the  great  principle  of  all  religion,  ness  and  the  shadow  of  death,"  with  no  ability  to  find  tht 

la  only  transferred  from  the  region  of  shadowy  abstrac-  way  either  of  truth  er  of  holiness.    In  this  thick  darkness, 

tteo  feotheregior.  of  essential  life  and  love.    But  why  all  and  consequent  Intellectual  and  moral  obliquity,  "ths 

KUs  d»8 ration?    Not  to  give  us  any  abstract  information  light  of  the  Word"  shlneth— by  all  the  rays  whether  of  not 

187 


JOHN  I. 


ural  or  revealed  teaching  which  men  (apart  from  the  Incar- 
nation of  the  Word)  are  favoured  with,  the  darkness 
comprehended  it  not—'  did  not  take  it  in,'  a  brief  sum- 
mary of  the  effect  of  all  the  strivings  of  this  unlnoarnate 
Word  throughout  this  wide  world  from  the  beginning, 
and  a  hint  of  the  necessity  of  His  potting  on  flesh,  If  any 
recovery  of  men  was  to  be  effected.  (1  Corinthians  1.  21.) 
6-9.  The  Evangelist  here  approaches  his  grand  thesis,  so 
paving  his  way  for  the  fall  statement  of  It  in  v.  14,  that  we 
may  be  able  to  bear  the  bright  light  of  it,  and  take  In  Its 
length  and  breadth  and  depth  and  height,  through 
him— John,  not  that  Light— See  on  ch.  5.  35.  What  a 
testimony  to  John  to  have  to  explain  that  "  he  was  not 
that  Light !"  Yet  was  he  but  a  foil  to  set  It  off,  his  night- 
taper  dwindling  before  the  Day-spring  from  on  high  (ch. 
3.  30).  lighteth  every  man,  &c— rather,  'which,  coming 
Into  the  world,  enlighteneth  every  man;'  or,  is  "the 
Light  of  the  world"  (ch.  9.5).  "  Coming  into  the  world" 
is  a  superfluous  and  quite  unusual  description  of  "every 
man ;"  but  it  Is  of  all  descriptions  of  Christ  amongst  the 
most  familiar,  especially  in  the  writings  of  this  Evangel- 
ist (ch.  12. 46;  16. 28;  18. 87 ;  1  John  4. 9 ;  1  Timothy  1. 15,  Ac). 
10-13.  He  was  In  the  world,  Ac.— The  language  here  is 
nearly  as  wonderful  as  the  thought.  Observe  its  compact 
simplicity,  Its  sonorousness—"  the  world"  resounding  In 
each  of  its  three  members— and  the  enigmatic  form  in 
which  it  Is  couched,  startling  the  reader  and  setting  his 
ingenuity  a-worklng  to  solve  the  stupendous  enigma  of 
Christ  ignored  in  His  own  world.  "  The  world,"  In  the  first 
two  clauses, plainly  means  the  created  world,  "Into  which 
He  came,"  says  v.  9;  "in  it  He  was,"  says  this  verse.  By 
His  Incarnation,  He  became  an  Inhabitant  of  it,  and  bound 
up  with  It.  Yet  it  "  was  made  by  Him"  (v.  8, 4,  5).  Here, 
then,  It  Is  merely  alluded  to,  in  contrast  partly  with  His 
being  in  it,  bat  still  more  with  the  reception  He  met  with 
from  it.  "The  world  that  knew  Him  not"  (1  John  3. 1)  is 
of  course  the  intelligent  world  of  mankind.  (See  on  v.  11, 
12.)  Taking  the  first  two  claoses  as  one  statement,  we  try 
to  apprehend  it  by  thinking  of  the  Infant  Christ  con- 
ceived in  the  womb  and  born  in  the  arms  of  His  own 
creature,  and  of  the  Man  Christ  Jesus  breathing  His  own 
air,  treading  His  own  ground,  supported  by  substances  to 
which  Himself  gave  being,  and  the  Creator  of  the  very 
men  whom  He  came  to  save.  But  the  most  vivid  com- 
mentary on  this  entire  verse  will  be  got  by  tracing  (in 
His  matchless  history)  Him  of  whom  it  speaks  walking 
amidst  all  the  elements  of  nature,  the  diseases  of  men 
and  death  itself,  the  secrets  of  the  human  heart,  and 
"  the  rulers  of  the  darkness  of  this  world"  in  all  their 
number,  subtlety,  and  malignity,  not  only  with  absolute 
ease,  as  their  conscious  Lord,  bat,  as  we  might  say,  with 
full  consciousness  on  their  part  of  the  presence  of  their 
Maker,  whose  will  to  one  and  all  of  them  was  law.  And 
this  is  He  of  whom  it  is  added,  "  the  world  knew  Htm 
not !"  his  own—'  His  own  (property  or  possession),  for 
the  word  Is  in  the  neuter  gei.der.  It  means  His  own  land, 
city,  temple,  Messianic  rights  and  possessions,  and  his 
own— 'His  own'  (people);  for  now  the  word  is  masculine. 
Itmean8  the  Jews,  as  the  "peculiar  people."  Both  they 
and  their  land,  with  all  that  this  included,  were  "  His 
own,"  not  so  much  as  part  of  "the  world  which  was 
made  by  Him,"  bat  as  "thb  heie"  of  the  inheritance, 
Luke  20.14.  (See  also  on  Matthew  22. 1.)  received  him 
not— nationally,  as  God's  chosen  witnesses,  but  as  many 
nidividuaU.ot  the  "  disobedient  and  gainsaying  people." 
gave  he  power— The  word  signifies  both  autfiority  and 
ability,  and  both  are  certainly  meant  here,  to  become— 
Murk  these  words:  Jesus  is  the  Son  of  Qod;  He  is  never 
said  to  have  become  such,  the  sons— or  more  simply 
'  sons  of  Qod,'  in  name  and  in  nature,  believe  on  his 
nam*- a  phrase  never  used  in  Scripture  of  any  mere  crea- 
tfi/re,  to  express  the  oredit  given  to  human  testimony, 
even  of  prophets  or  apostles.  Inasmuch  It  carries  with  it 
the  idea  of  trust  proper  only  towards  God.  In  this  sense 
fi  supreme  faith,  as  doe  to  Him  who  "  gives  those  that  be- 
Heve  in  Himself  power  to  become  sons  of  God,"  It  is  manl- 
Seat'y  ased  here,  -which  were  born — a  sonshlp  therefore 
aot  ol  mere  title  and  privilege,  but  of  nature,  the  soul 
12S 


being  made  conscious  of  the  vital  capacities,  perception* 
and  emotions  of  a  child  of  Ood,  before  unknown,  not  «*f 
blood,  Ac.— not  of  superior  human  descent,  not  of  human 
generation  at  all,  not  of  man  in  any  manner  of  way.  By 
this  elaborate  threefold  denial  of  the  human  sonroe  of  this 
sonshlp,  immense  force  is  given  to  what  follows — "but  of 
Ood."  Bight  royal  gift,  which  Who  confers  mast  be  ab- 
solutely Divine.  For  who  would  not  worship  Him  who 
can  bring  him  into  the  family,  and  evoke  within  him  the 
very  life,  of  the  sons  of  God  1  14.  And  the  Word,  Ac  — 
To  raise  the  reader  to  the  altitude  of  this  climax  were  the  thir- 
teen foregoing  verses  written,  was  made  flesh— became 
man,  and  In  man's  present  frail,  mortal  condition, 
denoted  by  the  word  "  flesh"  (Isaiah  40.  9;  1  Peter  1.  24.  "* 
It  Is  directed  probably  against  the  Doceta,  who  held 
that  Christ  was  not  really  but  only  apparently  man; 
against  whom  this  gentle  spirit  is  vehement  in  his 
Epistles,  1  John  4.8;  2  John  7. 10, 11.  [Lucre,  Ac.  J  Nor 
could  He  be  too  much  so,  for  with  the  verity  or  the 
Incarnation  all  substantial  Christianity  vanishes.  But 
now,  married  to  oar  nature,  henceforth  He  is  as  per' 
sonally  conscious  of  all  that  is  strictly  human  as  of  all  that 
is  properly  Divine;  and  oar  nature  is  in  His  Person 
redeemed  and  quickened,  ennobled  and  transfigured. 
and  dwelt—'  tabernacled'  or  '  pitched  his  tent ;'  a  word 
peculiar  to  John,  who  uses  it  four  times,  all  in  the 
sense  of  a  permanent  stay  (Revelation  7. 15;  12. 12;  18.  6; 
21. 8).  For  ever  wedded  to  oar  "flesh,"  He  has  entered 
this  tabernacle  to  "  go  no  more  oat."  The  allusion  Is 
to  that  Tabernacle  where  dwelt  the  Shekinah  (see  on 
Matthew  23. 38,  39),  or  manifested  "  Glort  of  thb  Lord," 
and  with  reference  to  God's  permanent  dwelling  amongst 
His  people  (Leviticus  26.  11;  Psalm  68.  18;  132.  13,  14; 
Ezekiel  37.  27).  This  Is  pat  almost  beyond  doubt  by 
what  immediately  follows,  "  And  we  beheld  His  glory." 
[Locke,  Meyer,  De  Wette,  which  last  critic,  rising 
higher  than  usnal,  says  that  thus  were  perfected  all 
former  partial  manifestations  of  God  in  an  essentially 
Personal  and  historically  Human  manifestation.]  fall  of 
grace  and  truth— So  it  should  read.  "  He  dwelt  among 
us  fall  of  grace  and  truth;"  or,  In  Old  Testament  phrase, 
"Mercy  and  truth,"  denoting  the  whole  fruit  of  God's 
purposes  of  love  towards  sinners  of  mankind,  which  until 
now  existed  only  In  promise,  and  the  fulfilment  at  length 
of  that  promise  in  Christ;  in  one  great  word,  "  the  sure 
mercies  of  David"  (Isaiah  55.8;  Acts  13.  84;  cf.  2  Samuel 
23. 5).  In  His  Person  all  that  Grace  and  Troth  which  had 
been  floating  so  long  in  shadowy  forms,  and  darting  into 
the  souls  of  the  poor  and  needy  Its  broken  beams,  took 
everlasting  possession  of  human  flesh  and  filled  it  full. 
By  this  Incarnation  of  Grace  and  Troth,  the  teaching  of 
thousands  of  years  was  at  once  transcended  and  beggared, 
and  the  family  of  God  sprang  Into  Manhood,  and  we  be- 
held his  glory— not  by  the  eye  of  sense,  which  saw  in  Him 
only  "the  carpenter."  His  glory  was  "spiritually  dis- 
cerned" (1  Corinthians  2.7-15;  2  Corinthians  8. 18 ;  4.4,6; 
5. 16)— the  glory  of  surpassing  grace,  love,  tenderness,  wis- 
dom, purity,  spirituality;  majesty  and  meekness,  rich- 
ness and  poverty,  power  and  weakness,  meeting  together 
in  onlque  contrast;  ever  attracting  and  at  times  ravish- 
ing the  "babes"  that  followed  and  forsook  all  for  Him. 
the  glory  as  of  the  only  begotten  of  the  Father— See  on 
Luke  L  35— not  like,  but  'such  as  (belongs  to),'  such  as  be- 
came or  was  befitting  the  only  begotten  of  the  Father 
[Chrysostok  in  Locke,  Calvin,  Ac], according  to  a  weli- 
known  use  of  the  word  "  as." 

15.  A  Sating  of  the  Baptist  Confirmatory  of  this. 
after  me— in  official  manifestation,  before  me— in  rank  ana 
dignity,  for  he  was  before  me— In  existence  ;  "  His  goings 
forth  being  from  of  old.  from  everlasting"  (Micah  5.  2) 
(Auything  lower  than  th.s  His  words  cannot  mean)  ;qd. 
'  My  Successor  is  my  Superior,  for  He  was  my  Predeces- 
sor.' This  enigmatic  play  upon  the  different  senses  of  the 
words  "before"  and  "after"  was  doubtless  employed  oj 
the  Baptist  to  arrest  attention,  and  rivet  the  thought 
and  the  Evangelist  introduces  it  Jost  to  clinch  his  owj. 
statements. 

16-18.    Same  Subject  Continued,    of  hi*  fulness-  o« 


JOHN   L 


grace  and  truth,"  resuming  the  thread  of  v.  14.  grace 
Car  grace— i.  «.,  grace  upon  grace  (as  all  the  best  Interpre- 
ters), In  successive  communications  and  larger  measures, 
m  each  was  able  to  take  It  In.  Observe,  the  word  "  truth" 
is  here  dropped.  Grace  being  the  chosen  New  Testament 
word  for  the  whole  fulness  of  the  new  covenant,  all  that 
dwells  In  Christ  for  men.  For,  Ac.—'  The  Law  elicits  the 
consciousness  of  sin  and  the  need  of  redemption ;'  It  only 
typifies  the  reality.  The  Gospel,  on  the  contrary,  actually 
communicates  reality  and  power  from  above  (cf.  Romans 
4.14),  Hence  Paul  terms  the  Old  Testament  "shadow," 
while  he  calls  the  New  Testament  "substance,"  Colos- 
elans  2.17.  [Olshausen.]  No  man— 'No  one,'  in  the 
widest  sense,  hath  seen  God— by  Immediate  gaze,  or  dl- 
rect  Intuition— In  the  bosom  of  the  Father— A  remark- 
able expression,  here  only  nsed,  presupposing  the  Son's 
conscious  existence  distinct  from  the  Pother,  and  expressing 
His  immediate  and  most  endeared  access  to,  and  absolute  ac- 
quaintance with  Him.  He— Emphatic;  q.d.,  'He  and  He 
only  hath  declared  him,'  because  He  only  can. 

19-36.  The  Baptist's  Testimony  to  Christ.  19.  re- 
cord—' testimony.'  the  Jews — i. «.,  the  heads  of  the  na- 
tion, the  members  of  the  Sanhedrim.  In  this  peculiar 
itmse  our  Evangelist  seem*  always  to  use  the  term.  90.  con- 
fessed, Ac— q.  d., '  While  many  were  ready  to  hall  him  as 
the  Christ,  he  neither  gave  the  slightest  ground  for  snch 
views,  nor  the  least  entertainment  to  them.'  91.  Ellas— 
in  His  own  proper  person,  that  prophet— announced  in 
Deuteronomy  18.15,  Ac,  about  whom  they  seem  not  to 
have  been  agreed  whether  he  were  the  same  with  the 
Messiah  or  no.  95.  Why  baptlzest  thou,  If  not,  Ac- 
Thinking  he  disclaimed  any  special  connection  with  Mes- 
siah's kingdom,  they  demand  his  right  to  gather  disciples 
by  baptism.  90.  there  atandeth— This  must  have  been 
spoken  after  the  Baptism  of  Christ,  and  possibly  Just 
after  His  Temptation  (see  on  v.  29).  98.  Bethabara— 
Rather  '  Bethany'  (with  nearly  all  the  best  and  most  an- 
cient MSS.);  not  the  Bethany  of  Lazarus,  but  another  of 
the  same  name,  and  distinguished  from  it  as  lying  "be- 
yond Jordan,"  on  the  east.  99.  seeth  Jesus—  fresh,  prob- 
ably, from  the  scene  of  the  temptation,  coming  to  him 
—as  to  congenial  company  (Acts  4. 23),  and  to  receive  from 
aim  His  first  greeting,  and  salth— catching  a  sublime 
inspiration  at  the  sight  of  Him  approaching,  the  Lamb 
of  God— the  one  God-ordained,  God-gifted  sacrificial 
offering,  that  taketh  away— taketh  up  and  taketh  away. 
The  word  signifies  both,  as  does  the  corresponding  He- 
brew word.  Applied  to  sin,  it  means  to  be  chargeable  with 
the  guilt  of  it  (Exodus  28.  88;  Leviticus  5. 1 ;  Ezeklel  18.  20), 
and  to  bear  it  away  (as  often).  In  the  Levitical  victims 
both  ideas  met,  as  they  do  in  Christ,  the  people's  guilt 
being  viewed  as  transferred  to  them,  avenged  in  their 
death,  and  so  borne  away  by  them  (Leviticus  1 15;  16. 15, 
21,  22;  and  cf.  Isaiah  53.  6-12;  2  Corinthians  5.  21).  the  stn 
—The  singular  number  being  used  to  mark  the  collective 
burden  and  all-embracing  efficacy,  ot  the  'world— not  of 
Israel  only,  for  whom  the  typical  victims  were  exclusively 
offered.  Wherever  there  shall  live  a  sinner  throughout 
the  wide  world,  sinking  under  that  burden  too  heavy  for 
him  to  bear,  he  shall  find  in  this  "  Lamb  of  God,"  a  shoul- 
der equal  to  the  weight.  The  right  note  was  struck  at  the 
first— balm,  doubtless,  to  Christ's  own  spirit;  nor  was 
ever  after,  or  ever  will  be,  a  more  glorious  utterance.  31- 
34.  knew  hint  not— Living  mostly  apart,  the  one  at 
Nazareth,  the  other  in  the  Judean  desert— to  prevent  all 
appearance  of  collusion,  John  only  knew  that  at  a  definite 
time  after  his  own  call,  his  Master  would  show  Himself. 
As  He  drew  near  for  baptism  one  day,  the  last  of  all  the 
crowd,  the  spirit  of  the  Baptist  heaving  under  a  Divine 
presentiment  that  the  moment  had  at  length  arrived,  and 
an  air  of  unwonted  serenity  and  dignity,  not  without 
traits,  probably,  of  the  family  features,  appearing  in  this 
Stranger,  the  Spirit  said  to  him  as  to  Samuel  of  his  youth- 
ful type,  "Arise,  anoint  Him,  for  this  Is  He  1"  (1  Samuel  16. 
13\  But  the  sign  which  he  was  told  to  expect  was  the  vis- 
ible descent  of  the  Spirit  upon  Him  as  He  emerged  out  of 
fctie  baptismal  water.    Then,  catching  up  the  voice  from 

'waaven.  "  he  sa  w  and  bare  record  that  this  is  the  Son  of 


God."  35,  30.  John  stood—'  was  standing,'  at  his  i 
tomed  place,  looking—'  having  fixed  bis  eyes,'  wiflh  sig- 
nificant gaze,  on  Jesus,  as  he  walked— but  not  now  8s 
htm.  To  have  done  this  once  (see  on  v.  29)  was  humility 
enough.  [Bengeu]  Behold,  Ac. — The  repetition  of  that 
wonderful  proclamation,  in  identical  terms  and  without 
another  word,  could  only  have  been  meant  as  a  gentle 
hint  to  go  after  Him — as  they  did. 

37-61.     First  Gathering  of  Discifles  —  John,  An- 
drew, Simon,  Philip,  Nathanabi*    38.  What  seek  y* 
—gentle,  winning  question,  remarkable  as  the  Redeemer's 
first  public  utterance.    (See  on  Matthew  12. 18-20.)    When 
dwellest  thou— q.  d.,  '  That  is  a  question  we  cannot  an- 
swer in  a  moment ;  but  bad  we  thy  company  for  a  calm 
hour  in  private,  gladly  should  we  open  onr  burden.'    30. 
Come  and  see— His  second  utterance,  more  winning  still. 
tenth  hour—  not  10  A.  K.  (as  some),  according  to  Roman, 
but  4  p.  m.,  according  to  Jewish  reckoning,  which  John  fol- 
lows. The  hour  is  mentioned  to  show  why  they  stayed  out 
the  day  with  him— because  little  of  it  remained.    40.  One 
. . .  'was  Andrew — The  other  was  doubtless  our  Evangelist 
himself.    '  His  great  sensitiveness  Is  touohingly  shown  in 
his  representation  of  this  first  contact  with  the  Lord ;  the 
circumstances  are  present  to  him  In  the  minutest  details ; 
he  still  remembers  the  very  hour.'    But  'be  reports  no 
particulars  of  those  discourses  of  the  Lord  by  which  he 
was  bound  to  Him  for  the  whole  of  His  life ;  he  allows 
everything  personal  to  retire.'     [Olshausen.]     PeterV 
brother— and  the  elder  of  the  two.    41.  have  found  the 
Messlas— The  previous  preparation  of  their  simple  hearts 
under  the  Baptist's  ministry,  made  quick  work  of  this 
blessed  conviction,  while  others  hesitated  till  docbt  settled 
into  obduracy.    Sottis  still.    49.  brought  him  to  Jesus- 
Happy  brothers  that  thus  do  to  each  other !    beheld  him 
—'fixed  his  eyes  on  him,'  with  significant  gaze  (as  v.  36), 
Cephas  .  .  .  stone  — (See  on  Matthew  16.  18.)     43,  44. 
would  go  into  Galilee— for  from  His  baptism  He  had  so- 
journed in  Judea  (showing  that  the  calling  at  the  Sea  of 
Galilee  (Matthew  4. 18)  was  a  subsequent  one,  see  on  Luke 
6.  1).    follow  me— the  first  express  call  given,  the  former 
three  having  come  to  Him  spontaneously,    the  city  of 
Andrew  and  Philip— of  their  birth  probably,  for  they 
seem  to  have  lived  at  Capernaum  (Mark  1.  29).    40.  Na- 
thanael— (See  on  Matthew  10.3.)     Moses — (See  ch.  5.46.) 
son  of  Joseph — the  current  way  of  speaking.    (See  Luke 
8.  23.)    any  good  out  of  Nazareth— remembering  Bethle- 
hem, perhaps,  as  Messiah's   predicted  birth-place,  and 
Nazareth  having  no  express  prophetic  place  at  all,  beside* 
being  in  no  repute.    The  question  sprang  from  mere  dread 
of  mistake  in  a  matter  so  vital.    Come  and  see— Noble 
remedy  against  preconceived  opinions.  [Bengel.]  Philip, 
though  he  could  not  perhaps  solve  his  difficulty,  could  show 
him  how  to  get  rid  of  It.  (See  on  ch.  6.  68.)  47, 48.  an  Israel- 
ite Indeed  .  .  .  no  guile— not  only  no  hypocrite,  bnt  with 
a  guileless  simplicity  not  always  fonnd  even  in  God's  own 
people,  ready  to  follow  wherever  truth  might  lead  him, 
saying,  Samuel-like,  "Speak,  Lord,  for  thy  servant  hear- 
eth."     "Whence  knowest  thou  me— conscious  that  his 
very  heart  had  been  read,  and  at  this  critical  moment 
more  than  ever  before.     Before   Philip  called   thee— 
showing  He  knew  all  that  passed  between  Philip  and 
him  at   a   distance,     "when   under  the  ng  tree,  Ac— 
where  retirement  for  meditation  and  prayer  was  not  un- 
common.   [Lightfoot.]  Thither,  probably— hearing  that 
his  master's  Master  had  at  length  appeared,  and  heaving 
with  mingled  eagerness  to  behold  Him  and  dread  of  de- 
ception—he had  retired  to  pour  out  his  guileless  heart  for 
light  and  guidance,  ending  with  such  a  prayer  as  this, 
"Show  me  a  token  for  good !"    (See  on  Luke  2.  8.)    Now 
he  has  it,  'Thou  guileless  one,  that  fig  tree  scene,  with  all 
its   heaving  anxieties,   deep   pleadings  and  tremulous 
hopes— I  saw  It  all.'    The  flrst  words  of  Jesus  had  as- 
tonished, but  this  quite  overpowered  and  won  him.    40. 
Son  of  God  .  .  .  King  of  Israel— the  one  denoting  His 
person,  the  other  His  office.    How  muoh  loftier  this  thaw 
anything  Philip  had  said  to  him !    But  Just  as  the  earth'* 
vital  powers,  the  longer  they  are  frost-bound,  take  the 
greater  spring  when   at  length   set  free    so  souls,  lists 


JOHN  IT,  III. 


Sathauael  and  Thomas  (see  on  oh.  20.  28),  the  outgoings  of 
whose  faith  are  hindered  for  a  time,  take  the  start  of  their 
more  easy-going  brethren  when  loosed  and  let  go.  50, 
91.  BmuM  I  said,  Ac.— q.  <%.,  'Bo  quickly  convinced,  and 
an  this  evidence  only?'— an  expression  of  admiration. 
Hereafter,  Ac— The  key  to  this  great  saying  Is  Jacob's 
vision  (Genesis  28. 12,  Ac.),  to  which  the  allusion  plainly 
la.  To  show  the  patriarch  that  though  alone  and  friend- 
less on  earth  his  Interests  were  busying  all  heaven,  he 
was  made  to  see  "  heaven  opened  and  the  angels  of  God 
ascending  and  descending  upon  a"  mystic  "  ladder  reach- 
ing from  heaven  to  earth."  '  By  and  by,'  says  Jesus  here, 
'ye  shall  see  this  communication  between  heaven  and 
earth  thrown  wide  open,  and  the  Son  of  man  the  real  Lad- 
der  of  this  intercourse.' 

CHAPTER   II. 

Ver.  1-12.  First  Miracle,  Water  Made  Wine— Brief 
Visit  to  Capernaum.  1.  third  day— He  would  take 
two  days  to  reach  Galilee,  and  this  was  the  third,  luotlier 
ther©-- it  being  probably  some  relative's  marriage.  John 
never  names  her.  [Bengel.]  3.  no  wine— evidently  ex- 
pecting some  display  of  His  glory,  and  hinting  that  now 
was  His  time.  •*,  5.  Woman — no  term  of  disrespect  in 
the  language  of  that  day  (ch.  19.  26).  what  ...  to  do  with 
thee— q.  d., '  In  my  Father's  business  I  have  to  do  with  Him 
only.'  'Twas  a  gentle  rebuke  for  officious  interference,  en- 
tering a  region  from  which  all  creatures  were  excluded 
(cf.  Act*  4. 19,  20).  mine  hour,  Ac— hinting  that  He  would 
do  something,  but  at  His  own  time ;  and  so  she  under- 
stood It  (v.  5).  6.  firkins — about  seven  and  a  half  gallons 
in  Jewish,  or  nine  In  Attic  measure;  each  of  these  huge 
water  jars,  therefore,  holding  some  twenty  or  more  gal- 
ions,  for  washings  at  such  feasts.  (Mark  7.  4.)  T,  8.  Fill 
. . .  draw  .  ,  .  bear,  Ac— directing  all,  but  Himself  touch- 
ing nothing,  to  prevent  all  appearance  of  collusion.  0, 
10.  well  drank— 'drunk  abundantly'  (as  Song  of  Solo- 
mon 5.  1),  speaking  of  the  general  practice,  the  good 
till  wow — thus  testifying,  while  ignorant  of  the  source  of 
sapply,  not  only  that  It  was  real  wine,  but  better  than 
any  at  the  feast.  11.  manifested  forth  his  glory— Noth- 
ing In  the  least  like  this  is  said  of  the  miracles  of  prophet 
,»r  apostle,  nor  could  without  manifest  blasphemy  be  said 
of  any  mere  creature.  Observe,  (1.)  At  a  marriage  Christ 
made  His  first  public  appearance  in  any  company,  and  at 
a  marriage  He  wrought  His  first  miracle— the  noblest 
sanction  thatcould  be  given  to  thatOod-given  institution. 
(2.)  As  the  miracle  did  not  make  bad  good,  but  good  better, 
so  Christianity  only  redeems,  sanctifies,  and  ennobles 
the  beneficent  but  abused  Institution  of  marriage ;  and 
Christ's  whole  work  only  turns  the  water  of  earth  into 
the  wine  of  heaven.  Thus  "this  beginning  of  miracles" 
exhibited  the  character  and  "manifested  forth  the  glory" 
ot  His  entire  Mission.  (3.)  As  Christ  countenanced  our 
seasons  o£  festivity,  so  also  that  greater  fulness  which  befits 
such;  so  far  was  He  from  encouraging  that  asceticism 
which  has  since  been  so  often  put  for  all  religion.  (4.)  The 
character  and  authority  ascribed  by  Romanists  to  the 
Virgin  is  directly  in  the  teeth  of  this  and  other  scriptures. 
U.  Capernaum — on  the  Sea  of  Galilee.  (See  on  Matthew 
•>  L)  his  mother  and  brethren— See  on  Luke  2.  61,  and 
Matthew  13.  54-56. 

14-25.  Christ's  First  Passovbr— First  Cleansing  of 
the  Tkitplr,  14-17.  in  the  temple— not  the  temple  Itself, 
as  ».  19-21,  but  the  temple-court,  sold  oxen,  Ac— for  the 
convenience  of  those  who  had  to  offer  them  In  sacrifice. 
changers  of  money — of  Roman  Into  Jewish  money,  in 
which  the  temple-dues  (see  on  Matthew  17.  24)  had  to  be 
paid,  small  cords—likely  some  of  the  rushes  spread  for 
nodding,  and  when  twisted  used  to  tie  up  the  cattle  there 
aollected.  '  Not  by  this  slender  whip  but  by  Divine  ma- 
jesty was  the  ejection  accomplished,  the  whip  being  but  a 
BSgn  of  the  scourge  of  Divine  anger.'  [Grotitjs.]  poured 
omt . . .  •wrttutw,  Ac— thus  expressing  the  mingled  In- 
-Jlgnfttlon  and  authority  of  the  Impulse,  my  Father's 
fewtwws — How  <r»loae  the  resemblance  of  these  remarkable 
nm&a  S»  Links  2.  49;  the  same  consciousness  of  intrinsic  rela- 

m 


tion  to  the  Temple— -as  the  seat  of  His  Father's  most  aagusi 
worship,  and  so  the  symbol  of  all  that  Is  due  to  Him  oa 
earth— dictating  both  speeches.  Only,  when  but  a  youth, 
with  no  authority.  He  was  simply  "  a  SON  IN  His  own  house," 
now  He  was  "  a  Son  over  His  own  house"  (Hebrews  8.  6\ 
the  proper  Representative,  and  In  flesh  "  the  Heir,"  of  bis 
Father's  rights,  house  of  merchandise — There  was  noth  • 
lng  wrong  in  the  merchandise ;  but  to  bring  it,  for  their 
own  and  others'  convenience,  into  that  most  sacred  place, 
was  a  high-handed  profanation  which  the  eye  of  Jesus 
could  not  endure,  eaten  me  up— a  glorious  feature  in  the 
predicted  character  of  the  suffering  Messiah  (Psalm  69.  9), 
and  rising  high  even  in  some  not  worthy  to  loose  the 
latchet  of  his  shoes.  (Exodus  32. 19.  Ac.)  18-aa.  What 
sign,  Ac. — Though  the  act  and  the  words  of  Christ,  taken 
together,  were  sign  enough,  they  were  unconvinced :  yet 
they  were  awed,  and  though  at  His  very  next  appear- 
ance at  Jerusalem  they  "sought  to  kill  him  "  for  speak- 
ing of  "His  Father"  Just  as  He  did  now  (ch.  6. 18),  they, 
at  this  early  stage,  only  ask  a  sign.  Destroy  this  tem- 
ple, Ac— (See  on  Mark  14.  58,  59.)  forty-six  years— From 
the  eighteenth  year  of  Herod  till  then  was  Just  forty-six 
years.  [Josephtjs,  Antiquities,  xv.  11. 1.]  temple  of  his 
body— In  which  was  enshrined  the  glory  of  the  eternal 
Word.  (See  on  ch.  1. 14.)  By  its  resurrection  the  true 
Temple  of  God  upon  earth  was  reared  up,  of  which  the 
stone  one  was  but  a  shadow ;  so  that  the  allusion  is  not 
quite  exclusively  to  Himself,  but  takes  In  that  Temple  of 
which  He  Is  the  foundation,  and  all  believers  are  the 
"  lively  stones."  (1  Peter  2.  4,  5.)  believed  the  Scriptures 
— on  this  subject,  i. «?.,  what  was  meant,  which  was  hif* 
from  them  till  then.  Mark  (1.)  The  act  by  which  Cfirist  signai 
ized  His  first  public  appearance  in  the  Temple.  Taking  "  His 
fan  in  His  hand,  He  purges  His  floor,"  not  thoroughly 
indeed,  but  enough  to  foreshadow  His  last  act  towards 
that  faithless  people  —  to  sweep  them  out  of  Ood's  house. 
2.)  The  sign  of  His  authority  to  do  this  is  the  announce- 
ment, at  this  first  outset  of  His  ministry,  of  that  coming 
death  by  their  hands,  and  resurrection  by  His  own,  which 
were  to  pave  the  way  for  their  Judicial  ejection.  23-JW ■ 
In  the  feast-day  — the  foregoing  things  occurring  prcb 
ably  before  the  feast  began,  many  believed— superfi- 
cially, struck  merely  by  "  the  miracles  He  did."  Of  these 
we  have  no  record,  did  not  commit— 'entrust,'  or  let 
himself  down  familiarly  to  them,  as  to  His  genuine  dis- 
ciples, knew  what  was  in  man— It  Is  impossible  tot 
language  more  clearly  to  assert  of  Christ  what  in  Jeremiab 
17.  9, 10,  and  elsewhere.  Is  denied  of  all  mere  creatures. 

CHAPTER    III. 

Ver.  1-21.  Night-Interview  of  Nioodemus  wrrB 
Jkst/s.  1,  a.  Nlcodemus— In  this  member  of  the  San- 
hedrim sincerity  and  timidity  are  seen  struggling  to- 
gether. One  of  those  superficial  "  believers  "  mentioned 
in  ch.  2.  23,  24,  yet  Inwardly  craving  further  satisfaction, 
he  comes  to  Jesus  In  quest  of  It,  but  comes  "  by  night "  (see 
ch.  19.  38,  39 ;  12.  42) ;  he  avows  his  conviction  that  He  was 
"  come  from  God  " — an  expression  never  applied  to  a  merely 
human  messenger,  and  probably  meaning  more  here — but 
only  as  "a  teacher,"  and  in  His  miracles  he  sees  a  proof 
merely  that  "God  is  with  him."  Thus,  while  unable  U> 
repress  his  convictions,  he  Is  afraid  of  committing  himself 
too  far.  3.  Except,  Ac— This  blunt  and  curt  reply  was 
plainly  meant  to  shake  the  whole  edifice  of  the  man's  re- 
ligion, in  order  to  lay  a  deeper  and  more  enduring  foun- 
dation. Nioodemus  probably  thought  he  had  gone  a  long 
way,  and  expected,  perhaps,  to  be  complimented  on  hi* 
candour.  Instead  of  this,  he  is  virtually  told  that  he  has 
raised  a  question  which  he  Is  not  in  a  capacity  to  solve, 
and  that  before  approaching  it,  his  spiritual  vision  required 
to  be  rectified  by  an  entire  revolution  on  his  inner  man.  Had 
the  man  been  less  sincere,  this  would  certain  iy  have  r*»- 
polled  him ;  but  with  persons  in  his  mixed  state  of  mine 
—to  which  Jesus  was  no  stranger  (ch.  2. 25)—suoh  met  uodp 
speed  better  than  more  honeyed  words  and  gradmti  ap- 
proaches, a  man— not  a  Jew  merely;  the  necessity  is 
universal  one.   born  again— or,  as  it  were,  beam  life  an+n 


JOHN    Hi. 


jr.  relation  to  God ;  his  manner  of  thinking,  feeling,  and 
acting,  -with  reference  to  spiritual  things,  undergoing  a 
fundamental  and  permanent  revolution,  cannot  see — can 
have  no  part  in  (Just  as  one  Is  said  to  "see  life,"  "see 
death,"  Ac),  the  kingdom  of  God— whether  In  its  be- 
ginnings here  (Luke  16.  16),  or  It*  consummation  here- 
after. (Matthew  25.34;  Ephesians  5.5.)  4.  How,  Ac— 
The  figure  of  the  new  birth.  If  it  had  been  meant  only  of 
Gentile,  proselyte*  to  the  Jewish  religion,  would  have  been 
Intelligible  enough  to  Nlcodemus,  being  quite  in  keeping 
with  the  language  of  that  day;  but  that  Jews  themselves 
should  need  a  new  birth  was  to  him  Incomprehensible. 
6.  ofwater  and  of  the  Spirit— A  twofold  explanation  of 
the  "  new  birth,"  so  startling  to  Nlcodemus.  To  a  Jewish 
ecclesiastic,  so  familiar  with  the  symbolical  application 
of  water,  in  every  variety  of  way  and  form  of  expression, 
this  language  was  fitted  to  show  that  the  thing  intended 
was  no  other  than  a  thorough  spiritual  purification  by  the 
operation  of  the  Holy  Ghost.  Indeed,  element  of  water  and 
operation  of  the  Spirit  are  brought  together  In  a  glorious 
evangelical  prediction  of  Ezekiel  (36. 25-27),  which  Nlco- 
demus might  have  been  reminded  of  had  such  spiritual- 
ities not  been  almost  lost  In  the  reigning  formalism.  Al- 
ready had  the  symbol  of  water  been  embodied  in  an  ini- 
tiatory ordinance,  in  the  baptism  of  the  Jewish  expect- 
ants of  Messiah  by  the  Baptist,  not  to  speak  of  the  bap- 
tism of  Gentile  proselytes  before  that;  and  in  the  Chris- 
Man  Church  it  was  soon  to  become  the  great  visible  door 
of  entrance  into  "the  kingdom  of  God,"  the  reality  being 
the  sole  work  of  the  Holy  Qhost.  [Titus  3.  5.]  0-8.  That 
which  Is  bona,  Ac.  —  A  great  universal  proposition ; 
•That  which  is  begotten  carries  within  Itself  the  nature 
of  tbat  which  begat  it.'  [Olshattsen.]  flesh  — Not  the 
mere  material  body,  but  all  that  comes  into  the  world  by 
birth,  the  entire  man  ;  yet  not  humanity  simply,  but  In  Its 
corrupted,  depraved  condition,  in  complete  subjection  to  the 
law  of  the  fall  (Romans  8. 1-8).  So  that  though  a  man 
"a/uid  enter  a  second  time  into  his  mother's  womb  and 
be  born,"  he  would  be  no  nearer  this  "new  birth"  than 
before  (Job  14.  4 ;  Psalm  51.  5).  Is  spirits- Partakes  of  and 
possesses  His  spiritual  nature.  Marvel  not,  Ac — If  a  spir- 
itual nature  only  can  see  and  enter  the  kingdom  of  God ; 
if  all  we  bring  Into  the  world  with  us  be  the  reverse  of 
spiritual;  and  if  this  spirituality  be  solely  of  the  Holy 
Ghost,  no  wonder  a  new  birth  is  Indispensable,  ye  must 
— 'Ye,  says  Jesus,  not  we.'  [Bkngkl.]  After  those  uni- 
versal propositions,  about  what  "a  man"  must  be,  to 
"  enter  the  kingdom  of  God,"— this  is  remarkable,  show- 
ing that  our  Lord  meant  to  hold  himself  forth  as  "sepa- 
rate from  sinners."  The  wind,  Ac— Breath  and  spirit  (one 
word  both  in  Hebrew  and  Greek)  are  constantly  brought 
together  In  Scripture  as  analogous  (Job  27. 3 ;  33. 4 ;  Ezekiel 
87.  9-14).  canst  not  tell,  Ac— The  laws  which  govern  the 
motion  of  the  winds  are  even  yet  but  partially  discovered ; 
but  the  risings,  fallings,  and  change  in  direction  many 
times  in  a  day,  of  those  gentle  breezes  here  referred  to,  will 
probably  ever  be  a  mystery  to  us :  So  of  the  operation  of 
the  Holy  Ghost  In  the  new  birth.  9,  10.  How,  &c— 
Though  the  subject  still  confounds  him,  the  necessity  and 
possibility  of  the  new  birth  Is  no  longer  the  point  with 
him,  but  the  nature  of  it  and  how  it  is  brought  about. 
[Luthakot.]  '  From  this  moment  Nicodemus  says  nothing 
more,  but  has  sunk  unto  a  disciple  who  has  found  his  true 
teacher.  Therefore  the  Saviour  now  graciously  advances 
in  his  communications  of  truth,  and  once  more  solemnly 
brings  to  the  mind  of  this  teacher  in  Israel,  now  become 
a  learner,  bis  own  not  guiltless  ignorance,  that  He  may 
then  proceed  to  utter,  out  of  the  fulness  of  His  Divine 
knowledge,  such  farthe/  testimonies  both  of  earthly 
and  heavenly  things  as  his  docile  scholar  may  to  his 
own  profit  receive.'  [Stier.]  master,  'teacher.'  The 
question  clearly  implies  that  the  doctrine  of  regenera- 
tion is  to  far  disclosed  in  the  Old  Testament  that  iWoo- 
denmt  was  culpable  in  being  ignorant  of  it.  Nor  Is  It 
merely  as  something  that  should  be  experienced  under 
the  Gospel  that  the  Old  Testament  holds  it  forth  — as 
many  dletiniruished  critics  allege,  denying  that  there  was 
tmj  such  thing  as  regeneration  before  Christ.    For  our 


Lord's  proposition  Is  universal  that  no  fallen  man  is  of 
can  be  spiritual  without  a  regenerating  operation  of  the 
Holy  Ghost,  and  the  necessity  of  a  spiritual  obedience 
under  whatever  name,  in  opposition  to  mere  mechanic*' 
services,  Is  proclaimed  throughout  all  the  Old  Testament, 
11-13.  We  apeak  that  we  know,  and  .  .  .  have  seen— 
i.  e„  by  absolute  knowledge  and  immediate  vision  of  God. 
which  "the  only-begotten  Son  In  the  bosom  of  th* 
Father"  claims  as  exclusively  His  own,  ch.  1.  18.  The 
"we"  and  "our"  are  here  used,  though  Himself  only  is 
intended,  In  emphatic  contrast,  probably,  with  the  open- 
ing words  of  Nicodemus,  *  Rabbi,  we  know,'  Ac.  ye  receive 
not,  Ac— referring  to  the  class  to  which  Nlcodemus  be 
longed,  but  from  which  he  was  beginning  to  be  separated 
in  spirit,  earthly  thing*— such  as  regeneration,  the  gat 
of  entrance  to  the  kingdom  of  God  on  earth,  and  whlcl 
Nlcodemus  should  have  understood  better,  as  a  truth  evei 
of  that  more  earthly  economy  to  which  he  belonged 
heavenly  things— The  things  of  the  new  and  more 
heavenly  evangelical  economy,  only  to  be  fully  under- 
stood after  the  effusion  of  the  Spirit  from  heaven  through 
the  exalted  Saviour,  no  man  hath  ascended,  Ac— There 
is  something  paradoxical  In  this  language—'  No  one  has 
gone  up  but  He  that  came  down,  even  He  who  is  at  once 
both  up  and  down.'  Doubtless  It  was  Intended  to  startle 
and  constrain  His  auditor  to  think  that  there  must  be 
mysterious  element*  In  His  Person.  The  old  Soclnlarus, 
to  subvert  the  doctrine  of  the  pre-existenoe  of  Christ, 
seized  upon  this  passage  as  teaching  that  the  man  Jesus 
was  secretly  caught  up  to  heaven  to  receive  His  instruc- 
tions, and  then  "came  down  from  heaven"  to  deliver 
them.  But  the  sense  manifestly  is  this:  'The  perfect 
knowledge  of  God  is  not  obtained  by  any  man's  goiny  uj> 
from  earth  to  heaven  to  receive  It— no  man  hath  so 
ascended— but  He  whose  proper  habitation,  in  His  essen- 
tial and  eternal  nature,  is  heaven,  hath,  by  taking  human 
flesh,  descended  as  the  "Son  of  man"  to  disclose  the 
Father,  whom  He  knows  by  Immediate  gaze  alike  in  the 
flesh  as  before  He  assumed  It,  being  essentially  and  un- 
changeably "in  the  bosom  of  the  Father"  '  (ch.  1. 18).  1*- 
10.  And  as  Moses,  Ac— Here  now  we  have  the  "heavenly 
things,"  as  before  the  "earthly,"  but  under  a  veil,  for  the 
reason  mentioned  in  v.  12.  The  crucifixion  of  Messiah  is 
twice  after  this  veiled  under  the  same  lively  term—"  up 
lifting,"  ch.  8.  28;  12.  32,  83.  Here  it  is  still  farther  veiled- 
though  to  us  who  know  what  It  means,  rendered  vastly 
more  Instructive — by  reference  to  the  brazen  serpent. 
The  venom  of  the  fiery  serpents,  shooting  through  the 
veins  of  the  rebellious  Israelites,  was  spreading  death 
through  the  camp— lively  emblem  of  the  perishing  condi- 
tion of  men  by  reason  of  sin.  In  both  cases  the  remedy 
was  divinely  provided.  In  both  the  way  of  cure  striking- 
ly resembled  that  of  the  disease.  Stung  by  serpents,  by  a 
serpent  they  are  healed.  By  "fiery  serpents"  bitten— 
serpents,  probably,  with  skin  spotted  fiery-red  (Kcktz)— 
the  Instrument  of  cure  Is  a  serpent  of  brass  or  copper 
having  at  a  distance  the  same  appearance.  So  In  redemp- 
tion, as  by  man  came  death,  by  Man  also  comes  life— 
Man,  too,  "  in  the  likeness  of  sinful  flesh,"  differing  In  noth- 
ing outward  and  apparent  from  those  who,  pervaded  by 
the  poison  of  the  serpent,  were  ready  to  perish.  But  as 
the  uplifted  serpent  had  none  of  the  venom  of  which  the 
serpent-bitten  people  were  dying,  so  while  the  whole 
human  family  were  perishing  of  the  deadly  wound  in- 
flicted on  it  by  the  old  serpent,  "the  Second  Man,"  who 
arose  over  humanity  with  healing  In  His  wings,  was 
without  spot  or  wrinkle,  or  any  such  thing.  In  both 
cases  the  remedy  is  conspicuously  displayed;  in  the  one 
case  on  a  pole,  in  the  other  on  the  oross,  to  "  draw  all  men 
onto  Him"  (ch.  12.  32).  In  both  cases  it  is  by  directing  Ou 
eye  to  the  uplifted  Remedy  that  the  cure  Is  effected ;  in  the 
one  ease  the  bodily  eye,  in  the  other  the  gaxe  of  the  sou) 
by  "  believing  In  Him,"  as  in  that  glorious  ancient  pro- 
clamation— "Look  unto  me  and  be  ye  saved,  all  the  end? 
of  the  earth,"  Ac  (Isaiah  45.  22).  Both  methods  are  stum- 
bling to  human  reason.  What,  to  any  thinking  Israelite, 
could  seem  more  unlikely  than  that  a  deadly  poison 
should  be  dried  up  in  his  body  by  simply  looking  on  s 

131 


JOHN   III. 


cept.leof  brass T  Such  a  stumbling-block  to  the  Jews  and 
So  the  Greeks  foolishness  was  faith  In  the  crucified  Naza- 
wne  as  a  way  of  deliverance  from  eternal  perdition.  Yet 
was  the  warrant  In  both  cases  to  expect  a  cure  equally 
rational  and  well  grounded.  As  the  serpent  was  Ood's 
ordinance  for  the  cure  of  every  bitten  Israelite,  s«  's  Christ 
for  the  salvation  of  every  perishing  sinner— the  one  how- 
aver  a  purely  arbitrary  ordinance,  the  other  divinely 
adapted  to  man's  complicated  maladies.  In  both  cases 
the  efficacy  is  the  same.  As  one  simple  look  at  the  ser- 
pent, however  distant  and  however  weak,  brought  an 
instantaneous  cure,  even  so,  real  faith  in  the  Lord  Jesus, 
aowever  tremulous*  however  distant— be  it  but  real  faith 
—brings  certain  and  instant  healing  to  the  perishing  soul. 
In  a  word,  the  consequences  of  disobedience  are  the  same 
In  both.  Doubtless  many  bitten  Israelites,  galling  as 
their  case  was,  would  reason  rather  than  obey,  would 
speculate  on  the  absurdity  of  expecting  the  bite  of  a  living 
serpent  to  be  cured  by  looking  at  a  piece  of  dead  metal  in 
the  shape  of  one— speculate  thus  till  they  died.  Alas!  Is 
not  salvation  by  a  crucified  Redeemer  subjected  to  like 
treatment f  Has  "the  offence  of  the  cross"  yet  ceased? 
(CSC  2  Kings  5. 12.)  For  God  so  loved,  &c— What  procla- 
mation of  the  Gospel  has  been  so  oft  on  the  lips  of  mis- 
sionaries and  preachers  In  every  age  since  It  was  first  ut- 
tered T  what  has  sent  such  thrilling  sensations  through 
millions  of  mankind  ?  what  has  been  honoured  to  bring 
suoh  multitudes  to  the  feet  of  Christ?  what  to  kindle  In 
the  cold  and  selfish  breasts  of  mortals  the  fires  of  self- 
sacrificing  love  to  mankind,  as  these  words  of  transparent 
simplicity,  yet  overpowering  majesty?  The  picture  em- 
braces several  dlstinot  compartments:  "ThkWoeld"- 
la  its  widest  sense — ready  "to  perish;"  the  immense 
"  Love  or  God"  to  that  perishing  world,  measurable  only, 
and  conceivable  only,  by  the  gift  which  it  drew  forth 
from  Him;  the  Gist  Itself— "He  so  loved  the  world  that 
He  gave  His  only  begotten  Son,"  or,  in  the  language  of 
Paul,  "spared  not  His  own  Son"  (Romans  8.  32),  or  In  that 
addressed  to  Abraham  when  ready  to  offer  Isaac  on  the 
altar,  "withheld  not  His  Son,  His  only  Son,  whom  He 
loved"  (Genesis  22. 16) ;  the  Fruit  of  this  stupendous  gift- 
not  only  deliverance  from  impending  "perdition,"  but  the 
bestowal  of  everlasting  li/e;  and  the  mode  In  which  all 
takes  effect— by  "  believing"  on  the  Son.  How  would  Nlco- 
demos'  narrow  Judaism  become  invisible  in  the  blaze  of 
this  Son  of  righteousness  seen  rising  on  "  the  world"  with 
healing  in  His  Wings  I  17-31.  not  to  condemn,  <£c— A 
statement  of  vast  importance.  Though  "  condemnation" 
Is  to  many  the  issue  of  Christ's  mission  (v.  19),  it  is  not  the 
sbject  of  His  mission,  which  is  purely  a  saving  one.  Is 
not  condemned— Having,  Immediately  on  his  believing, 
"passed  from  death  unto  life,"  oh.  5.  24.  condemned  al- 
ready—Rejecting the  one  way  of  deliverance  from  that 
"condemnation"  whloh  God  gave  His  Son  to  remove,  and 
so  wilfully  remaining  condemned,  this  Is  the  con- 
demnation, &o.  —  Emphatically  so,  revealing  the  con- 
demnation already  existing,  and  sealing  up  under  it 
those  who  will  not  be  delivered  from  it.  light  is  come 
into  the  world— in  the  Person  of  Him  to  whom  Nlco- 
demns  was  listening,  loved  darkness,  &c— This  can 
only  be  known  by  the  deliberate  rejection  of  Christ,  but 
that  does  fearfully  reveal  It.  reproved— by  detection. 
doeth  truth— whose  only  object  in  life  is  to  be  and  do 
what  will  bear  the  light.  Therefore  he  loves  and  "  comes 
to  the  light,"  that  all  he  is  and  does,  being  thus  thorough- 
ly tested,  may  be  seen  to  have  nothing  In  it  but  what  is 
divinely  wrought  and  divinely  approved.  This  is  the 
"  Israelite,  Indeed,  In  whom  is  no  guile." 

22-88.  Jesus  19  the  Neighbourhood  or  the  Baptist 
— His  Noble  Tksttmoity  to  His  Master.  33-34.  land 
aT  Jndea— The  rural  parts  of  that  province,  the  foregoing 
conversation  being  held  in  the  capital,  baptized— in  the 
sense  explained  In  ch.  4.  2.  JEnon.  .  .  .  Sallm— on  the 
west  of  Jordan.  (Cf.  v.  26  with  ch.  1.  28.)  John  not  yet 
east  Into  prison— Hence  it  is  plain  that  our  Lord's  min- 
istry did  not  commence  with  th3  Imprisonment  of  John, 
though,  but  for  this,  we  should  have  drawn  that  inference 
from  Matthew  4.  12,  <fec.  and  Mark's  (1. 14)  express  state- 
132 


men  t.  35,  36.  between  some  of— rather, ' on  the  part  of. 
and  the  Jews— rather  (according  to  the  best  MSS.), "  and  • 
Jew."  about  purifying— 4.  e„  baptizing,  the  symbolical 
meaning  3f  washing  with  water  being  pnt  (as  In  eh.  2. 6) 
for  the  act  itself.  As  John  and  Jesus  were  the  only 
teachers  who  baptized  Jews,  discussions  might  easily  arise 
between  the  Baptist's  disciples  and  such  Jews  as  declined 
to  submit  to  that  rite.  Rabbi,  dec. — 'Master,  this  maa 
tells  us  that  He  to  whom  thou  barest  snoh  generous  wit- 
ness beyond  Jordan  Is  requiting  thy  generosity  by  draw* 
ing  all  the  people  away  to  Himself.  At  this  rate,  thou 
shalt  soon  have  no  disciples  at  all.'  The  reply  to  this  la 
one  of  the  noblest  and  most  affecting  utterances  that  ever 
came  from  the  lips  of  man.  37-30.  A  man,  Ac.— 'I  do 
my  heaven-prescribed  work,  and  that  is  enough  for  me. 
Would  you  have  me  mount  into  my  Master's  place?  Said 
I  not  unto  you,  I  am  not  the  Christ?  The  Bride  is  not 
mine,  why  should  the  people  stay  with  me  ?  Mine  it  is  to 
point  the  burdened  to  the  Lamb  of  God  that  taketh  away 
the  sin  of  the  world,  to  tell  them  there  is  Balm  in  Gilead, 
and  a  Physician  there.  And  shall  I  grudge  to  see  them, 
In  obedience  to  the  call,  flying  as  a  oloud,  and  as  doves  to 
their  windows  ?  Whose  is  the  Bride  but  the  Bridegroom's  ? 
Enough  for  me  to  be  the  Bridegroom's  friend,  sent  by 
Him  to  negotiate  the  match,  privileged  to  bring  together 
the  Saviour  and  those  He  is  come  to  seek  and  to  save,  and 
rejoicing  with  Joy  unspeakable  If  I  may  but  "  stand  and 
hear  the  Bridegroom's  voice,"  witnessing  the  blessed  es- 
pousals. Say  ye,  then,  they  go  from  me  to  Him?  Ys 
bring  me  glad  tidings  of  great  Joy.  He  must  increase,  but 
I  must  decrease ;  this,  my  Joy,  therefore  is  fulfilled.'  A 
man  can  receive,  Ac.—'  can  assume  nothing,'  i.  «.,  law- 
fully and  with  any  success ;  q.  d..  Every  man  has  his  work 
and  sphere  appointed  him  from  above.  Even  Christ 
Himself  came  under  this  law  (Hebrews  5. 4).  31-34.  Ha 
that,  Ac— Here  is  the  reason  why  He  must  Increase  while 
all  human  teachers  must  decrease.  The  Master  "  Cometh 
from  above"— descending  from  His  proper  element,  the  re- 
gion of  those  "  heavenly  things"  which  He  came  to  reveal, 
and  so,  although  mingling  with  men  and  things  on  the 
earth,  Is  not  "of  the  earth,"  either  In  Person  or  Wcrd. 
The  servants,  on  the  contrary,  springing  of  earth,  are  of 
the  earth,  and  their  testimony,  even  though  Divine  in  au- 
thority, partakes  necessarily  of  their  own  earthlness.  (So 
strongly  did  the  Baptist  feel  this  contrast  that  the  last 
clause  Just  repeats  the  first.)  It  is  Impossible  for  a  sharper 
line  of  distinction  to  be  drawn  between  Christ  and  all  hu- 
man teachers,  even  when  divinely  commissioned  and 
speaking  by  the  power  of  the  Holy  Ghost.  And  who  does 
not  perceive  it?  The  words  of  prophets  and  apostles  are 
undeniable  and  most  precious  truth ;  but  in  the  words  of 
Christ  we  hear  a  voice  as  from  the  excellent  Glory,  the 
Eternal  Word  making  Himself  heard  in  our  own  flesh, 
what  he  hath  seen  and  heard — (See  on  v.  11  and  ch.  L 18.) 
no  man  recelveth,  Ac.— John's  disciples  had  said,  "Alt 
come  to  Him"  (v.  26).  The  Baptist  here  virtually  says. 
Would  It  were  so,  but  alas  I  they  are  next  to  "none." 
[Bengeju]  They  were  far  readier  to  receive  himself,  and 
obliged  him  to  say,  I  am  not  the  Christ,  and  he  seems 
pained  at  this,  hath  set  to  His  seal,  &o. — gives  glory  to 
God  whose  words  Christ  speaks,  not  as  prophets  and 
apostles  by  a  partial  communication  of  the  Spirit  to  them. 
for  God  giveth  not  the  Spirit  by  measure— Here,  again, 
the  sharpest  conceivable  line  of  distinction  Is  drawn  be- 
tween Christ  and  all  human-inspired  teachers:  'They 
have  the  Spirit  in  a  limited  degree ;  but  God  glveth  not  [to 
Him]  the  Spirit  by  measure.'  It  means  the  entire  fulness 
of  Divine  life  and  Divine  power.  The  present  tense  "  gw 
eth,"  very  aptly  points  out  the  permanent  communica- 
tion of  the  Spirit  by  the  Father  to  the  Son,  so  that  a  con- 
stant flow  and  renew  of  living  power  Is  to  be  understood. 
(Cf.  ch.  1. 51.)  [OLSHAUSEN.]  35,  36.  The  Father  lovetn, 
Ac— See  on  Matthew  11. 27,  where  we  have  the  "  delivering 
over  of  all  things  into  the  hands  of  the  Son,"  while  here 
we  have  the  deep  spring  of  that  august  act  in  the  Father's 
inef&ble"  love  of  the  Son."  hath  everlasting  lire— already 
hath  it.  See  on  v.  18  and  ch.  5. 2-t  shall  not  see  Ufa— The 
contrast  here  is  striking :  The  one  has  already  a  lift  that 


JOHN   IV. 


«rtU  endure  for  ever— the  other  not  only  has  It  not  now, 
but  shall  never  have  It— never  see  It.  abldeth  on  him— 
It  was  on  Him  before,  and  not  being  removed  In  the  only 
possible  way,  by  "  believing  on  the  Son,"  It  necessarily  re- 
nainethon  him!  N.  B—  How  flatly  does  this  contradict 
shs  teaching  of  many  in  onr  day,  that  there  neither  was, 
Qor  is,  anything  in  God  against  sinners  which  needed  to 
be  remo-wd  by  Christ,  but  only  in  men  against  God ! 

CHAPTER  IV. 

Ver.  1-42.  Chbist  and  the  Woman  of  Samaria— This 
Samaritans  of  Stohar.  1-4.  the  Lord  knew— not  by 
report,  bat  in  the  sense  of  ch.  2. 25,  for  which  reason  He  Is 
here  styled  "  the  Lord."  Jesus  baptized  not— John  being 
a,  servant  baptized  with  his  own  hand ;  Christ  as  the  Mas- 
ter, "  baptizing  with  the  Holy  Ghost,"  administered  the 
outward  symbol  only  through  His  disciples,  left  Judea 
—to  avoid  persecution,  which  at  that  early  stage  would 
h  a  ve  marred  His  work,  departed  Into  Galilee— by  which 
time  John  had  been  cast  into  prison  (Mark  1. 14).  must 
needs  go  through  Samaria— for  a  geographical  reason, 
ao  doubt,  as  It  lay  straight  In  his  way,  but  certainly  not 
without  a  higher  design.  5.  eometh  to — ». e„  as  far  as : 
for  He  remained  at  some  distance  from  It.  Sychar— the 
"  Shechem"  of  the  Old  Testament,  about  thirty-four  miles 
from  Jerusalem,  afterwards  called  "  Neapolis,"  and  now 
"Nablous."  6-8.  wearied  .  .  .  sat  thus— i.  e„  'as  you 
might  fancy  a  weary  man  would;'  an  instance  of  the 
jraphic  style  of  St.  John.  [Webster  and  Wilkinson.] 
In  fact,  this  is  perhaps  the  most  human  of  all  the  scenes 
of  our  Lord's  earthly  history.  We  seem  to  be  beside  Him, 
overhearing  all  that  Is  here  recorded,  nor  could  any  paint- 
ing of  the  scene  on  canvas,  however  perfect,  do  other 
than  lower  the  oonceptton  which  this  exquisite  narrative 
conveys  to  the  devout  and  Intelligent  reader.  But  with 
all  that  Is  human,  how  much  also  of  the  Divine  have  we 
here,  both  blended  in  one  glorious  manifestation  of  the 
majesty,  grace,  pity,  patience  with  which  "the  Lord"  im- 
parts light  and  life  to  this  unlikellest  of  strangers,  stand- 
ing midway  between  Jews  and  heathens,  the  sixth  hour 
^noonday,  reckoning  from  6  A.  m.  From  Song  of  Solomon 
1. 7  we  know,  as  from  other  sources,  that  the  very  flocks 
•'  rested  at  noon."  But  Jesus,  whose  maxim  was, "  I  must 
work  the  works  of  Him  that  sent  me  while  it  is  day"  (ch. 
9. 4),  seems  to  have  denied  Himself  that  repose,  at  least 
on  this  occasion,  probably  that  He  might  reach  this  well 
when  H  3  knew  the  woman  would  be  there.  Once  there, 
however,  He  accepts  the  grateful  ease  of  a  seat  on  the 
patriarchal  stone.  But  what  muslo  is  that  which  I  hear 
from  His  lips,  "  Come  unto  Me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  yon  rest"  (Matthew  11.  28). 
Give  me  to  drink— for  the  heat  of  a  noonday  sun  had 
parched  His  lips.  But  "  in  the  last,  that  great  day  of  the 
feast,"  Jesus  stood  and  cried,  saying,  "If  any  man  thirst 
let  him  come  unto  me  and  drink"  (ch.  7. 87).  9-13.  How 
Is  it  that  thou— not  altogether  refusing,  yet  wondering  at 
so  unusual  a  request  from  a  Jew,  as  his  dress  and  dialect 
would  at  once  discover  him  to  be,  to  a  Samaritan.  For, 
Ac.— It  is  this  national  antipathy  that  gives  point  to  the 
parable  of  the  good  Samaritan  (Luke  10.  30,  &c),  and  the 
tuankfulness  of  the  Samaritan  leper  (Luke  17. 16, 18).  If 
thou  knewest,  <fec. — q.  d.,  'In  Me  thou  seest  only  a  peti- 
tioner to  thee ;  but  if  thou  knewest  Who  that  Petitioner  is, 
and  the  Gift  that  God  Is  giving  to  men,  thou  wouldst  have 
changed  places  with  Him,  gladly  suing  of  Him  living 
water— nor  shouldst  thou  have  sued  in  vain'  (gently 
reflecting  on  her  for  not  immediately  meeting  His 
request).  Art  thou  greater,  &c— already  receiving  in 
this  Stranger  a  claim  to  some  mysterious  greatness,  our 
lather  Jacob— for  when  It  went  well  with  the  Jews  they 
olaimed  kindred  with  them,  as  being  descended  from 
Joseph,  but  when  misfortunes  befel  the  Jews  they  dis- 
owned all  connection  with  them.  [  Josephtts,  9. 14, 3.]  13, 
14.  thirst  again  .  .  .  never  thirst,  &c— The  contrast 
hers  is  fundamental  and  all  comprehensive.  "This 
water"  plainly  means  '  this  natural  water  and  all  satis/ao- 
MMM  of  a  like  earthly  and  perishable  nature.'  Coming  to  us 
i  wttfiout.  aD  d  reaching  only  the  superficial  parts  of  our 


nature,  they  are  soon  spent,  and  need  to  be  anew  supplies) 
as  muoh  as  if  we  had  never  experienced  them  before, 
while  the  deeper  wants  of  our  being  are  not  reached  by 
them  at  all;  whereas  the  "water"  that  Christ  gives— 
spiritual  life—\a  struck  out  of  the  very  depths  of  our  being, 
making  the  soul  not  a  cistern,  for  holding  water  poured 
into  It  from  without,  but  a  fountain  (the  word  had  been 
better  so  rendered,  to  distinguish  it  from  the  word  ren- 
dered "  well"  In  v.  11),  springing,  gushing,  bubbling  up 
and  flowing  forth  within  us,  ever  fresh,  ever  living.  The 
indwelling  of  the  Holy  Ghost  as  the  Spirit  of  Christ  Is  the 
secret  of  this  life  with  all  its  enduring  energies  and  satis- 
factions, as  is  expressly  said  (ch.  7.  37-39).  "  Never  thirst- 
ing," then,  means  simply  that  such  souls  have  the  supplies 
at  home.  Into  everlasting  life — carrying  the  thoughts  up 
from  the  eternal  freshness  and  vitality  of  these  waters  to 
the  great  ocean  in  which  they  have  their  confluence. 
'Thither  may  I  arrive!'  [Benoel.]  15-18.  give  me  this 
water,  &c— This  is  not  obtuseness— that  is  giving  way— it 
expresses  a  wondering  desire  after  she  scarce  knew  what 
from  this  mysterious  Stranger,  call  thy  husband— now 
proceeding  to  arouse  her  slumbering  conscience  by  laying 
bare  the  guilty  life  she  was  leading,  and  by  the  minute 
details  which  that  life  furnished,  not  only  bringing  her 
sin  vividly  np  before  her,  but  preparing  her  to  receive  la 
His  true  character  that  wonderful  Stranger  to  whom  her 
whole  life,  In  its  minutest  particulars,  evidently  lay  open. 
19,  80.  Sir,  I  perceive,  &c— Seeing  herself  all  revealed, 
does  she  now  break  down  and  ask  what  hopes  there  might 
be  for  one  so  guilty?  Nay,  her  convictions  have  not 
reached  that  point  yet.  She  ingeniously  shifts  the  subject 
from  a  personal  to  a  public  question.  It  is  not,  'Alas, 
what  a  wicked  life  am  I  leading !'  but '  Lo,  what  a  wonder- 
ful prophet  I  got  Into  conversation  with !  He  will  be  able 
to  settle  that  Interminable  dispute  between  us  and  the 
Jews.  Sir,  you  must  know  all  abont  such  matters — oar 
fathers  hold  to  this  mountain  here,'  pointing  to  GeriHm 
in  Samaria, '  as  the  divinely-consecrated  place  of  worship, 
but  ye  Jews  say  that  Jerusalem  Is  the  proper  place — which 
of  us  Is  right  f'  How  slowly  does  the  human  heart  sub- 
mit to  thorough  humiliation!  (compare  the  prodigal ;  see 
on  Luke  15. 15).  Doubtless  our  Lord  saw  through  the 
fetch ;  but  does  He  say, '  That  question  is  not  the  point 
Just  now,  but  have  you  been  living  in  the  way  described, 
yea  or  nay?  Till  this  is  disposed  of  I  cannot  be  drawn 
Into  theological  controversies.'  The  Prince  of  preachers 
takes  another  method :  He  humours  the  poor  woman,  let- 
ting her  take  her  own  way,  allowing  her  to  lead  while  He 
follows— but  thus  only  the  more  effectually  gaining  his 
object.  He  answers  her  question,  pours  light  into  her 
mind  on  the  spirituality  of  all  true  worship,  as  of  Its  glo- 
rious Object,  and  so  brings  her  Insensibly  to  the  point  at 
which  He  could  disclose  to  her  wondering  mind  Whom 
she  was  all  the  while  speaking  to.  91-34.  Woman,  dta. 
Here  are  three  weighty  pieces  of  Information :  (1.)  '  The 
point  raised  will  very  soon  cease  to  be  of  any  moment,  for 
a  total  change  of  dispensation  is  about  to  come  over  the 
Church.'  (2.)  '  The  Samaritans  are  wrong,  not  only  as  to 
the  place,  but  the  whole  grounds  and  nature  of  their  wor- 
ship, while  in  all  these  respects  the  truth  lies  with  the 
Jews.'  (3.)  'As  God  is  a  Spirit,  so  He  both  invites  and  de- 
mands a  spiritual  worship,  and  already  all  is  in  preparatl  on 
for  a  spiritual  economy,  more  in  harmony  with  the  true 
nature  of  acceptable  service  than  the  ceremonl.vl  worship 
by  consecrated  persons,  place,  and  times,  which  God  for  a 
time  has  seen  meet  to  keep  up  till  fulness  of  the  time 
should  come.'  neither  In  this  mountain  nor  at  Jeru- 
salem—i.  e.,  exclusively.  (Malachi  1.  II ;  1  Timothy  2.  8.) 
worship  the  Father— She  had  talked  simply  of  "  wor- 
ship;" our  Lord  brings  up  before  her  the  great  Object 
of  all  acceptable  worship— "the  Father."  Ve  worwhlp 
ye  know  not  -what— without  any  revealed  authority,  and 
so  very  much  in  the  dark.  In  this  sense,  the  Jews  knew 
what  they  were  about.  But  the  most  glorious  thing  here  la 
the  reason  assigned,  "  Fob  Salvation  is  or  the  Jews^*" 
intimating  to  her  that  Salvation  was  not  a  thing  left  to  b* 
reached  by  any  one  who  might  vaguely  desire  It  of  a  GO* 
of  mercy,  but  something  that  had  been  revealed,  prepared 

188 


JOHN  IV. 


sisptxviUd  with  a  particular  people,  and  must  be  sought  in 
gonnection  with,  and  as  issuing  from  them  ;  and  that  people 
"  the  Jews."  hour  cometh  and  now  is— evidently  mean- 
ing her  to  understand  that  this  new  economy  was  In  some 
sense  being  set  up  while  He  was  talking  to  her,  a  sense 
which  would  in  a  few  minutes  so  far  appear,  when  He 
told  her  plainly  He  was  the  Christ.  «5,  36.  I  know  Mea- 
Mlas  cometh  .  .  .  -when  He  is  come,  Ac.— If  we  take  our 
Lord's  immediate  disclosure  of  Himself,  in  answer  to  this, 
as  the  proper  key  to  its  meaning  to  His  ear,  we  can  hardly 
doubt  that  the  woman  was  already  all  but  prepared  for  even 
Bit*  startling  announcement,  which  indeed  she  seems  (from 
v.  29)  to  have  already  begun  to  suspect  by  His  revealing 
her  to  herself.  Thus  quickly,  under  so  matchless  a 
Teacher,  was  she  brought  up  from  her  sunken  condition 
to  a  frame  of  mind  and  heart  capable  of  the  noblest  reve- 
lations, tell  us  all  things— an  expectation  founded  prob- 
ably on  Deuteronomy  18.  15.  I  that  apeak  .  .  ,  am  he- 
He  scarce  ever  said  anything  like  this  to  His  own  people, 
the  Jews.  He  had  magnified  them  to  the  woman,  and  yet 
to  themselves  He  is  to  the  last  far  more  reserved  than 
to  her— proving  rather  than  plainly  telling  them  He  was 
the  Christ.  But  what  would  not  have  been  safe  among 
them  was  safe  enough  with  her,  whose  simplicity  at  this 
stage  of  the  conversation  appears  from  the  sequel  to  have 
become  perfect.  What  now  will  the  woman  say?  We 
listen,  the  scene  has  changed,  a  new  party  arrives,  the 
disciples  have  been  to  Sychar,  at  some  distance,  to  buy 
bread,  and  on  their  return  are  astonished  at  the  com- 
pany their  Lord  has  been  holding  in  their  absence.  8T. 
marvelled  that  he  talked  with  the  woman-It  never 
probably  occurred  to  them  to  marvel  that  He  talked 
with  themselves;  yet  In  His  eye,  as  the  sequel  shows, 
He  was  quite  as  nobly  employed.  How  poor,  if  not 
false,  are  many  of  our  most  plausible  estimates !  none 
sold  .  .  .  What*  .  .  .  Whjrl- awed  by  the  spectacle, 
ind  thinking  there  must  be  something  under  it.  28-30. 
left  her  water-pot  —  How  exquisitely  natural!  The 
presence  of  strangers  made  her  feel  that  it  was  time  for 
her  to  withdraw,  and  He  who  knew  what  was  in  her 
heart,  and  what  she  was  going  to  the  city  to  do,  let  her 
go  without  exchanging  a  word  with  her  in  the  hearing 
of  others.  Their  interview  was  too  sacred,  and  the  effect 
on  the  woman  too  overpowering  (not  to  speak  of  His 
own  deep  emotion)  to  allow  of  lbs  being  continued.  But 
this  one  artless  touch— that  she  "left  her  water-pot"— 
speaks  volumes.  The  living  water  was  already  begin- 
ning to  spring  up  within  her;  she  found  that  man  doth 
not  live  by  bread  nor  by  water  only,  and  that  there  was 
a  water  of  wondrous  virtue  that  raised  people  above 
meat  and  drink,  and  the  vessels  that  held  them,  and  all 
human  things.  In  short,  she  was  transported,  forgot 
everything  but  One ;  and  her  heart  running  over  with  the 
tale  she  had  to  tell,  she  hastens  home  and  pours  it  out. 
la  not  thia  the  Christ— The  form  of  the  question  (in  the 
Gh-eek)  is  a  distant,  modest  way  of  only  half  insinuating 
what  it  seemed  hardly  fitting  for  her  to  affirm, ;  nor  does 
she  refer  to  what  He  said  of  Himself,  but  solely  to  His 
disclosure  to  her  of  the  particulars  of  her  own  life,  they 
went  out,  Ac— How  different  from  the  Jews !  and  richly 
was  their  openness  to  conviction  rewarded.  31-38.  mean- 
time— i.  e.,  while  the  woman  was  away.  Master,  eat — 
f^aHgue  and  thirst  we  saw  He  felt;  here  is  revealed  an- 
other of  our  common  Infirmities  to  which  the  Lord  was 
subject — hunger,  meat  ye  know  not  of— What  spirit- 
uality of  mind  I  '  I  have  been  eating  all  tb'«  while,  and 
such  food  as  ye  dream  not  of.'  What  can  Uiat  be?  they 
ask  each  other ;  have  any  supplies  been  brought  Him  In 
«ur  absence?  He  knows  what  they  are  saying  though 
He  hears  it  not.  My  meat  Is,  Ac.—'  A  Servant  here  to 
fulfil  a  prescribed  work,  to  do  and  to  finish  that  is  "meat" 
to  Me ;  and  of  this,  while  you  were  away,  I  have  had  my 
all.'  And  of  what  does  He  speak  thus?  Of  the  conde- 
scension, pity,  patience,  wisdom  He  had  been  laying  out 
apon  one  soxd—et,  very  humble  woman,  and  In  some  re- 
spects repulsive  too  I  But  He  had  gained  her,  and  througn 
her  was  going  to  gain  more,  and  lay  perhaps  the  founda- 
tions of  a  great  work  in  the  country  of  Samaria  •  and  this 
134 


Hied  His  whole  soul,  and  raised  Him  above  the  sense  o* 
natural  hunger  (Matthew  4.  4).  yet  four  moatht,  and) 
then  harvest— g.  d.,  'In  current  speech,  ye  say  thus  at 
this  season ;  but  lift  up  your  eyes  and  look  upon  those 
fields  In  the  light  of  another  husbandry,  for  lo!  in  Ota: 
sense,  they  are  even  now  white  to  harvest,  ready  for  ths 
sickle.'  The  simple  beauty  of  thia  language  Is  only  sur 
passed  by  the  glow  of  holy  emotion  In  the  Redeemer^ 
own  soul  which  it  expresses.  It  refers  to  the  ripeness  ot 
these  Sycharites  for  accession  to  Him,  and  the  joy  rf  this 
great  Lord  of  the  reapers  over  the  anticipated  ingather- 
ing. Oh  could  we  but  so  "  lift  up  our  eyes  and  look"  upo» 
many  fields  abroad  and  at  home,  which  to  dull  sense 
appear  unpromising,  as  He  beheld  those  of  Samaria, 
what  movements,  as  yet  scarce  in  embryo,  and  acces- 
sions to  Christ,  as  yet  seemingly  far  distant,  might  wp 
not  discern  as  quite  near  at  hand,  and  thus,  amidst  diffi 
culties  and  discouragements  too  much  for  nature  to  sus 
tain,  be  cheered— as  our  Lord  Himself  was  in  circum- 
stances far  more  overwhelming— with  "songs  in  the 
night  I"  he  that  reapeth,  Ac. — As  our  Lord  could  not 
mean  that  the  reaper  only,  and  not  the  sower,  received 
"  wages,"  in  the  sense  of  personal  reward  for  his  work,  th« 
"  wages"  here  can  be  no  other  than  the  Joy  of  having 
such  a  harvest  to  gather  in— the  Joy  of  "gathering  fruit 
unto  life  eternal."  rejoice  together— The  blessed  issn* 
of  the  whole  Ingathering  is  the  interest  alike  of  the  sowe? 
as  of  the  reaper ;  It  is  no  more  the  fruit  of  the  last  opera 
tlon  than  of  the  first;  and  Just  as  there  can  be  no  reaping 
without  previous  sowing,  so  have  those  servants  o. 
Christ,  to  whom  is  assigned  the  pleasant  task  of  merely 
reaping  the  spiritual  harvest,  no  work  to  do,  and  no  joy 
to  taste,  that  has  not  been  prepared  to  their  hand  by  th« 
toilsome  and  often  thankless  work  of  their  predecessors 
in  the  field.  The  Joy,  therefore,  of  the  great  harvest  festivity 
will  be  the  common  joy  of  all  who  have  taken  any  part  in  the 
work  from  the  first  operation  to  the  last.  (See  Deuteronomy 
16. 11, 14 ;  Psalm  126.  6 ;  Isaiah  9.  8.)  What  encouragement 
is  here  for  those  "fishers  of  men"  who  "have  toiled  all 
the  night"  of  their  official  life,  and,  to  human  appear- 
ance, "have  taken  nothing!"  I  sent  yon,  Ac.— The  J 
is  emphatlo— I,  the  Lord  of  the  whole  harvest:  "sent 
you,"  points  to  their  past  appointment  to  the  apost>> 
ship,  though  It  has  reference  only  to  their  future  dis- 
charge of  It,  for  they  had  nothing  to  do  with  the  present 
ingathering  of  the  Sycharites.  ye  bestowed  no  labour- 
meaning  that  much  of  their  future  success  would  arise 
from  the  preparation  already  made  for  them.  See  on  v.  42. 
others  labonred— Referring  to  the  Old  Testament  labour- 
ers, the  Baptist,  and  by  implication  Himself,  though  He 
studiously  keeps  this  In  the  background,  that  the  line  of 
distinction  between  Himself  and  all  His  servants  might  not  be 
lost  sight  of.  '  Christ  represents  Himself  as  the  Husband- 
man [rather  the  Lord  of  the  labourers],  who  has  the  direc- 
tion both  of  the  sowing  and  of  the  harvest,  who  commis- 
sions all  the  agents— those  of  the  Old  Testament  as  well 
as  of  the  New — and  therefore  does  not  stand  on  a  level 
with  either  the  sowers  or  the  reapers.'  [Olshauskn.] 
39-*2.  many  believed,  Ac— The  truth  of  v.  85  begins  tc 
appear.  These  Samaritans  were  the  foundation  of  th€ 
Church  afterwards  built  up  there.  No  miracle  appear* 
to  have  been  wrought  there  [but  unparalleled  supernat- 
ural knowledge  displayed]:  "we  have  heard  Him  our- 
selves" sufficed  to  raise  their  faith  to  a  point  never  at- 
tained by  the  Jews,  and  hardly  as  yet  by  the  disciples— 
that  He  was  "the  Saviour  of  the  world."  [Autorixj 
'This  incident  is  further  remarkable  as  a  rare  instance 
of  the  Lord's  ministry  producing  an  awakening  on  a  larg* 
scale.7  [Olshausen.]  abode  two  days — Two  precioua 
days,  surely,  to  the  Redeemer  Himself!  Unsought,  lie 
had  come  to  His  own,  yet  His  own  received  Him  not :  now 
those  who  were  not  His  own  had  come  to  Him,  beeu  won 
by  Him,  and  invited  Him  totbeir  town  that  others  might 
share  with  them  In  the  benefit  of  His  wonderful  ministry, 
Here,  then,  would  He  solace  His  already  wounded  spirit 
and  have  in  this  outfield  village  triumph  of  His  grace,  » 
sublime  foretaste  of  the  inbringing  of  the  whole  Geatli* 
world  Into  the  Church. 


JOHJS  V. 


4»  61     SECOND  G  AX.ILKAN   MlBACLB— HlAUXQ  OF  THE 

ODUKTTBB'S  Son.  43,  44.  After  two  day*— lit.,  '  the  two 
days'  of  His  stay  at  Sychar.  For  Jesus  testified,  Ac— 
Tbls  verse  has  occasioned  much  discussion.  For  it  seems 
■trance,  if  "His  own  country"  here  means  Nazareth, 
which  was  In  Galilee,  that  it  should  be  said  He  came  to 
Qoillee  because  in  one  of  its  towns  He  expected  no  good 
reception.  But  all  will  be  simple  and  natural  if  we  fill 
op  the  statement  thus :  '  He  went  into  the  region  of  Gali- 
lee, but  not,  as  might  have  been  expected,  to  that  part 
af  it  called  "  His  own  country,"  Nazareth  (see  Mark  6.  4; 
Luke  4.  24),  for  He  acted  on  the  maxim  which  He  oft  re- 
peated, that  a  prophet,'  <fcc.  45.  received— '  welcomed' 
Him.  having  hcb  ...  at  the  feast — proud,  perhaps,  of 
their  Countryman's  wonderful  works  at  Jerusalem,  and 
possibly  won  by  this  circumstance  to  regard  His  claims  as 
at  least  worthy  of  respectful  investigation.  Even  this  our 
Lord  did  not  despise,  for  saving  conversion  often  begins  In 
less  than  this  (so  Zaccheus,  Luke  19.  3,  <fcc.).  for  they  also 
went — i.  e.,  it  was  their  practice  to  go  up  to  the  feast.  46, 
47.  nobleman  —  courtier,  king's  servant,  or  one  con- 
nected with  a  royal  household ;  such  as  Chuza  (Luke  8.  8), 
or  Manaen  (Acts  13. 1).  heard  that  Jesus  was  come  out 
of  Judea— 'where  he  had  doubtless  seen  or  heard  what 
things  Jesus  had  done  at  Jerusalem '  (v.  45).  [Bengei*] 
eome  down— for  Capernaum  was  down  on  the  north-west 
shore  of  the  Sea  of  Galilee.  48-64.  Except  ye  see  signs, 
&c. — He  did  believe,  both  as  his  coming  and  his  nrgent 
entreaty  show;  but  how  imperfectly  we  shall  see;  and 
our  Lord  would  deepen  his  faith  by  such  a  blunt  and 
seemingly  rough  answer  as  He  made  to  Nicodemus. 
Come  down  ere  my  child  die—'  While  we  talk,  the  case 
is  at  its  crisis,  and  if  thou  come  not  Instantly,  all  is  over.' 
This  was  faith,  but  partial,  and  our  Lord  would  perfect  it. 
The  man  cannot  believe  the  cure  could  be  wrought  with- 
out the  Physician  coming  to  the  patient— the  thought  of 
such  a  thing  evidently  never  occurred  to  him.  But  Jesus 
will  in  a  moment  bring  him  up  to  this.  Go  thy  way  ( 
thy  son  li-retn— Both  effects  instantaneously  followed  :— 
"The  man  believed  the  word,"  and  the  cure,  shooting 
quicker  than  lightning  from  Cana  to  Capernaum,  was  felt 
&y  the  dying  youth.  In  token  of  faith,  the  father  takes  his 
Joave  of  Christ— in  the  circumstances  this  evidenced  full 
1*1  th.  The  servants  hasten  to  convey  the  joyful  tidings 
to  the  anxious  parent,  whose  faith  now  only  wants  one 
seaflrmatlon.  "  When  began  he  to  amend  ?"  "  Yester- 
i*y,  at  the  seventh  hour,  the  fever  left  him  "—the  very 
tear  In  which  was  uttered  that  great  word,  "Thy  son 
Ilvetht"  So  "himself  believed  and  his  whole  house."  He 
tad  believed  before  this,  first  very  imperfectly ;  then  with 
assured  oonfldenoe  of  Christ's  word ;  but  now  with  a  faith 
crowned  by  "  sight."  And  the  wave  rolled  from  the  head 
to  the  members  of  his  household.  "  To-day  Is  salvation 
eome  to  this  house  "  (Luke  10. 9) ;  and  no  mean  house  this  t 
second  miracle  Jesus  did— i.e.,  in  Cana;  done  "after  he 
eame  out  of  Judea,"  as  the  former  before. 

CHAPTER    V. 

Ver.  1-47.  Thk  Impotekt  Man  Hsalej*— PisoerrasB 
Occasioned  bt  the  Persecution  arisiic o  naacmxreos. 
a>  a  feast  of  the  Jews— What  feast,  f  No  question  has 
more  divided  the  Harmonists  of  the  Gospels,  and  the  da- 
rattan  of  our  Lord's  ministry  may  be  said  to  hinge  on  It. 
¥or  If,  as  the  majority  have  thought  (until  of  late  years) 
Sit  was  a  Passover,  His  ministry  lasted  three  and  a  half 
yeara ;  If  not,  probably  a  year  less.  Those  who  are  dis- 
satisfied with  the  Passover-view  all  differ  among 
themselves  what  other  feast  it  was,  and  some  of  the  most 
aoute  think  there  are  no  grounds  for  deciding.  In  our 
Judgment  the  evidence  is  in  favour  of  its  being  a  Passover, 
but  the  reasons  cannot  be  stated  here,  3,  3.  Sheep  [mar- 
ket]—The  supplement  should  be  (as  in  Margin)  'sheep 
[gate]',  mentioned  Nehemiah  8.  1,  32.  Bethesda— i.  «., 
'house  (place)  of  mercy,'  from  fcae  cures  wrought  there. 
■ve  pore  lies — for  shelter  to  the  patients.  Impotent— or 
Infirm.  4.  An  angel,  <tc— This  miracle  differed  in  two 
points  from  all  other  miracles  recorded  in  Scripture:  (L) 


It  was  not  one,  but  a  succession  of  miracles  periodical^ 
wrought :  (2.)  As  it  was  only  wrought  "  when  the  water* 
were  troubled,"  so  only  upon  one  patient  at  a  time, 
and  that  the  patient  "who  first  stepped  in  after  the 
troubling  of  the  waters."  But  this  only  the  more  unde< 
niably  fixed  its  miraculous  character.  We  have  heard  ol 
many  waters  having  a  medicinal  virtue ;  but  what  watet 
was  ever  known  to  enre  instantaneously  a  single  disease  1 
And  who  ever  heard  of  any  water  curing  all,  even  the 
most  diverse  diseases— "  blind,  halt,  withered  "—alike  1 
Above  all,  who  ever  heard  of  such  a  thing  being  done 
"only  at  a  certain  season,"  and  mast  singularly  of  all, 
doing  it  only  to  the  first  person  who  stepped  in  after  the 
moving  of  the  waters  T  Any  of  these  peculiarities— much 
more  all  taken  together— must  have  proclaimed  the  su- 
pernatural character  of  the  cures  wrought.  (If  the  text 
here  be  genuine,  there  can  be  no  doubt  of  the  miracle,  as 
there  were  multitudes  living  when  this  Gospel  was  pub- 
lished who,  from  their  own  knowledge  of  Jerusalem, 
could  have  exposed  the  falsehood  of  the  Evangelist,  if  nc 
such  cure  had  been  known  there.  The  want  of  v.  4  and 
part  of  v.  8  in  some  good  M8S.,  and  the  use  of  some  un- 
usual words  in  the  passage,  are  more  easily  accounted 
for  than  the  evidence  in  their  favour  if  they  were  not 
originally  in  the  text.  Indeed  v.  7  is  unintelligible  with- 
out v.  4.  The  internal  evidence  brought  against  it  la 
merely  the  unlikelihood  of  such  a  miracle— a  principle 
which  will  carry  us  a  great  deal  farther  if  we  allow  It  to 
weigh  against  positive  evidence.)  8-9.  thirty-eight 
years— but  not  all  that  time  at  the  pool.  This  was  prob- 
ably the  most  pitiable  of  all  the  cases,  and  therefore  selected. 
saw  him  lie  and  knew,  Ac— As  He  doubtless  visited  the 
spot  just  to  perform  this  cure,  so  He  knows  where  to  find 
His  patient,  and  the  whole  previous  history  of  his  case  (oh. 
2.  26).  Wilt  thou  be  made  whole  1 — Could  any  one  doubt 
that  a  sick  man  would  like  to  be  made  whole,  or  that  the 
patients  came  thither,  and  this  man  had  returned  again 
and  again,  Just  in  hope  of  a  oure?  But  our  Lord  asked 
the  question.  (1.)  To  fasten  attention  upon  Himself;  (2.) 
By  makiug  him  detail  his  case  to  deepen  in  him  the  feel- 
ing of  entire  helplessness  ;  (3.)  By  so  singular  a  question 
to  beget  in  his  desponding  heart  the  hope  of  a  cure.  (Cfc 
Mark  10.  51.)  Sir,  1  hare  no  man,  <tc. — Instead  of  mj^ 
he  wished  to  be  cured,  he  just  tells  with  piteous  simplicity 
how  fruitless  had  ueen  all  his  efforts  to  obtain  it,  and  how 
helpless  and  all  but  hopeless  he  was.  Yet  not  quite.  For 
here  he  is  at  the  pool,  waiting  on.  It  seemed  of  no  use; 
nay,  only  tantalizing—"  While  I  am  coming,  another  stop- 
peth  down  before  me  "—the  fruit  was  snatched  from  his 
lips.  Yet  he  will  not  go  away.  He  may  get  nothing  by 
staying,  he  may  drop  into  his  grave  ere  he  get  into  the 
pool ;  but  by  going  from  the  appointed.  Divine  way  of 
healing,  he  can  get  nothing.  Wait  therefore  he  will,  wail 
ho  does,  and  when  Christ  comes  to  heal  him,  lol  he  is 
waiting  his  turn.  What  an  attitude  for  a  sinner  at  Mercy's 
gate  I  The  man's  hopes  seemed  low  enough  ere  Christ 
same  to  him.  He  might  have  said.  Just  before  "Jesus 
passed  by  that  way,"  'This  is  no  use;  I'll  never  get  in; 
let  me  die  at  home.'  Then  all  had  been  lost.  But  he  held 
en,  and  his  perseverance  was  rewarded  with  a  glorious 
•ore.  Probably  some  rays  of  hope  darted  into  his  heart 
as  he  told  his  tale  before  those  Eyes  whose  glance  meas- 
ured his  whole  case.  But  the  word  of  command  consum- 
mates his  preparation  to  receive  the  cure,  and  instanta- 
neously works  it.  Rise,  take  up  thy  bed,  Ac.—"  Imme- 
diately" he  did  so.  "He  spake  and  it  was  done."  The 
slinging  of  his  portable  couch  over  his  shoulders  was  de- 
signed to  show  the  perfection  of  the  cure,  the  same  day 
was  the  sabbatb— beyond  all  doubt  this  was  intentional, 
as  in  so  many  other  healings,  in  order  that  when  opposi» 
tlon  arose  on  this  account  men  might  be  compelled  to 
listen  to  His  claims  and  His  teaching.  10-1(5.  The  Jews 
— i. «.,  those  in  authority.  See  on  oh.  1. 19.  It  Is  not  lawful 
to  carry  thy  bed— a  glorious  testimony  to  the  cure,  an 
instantaneous  and  complete,  from  the  lips  of  the  most  pre- 
judiced I  (And  what  a  contrast  does  it,  as  all  our  Lord's 
miracles,  present  to  the  bungling  miracles  of  the  Church 
of  Rome  1*    T*»  orrMtumy  circumstances,  the  rulers  bad  the 

185 


rOHN   V. 


taw  on  their  side.  (Neberalah  13. 16;  Jeremiah  17.21.)  Bat 
when  the  man  referred  them  to  "Him  that  haa  made  him 
whole"  ai  iLs  anthority,  the  argument  was  resistless. 
Tet  they  Ingeniously  parried  the  thrust,  asking  him,  not 
who  had  "  made  him  whole  "— th  at  would  have  condemned 
themselves  and  defeated  their  purpose— but  who  had  bid- 
den him  "  take  np  his  bed  and  walk,"  in  other  words,  who 
aad  dared  to  order  a  breach  of  the  sabbath?  'Tig  time 
we  were  looking  after  him— thus  hoping  to  shake  the 
man's  faith  In  his  Healer,  lie  that  was  healed  wist  not, 
Ac.— That  some  one,  with  unparalleled  generosity,  tender- 
ness and  power,  had  done  it,  the  man  knew  well  enough : 
out  as  he  had  never  heard  of  Him  before,  so  he  disap- 
peared too  quickly  for  any  inquiries,  conveyed  Himself 
gW»y_c(r  'slipped  out'  of  the  crowd  that  had  gathered  to 
avoid  both  hasty  popularity  and  precipitate  hatred. 
(Matthew  12. 14-19.)  flndetli  him  In  the  temple— saying, 
perhaps,  "  I  will  go  into  thy  house  with  burnt  offerings,  I 
will  pay  my  vows  which  my  lips  have  uttered  and  my 
mouth  hath  spoken  when  I  was  in  trouble."  (Psalm  66. 
18, 14.)  Jesus,  there  Himself  for  His  own  ends,  "  nndeth 
him  there"— -not  all  accidentally,  be  assured.  Sin  no  more, 
Ac— a  glimpse  this  of  the  reckless  life  he  had  probably 
led  before  his  thirty-eight  years'  infirmity  had  come  upon 
him,  and  which  not  Improbably  had  brought  on,  in  the 
just  Judgment  of  God,  his  chronic  complaint.  Fearful 
illustration  this  of  "the  severity  of  God,"  but  glorious 
manifestation  of  our  Lord's  Insight  Into  "  what  was  in 
man."  The  man  departed  and  told,  <$c. — little  thinking 
how  unwelcome  his  grateful  and  eager  testimony  would 
be.  '  The  darkness  received  not  the  light  which  was  pour- 
ing its  rays  upon  it,'  John  1.  6, 11.  [Olsh  ausen.]  because 
he  had  done  these  things  on  the  sabbath-day — What  to 
these  hypocritical  religionists  was  the  doing  of  tbe  most 
glorious  and  beneficent  miracles,  compared  with  the 
atrocity  of  doing  them  on  the  sabbath-day  1  Having 
given  them  this  handle,  on  purpose  to  raise  the  first  public 
oontroversy  with  them,  and  thus  open  a  fitting  opportu- 
alty  of  laying  His  claims  before  them,  He  rises  at  once  to 
the  whole  height  of  them,  in  a  statement  which  for  gran- 
>.teur  and  terseness  exceeds  almost  any  thing  that  ever 
afterwards  fell  from  Him,  at  least  to  His  enemies.  17, 
I *.  My  Father  worketh  hitherto  and  I  work— The  "  /" 
la  emphatic;  q.  d.,  'The  creative  and  conservative  activity 
of  My  Father  has  known  no  sabbath-cessation  from  the 
beginning  until  now,  and  that  is  the  law  of  My  working.' 
God  was  his  Father— lit,, '  his  own  (or  peculiar)  Father,' 
as  In  Romans  8.  82.  The  addition  is  their  own,  but  a  very 
proper  one.  malting  himself  equal  with  God— rightly 
gathering  this  to  be  His  meaning,  not  from  tbe  mere 
words  "  My  Father,"  but  from  His  claim  of  right  to  act  as 
His  Father  did  in  the  like  high  sphere,  and  by  the  same 
law  of  ceaseless  activity  in  that  sphere.  And  as,  instead 
of  instantly  disclaiming  any  such  meaning— as  He  must 
have  done  If  It  was  false— He  positively  sets  His  seal  to  it 
in  the  following  verses,  merely  explaining  how  consistent 
such  claim  was  with  the  prerogatives  of  His  Father,  it  is 
beyond  all  doubt  that  we  have  here  an  assumption  of 
peculiar  personal  Sonthip,  or  participation  In  the  Father's 
essential  nature.  19,  ao.  the  Son  can  do  nothing  of 
himself— i.  e.,  apart  from  and  in  rivalry  of  the  Father,  as 
they  supposed.  The  meaning  Is,  'The  Son  can  have  no 
separate  interest  or  action  from  the  Father.'  for  what 
things,  Ac— </.  d., ' On  the  contrary,  whatever  the  Father 
doeth  that  same  doeth  the  Son,'  likewise— 'In  the  like 
manner.'  What  claim  to  absolute  equality  with  the 
Father  could  exceed  this :  not  only  to  do  the  same  things, 
but  to  do  them  as  the  Father  does  them  t  Father  lovetit 
.  .  .  and  showeth  him  all,  Ac. — As  love  has  no  conceal- 
ments, so  It  results  from  the  perfect  fellowship  and  mu- 
tual endearment  of  the  Father  and  the  Son  (see  on  ch.  L 
i,  18),  whose  Interests  are  one,  even  as  their  nature,  that 
the  Father  communicates  to  the  Son  all  His  counsels, 
and  what  has  been  thus  shown  to  the  Son  Is  by  Him  exe- 
cuted In  His  mediatorial  character.  'With  the  Father, 
iMtf  Is  trilling;  It  Is  only  the  Son  who  acts  in  Time.'  [A_l- 
voas.]  Three  things  here  are  clear :  (1.)  The  personal  dis- 
ln  the  Godhead.  (2.)  Unity  of  action  among  the 
LM 


Persons  results  from  unity  of  nature.  (8.)  Their  oneness 
of  Interest  is  no  unconscious  or  Involuntary  thing,  but  ■ 
thing  of  glorious  consciousness,  will,  and  love,  of  which  Um 
Persons  themselves  are  the  proper  Objects,  show  him 
greater  things,  Ac. — referring  to  what  He  goes  on  to  infla- 
tion (v.  21-31),  comprised  in  two  great  words,  Life  au4 
Judgment,  which  Stieb  beautifully  calls  God's  Regalia 
Yet  these  Christ  says  the  Father  and  He  do  in  common 
21-23.  ralseth  the  dead  and  quickeneth  them — one  act 
in  two  stages.  This  Is  His  absolute  prerogative  as  God. 
so  the  Son  quickeneth— i.  «.,  ralseth  up  and  quickeneth 
whom  He  will— not  only  doing  the  same  Divine  act,  bo. 
doing  it  as  the  result  of  His  own  will,  even  as  the  Fathee 
does  It.  This  statement  Is  of  Immense  Importance  In  re- 
lation to  the  miracles  of  Christ,  distinguishing  them 
from  similar  miracles  of  prophets  and  apostles,  who 
as  human  instruments  were  employed  to  perform  super- 
natural actions,  while  Christ  did  all  as  the  Father's  com- 
missioned Servant  Indeed,  but  in  the  exercise  of  His  own  ab- 
solute right  of  action.  For  the  Father  Judgeth  no  man, 
<fec— rather, '  For  neither  doth  the  Father  Judge  any  man,' 
implying  that  the  same  "  thing  was  meant  In  the  former 
verse  of  the  quickening  of  the  dead"— both  acts  being 
done,  not  by  the  Father  and  the  Son,  as  though  twice 
done,  but  by  the  Father  through  the  Son  as  His  volun- 
tary Agent,  all  Judgment— Judgment  In  Its  most  com- 
prehensive sense,  or  as  we  should  say,  all  administra- 
tion, honour  the  Son  as  .  .  .  the  Father—  As  he  who  be- 
lieves that  Christ  in  the  foregoing  verses  has  given  a  true 
account  of  His  relation  to  the  Father  must  of  necessity 
hold  Him  entitled  to  the  same  honour  as  the  Father,  so  He 
here  adds  that  It  was  the  Father's  express  intention  In 
making  over  all  judgment  to  the  Son,  that  men  should 
thus  honour  Him.  honoureth  not  the  Father,  Ac. — does 
not  do  It  in  fact,  whatever  he  may  imagine,  and  will  be 
held  as  not  doing  it  by  the  Father  Himself,  who  will  ac- 
cept no  homage  which  Is  not  accorded  to  His  own  Son. 
24.  believeth  on  Him  that  sent  me — i.  e.,  belle  veth  In  him 
as  having  sent  Me.  q.  d.,  I  have  spoken  of  the  Son's  right 
not  only  to  heal  the  sick  but  to  raise  from  tbe  dead,  and 
quicken  whom  He  will:  And  bow  I  say  unto  you.  That 
life-giving  operation  has  already  passed  upon  all  who  receive 
my  words  as  the  Sent  of  the  Father  on  the  great  errand  of 
mercy,  hath  everlasting  life— Immediately  on  h.s  be- 
lieving (cf.  ch.  8.  18;  1  John  5.12,18).  Is  passed— 'oath 
passed  over'  "from  death  unto  life."  What  a  transition! 
Cf.  1  John  8.  14.  25-29.  the  hour  cometh— In  its  whole 
fulness,  at  Pentecost,  and  now  Is— in  its  beginnings* 
the  dead— the  spiritually  dead,  as  is  clear  from  t.  28.  Here 
He  rises  from  tbe  calmer  phrase  "  bearing  his  word"  («.  24), 
to  the  grander  expression,  "  hearing  the  voice  of  the  Son  of 
God,"  to  signify  that  as  it  finds  men  In  a  dead  condition,  so 
It  carries  with  it  a  resurrection-power,  shall  live— in  the 
sense  of  v.  24.  given  to  the  Son,  Ac. — Does  this  refer  to  the 
essential  life  of  the  Son  before  all  time  (ch.  1. 4)  [as  most  of 
tbe  Fathers,  and  Olshausen,  Stieb,  Alford,  Ac,  among 
the  moderns],  or  to  the  purpose  of  God  that  this  essen- 
tial life  should  reside  in  the  Person  of  the  Incarnate  Son, 
and  be  manifested  thus  to  the  world  1  [Cajlvin,  Ltjckjc, 
Luthardt,  Ac]  The  question  1b  as  difficult  as  the  sub- 
ject Is  high.  But  as  all  that  Christ  says  of  His  essential 
relation  to  the  Father  is  Intended  to  explain  and  exalt 
his  mediatorial  functions,  so  the  one  seems  in  our  Lord's 
own  mind  and  language  mainly  the  starting-point  of 
the  other,  because  he  is  the  Son  of  man— This  seems  to 
confirm  the  last  remark,  that  what  Christ  had  properly 
In  view  was  the  Indwelling  of  the  Son's  essential  life  li 
humanity  as  the  great  theatre  and  medium  of  Divine  dis- 
play, hi  both  the  great  departments  of  His  work— Hfe- 
giving  and  judgment.  The  appointment  of  a  Judge  in  our 
own  nature  Is  one  of  the  most  beautiful  arrangements  of 
Divine  wisdom  In  redemption.  Marvel  not  at  this— this 
committal  of  all  J  ndgment  to  the  Son  of  man.  tor  the  hout 
Is  coming— He  adds  not  In  this  case  (as  in  t>.  26),  "  and  now 
Is,"  because  this  was  not  to  be  till  the  close  of  the  whole 
dispensation  of  mercy,  resurrection  of  life— C  «., '  to  life1 
everlasting.  (Matthew  25.  46.)  of  damnation— It  would 
have  been  harsh  to  say  '  the  resurrection  of  death,'  though 


JOHN    VL 


that  la  meant,  for  sinners  rise  from  death  to  death.  [Ben- 
Gkl.]  The  resurrection  of  both  classes  is  an  exercise  of 
•mvereign  authority ;  but  in  the  one  case  it  is  an  act  of  grace, 
m  I  he  other  of  justice.  (Cf.  Daniel  12.  2,  from  which  the 
language  is  taken.)  How  awfully  grand  are  these  unfold- 
ing* of  His  dignity  and  authority  from  the  mouth  of 
L'lirist  Himself!  And  they  are  all  In  the  third  person;  In 
what  follows  He  resumes  the  first  person.  30-33.  of  mine 
own  self  do  nothing — i.  e.,  apart  from  the  Father,  or  in 
any  interest  than  my  own.  (See  on  v.  19.)  as  I  hear — q. 
I.,  'My  Judgments  are  all  anticipated  in  the  bosom  of  my 
Father,  to  which  I  have  immediate  access,  and  by  me 
r>uly  responded  to  and  reflected.  They  cannot  therefore 
err,  as  1  live  for  one  end  only,  to  carry  into  effect  the  will 
of  Him  that  sent  me.  If  I  witness  of  myself— standing 
alone,  and  setting  up  any  separate  interest.  There  is 
another— t.  e.,  the  Father,  as  is  plain  from  the  connection. 
How  brightly  the  distinction  of  the  Persons  shines  out 
nere!  and  I  know  that  the  'witness,  Ac. — 'This  is  the 
Son's  testimony  to  the  Father's  truth  (seech.  7.  28;  8.  26, 
55).  It  testifies  to  the  full  consciousness  on  the  part  of  the 
Son,  even  in  the  days  of  His  humiliation,  of  the  righteous- 
ness of  the  Father.'  [Alfobd.]  And  thus  he  cheered  His 
spirit  under  the  cloud  of  human  opposition  which  was 
already  gathering  over  His  head.  33-35.  Ye  sent  unto 
John— (See  ch.  1. 19,  Ac.)  receive  not  test  . . .  from  men 
— i. «.,  depend  not  on  hnman  testimony,  hut  .  .  .  that 
ye  may  be  saved— 'I  refer  to  him  merely  to  aid  your 
salvation.'  He  -was  a  burning  and  a  shining  light — lit., 
'the  burning  and  shining  lamp'  (or  torch) :— q.  d.,  'the 
great  light  of  his  day.'  Christ  is  never  called  by  the  hum- 
ble word  here  applied  to  John— a  light-bearer— -studiously 
used  to  distinguish  him  from  his  Master,  but  ever  the  Light 
in  the  most  absolute  sense.  See  on  ch.  1.  6.  -willing  for 
a.  season — i.  e.,  till  they  saw  that  it  pointed  whither  they 
were  not  prepared  to  go.  to  rejoice  in  his  light— There 
is  a  play  of  irony  here,  referring  to  the  hollow  delight 
with  which  his  testimony  tickled  them.  36-38.  I  have 
greater  'witness— rather,  'The  witness  which  I  have  Is 
greater.'  the  works  .  .  .  bear  witness  of  m« — not  sim- 
ply as  miracles  nor  e^ien  as  a  miracle  of  mercy,  bnt  these 
miracles,  as  He  did  them,  with  a  will  and  a  power,  a  majesty 
and  a  grace  manifestly  His  own.  The  Father  himself 
hath  borne  witness  of  me— not  referring,  probably,  to 
the  voice  of  His  baptism,  but  (as  seems  from  what  fol- 
lows) to  the  testimony  of  the  Old  Testament  Scripture. 
[Calvin,  Lucke,  Mkyeb,  Luthardt,  Ac.  ]  neither  heard 
his  voice,  Ac— never  recognized  him  iu  this  character. 
The  words  are  'designedly  mysterious,  like  many  others 
which  our  Lord  uttered.'  [Stieb.]  not  his  word  abiding 
in  you — passing  now  from  the  Witness  to  the  testimony 
borne  by  him  in  "the  lively  oracles:"  both  were  alike 
strangers  to  their  breasts,  as  was  evidenced  by  their  re- 
jecting Him  to  whom  all  that  witness  was  borne.  39-458. 
Search  the  Scriptures,  Ac. — q.  d.,  'In  the  Scriptures  ye 
flnd  your  charter  of  eternal  life;  go  search  them  then, 
and  you  will  find  that  I  am  the  Great  Burden  of  their 
testimony ;  yet  ye  will  not  come  to  Me  for  that  life  eternal 
which  you  profess  to  find  there,  and  of  which  they  tell 
you  I  am  the  appointed  Dispenser.'  (Cf.  Acts  17. 11, 12.) 
How  touching  and  gracious  are  these  last  words  I  Ob- 
serve here  (1.)  The  honour  which  Christ  gives  to  the  Scrip- 
tures, as  a  record  which  all  have  a  right  and  are  bound  to 
■*•  arch— the  reverse  of  which  the  Church  of  Rome  teaches ; 
fa.)  The  opposite  extreme  is,  resting  in  the  mere  Book, 
watbout  the  living  Christ,  to  direct  the  soul  to  Whom  Is  its 
main  useaedchiefest  glory.  I  receive  not  honour  from 
men— contrasting  His  own  end  with  theirs,  which  was 
to  obtain  human  applause,  not  the  love  of  God  in  you — 
which  would  inspire  you  with  a  single  desire  to  know 
tils  mind  and  will,  and  yield  yourselves  to  it,  in  spite  of 
;.rejudlce  and  regardless  of  consequences.  4»-47.  If  an- 
other shall  come,  Ac.— How  strikingly  has  this  been 
verified  in  the  history  of  the  Jews!  'From  the  time  of 
the  true  Christ  to  our  time,  sixty-four  false  Chrlsts  have 
been  reckoned  by  whom  they  have  been  deceived.'  [Ben- 
Cibl.]  How  can  ye  believe?  Ac— (See  on  v. 40,  41.)  The 
'will  not'  of  v.  40.  and  "  cannot"  here  are  just  different 


features  of  the  same  awful  state  of  the  human  heart.  tx» 
not  think  I  will  accuse  you — q.  d.,  '  My  errand  hither  In 
not  to  collect  evidence  to  condemn  you  at  God's  bar.' 
one  that  Judgeth  you,  Moses,  Ac — q.  d.,  'Alas!  that  WlD 
be  too  well  done  by  another,  and  him  the  object  of  alJ 
your  religious  boastings— Moses,'  here  put  for  "  the  Law," 
the  basis  of  the  Old  Testament  Scriptures,  lie  wrote  of 
me—'  an  Important  testimony  to  the  subject  of  the  whole 
Pentateuch— " of  Me."'  [Alfobd.]  if  ye  believe  not, 
Ac. — (See  on  Luke  16.  SI.)  his  writings  .  .  .  my  words- 
a  remarkable  contrast,  not  absolutely  exalting  Old  Testa- 
ment Scripture  above  His  own  words,  but  pointing  to  the 
office  of  those  venerable  documents  to  prepare  Christ's 
way,  to  the  necessity  universally  felt  for  documentary  tes- 
timony In  revealed  religion,  and  perhaps  (as  Sties  adds) 
to  the  relation  which  the  comparative  "  letter  "  of  the  Old 
Testament  holds  to  the  more  flowing  "  words"  of  "spirit 
and  life  "  which  characterize  the  New  Testament. 

CHAPTER    VI. 

Ver.  1-13.  Five  Thousand  Miraculously  Fed.  (Bee 
on  Mark  6.  31-44.)  3.  a  mountain— somewhere  in  thai 
hilly  range  which  skirts  the  east  side  of  the  lake.  4, 
Passover  .  .  .  was  nigh — bnt  for  the  reason  mentioned, 
ch.  7. 1,  Jesus  kept  away  from  It,  remaining  in  Galilee. 

14-21.  Jesus  Walks  on  the  Sea.  See  also  on  Mark  6, 
45-56.  14,  15.  that  prophet—<See  on  ch.  1.  2L)  15.  de- 
parted to  a  mountain  himself  alone — (1.)  to  rest,  whleb 
He  came  to  this  "desert  place"  on  purpose  to  do  before 
the  miracle  of  the  loaves,  but  could  not  for  the  multi- 
tude that  followed  Him  (see  on  Mark  6.81);  and(2.)"te 
pray,"  Ma.'thew  14.  23 ;  Mark  6.  46.  But  from  His  moun- 
tain-top He  kept  watching  the  ship  (see  on  v.  18),  ana 
doubtless  prayed  both  for  them,  and  with  a  view  to  the 
new  manifestation  which  He  was  to  give  them  of  His 
glory.  16,  17.  when  even  was  come — (See  on  Mark 
6.35.)  entered  Into  a  ship — "constrained"  to  do  so  by 
their  Master  (Matthew  14.  22 ;  Mark  6.  45),  In  order  to  put 
an  end  to  the  misdirected  excitement  in  His  favour  (». 
15),  Into  which  the  disciples  themselves  may  have  been 
somewhat  drawn.  The  word  "constrained"  Implies  re- 
luctance on  their  part,  perhaps  from  unwillingness  to 
part  with  their  Master  and  embark  at  night,  leaving  Him 
alone  on  the  mountain,  -went — rather,  'were  proceed- 
ing.' towards  Capernaum— Mark  says  (6.  45),  "unto 
Bethsaida,"  meaning  "Bethsaida  of  Galilee"  (ch.  12.21), 
on  the  west  side  of  the  lake.  The  place  they  left  was  of 
the  same  name  (see  on  Mark  6.  81).  Jesus  was  not  come 
to  them— They  probably  lingered  In  hopes  of  His  stiJ 
Joining  them,  and  so  let  the  darkness  come  on.  IS.  M 
sea  arose,  Ac— and  they  were  "  now  in  the  midst  o.  it'- 
(Matthew  14.  24).  Mark  adds  the  graphic  and  touching 
particular,  "  He  saw  them  tolling  in  rowing"  (6.  48),  put- 
ting forth  all  their  strength  to  buffet  the  waves  and  bear 
on  against  a  head  wind,  but  to  little  effect.  He  saw  this 
from  His  mountain-top,  and  through  the  darkness  of  the 
night,  for  His  heart  was  all  with  them;  yet  would  He  not 
go  to  their  relief  till  His  own  time  came,  they  see  Jesus 
—"about  the  fourth  watch  of  the  night"  (Matthew^.14, 
25;  Mark  6.  48),  or  between  three  and  six  in  the  morn- 
ing, -walking  on  the  sea— What  Job  (9.  8)  celebrates  at 
the  distinguishing  prerogative  of  God,  "Who  alonj 
spreadeth  out  the  heavens,  and  treajdetb^Spfon  thi 
waves  of  the  sea"— what  Aour  challenges  as  Gods  un 
approachable  prerogative,  to  "  gather  the  wind  in  Hi* 
fists,  and  bind  the  waters  in  a  garment"  fProverb* 
SO.  4>— lo !  this  is  here  done  in  flesh,  by  "the  Son  of  man." 
drawing  nigh  to  the  ship— yet  as  though  He  "  would  havt 
passed  by  them,"  Mark  6.  48  (of.  Luke  24.  28;  Genesis  18.  8.  9; 
32.  24-26).  they  were  afraid—"  cried  out  for  fear"  (Mat* 
thew  14.  26),  "  supposing  it  had  been  a  spirit"  (Mark  6.  49). 
He  would  appear  to  them  at  first  like  a  dark  moving  speck 
upon  the  waters;  then  as  a  human  figure,  but— in  th« 
dark  tempestuous  sky,  and  not  dreaming  that  it  could  be 
their  Lord— they  take  It  for  a  spirit.  (How  often  thus  wv 
miscall  our  chlefeat  mercies— not  only  thinking  them  dis- 
tant  whtn    they  are  naax.  but   th Inking   the  best   tn* 

127 


JOHN     VI. 


worst  I)  30.  It  Is  I  j  b»«ot  afraid— Matthew  and  Mark 
give  before  these  exhilarating  words,  that  to  them  well- 
known  one,  "  Be  of  good  cheer !"  31.  Willingly  received 
Sxlm  Soto  the  ship — their  first  fears  being  now  converted 
into  wonder  and  delight,  and  immediately  the  ship 
«riu  at  the  land— This  additional  miracle,  for  as  such  It 
Is  manifestly  related,  is  recorded  hers  alone.  Yet  all  that 
Is  meant  seems  to  be  that  as  the  storm  was  suddenly 
oalmed.  so  the  little  bark— propelled  by  the  secret  power 
of  the  Lord  of  Nature  now  sailing  in  It— glided  through 
the  now  unruffled  waters,  and  while  they  were  wrapt  In 
wonder  at  what  had  happened,  not  heeding  their  rapid 
motion,  was  found  at  port,  to  their  still  further  surprise. 

22-71.  Jesus,  Followed  by  the  Multitudes  to  Cafer- 
naum,  Discourses  to  them  in  the  Synagogue  of  the 
Bread  of  Life— Effect  of  this  on  Two  Classes  of  the 
Disciples.  33-34.  These  verses  are  a  little  Involved, 
from  the  Evangelist's  desire  to  mention  every  circum- 
stance, however  minute,  that  might  call  up  the  scene  as 
vividly  to  the  reader  as  it  stood  before  his  own  view.  The 
dny  following— the  miracle  of  the  loaves,  and  the  stormy 
night;  the  day  on  which  they  landed  at  Capernaum,  the 
people  which  stood  on  the  other  side  of  the  sea — not 
the  whole  multitude  that  had  been  fed,  but  only  such  of 
them  as  remained  over  night  about  the  shore,  i.  e.,  on  the 
east  side  of  the  lake ;  for  we  are  supposed  to  have  come, 
with  Jesus  and  his  disciples  in  the  ship,  to  the  west  side, 
to  Capernaum.  »aw  that  there  was  none  other  hoat 
there,  Ac. — The  meaning  Is,  the  people  had  observed  that 
there  had  been  only  one  boat  on  the  east  side  where  they 
were,  namely,  the  one  in  which  the  disciples  had  crossed 
at  night  to  the  other,  the  west  side,  and  they  had  also  ob- 
served that  Jesus  had  not  gone  on  board  that  boat,  but 
His  disciples  had  pat  off  without  Him:  "Howbeit,"  adds 
the  Evangelist, In  a  lively  parenthesis,  "there  came  other 
boats  from  Tiberias"  (which  lay  near  the  south-west  coast 
of  the  lake),  whose  passengers  were  part  of  the  multitude 
that  had  followed  Jesus  to  the  east  side,  and  been  mirac- 
ulously fed ;  these  boats  were  fastened  somewhere  (says 
the  Evangelist)  "  nigh  unto  the  place  where  they  did  eat 
bread,  after  that  the  Lord  had  given  thanks"— thus  he 
refers  to  the  glorious  " miracle  of  the  loaves" — and  now 
they  were  put  In  requisition  to  convey  the  people  back 
again  to  the  west  side.  For  when  "  the  people  saw  that 
Jesus  was  not  there,  neither  his  disciples,  they  also  took 
shipping  (in  these  boats) and  came  to  Capernaum,  seeking 
for  Jesus."  33.  -when  they  found  him  on  the  other 
side  (at  Capernaum)  they  said,  Ac. — astonished  at  His 
fxs*nfr  there,  and  wondering  how  he  could  have  accom- 
plished it,  whether  by  land  or  water,  and  when  He  came ; 
tor  being  quite  unaware  of  His  having  walked  upon  the 
sea  and  landed  with  the  disciples  in  the  ship,  they  could 
riot  see  how,  unless  He  had  travelled  all  night  round  the 
mead  of  the  lake  alone,  he  could  have  reached  Capernaum, 
sod  even  then,  how  he  could  have  arrived  before  them- 
selves. 36.  Ye  seek  me,  Ac— Jesus  does  not  put  them 
through  their  difficulty,  says  nothing  of  His  treading  on 
the  waves  of  the  sea,  nor  even  notices  their  question,  but 
takes  advantage  of  the  favourable  moment  for  pointing 
eat  to  them  how  forward,  flippant,  and  superficial  were 
their  views,  and  how  low  their  desires.  "  Ye  seek  me  not 
because  ye  saw  the  miracles"— lit.,  'the  signs,'  i.  «.,  super- 
natural tokens  of  a  higher  presence,  and  a  Divine  com- 
mission, "  but  because  ye  did  eat  of  the  loaves  and  were 
filled."  From  this  He  proceeds  atonoe  to  that  other  Bread, 
Just  as,  with  the  woman  of  Samaria,  to  that  other  Water 
'ch.  4).  We  should  have  supposed  all  that  follows  to  have 
been  delivered  by  the  wayside,  or  wherever  they  hap- 
pened first  to  meet.  But  from  t>.  59  we  gather  that  they 
had  probably  met  about  the  door  of  the  synagogue — '  for 
oiat  was  the  day  In  which  they  assembled  in  their  syna- 
gogues' [Lightfootj— and  that  on  being  asked,  at  the 
close  of  the  service,  If  He  had  any  word  of  exhortation 
to  the  peop'e,  He  had  taken  the  two  breads,  the  perishing 
and  the  living  bread,  for  the  subject  of  His  profound  and 
extraordinary  discourse.  37.  -which  the  Sen  of  man— 
taking  that  title  of  Himself  which  denoted  His  incarnate 
ttfls.  small  irtve  ante  yea — in  the  sense  of  t>,  51.  Hint 
138 


hath  God  the  Father  sealed— marked  oat  and  authenti- 
cated for  that  transcendent  office,  to  Impart  to  the  world 
the  broad  of  an  everlasting  life,  and  this  In  the  cha- 
racter of  "the  Son  of  man."  38-31.  What  shall  we  do 
.  ,  .  the  works  of  God — such  works  as  God  will  approve. 
Different  answers  may  be  given  to  such  a  question,  accord- 
ing to  the  spirit  whloh  prompts  the  Inquiry.  (See  Hosea  «. 
0-8 ;  Luke  8. 12-14.)  Here  our  Lord,  knowing  whom  He  had 
to  deal  with,  shapes  His  reply  accordingly.  This  Is  the 
work  of  God,  Ac— That  lies  at  the  threshold  of  all 
acceptable  obedience,  being  not  only  the  prerequisite  te 
It,  but  the  proper  spring  of  it— in  that  sense,  the  work  of 
works,  emphatically  "the  work  of  God."  What  sign 
showest  thou,  Ac— But  how  could  they  ask  "a  sign," 
when  many  of  them  scarce  a  day  before  had  witnessed 
such  a  "sign  "  "as  had  never  till  then  been  vouchsafed  to 
men;  when  after  witnessing  it,  they  could  hardly  be  re- 
strained from  making  Him  a  king;  when  they  followed 
Him  from  the  one  side  of  the  lake  to  the  other;  and 
when,  in  the  opening  words  of  this  very  discourse.  He 
had  chid  them  for  seeking  Him,  "  not  because  they  sate  the 
Hgns,"  but  for  the  loaves?  The  truth  seems  to  be,  that 
they  were  confounded  by  the  novel  claims  which  our  Lord 
had  Just  advanced.  In  proposing  to  make  Him  a  king, 
it  was  for  far  other  purposes  than  dispensing  to  the  world 
the  bread  of  an  everlasting  life;  and  when  He  seemed  to 
raise  His  claims  even  higher  still,  by  representing  It  as 
the  grand  "work  of  God,"  that  they  should  believe  am 
Himself  as  His  Sent  One,  they  saw  very  clearly  that  He 
was  making  a  demand  upon  them  beyond  anything  they 
were  prepared  to  accord  to  Him,  and  beyond  all  that 
man  had  ever  before  made.  Hence  their  question,  "  What 
dost  thouuwA:*"  Our  fathers  did  eat  manna,  Ac. — In- 
sinuating the  inferiority  of  Christ's  miracle  of  the  loaves 
to  those  of  Moses :  q.  d., '  When  Moses  claimed  the  confi- 
dence of  the  fathers,  "he  gave  them  bread  from  heaven 
to  eat" — not  for  a  few  thousands,  but  for  millions,  and  not 
once  only,  but  dally  throughout  their  wilderness  Journey." 
33,  33.  Moses  gave  you  not,  Ac— q.  d.,  '  It  was  not  Moses 
that  gave  you  the  manna,  and  even  it  was  but  from  the 
lower  heavens;  "but  My  Father  giveth  you  the  true 
bread,"  and  that  "from  heaven." '  The  bread  ef  God  Is 
He,  Ac— This  verse  Is  perhaps  best  ieft  in  Its  own  trans- 
parent grandeur— holding  up  the  Bread  Itself  as  -Ovine, 
spiritual,  and  eternal;  Its  ordained  Fountain  and  essen- 
tial Substance,  "Him  who  came  down  from  Xeamen,  Jo 
give  it"  (that  Eternal  Life  which  was  with  the  Father 
and  was  manifested  unto  us,  1  John  1.  2);  and  its  de- 
signed objects,  "  the  world."  34.  Lord  evermore  give  us 
this  bread— speaking  now  with  a  certain  reverence  (as 
at  v.  25),  the  perpetuity  of  the  manna  floating  perhaps  in 
their  minds,  and  much  like  the  Samaritan  woman,  when 
her  eyes  were  bat  half  opened,  "  Sir,  give  me  this  water,1* 
Ac.  (eh.  4.  15).  35.  I  ant  the  Bread  of  Life— Henceforth 
the  discourse  is  all  in  the  first  person,  "I,"  "Ale,"  whloh 
oocar  In  one  form  or  other,  as  Stikr  reckons,  thirty-five 
tiracA.  He  that  cometh  to  me — to  obtain  what  the  soul 
craves,  a.u.1  <mi  the  only  all-sufficient  and  ordained  source 
of  supply,  hunger  .  thirst— shall  have  conscious  and 
abiding  satisfaction.  3d.  But  ye  hi»-"«!  eeeu  me  and  W- 
lleve  not— seen  Him  not  in  His  mere  bodily  presence,  out 
in  all  the  majesty  of  His  life,  His  teaching,  His  works, 
37-40.  All  that,  Ac— This  comprehensive  and  very  grand 
passage  is  expressed  with  a  peculiar  artistic  precision. 
The  opening  general  statement  (v.  37)  consists  of  two 
members:  (1.)  "All  that  the  Father  Givkth  m> 
shall  come  to  me"— q.  d„  'Though  ye,  as  I  told  you, 
have  no  faith  in  me,  my  errand  into  the  world  shall  in  nc 
wise  be  defeated;  for  all  that  the  Father  giveth  me  shalt 
infallibly  come  to  me.'  Observe,  what  is  given  Him  bj 
the  Father  is  expressed  In  the  singular  number  and  nevXt* 
gender— lit.,  'everything;'  while  those  who  corns  to  Hitm 
are  put  in  the  masculine  gender  and  singular  number— 
'  every  one.'  The  whole  mass,  so  to  speak,  Is  gifted  by  U.» 
Father  to  the  Son  as  a  unity,  whloh  the  Son  evolves,  <>nt 
by  one,  In  the  execution  of  His  trust.  So  oh.  17.  2,  "  tba> 
He  should  give  eternal  life  to  ail  that  trfttcA  Thoo  ha* 
given  Him."  [Bkngkl.]    This  "  »ha«"  expresses  t&e  giro 


JOHN  VI. 


,-m  vartatnty  of  it,  the  Father  being  pledged  to  see  to  It 
that  the  gift  be  no  e»_:.pty  mockery.  (2.)  "  Awu  htm  that 
wmsth  toiii  I  will  rw  no  wise  cast  out.'*  As  the 
former  was  the  Divine,  this  is  Just  the  human  side  of  the 
game  thing.  True,  the  "ooming"  ones  of  the  second 
clause  are  Just  the  "  given"  ones  of  the  first.  But  had  our 
Lord  merely  said,  'When  those  that  have  been  given  me 
of  my  Father  shall  come  to  me.  I  will  receive  them' — be- 
sides being  very  flat,  the  Impression  conveyed  would 
Save  been  quite  different,  sounding  as  if  there  were  no 
ether  laws  in  operation,  in  the  movement  of  sinners  to 
Christ,  but  such  as  are  wholly  Divine  and  inscrutable  to 
us;  whereas,  though  He  does  speak  of  it  as  a  sublime 
certainty  which  men's  refusals  cannot  frustrate,  he  speaks 
of  that  certainty  as  taking  effect  only  by  men's  voluntary 
advances  to  Him  and  acceptance  of  Him— "Him  that 
oometh  to  me,"  "whosoever  will,"  throwing  the  door 
wide  open.  Only  it  is  not  the  simply  uniting,  but  the 
actually  coming,  whom  He  will  not  cast  out ;  for  the  word 
here  employed  usually  denotes  arrival,  as  distinguished 
from  the  ordinary  word,  which  rather  expresses  the  act 
of  ooming;  see  ch.  8.  42,  Greek.  [Webster  and  Wilkin- 
son.] "In  no  wise"  is  an  emphatic  negative,  to  meet  the 
fears  of  the  timid  (as  in  Revelation  21. 27,  to  meet  the  pre- 
sumption of  the  hardened).  These,  then,  being  the  two 
members  of  the  general  opening  sta*.ement,  what  follows 
is  meant  to  take  in  both,  "  For  I  came  down  from  heaven 
oot  to  do  mine  own  will"— to  play  an  Independent  part— 
"  but  (in  respect  to  both  the  foregoing  things,  the  Divine 
and  the  human  side  of  salvation)  the  will  of  Him  that 
sent  me."  What  this  twofold  will  of  Him  that  sent  Him 
Ib,  we  are  next  sublimely  told  (v.  39,  40):  "And  this"— in 
the  first  place — "is  the  will  of  Him  that  sent  me,  that  of 
all  ('  everything')  which  He  hath  given  me  (taking  up  the 
identical  words  of  v.  37),  I  should  lose  nothing,  but  should 
raltse  it  up  at  the  last  day."  The  meaning  is  not,  of  course, 
that  He  is  charged  to  keep  the  objects  entrusted  to  Him 
as  He  received  them,  so  as  they  should  merely  suffer  noth- 
ing in  His  hands.  For  as  they  were  just  "  perishing"  .rin- 
■*ers  of  Ada.m'8  family,  to  let  "  nothing"  of  such  "  be  lost," 
but  "raise  them  up  at  the  last  day,"  must  Involve,  first, 
'giving  His  flesh  for  them"  (v.  51),  that  they  "  might  not 
^wrish,  but  have  everlasting  life;"  and  then,  after  "keep- 
ng  them  from  falling,"  raising  their  sleeping  dust  in  in- 
terruption and  glory,  and  presenting  them,  body  and 
soul,  perfect  and  entire,  wanting  nothing,  to  Him  who 
gave  them  to  Him,  saying,  "Behold  I  and  the  children 
which  God  hath  given  me."  So  much  for  the  first  will  of 
Him  that  sent  Him,  the  Divine  side  of  man's  salvation, 
whose  every  stage  and  movement  is  Inscrutable  to  us, 
but  Infallibly  certain.  "  And  this"— In  the  second  place— 
"Is  the  will  of  Him  that  sent  me,  that  every  one  which 
seeth  theSonandbelieveth  (or  'seeing  the  Son  believeth') 
on  Him,  may  have  everlasting  life,  and  I  will  raise  him 
np  at  the  last  day."  This  Is  the  human  side  of  the  same 
thing  as  in  the  foregoing  verse,  and  answering  to  "Him 
that  cometh  unto  me  I  will  in  no  urise  cast  out. :"  q.d.,'1  have 
It  expressly  in  charge  that  every  one  that  so  "  beholdeth" 
('  so  vieweth')  the  Son  as  to  believe  on  Him  shall  have 
everlasting  life ;  and,  that  none  of  Him  be  lost,  "  I  will  raise 
him  up  at  the  last  day." '  See  on  v.  54.  41-46.  .Tew9  mur- 
mnred-OT  '  muttered,'  not  in  our  Iiord's  hearing,  but  He 
knew  it,  v,  43  (ch.  2.  25).  he  said,  I  am  the  bread,  Ac. — 
Missing  the  sense  and  glory  of  this,  and  having  no  relish 
for  such  sublimities,  they  harp  upon  the  "  Bread  from 
neaven."  'What  can  this  mean?  Do  we  not  know  all 
about  Him— where,  when,  and  of  whom  He  was  born? 
And  yet  He  says  He  came  down  from  heaven  !'  Murmur 
not  .  .  .  No  man — q.  d.,  'Be  not  either  startled  or  stum- 
bled at  these  sayings ;  for  it  needs  Divine  teaching  to  un- 
derstand them,  Divine  drawing  to  submit  to  them.' 
©an  come  to  me— in  the  sense  of  v.  35.  except  the  Father 
which  hath  »ei»t  me-i.  e.,  the  Father  as  the  Sender  of  Me 
and  to  carry  out  the  design  of  My  mission,  draw  him — by 
an  internal  and  efficacious  operation;  though  by  all  the 
weans  of  rational  conviction,  and  in  a  way  altogether 
xxuaonar.t  to  their  tuorai  nature  (Song  of  Solomon  1.  4; 
ferenalah  91.  3;  Ho**<»  11.  8,  4).    raise  hint  np.  Ac— See  on 


v.  54.  written  In  the  prophets— In  Isaiah  54.  18 ;.  Jtev* 
mlab  81.83,  84 ;  other  similar  passages  may  also  have  be** 
in  view.  Our  Lord  thus  falls  back  upon  Scripture  author, 
lty  for  this  seemingly  hard  saying,  all  taught  of  God 
not  by  external  revelation  merely,  but  by  internal  (ttu*»»fc»- 
ation,  corresponding  to  the  "drawing"  of  v.  44.  every 
man  therefore,  Ac — i.  e.,  who  hath  been  thus  efficaciously 
taught  of  Him.  cometh  onto  me — with  absolute  certainty, 
yet  in  the  sense  above  given  of  "drawing:"  q.  d.,  'As 
none  can  come  to  me  but  as  divinely  drawn,  so  none 
thus  drawn  shall  fail  to  come.'  Not  that  any  man  huth 
seen,  Ac— Lest  they  should  confound  that  "hearing  and 
learning  of  the  Father,"  to  which  believers  are  admitted 
by  Divine  teaching,  with  His  own  immediate  access  to 
Him,  He  here  throws  in  a  parenthetical  explanation; 
stating,  as  explicitly  as  words  could  doit,  how  totally  dif- 
ferent the  two  cases  were,  and  that  only  He  who  is  "  from 
God"  hath  this  naked,  immediate  access  to  the  Father. 
(Seech.  1. 18.)  47-61.  He  that  believeth,  Ac.— See  on  oh. 
8.  86 ;  5.  24.  I  ant  the  bread  of  life,  Ac— As  he  that  be- 
lieveth In  Me  hath  everlasting  life,  so  I  am  Myself  the 
everlasting  Sustenance  of  that  life.  (Repeated  from  ».  36.) 
Your  fathers— of  whom  ye  spake  (v.  81) ;  not  '  ours.'  by 
which  He  would  hint  that  He  had  a  higher  descent,  «xf 
which  they  dreamt  not.  [Benoel.]  did  eat  manna  .  .  . 
and  are  dead — recurring  to  their  own  point  about  the 
manna,  as  one  of  the  noblest  of  the  ordained  preparatory 
Illustrations  of  His  own  office :  '  Your  fathers,  ye  say,  ate 
manna  In  the  wilderness;  and  ye  say  well,  for  so  they 
did,  but  they  are  dead — even  they  whose  carcasses  fell  in  tb« 
wilderness  did  eat  of  that  bread;  the  Bread  whereof  1 
speak  oometh  down  from  heaven,  which  the  manna  never 
did,  that  men,  eating  of  it,  may  live  for  ever.'  I  ant,  Ac— 
Understand,  it  is  of  Myself  I  now  speak  as  the  Bread 
from  heaven;  of  Ms  if  a  man  eat  he  shall  live  for  ever; 
and  "  the  Bread  which  I  will  give  is  Mt  Flbbh,  which 

I     WILL    GIVE    FOB    THE    LIFE    OF    THE    WOBLft."     Here, 

for  the  first  time  In  this  high  discourse,  our  Lord  expli- 
citly Introduces  His  sacrificial  deatfi^toT  only  rationalists 
can  doubt  this— not  only  as  that  which  constitutes  Him 
the  Bread  of  life  to  men,  but  as  that  very  elemtnt  m 
Him  which  possesses  the  life-giving  virtue.— *  From 
this  time  we  hear  no  more  (in  this  discourse)  of  "Bread;" 
this  figure  is  dropped,  and  the  reality  takes  its  place.' 
[Stier.]  The  words  "I  will  give"  may  be  compared  with 
the  words  of  institution  at  the  Supper,  "  This  is  my  body 
which  is  given  for  you"  (Luke  22. 19),  or  in  Paul's  report  of 
It,  "broken  for  you."  (1  Corinthians  11.  24.)  »».  Jews 
strove  among  themselves — arguing  the  point  together 
How  can,  Ac— q.  d.,  'Give  us  his  flesh  to  eat?  Absurd.' 
53-68.  Except  ye  eat  the  flesh  .  .  .  and  drink  the  blood 
.  .  .  no  life,  Ac— The  harshest  word  He  had  yet  uttered 
In  their  ears.  They  asked  how  it  was  possible  to  eat  his 
flesh.  He  answers,  with  great  solemnity, '  It  is  indispens- 
able.' Yet  even  here  a  thoughtful  hearer  might  find  some- 
thing to  temper  the  harshness.  He  says  they  must  not 
only  "eat  H\s  flesh"  but  "drink  His  blood,"  which  could 
not  but  suggest  the  Idea  of  His  death—  Implied  in  the  sepa- 
ration of  one's  flesh  from  his  blood.  And  as  He  had 
already  hinted  that  It  was  to  be  something  very  different 
from  a  natural  death,  saying,  "  My  flesh  I  will  give  for  the 
life  of  the  world"  (v.  51),  it  must  have  been  pretty  plain  U) 
candid  hearers  that  he  meant  something  above  the  gross 
Idea  which  the  bare  terms  expressed.  And  farther,  when 
he  added  that  they  "  had  no  life  in  them  unless  they  thus 
ate  and  drank,"  it  was  impossible  they  should  think  He 
meant  that  the  temporal  life  they  were  then  living  was  de- 
pendent on  their  eating  and  drinking,  in  this  gross  sense, 
His  flesh  and  blood.  Yet  the  whole  statement  was  cer- 
tainly confounding,  and  beyond  doubt  was  meant  to  be 
so.  Our  Lord  bad  told  them  that  In  spite  of  all  they  had 
"seen"  in  Him  they  "did  not  believe"  (v.  86).  For  their 
conviction  there'ore  he  does  not  here  lay  Himself  out; 
but  having  the  ear  not  only  of  them  but  of  the  more 
candid  and  thoughtful  in  the  crowded  synagogue,  and  the 
miracle  of  the  loaves  having  led  up  to  the  most  exalted 
of  all  views  of  His  Person  and  Office,  He  takes  advantact 
of  their  very  difficulties  and  objections  to  announce,  for 

139 


JOHN   VII. 


all  time,  those  most  profound  truths  which  are  here  ex- 
pressed, regardless  of  the  disgust  of  the  uuteachable,  aud 
the  prejudices  even  of  the  most  sincere,  which  His  lan- 
guage would  seem  only  designed  to  deepen.     The  truth 
really  conveyed  nere  Is  no  other  than  that  expressed  in  v. 
SI,  though  in  more  emphatic  terms— that  Himself,  in  the 
virtue  of  His  sacrificial  death,  is  the  spiritual  and  eternal 
life  of  men;  and  that  unless  men  voluntarily  appropriate 
to  themselves  this  death,  in  its  sacrificial  virtue,  so  as  to 
become  the  very  life  and  nourishment  of  their  inner  man, 
they  have  no  spiritual  and  eternal  life  at  all.    Not  as  if 
His  death  were  the  only  thing  of  value,  but  it  is  what  gives 
all  else  in  Christ's  Incarnate  Person,  Life,  and  Ofllce,  their 
whole  value  to  us  sinners.    Whoso  eateth  .  .  .  hath,  Ac. — 
The  former  verse  said  that  unless  they  partook  of  Him 
they  had  no  life ;  this  adds,  that  whoever  does  so  "  hath 
eternal  life."    And  I  will  raise  him  up  at  the  last  day— 
For  the  fourth  time  this  is  Repeated  (see  v.  39,  40, 44)— show- 
ing most  clearly  that  the  "  eternal  life"  which  such  a  man 
"hath"  cannot  be  the  same  with  the  future  resurrection- 
life,  from  which  it  is  carefully  distinguished  each  time, 
but  a  life  communicated  here  below  immediately  on  be- 
lieving (ch.  8.  36;  5.  24,  25);  and  giving  to  the  resurrection  of 
the  body  as  that  which  consummates  the  redemption  of 
the  entire  man,  a  prominence  which  in  the  current  theo- 
logy, it  is  to  be  feared,  it  has  seldom  had.    (See  Romans  8. 
38;  1  Corinthians  15.,  throughout.)    He  that  eateth  .  .  . 
awelleth  In  me  and  I  In  him—  As  our  food  becomes  in- 
corporated with  ourselves,  so  Christ  and  those  who  eat 
His  flesh  and  drink  His  blood  become  spiritually  one  life, 
though  personally  distinct.    As  the  living  Father  hath 
mat  me— to  communicate  His  own  life,    and  1  live  by 
the  Father— lit.,  'because  of  the  Father;'  My  life  and  his 
being  one,  but  Mine  that  of  a  Son,  whose  It  is  to  be  "of  the 
Father."    (See  ch.  1.  18;  5.  26.)    he  that  eateth  me  shall 
Ut«  by  ine-Nt.,  '  because  of  me.'  So  that  though  one  spir- 
itual life  with  Him,  "  the  Head  of  every  man  is  Christ,  as 
the  head  of  Christ  is  God."     (1  Corinthians  11.  3;  3.  23.) 
Tliln  U  that  bread,  Ac.— a  sort  of  summing  up  of  the  whole 
discourse,  on  which  let  this  one  further  remark  suffice — 
that  as  our  Lord,  Instead  of  softening  down  His  figurative 
sublimities,  or  even  putting  them  in  naked  phraseology, 
leaves  the  great  truths  of  His  Person  and  Office,  and  our 
participation  of  Him  and  it,  enshrined  for  all  time  in 
those  glorious  forms  of  speech,  so  when  we  attempt  to 
•trip  the  truth  of  these  figures,  figures  though  they  be.  It 
goes  away  from  us,  like  water  wheu  the  vessel  Is  broken, 
and  our  wisdom  lies  in  raising  our  own  spirit,  and  at- 
tuning our  own  ear,  to  our  Lord's  chosen  modes  of  ex- 
pression. (It  should  be  added  that  although  this  discourse 
has  nothing  to  do  with  the  Sacrament  of  the  Supper,  the 
Sacrament  has  every  thing  to  do  with  it,  as  the  visible  em- 
bodiment of  these  figures,  and,  to  the  believing  partaker, 
a  real,  yea,  and  the  most  lively  and  affecting  participation 
of  HU  flesh  and  blood,  and  nourishment  thereby  of  the 
spiritual  and  eternal  life,  here  below.)    59.  These  things 
■aid  he  in  the  synagogue — which  seems  to  imply  that 
what  follows  took  plaoe  after  the  congregation  had  broken 
■p.    60-65.  Many  of  his  disciples— His  pretty  constant 
followers,  though  an  outer  circle  of  them,    hard  saying- 
mot  merely  harsh,  but  insufferable,  as  the  word  often 
means  in  the  Old  Testament,    who  can  hear — submit  to 
listen  to  It.    Doth  this  offend  .  .  .  What  and  if,  Ac— 
f .  d., '  If  ye  are  stumbled  at  what  I  have  said,  how  will  ye 
bear  what  I  now  say?'   Not  that  His  ascension  itself  would 
•tumble  them  more  than  His  death,  but  that  after  recoil- 
ing from  the  mention  of  the  one  they  would  not  be  in  a 
state  of  mind  to  take  in  the  other,    the  flesh  profiteth 
nothing— Much  of  His  discourse  was  about  "flesh;"  but 
flesh  as  such,  mere  flesh,  could  profit  nothing,  much  less 
Impart  that  life  which  the  Holy  Spirit  alone  communi- 
cates to  the  soul,  the  words  I  speak  are  spirit  and  life— 
the  whole  burden  of  the  discourse  Is  "spirit,"  not  mere 
flesh,  and  "life"  In  its  highest,  not  its  lowest  sense,  and 
the  words  I  have  employed  are  to  be  interpreted  solely  In 
feua£  sense.    But  there  are  some,  Ac. — q.  d.,  '  But  It  mat- 
Mil  little  to  some  of  you  in  what  sense  I  speak,  for  ye 
fealtov*  not.'    This  was  said,  adds  the  Evangelist,  not 
140 


merely  of  the  outer  but  of  the  inner  circle  of  His  dts 
ciples;  for  he  knew  the  traitor,  though  it  was  not  yet  time 
to  expose  him.  Therefore  said  I,  Ac— q.  d.,  '  That  was 
why  I  spoke  to  you  of  the  necessity  of  Divine  teaching 
which  some  of  you  are  strangers  to.'  except  it  -were  given 
him— plainly  showing  that  by  the  Father's  "  drawing"  (v 
44)  was  meant  an  internal  and  efficacious  operation,  for  ir. 
recalling  the  statement  here  He  says,  it  must  be  "given  to 
a  man  to  come'  to  Christ.  66-71.  From  that  time,  Ac  - 
or,  in  consequence  of  this.  Those  last  words  of  our  Loi  d 
seemed  to  have  given  them  the  finishing  stroke — they 
could  not  stand  it  any  longer,  'walked  no  more— Many  a 
journey,  it  may  be,  they  had  taken  with  Him,  but  now 
they  gave  Him  finally  up !  the  Twelve— the  first  time 
they  are  thus  mentioned  in  this  Gospel.  Will  ye  also  ga 
away*— Affecting  appeal!  Evidently  Christ  fell  the  de- 
sertion of  Him  even  by  those  miserable  men  who  could 
not  abide  His  statements ;  and  seeing  a  disturbance  even 
of  the  wheat  by  the  violence  of  the  wind  which  blew  away 
the  chaff  (not  yet  visibly  showing  Itself,  but  open  to  HI* 
eyes  of  fire),  He  would  nip  it  in  the  bud  by  this  home  ques- 
tion. Then  Simon  Peter — whose  forwardness  in  this  case 
was  noble,  and  to  the  wounded  spirit  of  His  Lord  doubt- 
less very  grateful.  Lord,  to  whom,  Ac. — q.  d.,  '  We  can- 
not deny  that  we  have  been  staggered  as  well  as  they,  and 
seeing  so  many  go  away  who,  as  we  thought,  might  have 
been  retained  by  teaching  a  little  less  hard  to  take  in,  our 
own  endurance  has  been  severely  tried,  nor  have  we 
been  able  to  stop  short  of  the  question,  Shall  we  follow 
the  rest, and  give  it  up?  But  when  it  came  to  this,  our 
light  returned,  and  our  hearts  were  reassured.  For  as 
soon  as  we  thought  of  going  away,  there  arose  upon  us 
that  awful  question,  "To  whom  shall  we  go?"  To  the 
lifeless  formalism  and  wretched  traditions  of  the  elders? 
to  the  gods  many  and  lords  many  of  the  heathen  around 
us?  or  to  blank  unbelief?  Nay,  Lord,  we  are  shut  up. 
TTiey  have  none  of  that  "ktkrnal  life"  to  oiler  an 
whereof  Thou  hast  been  discoursing,  in  words  rich  aL>iJ 
ravishing  as  well  as  in  words  staggering  to  human  \r4> 
dom.  That  life  we  cannot  want;  that  life  we  have  learu'. 
to  crave  as  a  necessity  of  the  deeper  nature  which  Thor 
hastawakened:  "tfiewordsof  that  eternal  life"  (the author- 
ity to  reveal  it  and  the  power  to  confer  It)  Thou  hast:  There- 
fore will  we  stay  with  Thee — '  we  must.'  And  we  believe, 
Ac. — (See  on  Matthew  16. 16.)  Peter  seems  to  have  added 
this  not  merely— probably  not  so  much— as  an  assurance 
to  his  Lord  of  his  heart's  belief  in  Him,  as  for  the  purposw 
of  fortifying  himself  and  his  faithful  brethren  against  that 
recoil  from  his  Lord's  harsh  statements  which  he  was 
probably  struggling  against  with  difficulty  at  that  mo- 
ment. N.B.— There  are  seasons  when  one's  faith  Is  tried 
to  the  utmost,  particularly  by  speculative  difficulties  ;  t  he 
spiritual  eye  then  swiias,  aud  all  truth  seems  ready  t-j 
depart  from  us.  At  such  seasons,  a  clear  peroeptiou  that 
to  abandon  the  faith  of  Christ  is  to  face  blank  denotation, 
ruin  and  death;  and  on  recoiling  from  this,  to  be  able  to 
fall  back,  not  merely  on  first  principles  and  immovably 
foundations,  but  on  personal  experience  of  a  Lioing  Lord  in 
whom  all  truth  is  wrapt  up  and  made  flesh  for  our  very  benefit 
—this  is  a  relief  unspeakable.  Under  that  blessed  Win* 
taking  shelter,  until  we  are  again  fit  to  grapple  with  the 
questions  that  have  staggered  us,  we  at  length  either  find 
our  way  through  them,  or  attain  to  a  calm  satisfaction  In 
the  discovery  that  they  lie  beyond  the  limits  of  present 
apprehension.  Have  not  1  chosen  .  .  .  and  one  of  yoo 
is  a  devil) — q.d.,  'Well  said,  Siinon-Barjonas,  but  that 
"we"  embraces  not  so  wide  a  circle  as  in  the  simplicity 
of  thine  heart  thou  thinkest;  for  though  I  have  chosen 
you  but  twelve,  one  oven  of  these  is  a  "devil"  '  (the  tem- 
ple, the  tool  of  that  wicked  one). 

CHAPTER    VII. 

Ver.  1-oS.    Christ  at  thb  Feast  ov  Tabekxacjlrs.    i 
a.  After  these  things— i.  e„  all  that  is  recorded  after  ch.  &,  IS. 
walked  in  Galilee — continuing  His  labours  there,   nstead 
of  going  to  Judea,  as  might  have  been  expected,    sough: 
t*  kill  him,  Ac.— referring  back  to  ch.  a.  18.    Hence  it  av 


JOHN   VII. 


pear*  that  our  Lord  did  not  attend  die  Passover  mentioned  at 
eh.  6.  4 — being  the  third  since  His  ministry  began,  if  the 
feast  mentioned  in  eh.  5. 1  was  a  Passover,  feast  of  taber- 
nacles at  hand— This  was  the  last  of  the  three  annual 
lestivals,  celebrated  on  the  15th  of  the  7th  month  (Sep- 
tember). See  Lexitlcus  23.  33,  Ac;  Deuteronomy  16.  13, 
Ac. ;  Nebusmiah  8. 14-18.  3-5.  His  brethren  said— See  on 
Matthew  15.  64-56.  Depart  .  .  .  Into  Judea,  Ac— In  v.  5 
f,his  speech  is  ascribed  to  their  unbelief.  But  as  they  were 
In  the  "  upj>er  room"  among  the  one  hundred  and  twenty 
disciples  who  waited  for  the  descent  of  the  Spirit  after  the 
Lord's  ascension  (Acts  1. 14),  they  seem  to  have  had  their 
prejudices  removed,  perhaps  after  His  resurrection.  In- 
deed here  their  language  is  more  that  of  strong  prejudice 
and  suspicion  (such  as  near  relatives,  even  the  best,  too  fre- 
quently show  in  such  cases),  than  from  unbelief.  There 
was  also,  probably,  a  tincture  of  vanity  in  it.  '  Thou  hast 
many  disciples  in  Judea;  here  in  Galilee  they  are  fast 
dropping  off;  it  is  not  like  one  who  advances  the  claims 
thou  dost  to  linger  so  long  here,  away  from  the  city  of  our 
solemnities,  where  surely  "  the  kingdom  of  our  father 
David"  is  to  be  set  up;  "seeking,"  as  thou  dost,  "to  be 
known  openly,"  those  miracles  of  thine  ought  not  to  be 
confined  to  this  distant  comer,  but  submitted  at  head- 
quarters to  the  Inspection  of  "  the  world." '  (See  Psalm 
99.8,  "I  am  become  a  stranger  to  my  brethren,  an  alien 
an  to  my  mother's  children  P ')  6-10.  My  time  not  yet  come 
—i.e.,  for  "showing  Himself  to  the  world."  your  time 
always  ready,  Ac.—q.  d„  '  It  matters  little  when  we  go  up, 
for  ye  have  no  great  plans  in  life,  and  nothing  hangs 
upon  your  movements.  With  Me  it  is  otherwise;  on 
every  movement  of  Mine  there  hangs  what  ye  know  not : 
Phe  world  has  no  quarrel  with  you,  for  ye  bear  no  testi- 
mony against  it,  and  so  draw  down  upon  yourselves 
none  of  its  wrath;  but  I  am  here  to  lift  up  My  voice 
•gainst  its  hypocrisy,  and  denounce  its  abominations; 
therefore  it  cannot  endure  Me,  and  one  false  step  might 
precipitate  Its  fury  on  its  Victim's  head  before  the  time. 
Away,  therefore,  to  the  feast  as  soon  as  It  sulfa  you ;  I  fol- 
lawat  the  fitting  moment,  but  "My  time  is  not  yet  full 


Mme 


then  went   he 


not  openly— not  "in  the 


Iflarv^aE)  company."  [Mkybb.]  (See  on  Luke  2. 44.)  a* 
i*  were  lm  secret— rather,  'in  a  manner  secretly;'  per- 
haps by  some  other  route,  and  in  a  way  not  to  attract  no- 
tice. 11-13.  Jew*  (the  rulers)  sought  hint— for  no  good 
end.  Where  is  he?— He  had  not  been  at  Jerusalem  for 
probably  a  year  and  a  half,  much  murmuring-— *  buz- 
zing.' among  the  people— ' the  multitudes ;'  'the  natu- 
ral expression  of  a  Jewish  writer,  indicating  without  de- 
sign the  crowded  state  of  Jerusalem  at  this  festival.' 
(Wkbstkr  and  Wiukinson.]  a  good  man  .  .  .  Nay  .  .  . 
aeuetveth,  Ac— the  two  opposite  views  of  His  claims,  that 
they  were  honest,  and  that  they  were  an  imposture,  none 
ipahe  openly  of  him— i.  e.,  in  His  favour,  "  for  fear  of  the 
[ruling)  Jews."  14, 15.  about  the  midst  of  the  feast — the 
fourth  or  fifth  day  of  the  eight,  during  which  it  lasted. 
went  up  into  the  temple  and  taught— The  word  denotes 
formal  and  continuous  teaching,  as  distinguished  from  mere 
casual  sayings.  This  was  probably  the  first  time  that  He 
did  so  thus  openly  in  Jerusalem.  He  had  kept  back  till 
the  feast  was  half  through,  to  let  the  stir  about  Him  sub- 
side, and  entering  the  city  unexpectedly,  had  begun  His 
"  teaching"  at  the  temple,  and  created  a  certain  awe,  be- 
fore the  wrath  of  the  rulers  had  time  to  break  it.  How 
lmoweth  .  .  .  letters— learning.  (Acts  26.  24.)  having 
never  learned — at  any  rabbinical  school,  as  Paul  under 
Gamaliel.  These  rulers  knew  well  enough  that  He  had 
not  studied  under  any  human  teacher— an  important  ad- 
mission against  ancient  and  modern  attempts  to  trace 
our  Lord's  wisdom  to  human  sources.  [Mkyeb.]  Proba- 
bly His  teaching  on  this  occasion  was  expository,  manifest- 
ing that  unrivalled  faculty  and  depth  which  in  the  Ser- 
raor  on  the  Mount  bad  excited  the  astonishment  of  alL 
16-18.  doctrine  .  .  .  not  mine,  Ac— t.  e.,  from  Myself  un- 
authorized ;  I  am  here  by  commission.  If  any  man  will 
io  the  will,  Ac— '  is  willing,'  or  '  wishes  to  do.'  -whether 
af  Cwd  or  ...  of  myself— from  above  or  from  beneath ; 
'»  Oivine  or  an  imposture  of  mine.    A  principle  of  im- 


mense importance,  showing,  on  the  one  hand,  that  single 
ness  of  desire  to  please  Ood  is  the  grand  inlet  to  light  on  ab 
questions  vitally  affecting  one's  eternal  interests,  and  on  the 
other,  that  the  want  of  this,  whether  perceived  or  not,  is  tht 
chief  cause  of  infidelity  amidst  the  light  of  revealed  religion- 
seeketh  his  own  glory ,  Ac  -See on  ch.  5. 41-44.  19, 80.  Did 
not  Moses,  Ac. — q.  d., '  In  opposing  Me  ye  pretend  zeal  for 
Moses,  but  to  the  spirit  and  end  of  that  law  which  he  gave 
ye  are  total  strangers,  and  in  "going  about  to  kill  me"  ye 
are  its  greatest  enemies.*  The  people  answered,  Thou 
hast  a  devil :  -who  goeth  about  to  kill  thee  1 — This  was 
said  by '  the  multitude,'  who  as  yet  had  no  bad  feeling  to  Je- 
sus, and  were  not  in  the  secret  of  the  plot  hatching,  as  oar 
Lord  knew,  against  Him.  21-84. 1  have  done  one  work, 
Ac— Taking  no  notice  of  the  popular  appeal,  as  there 
were  those  there  who  knew  well  enough  what  He  meant. 
He  recalls  His  cure  of  the  impotent  man,  and  the  mur- 
derous rage  it  had  kindled  (ch.  5.  9, 16, 18).  It  may  seem 
strange  that  He  should  refer  to  an  event  a  year  and  a 
half  old,  as  if  but  newly  done.  But  their  present  attempt 
"  to  kill  Him"  brought  the  past  scene  all  fresh  up,  not 
only  to  Him,  but  without  doubt  to  them  too,  if  indeed  they 
had  ever  forgotten  it;  and  by  this  fearless  reference  to  It, 
exposing  their  hypocrisy  and  dark  designs,  He  gave  His 
position  great  moral  strength.  Moses  gave  yon  circum- 
cision, Ac— Though  servile  work  was  forbidden  on  the 
sabbath,  the  circumcision  of  males  on  that  day  (whioh 
certainly  was  a  servile  work)  was  counted  no  infringe- 
ment of  the  Law .  How  much  less  ought  fault  to  be  found 
with  One  who  had  made  a  man  "every  whit  whole"— or 
rather, '  a  man's  entire  body  whole'— on  the  sabbath-day? 
What  a  testimony  to  the  reality  of  the  miracle,  none 
daring  to  meet  the  bold  appeal.  Judge  not,  Ac— q.  a,, 
'Rise  above  the  letter  Into  the  spirit  of  the  law.'  85-87. 
some  of  them  of  Jerusalem— the  citizens,  who,  know- 
ing the  long-formed  purpose  of  the  rulers  to  put  Jeans  to 
death,  wondered  they  were  now  letting  Him  teach  openly 
Do  the  rulers  know,  Ac. — Have  they  got  some  new  light 
in  favour  of  His  elaims  T  Howbelt  we  know  this  man, 
Ac— This  seems  to  refer  to  some  current  opinion  that 
Messiah's  origin  would  be  mysterious  (not  altogether 
wrong),  from  which  they  concluded  that  Jesus  could  not 
be  he,  since  they  knew  all  about  His  family  at  Nazareth. 
88,  89.  Jesus  cried— In  a  loader  tone,  and  more  solemn, 
witnessing  style  than  usual.  Te  both,  Ac— q,  d., '  Tea,  ye 
know  both  myself  and  my  local  parentage,  "and  (yet)  I 
am  not  come  of  myself."  '  he  that  sent  me  U  true,  Ac— 
Probably  the  meaning  is, '  He  that  sent  me  Is  the  only 
real  Sender  of  any  one.'  30-38.  sought  to  take  .  .  .  nine 
laid  hands— their  impotence  being  equal  to  their  malignity. 
When  Christ  cometh,  will  he,  Ac— q.  d., '  If  this  be  not 
the  Christ,  what  can  the  Christ  do,  when  He  does  come, 
which  has  not  been  anticipated  and  eclipsed  by  this 
man  T  This  was  evidently  the  language  of  friendly  per- 
sons, overborne  by  their  spiteful  superiors,  but  unable  to 
keep  quite  silent,  heard  that  they  murmured — thai 
mutterings  to  this  effect  were  going  about,  and  thought  It 
high  time  to  stop  Him  If  He  was  not  to  be  allowed  to 
carry  away  the  people.  33,  34.  Yet  a  little  -while,  Ac— 
q.  d., '  Yoor  desire  to  be  rid  of  Me  will  be  for  you  all  too 
soon  fuJ  filled.  Yet  a  little  while  and  we  part  company— 
for  ever ;  for  I  go  whither  ye  cannot  come,  nor,  even  when 
ye  at  length  seek  to  Him  whom  ye  now  despise,  shall  ye 
be  able  to  find  Him'— referring  not  to  any  penitential, 
but  to  purely  selfish  cries  in  their  time  of  desperation. 
35,  36.  whither  will  he  go,  Ac— They  cannot  compre- 
hend him,  but  seem  awed  by  the  solemn  grandeur  of  His 
warning.  He  takes  no  notice,  however,  of  their  questions. 
3T-39.  the  last,  the  great  day  of  the  feast— the  eighth 
(Leviticus  23.  89).  It  was  a  sabbath,  the  last  feast-day  of 
the  year,  and  distinguished  by  very  remarkable  ceremo- 
nies. 'The  generally  Joyous  character  of  this  feast  broke 
out  on  this  day  into  loud  jubilation,  particularly  at  the 
solemn  moment  when  the  priest,  as  was  done  on  every 
day  of  this  festival,  brought  forth,  in  golden  vessels, 
water  from  the  stream  of  Slloah,  which  flowed  nnder  the 
temple-mountain,  and  solemnly  poured  It  upon  the  altar. 
Then  the  words  of  Isaiah  12.  8  were  sang,  *  With  jcy  aha* 

141 


JOHN    VIII, 


pe  drew  water  out  of  the  well*  of  Salvation,"  and  thus  the 
symbolical  reference  of  this  act,  Intimated  In  v.  39,  was 
expressed.'  [Olshausen.]    So  ecstatic  was  the  Joy  with 
which  this  ceremony  was  performed— accompanied  with 
sound  of  trumpets— that  it  used  to  be  said,  'Whoever  had 
aot  witnessed  it  had  never  seen  rejoicing  nt  all.'  [Light- 
**>ot.]    On  this  high  occasion,  then,  He  who  had  already 
drawn  all  eyes  upon  Him  by  His  supernatural  power  and 
anrivalled  teaching— "Jesus  stood,"  probably  In  some 
elevated  position,  "and  cried,"  as  if  making  proclamation 
in  the  audience  of  all  the  people,  "  If  any  man  thirst, 
let  him  come  unto  Me  and  drink  !"    What  an  offer ! 
The  deepest  cravings  of  the  human  spirit  are  here,  as  in 
the  Old  Testament,  expressed  by  the  figure  of  "thirst," 
and  the  eternal  satisfaction  of  them  by  "  drinking."    To 
the  woman  of  Samaria  He  had  said  almost  the  same 
thing,  and  In  the  same  terms,  John  4. 13, 14.    But  what  to 
her  was  simply  affirmed  to  her  as  a  fact,  is  here  turned 
Into  a  world-wide  proclamation ;  and  whereas  there,  the 
lift  by  Him  of  the  living  water  Is  the  most  prominent 
idea — in  contrast  with  her  hesitation  to  give  Him  the 
perishable  water  of  Jacob's  well — here,  the  prominence 
Is  given  to  Himself  as  the  Well-spring  of  all  satisfaction. 
He  had  in  Galilee  Invited  all  the  weary  and  heavy - 
ladkn  of  the  human  family  to  come  under  His  wing  and 
they  should  find  best  (Matthew  11.  28),  which  Is  Just  the 
same  deep  want,  and  the  same  profound  relief  of  It,  under 
another  and  equally  grateful  figure.    He  had  in  the  syna- 
gogue of  Capernaum  (ch.  6.)  announced  Himself,  In  every 
variety  of  form, as  "the  Bread  of  Life,"  and  as  both  able 
and  authorized  to  appease  the  "  hunger,"  and  quench 
the  "thirst,"  of  all  that  apply  to  Him.    There  Is,  and 
there  can  be,  nothing  beyond  that  here.  But  what  was  on 
all  those  occasions  ottered  In  private,  or  addressed  to  a 
provincial  audience,  is  here  sounded  forth  in  the  streets 
of  the  great  religious  metropolis,  and  in  language  of  sur- 
passing majesty,  simplicity,  and  grace.  It  is  fust  Jehovah's 
ancient  proclamation  now  sounding  forth  through  human  flesh, 

"HO,    EVERY    ONE    THAT   THIRSTETH,    COME    YE    TO    THE 
WATERS,  AND  HI  THAT  HATH   NO  MONEY  I"   (Isaiah  55.  1.) 

In  this  light  we  have  but  two  alternatives;  either  to  say 
with  Oaiaphas  of  Him  that  uttered  such  words,  "  He  is 
guilty  of  death,"  or  falling  down  before  Him  to  exclaim 
with  Thomas,  "  My  Lord  and  my  God  !"  as  the  Scrip- 
tare  hath  said— These  words  belong  to  what  follows, 
"  Out  of  his  belly,  as  the  Scripture  hath  said,  shall  flow," 
Ac,,  referring  not  to  any  particular  passage,  but  to  such 
M  Isaiah  58. 11;  Joel  8. 18;  Zechariah  14.  8;  Ezekiel  47. 1-12; 
In  most  of  which  the  Idea  Is  that  of  waters  issuing  from 
beneath  the  Temple,  to  which  our  Lord  compares  Him- 
self and  those  who  believe  in  Him.  out  or  his  belly— 
i. «.,  his  inner  man,  his  soul,  as  in  Proverbs  20.  27.  river* 
off  living  water— See  on  ch.  4. 13, 14.  It  refers  primarily 
to  the  copiousness,  but  Indirectly  also  to  the  diffusiveness, 
of  this  living  water  to  the  good  of  others.  This  spake  he 
•ff  the  spirit— Who,  by  His  direct  personal  agency,  opens 
op  this  spring  of  living  waters  In  the  human  spirit  (ch.  8. 
•X  and  by  His  Indwelling  In  the  renewed  soul  ensures 
their  unfailing  flow,  they  that  believe,  Ac— As  the  Holy 
Ghost  is,  in  the  redemption  of  man,  entirely  at  the  service 
tf  Christ,  as  His  Agent,  so  It  is  only  in  believing  connection 
with  Christ  that  any  one  "  receives"  the  Spirit.  For  the 
Holy  Ghost  was  not  yet  [given]— beyond  all  doubt  the 
word  "  given,"  or  some  similar  word,  is  the  right  supple- 
ment. In  ch.  16.  7  the  Holy  Ghost  Is  represented  not 
only  as  the  gift  of  Christ,  but  a  gift  the  communication  of 
which  was  dependent  upon  His  own  departure  to  the  Father. 
Now  as  Christ  was  not  yet  gone,  so  the  Holy  Ghost  was  not 
uct  given.  Jesus  not  yet  glorified— the  word  "glorified" 
is  here  used  advisedly,  to  teach  the  reader  not  only  that 
the  departure  of  Christ  to  the  Father  was  indispensable  to 
the  giving  of  theSplrit,  but  that  this  illustrious  Gift,  direct 
from  the  hands  of  the  ascended  Saviour,  was  God's  intima- 
tion to  the  world  that  He  whom  it  had  cast  out,  crucified, 
and  slain,  was  "His  Elect,  In  whom  His  soul  delighted," 
tod  that  it  was  through  the  smiting  of  that  Rock  that 
•he  waters  Of  the  Spirit— for  which  the  Church  was  wait- 
ing, and  with  pomp  at  the  feast  of  tabernacles  nroclaim- 
MS 


lng  its  expectation— had  gushed  forth   upon   a  thirty 
world.     40-43.   Many  .  .  .  -when  they  heard  this  ,  .  . 
said,  Of  a  truth,  Ac— The  only  wonder  Is  they  did  not 
all  say  it.    "But  their  minds  wore  blinded."    Others, 
This  is  the  Christ— See  on  ch.  1.  21.    Shall  Christ  com 
out  of  Galilee  .  .  .  Scripture  said  ...  of  the  seed  of 
David  and  out  of  Bethlehem,  Ac. — We  accept  this  spon- 
taneous testimony  to  our  David-descended,  Bethlehem- 
born  Saviour.    Had  those  who  gave  It  made  the  Inquiry 
which  the  case  demanded,  they  would  have  found  that 
Jesus  "came  out  of  Galilee"  and  "out  of  Bethlehem" 
both,  alike  in  fulfilment  of  prophecy  as  In  point  of  fact. 
(Matthew  2.  23 ;  4. 13-16.)    44-49.  would  have  taken  him, 
but,  Ac.— See  on  v.  30.    Then  came  the  officers— "  sent  to 
take  him,"  v.  32.    Why    not    brought   him  ?— already 
thirsting  for  their  Victim,  and  thinking  It  an  easy  mat- 
ter to  seize  and  bring  Him.    Never  man  spake  like  this 
man— Noble  testimony  of  unsophisticated  men  !    Doubt- 
less they  were  strangers  to  the  profound  intent  of  Christ's 
teaching,  but  there  was  that  in  It  which  by  Its  mysterious 
grandeur  and  transparent  purity  and  grace,  held  them 
spell-bound.    No  doubt  it  was  of  God  that  they  should  so 
feel,  that  their  arm  might  be  paralyzed,  as  Christ's  houi 
was  not  come;  but  even  in  human  teaching  there  haf 
sometimes  been  felt  such  a  Divine  power,  that  men  who 
came  to  kill  them  (e.  g.,  Rowland  Hill)  have  confessed 
to  all  that  they  were  unmanned,    ye  also  deceived*— 
In  their  own  servants  this  seemed  Intolerable,    any  of 
the  rulers  and  Pharisees  believed  ? — "  Many  of  them" 
did.  Including  Nicodemus  and  Joseph,  but  not  one  of 
these  had  openly  "confessed  him"  (ch.  12.  42),  and  thi* 
appeal  must  have  stung  such  of  them  as  heard  it  to  the 
quick.    But  this  people— lit.,  'multitude,'  meaning  th* 
ignorant  rabble.    [Pity  these  Important  distinctions,  s<? 
marked  in  the  original  of  this  gospel,  should  not  be  also 
in  our  version.]    knoweth  not  the  lave — i. «.,  by  school 
learning,  which  only  subverted  it  by  human  traditions. 
are  cursed— a  cursed  set  (a  kind  of  swearing  at  them,  oaf 
of  mingled  rage  and  scorn).    50-53.  Nicodemus — reap, 
pearlng  to  us  after  nearly  three  years'  absence  from  th* 
history,  as  a  member  of  the  council,  probably  then  sit' 
ting.    Doth  our  law,  Ac— A  very  proper,  but  all  UK 
tame  rejoinder,  and  evidently  more  from  pressure  of  oon< 
science  than  any  design  to  pronounce  positively  In  the 
case.    '  The  feebleness  of  bis  defence  of  Jesus  ha  &  a  strong 
contrast  in  the  fierceness  of  the  rejoinders  of  the  Phari- 
sees.'   [Webster  and  Wilkinson.]    Thou  of  Galilee  V- 
in  this  taunt  expressing  their  scorn  of  the  par  ty.    Even  s 
word  of  caution,  or  the  gentlest  proposal  to  inquire  be- 
fore condemning,  was  with  them  equivalent  to  an  es- 
pousal of  the  hated  One.    Search  .  .  .  out  of  Galilee  .  .  . 
no   prophet— Strange !     For   had   not  Jonjh  (of  Gath- 
hepher)  and  even  Elijah  (of  Thlsbe)  arisen  cat  of  Galilee T 
and  it  may  be  more,  of  whom  we  have  no  record.  But  rage 
is  blind,  and  deep  prejudice  distorts  all  facts.  Yet  It  looks 
as  if  they  were  afraid  of  losing  Nicodemus,  when  they  take 
the  trouble  to  reason  the  point  at  all.    It  was  Just  because 
he  had  "searched,"  as  they  advised  him,  (hat  he  went  the 
leng*,h  even  that  he  did.    every  man  went  to  his  own 
home— finding  their  plot  could  not  at  that  time  be  carried  inta 
effect.    Is  your  rage  thus  Impotent,  ye  chief  priests? 

CHAPTER   VIII. 

Ver.  l-ll.  The  Woman  Taken  in  Adultkbt.  1,  *. 
Jesus  weal  unto  the  Mount  of  Olives— This  should 
have  formed  the  last  verse  of  the  foregoing  chapter.  'Ths 
return  of  the  people  to  the  inert  quiet  and  security  of  their 
dwellings  (ch.  7.  53),  at  the  close  of  the  feast,  is  deslgr-tfdiy 
contrasted  with  our  Lord's  homeless  way,  so  to  speak,  of 
spending  the  short  night,  who  is  early  In  the  morning  on 
the  scene  again.  One  cannot  well  see  why  what  is  r« 
corded  In  Luke  2L  87,  38  may  not  even  thus  early  u&v* 
taken  place;  It  might  have  been  the  Lord's  ordinary  ens 
torn  from  the  beginning  to  leave  the  brilliant  misery  ut 
the  city  every  night,  that  so  He  might  compose  His  sor- 
rowful and  Interceding  heart,  and  collect  His  energies  fo» 
new  labours  of  love;    preferring  for   His  restlng-plsx* 


JOHN  VIII. 


Bethany,  and  the  Mount  of  Olives,  the  scene  thus  conse- 
crated by  many  preparatory  prayers  for  His  final  humil- 
iation and  exaltation.  [Stier.]  3-6.  Scribes  and  Pha- 
risees— foiled  in  their  yesterday's  attempt,  and  hoping  to 
succeed  better  in  this,  woman  ...  In  adultery  .  .  . 
Moses  commanded  .  .  .  should  be  stoned — simply  put 
to  deatn  (Deuteronomy  22.  22),  but  In  aggravated  cases,  at 
least  la  later  times,  this  was  probably  by  stoning  (Ezekiel 
1&,  *0).  but  what  gayest  thou — hoping,  whatever  He 
rnt&ht  answer,  to  put  Him  in  the  wrong:— If  He  said, 
3tone  her,  that  would  seem  a  stepping  out  of  His  province ; 
M  Hs  forbade  it,  that  would  hold  Him  up  as  a  relaxer  of 
the  public  morals.  But  these  cunning  hypocrites  were 
overmatched,  stooped  down — It  will  be  observed  He 
was  "titling'"  when  they  came  to  Him.  wrote  -with  bis 
Anger  on  tbe  ground— The  words  of  our  translators  in 
Italics  ("as  though  he  heard  them  not")  have  hardly  im- 
proved the  sense,  for  it  Is  scarcely  probable  He  could  wish 
that  to  be  thought.  Rather  He  wished  to  show  them  His 
aversion  to  enter  on  the  subject.  But  as  this  did  not  suit 
tnem,  they  "continue  asking  him,"  pressing  for  an  an- 
swer. At  last,  raising  Himself  He  said— He  tbat  Is  with- 
out sin — not  meaning  sinless  altogether ;  nor  yet,  guilt- 
less of  a  literal  breach  of  the  Seventh  Commandment; 
but  probably,  he  whose  conscience  acquits  him  of  any 
such  sin.  cast  a  stone — 'the  stone,'  meaning  the  first  one 
(Deuteronomy  17.  7).  again  stooped  down  and  -wrote — 
The  design  of  this  second  stooping  and  writing  on  the 
ground  was  evidently  to  give  her  accusers  an  opportunity 
to  slink  away  unobserved  by  Him,  and  so  avoid  an  ex- 
posure to  His  eye  which  they  could  111  have  stood.  Ac- 
cordingly it  Is  added — they  .  .  .  convicted  .  .  .  went  out 
one  by  one  .  .  .  Jesus  left  alone — t.  e.,  without  one  of  her 
accusers  remaining;  for  it  Is  added— the  woman  In  the 
midst — t".  e.,  of  the  remaining  audience.  While  the  trap 
failed  to  catch  Him  for  whom  It  was  laid,  It  caught  those 
who  laid  it.  Stunned  by  the  unexpected  home-thrust, 
they  Immediately  made  off— which  makes  the  Impudence 
of  those  Impure  hypocrites  in  dragging  such  a  case  before 
the  public  eye  the  more  disgusting.  Woman,  Ac— What 
' nlm.5 table  tsnderness  and  grace!  Conscious  of  her  own 
enllt,  and  till  now  in  the  hands  of  men  who  had  talked 
4  stoning  her,  wondering  at  the  skill  with  which  her  ac- 
cusers had  been  dispersed,  and  the  grace  of  the  few  words 
^■dressed  to  herself,  she  would  be  disposed  to  listen,  with 
»  .reverence  and  teachableness  before  unknown,  to  our 
-word's  admonition,  "And  Jesus  said  unto  her,  Neither  do 
I  condemn  thee,  go  and  sin  no  more."  He  pronounces  no 
pardon  upon  the  woman  (like  "Thy  sins  are  forgiven 
Shee" — "  Go  In  peace"),  much  less  does  He  say  that  she 
bad  done  nothing  condemnable;  He  simply  leaves  the 
matter  where  It  was.  He  meddles  not  with  the  magis- 
trate's office,  nor  acts  the  Judge  In  any  sense  (ch.  12.  47). 
But  in  saying  "Go  and  sin  no  more,"  which  had  been  be- 
fore said  to  one  who  undoubtedly  believed  (ch.  5. 14).  more 
is  probably  Implied  than  expressed.  If  brought  suddenly 
to  conviction  of  sin,  admiration  of  her  Deliverer,  and  a 
willingness  to  be  admonished  and  guided  by  Him,  this 
call  to  begin  a  new  life  may  have  carried  with  it  what 
would  ensure  and  naturally  bring  about  a  permanent 
change.  (This  whole  narrative  Is  wanttng  In  some  of  the 
earliest  and  most  valuable  MSS.,  and  those  which  have  It 
vary  to  some  extent.  The  Internal  evidence  In  Its  favour 
la  almost  overpowering.  It  Is  easy  to  account  for  Its 
vmitsion,  though  genuine;  but  If  not  so,  It  Is  next  to  Im- 
possible to  account  for  Its  insertion.) 

12-59.  Further  Discourses  of  Jesus—  Attempt  to 
Stone  Him.  13.  I  am  the  light  of  the  world— As  the 
former  references  to  water  (ch.  4.  and  7.)  and  to  bread  (ch. 
%.)  were  occasioned  by  outward  occurrences,  so  this  one  to 
tight.  In  "the  Treasury"  where  It  was  spoken  (see  on  v. 
30)  stood  two  colossal  golden  lamp-stands,  on  which  hung 
%  multitude  of  lamps,  lighted  after  the  evening  sacrifice 
ps"obably  every  evening  during  the  feast  of  tabernacles), 
U  muring  their  brilliancy,  it  Is  said,  over  all  the  city. 
4-round  thase  the  people  danced  with  great  relolotnjr. 
Wow,  as  amltJrt  the  festivities  of  the  water  from  Siloam 
(enus  cried,  s*y<ug,  "If  any  man  thirst  let  him  come  unto 


me  and  drink,"  so  now  amidst  the  blaze  and  the  Joyous 
ness  of  this  Illumination,  He  proclaims,  "  I  am  the  Liom 
of  the  world  "—plainly  In  the  most  absolute  sense.  Fot 
though  He  gives  his  disciples  the  same  title,  they  are  only 
"light  in  the  Lord"  (Epheslans  5.  8);  and  though  He  calls 
the  Baptist  "the  burning  and  shining  light"  (or  'lamp 
of  his  day,  ch.  5.  35),  yet  "he  was  not  that  Light,  but  was* 
sent  to  bear  witness  of  that  Light:  that  was  the  true 
Light  which,  coming  Into  the  world,  lighteth  er>ery  man'' 
(ch.  1.  8,  9).  Under  this  magnificent  title  Messiah  was 
promised  of  old,  Isaiah  42.  6;  Malachl  4.  2,  Ac.  he  thai 
followeth  me — as  one  does  a  light  going  before  him,  and 
as  the  Israelites  did  the  pillar  of  bright  cloud  In  the  wil- 
derness, but  shall  have  the  light  of  life — the  light,  as 
of  a  new  world,  a  newly-awakened  spiritual  and  eternal 
life.  13-19.  bearest  record  of  thyself  i  thy  record  is  no* 
true— How  does  He  meet  this  specious  cavil  ?  Not  by  dis- 
puting the  wholesome  human  maxim  that  'self-praise  \t 
no  praise,'  but  by  affirming  that  He  wa*  an  exception  to 
the  rule,  or  rather,  that  it  had  no  application  to  Him.  for  I 
know  whence  I  came,  and  whither  I  go,  Ac. — See  on 
ch.  7.  28,  S}9.  Ye  Judge  after  the  flesh— with  no  spiritual 
apprehension.  I  judge  no  man  .  .  .  yet  If  I  judge,  ray 
judgment  is  true,  Ac. — q.  d., *  Ye  not  only  form  your  car- 
nal and  warped  judgments  of  Me,  but  are  bent  on  carry- 
ing them  into  effect;  I,  though  I  form  and  utter  my  Judg- 
ment of  yon,  am  not  here  to  carry  this  Into  execution— 
that  Is  reserved  to  a  future  day;  yet  the  Judgment  I  now 
pronounce  and  the  witness  I  now  bear  Is  not  mine  only 
as  ye  suppose,  but  His  also  that  sent  me.  (See  on  ch.  5. 
31,  32.)  And  these  are  the  two  witnesses  to  any  fact  which 
your  law  requires.'  30.  These  words  spake  he  in  the 
treasury — a  division,  so  called,  of  the  fore-court  of  the 
temple,  part  of  the  court  of  the  women  [Josephus,  Anti- 
quities, xlx.  6.  2,  Ac),  which  may  confirm  the  genulnenea* 
of».  2-11,  as  the  place  where  the  woman  was  brought,  n* 
man  laid  hands  on  him,  Ac — See  on  ch.  7.  30.  In  the 
dialogue  that  follows,  the  conflict  waxes  sharper  on  both 
sides,  till  rising  to  its  climax,  they  take  up  stones  to  stone 
him.  31-29.  then  said  Jesus  again  unto  them,  I  go  my 
-way,  AC. — See  on  ch.  7.  34.  then  said  the  Jews,  Will  h* 
kill  himself  I— seeing  something  more  in  his  words  than 
before  (ch.  7.  35),  but  their  question  more  malignant  and 
scornful.  Ye  are  from  beneath  ...  I  from  above — con- 
tracting Himself,  not  as  in  ch.  3.  31,  simply  with  earth-bom 
messengers  of  God,  but  with  men  sprung  from  and  breathing 
an  opposite  element  from  His,  which  rendered  it  impossible 
that  He  an*  they  should  have  any  present  fellowship,  or 
dwell  eternally  together.  See  again  on  eh.  7.84:  also  t>. 
44.  If  ye  believe  not  that  I  am  be,  ye  shall  die  in  yasir 
sins— They  knew  well  enough  what  He  meant.  (Mark  LI 
6,  Or. ;  of.  Matthew  24.  5.)  But  he  would  not,  by  speaking 
It  out,  give  them  the  materials  for  a  charge  for  which  they 
were  watching.  At  the  same  time,  one  is  irresistibly  re- 
minded by'such  language,  so  far  transcending  what  Is  be- 
coming in  men,  of  those  ancient  declarations  of  the  God 
of  Israel,  "  I  am  He,"  Ac.  (Deuteronomy  32.  39;  Isaiah  43. 
10,  18;  46.  4;  48.  12.)  See  on  ch.  6.  20.  Who  nit  thouf - 
hoping  thus  to  extort  an  explicit  answer;  but  they  are 
disappointed.  2t>,  27.  I  have  many  things  to  say  and 
to  Judge  of  you  i  but  He  that  sent  me  is  true,  Ac. — q.  d., 
'  I  could,  and  at  the  fitting  time  will  say  and  judge  many 
things  of  you  (referring  perhaps  to  the  work  of  the  Spirit 
which  Is  for  judgment  as  well  as  salvation,  ch.  Itt.  8),  but 
what  I  do  say  Is  Just  the  message  my  Father  hath  giveu 
me  to  deliver.'  28-30.  When  ye  have  lifted  up  the  Sea 
of  man— The  plainest  Intimation  He  had  yet  given  ** 
public  of  the  manner  and  the  authors  of  His  death,  jre 
shall  know  that  I  am  he,  Ac. — t.  e.,fl.nd  out,  or  have  suf- 
ficient evidence,  how  true  was  all  He  said,  though  they 
would  be  far  from  owning  It.  the  Father  hath  not  l«fl 
me  alone  |  fori  do  always  those  things  that  please  illwi 
Ac. — q.  a\,  'To  you,  who  gnash  upon  me  with  your  teeth, 
and  frown  down  all  open  appearance  for  me,  I  seem  to 
stand  uncountenanced  and  alone;  but  I  havea  sympathy 
and  support  transcending  all  human  applause;  I  oajxis 
hither  to  do  my  Father's  will,  and  In  the  doing  of  it  havf 
not  ceased  to  please  Him  ;  therefore  Is  He  ever  by  Me  wltl- 

143 


JOHN    VIII. 


His  approving  smile,  His  cheering  words,  His  supporting 
arm.'  As  he  spake  these  words,  many  believed  on  him 
—Instead  of  wondering  at  this,  the  wonder  would  be  if 
words  of  such  unearthly,  surpassing  grandeur  could  be 
tittered  without  captivating  some  that  heard  them.  And 
Just  as  "  all  that  sat  in  the  council "  to  try  Stephen  "saw 
hisface  "—though  expecting  nothing  but  death—"  as  it  had 
'seen  the  face  of  an  angel "  (Acts  8.  15),  so  may  we  suppose 
that,  full  of  the  sweet  supporting  sense  of  His  Father's 
presence,  amidst  the  rage  and  scorn  of  the  rulers,  a  Di- 
vine benignity  beamed  from  His  countenance,  irradiated 
the  words  that  fell  from  Him,  and  won  over  the  candid 
"many"  of  His  audience.  31-33.  Then  said  Jesus  to 
those  who  believed,  If  ye  continue  in  my  word,  then 
are  ye  my  disciples  indeed,  <£c— The  impression  pro- 
duced by  the  last  words  of  our  Lord  may  have  become 
visible  by  some  decisive  movement,  and  here  He  takes 
advantage  of  It  to  press  on  them  "continuance"  in  the 
faith,  since  then  only  were  they  "  his  real  disciples  "  (cf. 
ch.  15.8-8),  and  then  should  they  experimentally  "know 
the  truth,"  and  "by  the  truth  be  made  (spiritually)  free." 
They  answered  him,  We  be  Abraham's  seed,  and  were 
never  in  bondage  to  any  man,  &c.— Who  said  this  ?  Not 
surely  the  very  class  Just  spoken  of  as  won  over  by  His 
Divine  words,  and  exhorted  to  continue  in  them.  Most 
Interpreters  seem  to  think  so;  but  it  Is  hard  to  ascribe 
such  a  petulant  speech  to  the  newly-gained  disciples,  even 
In  the  lowest  sense,  much  less  persons  so  gained  as  they 
were.  It  came,  probably,  from  persons  mixed  up  with 
them  in  the  same  part  of  the  crowd,  but  of  a  very  differ- 
ent spirit  The  pride  of  the  Jewish  nation,  even  now  after 
centuries  of  humiliation,  Is  the  most  striking  feature  of 
their  character.  'Talk  of  freedom  to  us  f  Pray  when  or 
to  whom  were  we  ever  In  bondage?'  This  bluster  sounds 
almost  ludicrous  from  such  a  nation.  Had  they  forgotten 
their  long  and  bitter  bondage  In  Egypt?  their  dreary  cap- 
tivity In  Babylon?  their  present  bondage  to  the  Roman 
yoke,  and  their  restless  eagerness  to  throw  it  off?  But 
probably  they  saw  that  our  Lord  pointed  to  something 
else — freedom,  perhaps,  from  the  leaders  of  sects  or  par- 
ties—and were  not  willing  to  allow  their  subjection  even 
to  these.  Our  Lord,  therefore,  though  He  knew  what 
slaves  they  were  In  this  sense,  drives  the  ploughshare 
somewhat  deeper  than  this,  to  a  bondage  they  little 
dreamt  of.  34,  35.  "Whosoever  committeth  sin — i. e., 
liveth  in  the  commission  of  It— (Cf.  1  John  3.  8 ;  Matthew  7. 
23) — is  the  servant  of  sin — i.  «.,  the  bond-servant,  or  slave 
of  it ;  for  the  question  is  not  about  free  service,  bnt  Who 
are  In  bondage  f  (Cf.  2  Peter  2.  19;  Revelation  6.  10.)  The 
great  truth  here  expressed  was  not  unknown  to  heathen 
moralists;  but  It  was  applied  only  to  vice,  for  they  were 
total  strangers  to  what  In  revealed  religion  is  called  sin. 
The  thought  of  slaves  and  freemen  in  the  house  suggests  to 
our  Lord  a  wider  idea.  And  the  servant  abldeth  not  in 
the  house  for  ever,  but  the  son  abldeth  ever — q.  d.,  '  And 
if  your  connection  with  the  family  of  God  be  that  of  bokd- 
servants,  ye  have  no  natural  lie  to  the  house ;  your  tie  is 
essentially  uncertain  and  precarious.  But  the  Son's  rela- 
tionship to  the  Father  Is  a  natural  and  essential  one ;  It 
is  an  Indefeasible  tie;  His  abode  in  It  is  perpetual  and  of 
right:  That  is  My  relationship,  My  tie :  If,  then,  ye  would 
have  your  connection  with  God's  family  made  real,  right- 
ful,  permanent,  ye  must  by  the  Son  be  manumitted  and 
adopted  as  sons  and  daughters  of  the  Lord  Almighty.  In 
this  sublime  statement  there  Is  no  doubt  a  subordinate  al- 
lusion to  Genesis  21. 10,  "  Oast  out  this  bondwoman  and  her 
son,  for  the  ton  of  this  bon-Jwoman  shall  not  be  heir  with  my 
mm,  with  Isaac"  (Cf.  Galatlans  4.  22-30.)  37-41.  ye  seek 
to  Wll  me— He  had  said  this  to  their  face  before:  He  now 
repeats  It,  and  they  do  not  deny  It ;  yet  are  they  held 
mek,  as  by  some  marvellous  spell— It  was  the  awe  which 
His  combined  dignity,  oourage,  and  benignity  struck  Into 
them,  because  my  word  hath  no  place  In  you— When 
lid  ever  human  prophet  so  speak  of  His  words  ?  They  tell 
as  of  "  the  word  of  the  Lord"  coming  to  them.  But  here 
Is  One  who  holds  up  "  His  word"  as  that  which  ought  to 
Sad  entrance  and  abiding  room  for  Itself  in  the  souls  of 
«11  who  hear  it.  Tiny  fa*her  .  .  .  your  father— See  on  v. 
144 


23.  If  ye  were  Abraham's  children,  ye  would  do  tht 
works  of  Abraham— He  had  Just  said  He  "  knew  they 
were  Abraham's  children,"  i.e.,  according  to  the  flesh, 
but  the  children  of  His  faith  and  holiness  they  were  not. 
but  the  reverse,  this  did  not  Abraham— In  so  doing  ye 
act  in  direct  opposition  to  him.  we  be  not  born  of  for. 
nication  .  .  .  we  have  one  father,  God — meaning,  as  is 
generally  allowed,  that  they  were  not  an  Illegitimate 
race  in  point  of  religion,  pretending  only  to  be  God's  peo- 
ple, but  were  descended  from  His  own  chosen  Abraham. 
4a,  43.  If  God  were  your  father,  ye  would  love  me— 
q.  d., '  If  ye  had  anything  of  his  moral  Image,  as  children 
have  their  father's  likeness,  ye  would  love  me,  for  I  am 
immediately  of  him  and  directly  from  him.  But  "my 
speech"  (meaning  His  peculiar  style  of  expressing  Him- 
self on  these  subjects)  Is  unintelligible  to  you  because  ye 
cannot  take  in  the  truth  which  It  conveys.'  44.  Ye  are 
of  your  father  the  devil—4  This  is  one  of  the  most  deci- 
sive testimonies  to  the  objective  (outward)  personality  of 
the  devil.  It  is  quite  impossible  to  suppose  an  accom- 
modation to  Jewish  views,  or  a  metaphorical  form  of 
speech,  in  so  solemn  an  assertion  as  this.'  [Alford.]  tlu 
lusts  of  your  father— his  impure,  malignant,  ungodly 
propensities,  Inclinations,  desires,  ye  will  do— 'are  will- 
ing to  do,*  i.  e„  'willingly  do;'  not  of  any  blind  necessity  of 
nature,  but  of  pure  natural  inclination,  he  was  a  mur- 
derer from  the  beginning— The  reference  Is  not  to  Cain 
[as  Locke,  De  Wette,  Alford,  4c],  but  to  Adam  [Grc- 
tius,  Calvin,  Meter,  Ltjthardt,  4cj.  The  death  o 
the  human  race,  in  its  widest  sense,  Is  ascribed  to  the 
murderous  seducer  of  our  race,  and  abode  not  in  tb  t 
truth— As,  strictly  speaking,  the  word  means  'abideth' 
it  has  been  denied  that  the  fall  of  Satan  from  a  form'  r 
holy  state  Is  here  expressed  [Locke,  4c],  and  some  sup  - 
rior  interpreters  think  It  only  implied.  [Olshatjsen,  Ac .] 
But  though  the  form  of  the  thought  is  present— riot  past— 
this  is  to  express  the  Important  idea,  that  his  whole  cha- 
racter and  activity  are  Just  a  continual  aberration  from  his 
oum  original  truth  or  rectitude ;  and  thus  his  fall  Is  not  only 
the  implied  basis  of  the  thought,  but  part  of  the  statement 
itself,  properly  interpreted  and  brought  out.  no  truth  in 
him— void  of  all  that  holy,  transparent  rectitude  which, 
as  his  creature,  he  originally  possessed,  when  he  speak* 
eth  a  lie,  he  speaketh  of  his  own- perhaps  his  own  re- 
sources, treasures.  Matthew  12.  35.  [Alford.]  (The  word 
Is  plural.)  It  means  that  he  has  no  temptation  to  It  frmn 
without;  it  Is  purely  self-begotten,  springing  from  a  nature 
which  is  nothing  but  obliquity,  the  father  of  It — t'.  «.,  of 
lying :  all  the  falsehood  in  the  world  owes  Its  existence 
to  him.  What  a  verse  is  this!  It  holds  up  the  devil  (1.) 
as  the  murderer  of  the  human  race;  but  as  this  is  meant 
here  in  the  more  profound  sense  of  spiritual  death,  It 
holds  him  up  (2.)  as  the  spiritual  parent  of  this  fallen 
human  family,  communicating  to  his  offspring  his  own 
evil  passions  and  universal  obliquity,  and  stimulating 
these  Into  active  exercise.  But  as  there  is  "  a  stronger 
than  he,"  who  comes  upon  him  and  overcomes  him 
(Luke  11.  21,  22),  It  is  only  such  as  "love  the  darkness," 
who  are  addressed  as  children  of  the  devil  (Matthew  18. 
38;  1  John  3.  8-10).  45-47.  And  because  I  tell  yon  the 
truth,  ye  -will  not  believe— not  although,  but  Just  because 
He  did  so,  for  the  reason  given  in  the  former  verse.  Had 
He  been  less  true  they  would  have  hailed  Him  more 
readily,  -which  of  you  convinceth  me  of  sin—'  Con- 
victeth,'  brlngeth  home  a  charge  of  sin.  Glorious  dilem- 
ma! 'Convict  me  of  sin,  and  reject  me:  If  not,  why  stand 
ye  out  against  my  claims?'  Of  course,  they  could  only 
be  supposed  to  impeach  His  life ;  but  in  One  who  had 
already  passed  through  unparalleled  complications,  and 
had  continually  to  deal  with  friends  and  foes  of  every 
sort  and  degree,  such  a  challenge  thrown  wide  amongst 
His  bitterest  enemies,  can  amount  to  nothing  short  of  s 
claim  to  absolute  tlnlessness.  48-51.  Say  we  not  wall, 
That  thou  art  a  Samaritan,  and  hast  a  devil  T— WhaJ 
Intense  and  virulent  scorn  1  (See  Hebrews  12.  8.)  The 
"say  we  not  well"  refers  to  ch.  7.  20.  "A  Samaritan- 
means  more  than  '  no  Israelite  at  all:'  It  means  one  who 
pretended,  but  had  no  manner  of  claim  to  the  title— retort 


JOHN  IX. 


ins  perhaps,  this  dental  of  their  true  descent  from  Abra- 
ham. Jesus  answered,  I  have  not  a  devil — What  calm 
dignity  is  here!  Verily,  "  when  reviled,  he  reviled  not 
•gain."  (1  Peter  2.  23.)  Cf.  Panl,  Acts  26.  25,  "  I  am  not 
mad,"  Ac.  He  adds  not,  'Nor  am  I  a  Samaritan,' that 
He  might  not  even  seem  to  partake  of  their  contempt  for 
a  race  that  had  already  welcomed  Him  as  the  Christ,  and 
began  to  be  blessed  by  Him.  I  honour  my  Father,  and 
y  do  dishonour  me— the  language  of  wounded  feeling. 
But  the  interior  of  His  soul  at  such  moments  Is  only  to  be 
seen  In  such  prophetic  utterances  as  these,  "  For  thy  sake 
I  have  borne  reproach ;  shame  hath  covered  my  face ;  I 
am  become  a  stranger  unto  my  brethren,  an  alien  unto  my 
mother's  children.  For  the  zeal  of  thine  house  hath 
eaten  me  up,  and  the  reproaches  of  them  that  reproached 
thee  are  fallen  upon  me."  (Psalm  69.  7-9.)  I  seek  not 
mine  own  glory  t  there  Is  one  that  seeketk — i.e.,  evi- 
dently, 'that  seeketh  my  glory;'  requiring  "all  men  to 
honour  the  Son  even  as  they  honour  the  Father;"  Judi- 
cially treating  him  "  who  honoureth  not  the  Son  as  hon- 
ouring not  the  Father  that  hath  sent  Him"  (ch.  5.  23;  and 
c£  Matthew  17. 5) ;  but  giving  to  Him  (ch.  6. 37)  such  as  will 
yet  cast  their  crowns  before  His  throne,  in  whom  He 
"shall  see  of  the  travail  of  his  soul,  and  be  satisfied." 
(Isaiah  53.  11.)  51.  If  a  man  keep  my  saying,  he  shall 
never  see  death  — Partly  thus  vindicating  His  lofty 
claims  as  Lord  of  the  kingdom  of  life  everlasting,  and, 
at  the  same  time,  holding  out  even  to  His  revilers  the 
sceptre  of  grace.    The  word  "  keep"  is  in  harmony  with  v, 

51,  "If  ye  continue  in  ray  word,"  expressing  the  perma- 
nency, as  a  living  and  paramount  principle,  of  that  faith 
to  which  He  referred  :  "Never  see  death"  though  virtually 
uttered  before  (ch.  5.  24 ;  6.  40,  47,  51),  is  the  strongest  and 
most  naked  statement  of  a  very  glorious  truth  yet  given. 
(In  ch.  11.  26  It  is  repeated  in  nearly  Identical  terms.) 

52,  53.  then  said  the  Jews  unto  him,  Now  we  know 
that  thou  hast  a  devil,  Ac. — 'Thou  art  now  self-con- 
victed; only  a  demoniac  could  speak  so;  the  most  Illus- 
trious of  our  fathers  are  dead,  and  thou  promlsest  ex- 
nv&i ■■■•ion  from  death  to  any  one  who  will  keep  Thy  saying  ! 
pray,  who  art  Thou?'  54-56.  If  I  hononr  myself,  my 
honour  Is  nothing,  Ac— See  on  ch.  5. 31,  Ac.  I  should  he 
*  liar  like  nnto  you — now  rising  to  the  summit  of  holy, 
aaked  severity,  thereby  to  draw  this  long  dialogue  to  a 
head.  Abraham  rejoiced  to  see  my  day,  Ac. — '  exulted,'  or 
'  exceedingly  rejoiced  that  he  should  see,'  he '  exulted  to  see' 
It,  i.  «.,  by  anticipation.  Nay,  he  saw  It  and  was  glad- 
he  actually  beheld  it,  to  his  joy.  If  this  mean  no  more 
than  that  he  had  a  prophetic  foresight  of  the  gospel-day 
—the  second  clause  Just  repeating  the  first — how  could  the 
Jew*  understand  our  Lord  to  mean  that  He  "  had  seen 
Abraham1?"  And  if  it  mean  that  Abraham  was  then  be- 
holding, in  his  disembodied  spirit,  the  incarnate  Messiah 
[Bttkb,  Auobd,  Ac.],  the  words  seem  very  unsuitable  to 
express  It.  It  expresses  something  past — "he  saiv  my 
day,  and  was  glad,"  i.  e.,  surely  while  he  lived.  He  seems 
to  ref«r  to  the  familiar  intercourse  which  Abraham  had 
with  Ood,  who  is  once  and  again  In  the  history  called 
"  the  Angel  of  the  Lord,"  and  whom  Christ  here  Identifies 
with  Himself.  On  those  occasions,  Abraham  "saw  Me." 
'Olshattbbn,  though  he  thinks  the  reference  is  to  some 
unrecorded  scene.]  If  this  be  the  meaning,  all  that  follows 
is  quite  natural.  57-59.  Then  said  the  Jews  unto  him, 
Thou  art  not  yet  nfty  years  old — 'No  Inference  can  be 
drawn  from  this  as  to  the  age  of  our  Lord  at  the  time  as 
man.  Fifty  years  was  with  the  Jews  the  completion  of 
manhood.'  [Alford.]  and  hast  thou  seen  Abraham  1 
—He  had  said  Abraham  saw  Him,  as  being  his  peculiar 
privilege.  They  give  the  opposite  turn  to  it— "Hast  thou 
Men  Abraham  f"  as  an  honour  too  great  for  Him  to  pre- 
tend to.  Before  Abraham  -was,  I  am — The  words  ren- 
dered "  was"  and  "  am"  are  quite  different.  The  one  clause 
means,  'Abraham  was  brought  into  being;'  the  other,  'I 
«*•*.'  The  statement  therefore  is  not  that  Christ  came  into 
tmUUnee  before  Abraham  did  (as  Arians  affirm  is  the  mean* 
£ocX  but  that  He  never  came  into  being  at  all,  but  existed 
Before  Abraham  had  a  being ;  in  other  words,  existed  be- 

«,  or  eternally,  as  oh.  1.  1.    In  that  sense  the  Jews 


plainly  understood  him,  since  "  then  took  they  up  stones  tc 
cast  at  him,",7tt-/  as  they  had  before  done  when  they  saw  thai 
He  made  Himself  equal  with  Ood,  ch.  5.  18.    hid  hfmaetf- 

See  on  Luke  4.  30. 

CHAPTER    IX. 

Ver.  1-41.  The  Opening  of  the  Eyes  of  One  Bokm 
Blind,  and  what  Followed  on  it.  1-5.  As  Jesus 
passed  by,  he  saw  a  man  which  was  blind  from  birth 

—and  who  "  sat  begging,"  v.  8.  -who  did  sin,  this  man 
or  his  parents,  that  he  was  born  blind,  Ac— not  in  a 

former  state  of  existence,  in  which,  as  respects  the  wicked, 
the  Jews  did  not  believe;  but,  perhaps,  expressing  loosely 
that  sin  somewhere  had  surely  been    the  cause  of  this 
calamity.    Neither  this  man,  Ac. — q.  d.,  'The  cause  was 
neither  in  himself  nor  his  parents,  but,  in  order  to  the 
manifestation  of  "  the  works  of  God,"  in  his  cure.'    !• 
must  work  the  works  of  Him  that  sent  me,  Ac— a 
most  Interesting  statement  from  the  mouth  of  Christ; 
intimating,  (1.)  that  He  had  a  precise  work  to  do  upon 
earth,  with  every  particular  of  it  arranged  and  laid  out  to 
Him;  (2.)  that  all  He  did  upon  earth  was  just  "  the  works 
of  God"— particularly  "going  about  doing  good,"  though 
not  exclusively  by  miracles;  (3.)  that  each  work  had  its 
precise  time  and  place  in  His  programme  of  instructions, 
so  to  speak;  hence,  (4.)  that  as  His  period  for  work  had 
definite  termination,  so  by  letting  any  one  service  pass 
by  its  allotted  time,  the  whole  would  be  disarranged, 
marred,  and  driven  beyond  its  destined  period  for  com- 
pletion ;  (5.)  that  He  acted  ever  under  the  impulse  of  these 
considerations,  as  man—"  the  night  cometh  when  no  man 
(or  no  one)  can  work."    What  lessons  are  here  for  others, 
and  what  encouragement  from  such  Example!    As  long 
as  I  am  in  the  world,  I  am  the  light  of  the  world,  Ac 
—not  as  if  He  would  cease,  after  that,  to  be  so;  but  that 
He  must  make  full  proof  of  His  fidelity  while  His  earthly 
career  lasted   by  displaying  His  glory.     'As  before  the 
raising  of  Lazarus  (ch.  11. 25),  He  announces  Himself  as  the 
Resurrection  and  the  Life,  so  now  He  sets  Himself  forth 
as  the  source  of  the  archetypal  spiritual  light,  of  which 
the  natural,  now  about  to  be  conferred,  is  only  a  deriva- 
tion  and   symbol.'     [Alford.]     6,  7.   he  spat  on   the 
ground,  and  made  elay  .  .  .  and  anointed  the  eyes  of 
the  blind  man,  Ac— These  operations  were  not  so  In- 
congruous In  their  nature  as  might  appear,  though  it 
were  absurd  to  Imagine  that  they  contributed   in  the 
least  degree  to  the  effect  which  followed.    (8ee  on  Mark 
6.  13;  and  7.  33,  34.)     Go,  wash  In  SUoam   .   .   .  which 
Is,  Sent,  Ac. — (See  2  Kings  6.  10, 14.)    As  the  prescribed 
action  was  purely  symbolical  in  its  design,  so  In  connec- 
tion with  it  the  Evangelist  notices  the  symbolical  name  of 
the  pool  as  in  this  case  bearing  testimony  to  him  who  was 
sent  to  do  what  it  only  symbolized.    (See  Isaiah  8.  6,  where 
this  same  pool  is  used  figuratively  to  denote  "  the  streams 
that  make  glad  the  city  of  God,"  and  which,  humble 
though  they  be,  betoken  a  present  Ood  of  Israel.)  8-15.  The 
neighbours  therefore  .  .  .  said,  Is  not  this  he  that  sat 
and  begged— Here  are  a  number  of  details  to  identify 
the   newly-seeing    with   the   long-known  blind  beggar. 
they  brought   to    the    Pharisees — sitting    probably  la 
council,  and  chiefly  of  that  sect  (ch.  7.  47,  48).    10, 17.  this 
man  is  not  of  Ood,  Ac — See  on  ch.  5.  9, 16.     Others  said, 
Ac. — as  Nicodemus,  and  Joseph,    the  blind  man  said, 
He  is  a  prophet— rightly  viewing  the  miracle  as  but  a 
"sign"  of  his  prophetic  commission.    18-33.  the  Jews 
did   not   believe    he    had    been    born    blind  .   .   .   till 
they  called  the  parents  of  him  that  had  received  his 
sight— Foiled  by  the  testimony  of  the  young  man  him- 
self, they  hope  to  throw  doubt  on  the  fact  by  close  ques- 
tioning bis  parents,  who,  perceiving  the  snare  laid  for 
them,  ingeniously  escape  it  by  testifying  simply  to  the 
identity  of  their  son,  and  his  birth-blindness,  leaving  it 
to  himself,  as  a  competent  witness,  to  speak  to  the  eure. 
They  prevaricated,  however,  in  saying  they  "  knew  not 
who  had  opened  his  eyes,"  for  "  they  feared  the  Jews," 
who  had  come  to  an  understanding  (probably  after  wharf 
is  recorded,  ch.  7.  SO,  */»  .  but  by  this  time  pretty  w«K 

146 


JOHN  X. 


Known),  what  whoever  owned  him  as  the  Christ  should  be 
pat  oat  of  the  synagogue — i.  e.,  not  simply  excluded,  but 
lueotnmunicateii.    24-34.  Give  God  the  praise,  we  know 
,;feju  this  man  U  m,  sinner— not  wishing  him  to  own,  even 
to  the  praise  of  God,  that  a  miracle  had  been  wrought 
upon  him,  but  to  show  more  regard  to  the  honour  of  God 
than  ascribe  any  such  act  to  one  who  was  a  sinner.    He 
unwwi  and  said,  Whether  a  sinner  or  no,  Ac— Not 
that  the  man  meant  to  Insinuate  any  doubt  in  his  own 
mind  on  the  point  of  his  being  "a  sinner,"  but  as  his 
opinion  on  such  a  point  would  be  of  no  consequence  to 
wiiers,  he  would  speak  only  to  what  he  knew  &Bfact  In  his 
own  case,    the*  said  they  again,  What  did  he  to  thee, 
Ac— hoping  by  repeated  questions  to  ensnare  him,  but 
the  youth  is  more  than  a  match  for  them.    I  have  told 
yon  already  .  .  .  will  ye  also  he  his  disciples! — In  a 
vein  of  keen  Irony  he  treats  their  questions  as  those  of 
'anxious  Inquirers,  almost  ready  for  discipleship !    Stung 
by  this,  they  retort  upon  him  as  the  disciple  (and  here  they 
plainly  were  not  wrong);  for  themselves,  they  fall  back 
npon  Moses ;  about  Mm  there  could  be  no  doubt ;  but  who 
knew  about  this  upstart?    The  man  answered,  Herein 
Is  a  marvellous  thing,  that  ye  know  not  from  whence 
ae  is,  and  yat  he  hath  opened  mine  eyes,  <&c. — He  had  no 
need  to  say  another  word ;  but  waxing  bolder  in  defence  of 
his  Benefactor,  and  his  views  brightening  by  the  very 
courage  which  it  demanded,  he  puts  It  to  them  how  they 
could  pretend  Inability  to  tell  whether  one  who  opened  the 
eyes  of  a  man  born  blind  was  "of  God"  or  "a  sinner"— 
from  above  or  from  beneath— and  proceeds  to  argue  the 
ease  with  remarkable  power.    So  Irresistible  was  his  ar- 
gument that  their  rage  burst  forth  in  a  speech  of  intense 
Pharisaism, '  Thou  wast  altogether  born  in  sins,  and  dost 
thou  teach  us? — Uwu,  a  base-born,  uneducated,  Impudent 
youth,  teach  t*»,  the  trained,  constituted,  recognized  guides 
of  the  people  In  the  things  of  God!   Out  upon  thee  I'   they 
east  him  out— Judicially,  no  doubt,  as  well  as  in  fact.   The 
allusion  to  his  being  "  born  in  sins"  seems  a  tacit  admission 
of  his  being  blind  from  birth— the  very  thing  they  had  been 
*o  unwilling  to  own.    But  rage  and  enmity  to  truth  are 
seldom  consistent  in  their  outbreaks.    The  friends  of  this 
excommunicated  youth,  crowding  around  him  with  their 
sympathy,  would  probably  express  surprise  that  One  who 
«ould  work  such  a  cure  should  be  unable  to  protect  his 
patient  from  the  persecution  it  had  raised  against  him,  or 
should  possess  the  power  without  using  it.    Nor  would  it 
be  wonderful  If  such  thoughts  should  arise  in  the  youth's 
own  mind.    But  If  they  did,  it  is  certain,  from  what  fol- 
lows, that  they  made  no  lodgment  there,  conscious  as  he 
was  that  "  whereas  he  was  blind,  now  he  saw,"  and  satis- 
fied that  if  his  Benefactor  "were  not  of  God  he  could  do 
nothing"  (». 88).     There  was  a  word  for  him  too,  which,  if 
whispered  In  his  ear  from  the  oracles  of  God,  would  seem 
expressly  designed  to  describe  his  case,  and  prepare  him 
tor  the  coming    Interview  with   his  gracious   Friend. 
"  Hear  the  word  of  the  Lord,  ye  that  tremble  at  His  word. 
Tour  brethren  that  hated  you,  that  cast  you  out  for  my  name'* 
rnnke,  taid,  Let  the  Lord  be  glorified ;  but  He  shall  appear 
to  YOUR  JOT,  and  they  shall  be  ashamed"  (Isaiah  66. 5).  But 
how  was  He  engaged  to  whom  such  noble  testimony  had 
been  given,  and  for  whom  such  persecution  had  been 
borne T   Uttering,  perhaps,  in  secret,  "  with  strong  crying 
and  tears,"  the  words  of  the  prophetic  psalm,  "Let  not 
them  that  walton  thee,  O  Lord  God  of  hosts,  be  ashamed  for 
my  sake ;  let  none  that  seek  thee  be  con  founded  for  my 
■cake,  O  God  of  Israel ;  because  for  thy  sake  I  have  borne 
reproach  . . .  and  the  reproaches  of  them  that  reproached 
thee  are  fallen  upon  me"  (Psalm  69. 6,  7,  9).    35-38.  Jesus 
heard— i.  «.,  by  Intelligence  brought  Him— that  they  had 
east  out  the  youth  \  and  when  He  had  found  htm — by 
accident  f     Not  very  likely.     Sympathy  In  that  breast 
eould  not  long  keep  aloof  from  Its  object.    He  said  onto 
him,  Dost  thou  believe  In  the  Son  of  God  t— A  question 
stretching  purposely  beyond  his  present  attainments,  in 
«rder  the  more  quickly  to  lead  him— in  his  present  teach- 
able frame— Into  the  highest  truth.    He  answered  and 
xaJd,  Who  Is  Ha,  Lord,  that  I  may  believe  on  Hint  I— 
Si*  reply  Is  affirmative,  and  believing  by  anticipation, 
14ft 


promising  faith  as  soon  as  Jesus  shall  say  who  He  Ik.' 
[Stxeb.]    Jesus  said  unto  htm,  Thou  hut  both  seen 

Him — the  new  sense  of  sight  having  at  that  momei  t  Its 
highest  exercise,  in  gazing  upon  "  the  Light  of  the  world." 
He  said,  Lord,  I  believe  i  and  he  worshipped  Him. — a 
faith  and  a  worship,  beyond  doubt,  meant  to  express  fat 
more  than  he  would  think  proper  to  any  human  "  proph- 
et" (v.  17)— the  unstudied,  resistless  expression,  probably 
of  supreme  faith  and  adoration,  though  without  the  full 
understanding  of  what  that  implied.  39-41.  Jesus  said 
—perhaps  at  the  same  time,  but  after  a  crowd,  including 
some  of  the  skeptical  and  scornful  rulers,  had,  on  seeing 
Jesus  talking  with  the  healed  youth,  hastened  to  the  spot. 
that  they  which  see  not  might  see,  Ac— Rising  to  that 
sight  of  which  the  natural  vision  communicated  to  the 
youth  was  but  the  symbol.  (See  on  v.  5,  and  cf.  Luke  4.  Is.) 
that  they  which  see  might  be  made  blind— Judicially 
incapable  of  apprehending  and  receiving  the  truth,  to 
which  they  have  wilfully  shut  their  eyes,  are  we  blind 
also! — We,  the  constituted,  recognized  guides  of  the  peo- 
ple in  spiritual  things  7  pride  and  rage  prompting  the 
question.  If  ye  were  blind— wanted  light  to  discern  My 
claims,  and  only  waited  to  receive  it — ye  should  have 
no  sin — none  of  the  guilt  of  shutting  out  the  light,  ye 
say,  We  see  j  therefore  your  sin  reniatneth — Your  claim 
to  possess  light,  while  rejecting  Me,  1b  that  which  seals 
you  up  In  the  guilt  of  unbelief. 

CHAPTER    X. 

Ver.  1-21.  The  Good  Shepherd.  This  discourse  seems 
plainly  to  be  a  continuation  of  the  closing  verses  of  ch.  9. 
The  figure  was  familiar  to  the  Jewish  ear,  from  Jeremiah 
23. ;  Ezeklel  34. ;  Zechariah  11.,  Ac.  '  This  simple  creature 
(the  sheep)  has  this  special  note  among  all  animals,  that 
it  quickly  hears  the  voice  of  the  shepherd,  follows  no  one 
else,  depends  entirely  on  him,  and  seeks  help  from  him 
alone — cannot  help  itself,  but  is  shut  up  to  another's  aid.' 
[Lcther  In  Stier.]  1,  3.  he  that  entercth  not  in  by  the 
door— the  legitimate  way  (without  saying  what  that  was, 
as  yet),  into  the  sheep-fold — the  sacred  enclosure  oi 
God's  true  people,  cllmbeth  up  some  other  way — not 
referring  to  the  assumption  of  ecclesiastical  office  without 
an  external  call,  for  those  Jewish  rulers,  specially  aimed 
at,  had  this  (Matthew  23.2),  but  to  the  want  of  a  true 
spiritual  commission,  the  seal  of  heaven  going  along  with 
the  outward  authority ;  it  is  the  assumption  Of  the  spirit- 
ual guidance  of  the  people  without  this  that  Is  meant,  he 
that  entereth  in  by  the  door  Is  the  shepherd  of  the 
sheep — a  true,  divinely-recognized  shepherd.  3.  to  hint 
the  porter  openeth — i.  e.,  right  of  free  access  is  given,  by 
order  of  Him  to  whom  the  sheep  belong;  for  It  is  better 
not  to  give  the  allusion  a  more  specific  interpretation. 
[Calvin,  Meyer,  Luthardt.]  and  the  sheep  hear  his 
voice — This  and  all  that  follows,  though  it  admits  of  im- 
portant application  to  every  faithful  shepherd  of  God's 
flock,  is  in  its  direct  and  highest  sense  true  only  of  "  the 
great  Shepherd  of  the  sheep,"  who  in  the  first  five  verses 
seems  plainly,  under  the  simple  character  of  a  true  shep- 
herd, to  be  drawing  His  own  portrait.  [Laxpk,  Stzsjk, 
Ac.]  7-14.  I  am  the  door  of  the  sheep — t.  e.,  the  way  in 
to  the  fold,  with  all  blessed  privileges,  both  for  shepherds 
and  sheep  (cf.  ch.  14.  6;  Epheslans  2.18).  All  that  ever 
came  before  me — the  false  prophets ;  not  as  claiming  the 
prerogatives  of  Messiah,  but  as  perverters  of  the  people 
from  the  way  of  life,  all  pointing  to  Him.  [Olshausrw.] 
the  sheep  did  not  hear  them — the  Instinct  of  their 
divinely-taught  hearts  preserving  them  from  seducers, 
and  attaching  them  to  the  heaven-sent  prophets,  of 
whom  it  is  said  that  "the  Spirit  of  Christ  was  In  them  " 
(1  Peter  1. 11).  by  me  if  any  man  enter  In — whether  shep- 
herd or  sheep,  shall  be  saved— the  great  object  of  the 
pastoral  office,  as  of  all  the  Divine  arrangements  towards 
mankind,  and  shall  go  In  and  out  and  find  pasture— 
in,  as  to  a  place  of  safety  and  repose  ;  out,  as  to  "  green  pas- 
tures and  still  waters"  (Psalm  23.  2)  for  nourishment  ana 
refreshing,  and  all  this  only  transferred  to  another  clime, 
and  enjoyed  In  another  manner,  at   the  close   of  this 


JOHN  X. 


*ar( hiy  scene.  (Revelation  7.  17.)  I  am  come  that  they 
night  have  life,  and  more  abundantly — not  merely  to 
preserve  but  impart  life,  and  conmiunicate  It  In  rich  and 
unfailing  exuberance.  What  a  claim!  Yet  it  is  only  an 
ftcho  of  all  His  teaching;  and  He  who  uttered  these  and 
/.ike  words  ninst  be  either  a  blasphemer,  all  worthy  of  the 
leath  He  died,  or  "  God  with  us" — there  can  be  no  middle 
course.  I  am  the  good  Shepherd — emphatically,  and,  in 
•tbejiense  Intended,  exclusively  so.  (Isaiah  40. 11 ;  Ezeklel 
44.  23;  37.  24;  Zechariah  13.  7.)  the  good  shepherd  glveth 
iiirn  life  for  the  sheep — Thoagh  this  may  be  said  of  literal 
<!iepherds,  who,  even  for  their  brute  flock,  have,  like 
l*i vid,  encountered  "the  lion  and  the  bear"  at  the  risk  of 
their  own  lives,  and  still  more  of  faithful  pastors  who, 
like  the  early  bishops  of  Rome,  have  been  the  foremost 
to  brave  the  fury  of  their  enemies  against  the  flock  com- 
mitted to  their  care;  yet  here,  beyond  doubt,  it  points  to 
the  struggle  which  was  to  issue  in  the  willing  surrender 
of  the  Redeemer's  own  life,  to  save  His  sheep  from  de- 
struction, am  hireling . . .  whose  own  the  sheep  are  not 
--who  has  no  property  in  them.  By  this  He  points  to  His 
own  peculiar  relation  to  the  sheep,  the  same  as  His 
Father's,  the  great  Proprietor  and  Lord  of  the  flock, 
who  styles  Him  "My  Shepherd,  the  Man  that  is  my 
Fellow"  (Zechariah  18.  7),  and  though  faithful  under- 
shepherds  are  so  in  their  Master's  interest,  that  they 
feel  a  measure  of  His  own  concern  for  their  charge, 
the  language  is  strictly  applicable  only  to  "  the  Son 
over  His  own  house."  (Hebrews  3.  6.)  seeth  the  wolf 
•■omtng — not  the  devil  distinctively,  as  some  take  it  [Stikr, 
Ai-ford,  Ao.],  but  generally  whoever  comes  upon  the 
flock  with  hostile  Intent,  in  whatever  form:  though  the 
wicked  one,  no  doubt,  Is  at  the  bottom  of  such  movements. 
LtiTHARDT.]  I  am  the  good  Shepherd,  and  know  my 
sheep— in  the  peculiar  sense  of  2  Timothy  2. 19.  am  known 
«f  mine — the  soul's  response  to  the  voice  that  has  in- 
wardly and  efficaciously  called  it;  for  of  this  mutual 
loving  acquaintance  ours  Is  the  effect  of  His.  "The  Re- 
deemer's knowledge  of  us  Is  the  active  element,  penetrating 
as  with  His  power  and  life ;  that  of  believers  Is  the  passive 
principle,  the  reception  of  His  life  and  light.  In  this  re- 
ception, however,  an  assimilation  of  the  soul  to  the  sub- 
lime Object  of  its  knowledge  and  love  takes  place;  and 
thus  an  activity,  though  a  derived  one,  Is  unfolded,  which 
shows  itself  in  obedience  to  His  commands.'  [Olsh  ausen.] 
From  this  mutual  knowledge  Jesus  rises  to  another  and 
loftier  reciprocity  of  knowledge.  15-1S.  As  my  Father 
knowcth  me,  even  so  know  I  the  Father — What  claim 
to  absolute  equality  with  the  Father  could  exceed  this? 
(See  on  Matthew  11.  27.)  and  I  lay  down  my  life  for  the 
•keep— How  sublime  this,  immediately  following  the  lofty 
elalm  of  the  preceding  clause !  "Tis  the  riches  and  the 
poverty  of  "  the  Word  made  flesh" — one  glorious  Person 
teaching  at  once  up  to  the  Throne  and  down  even  to  the 
dust  of  death,  "  that  we  might  live  through  Him."  A  can- 
did Interpretation  of  the  words,  "for  the  sheep"  ought  to 
go  far  to  establish  the  special  relation  of  the  vicarious 
death  of  Christ  to  the  Church,  other  sheep  I  have,  not 
of  this  fold :  them  also  I  must  bring — He  means  the 
perishing  Gentiles,  already  His  "sheep"  In  the  love  of  His 
heart  and  the  purpose  of  His  grace  to  "  bring  them"  in  due 
time,  they  shall  hear  my  voice—  This  is  not  the  language 
of  mere  foresight  that  they  would  believe,  but  the  expression  of 
a  purpose  to  draw  them  to  Himself  by  an  inward  and  efflca- 
oious  call,  which  would  infallibly  issue  in  their  spontaneous 
tocession  to  Him.  and  there  shall  be  one  fold — rather 
one  flock'  (for  the  word  for  'fold,'  as  in  the  foregoing 
verses,  Is  quite  different).  Therefore  doth  my  Father 
love  me,  been  use  I  lay  down  my  life,  etc. — As  the  highest 
act  of  the  Son's  love  to  the  Father  was  the  laying  down 
of  His  life  for  the  sheep  at  His  "commandment,"  so  the 
Father's  love  to  Him  as  His  incarnate  Son  reaches  its  con- 
summation, and  finds  its  highest  Justification,  in  that 
icbllmest  and  most  affecting  of  all  acts,  that  I  might 
Urise  it  again— His  resurrection-life  being  indispensable 
to  the  aceompllshment  of  the  fruit  of  His  death.  No  man 
^oLfceta  my  life  from  me,  but  I  lay  It  down  myself i  I 
'«w  pswnr  to  lay  It  down,  and  I  have  power  to  tali.* 


It  again— It  Is  impossible  for  language  more  plainly  an* 
emphatically  to  express  the  absolute  voluntariness  et 
Christ's  death,  such  a  voluntariness  as  it  would  be  mani- 
fest presumption  in  any  mere  creature  to  affirm  of  his  ovi 
death.  It  Is  beyond  all  doubt  the  language  of  One  whe 
was  conscious  that  His  life  was  His  own  (which  no  crea- 
ture's is),  and  therefore  His  to  surrender  or  retain  at  wilL 
Here  lay  the  glory  of  His  sacrifice,  that  It  was  purely  vol- 
untarily. The  claim  of  "  power  to  take  It  again"  Is  no  less 
Important,  as  showing  that  His  resurrection,  though  as- 
cribed to  the  Father,  In  the  sense  we  shall  presently  see, 
was  nevertheless  His  own  assertion  of  His  own  right  to  life  as 
soon  as  the  purposes  of  His  voluntary  death  were  accom- 
plished. This  commandment— to  "lay  dowi.  His  life, 
that  He  might  take  It  again."  have  I  received  of  my 
Father— So  that  Christ  died  at  once  by  "  commas .  xof  His 
Father,  and  by  such  a  voluntary  obedience  to  tnat  com- 
mand as  has  made  Him  (so  to  speak)  infinitely  dear  to  the 
Father.  The  necessity  of  Christ's  death,  In  the  light  of 
these  profound  sayings,  must  be  manifest  to  all  but  the 
superficial  student.  19-31.  there  was  a  division  again 
among  the  Jews  for  these  sayings — the  light  and  the 
darkness  revealing  themselves  with  increasing  clearness 
in  the  separation  of  the  teachable  from  the  obstinately 
prejudiced.  The  one  saw  in  Him  only  "a  devil  and  a 
madman ;"  the  other  revolted  at  the  thought  that  such 
words  could  come  from  one  possessed,  and  sight  be  given 
to  the  blind  by  a  demoniac ;  showing  clearly  that  a  deeper 
Impression  had  been  made  upon  them  than  their  words 
expressed. 

22-42.  Discourse  at  the  Feast  of  Dedication— From 
the  Fury  of  his  Enemies  Jesus  escapes  beyond  Jor- 
dan, WHERE    MANY    BELIEVE  ON  HIM.      33,   33.    It  was 

.  .  .  the  feast  of  dedication  —  Celebrated  rather  mora 
than  two  months,  after  the  feast  of  tabernacles,  during 
which  intermediate  period  our  Lord  seems  to  have  re- 
mained in  the  neighbourhood  of  Jerusalem.  It  was  In- 
stituted by  Judas  Maccabeus,  to  commemorate  the  puri- 
fication of  the  temple  from  the  profanation'"  to  which  it 
had  been  subjected  by  Antiochus  Eplphanes  (b.  o.  165), 
and  kept  for  eight  days,  from  the  25th  Chlsleu  (December), 
the  day  on  which  Judas  began  the  first  Joyous  celebration 
of  it.  (1  Maccabees  4.  52,  56, 59;  and  Josephus,  Antiquities, 
xil.  7.  7.)  it  was  winter— implying  some  inclemency. 
Therefore  Jesus  walked  In  Solomon's  porch— for  shelter. 
This  portico  was  on  the  east  side  of  the  temple,  and  Jose- 
phus says  it  was  part  of  the  original  structure  of  Solomon. 
[Antiquities,  xx.  9.  7.]  34-.  then  came  the  .Tews — the  rulen, 
(See  on  ch.  1. 19.)  how  long  dost  thou  make  us  to  do«M 
— "  hold  us  in  suspense"  (marg.).  If  thou  be  the  Christ, 
tell  us  plainly— But  when  the  plainest  evidence  of  it  was 
resisted,  what  weight  could  a  mere  assertion  of  it  have? 
35,  36.  Jesus  answered  them,  I  told  you — i.  e.,  in  sub- 
stance, what  I  am  (e.  g.  ch.  7.  37,  88;  8.  12,  35,  88,  58.)  y* 
believe  not,  because  ye  are  not  of  my  sheep,  as  I  said — 
referring  to  the  whole  strain  of  the  Parable  of  the  Sheep, 
v.  1,  Ac.  37-30.  My  sheep  hear  my  voiee,  Ac. — (See  on  *. 
8.)  I  give  unto  them  eternal  life— not  "  will  give  them  ;w 
for  it  is  a  present  gift.  (See  on  ch.  3,  30 ;  5.  24.)  It  Is  a  very 
grand  utterance,  couched  in  the  language  of  majestlo  au- 
thority. My  Father,  which  gave  them  me— (See  on  eh. 
6.  37-39.)  is  greater  than  all— with  whom  no  adverse 
power  can  contend.  It  is  a  general  expression  of  an  ad- 
mitted truth,  and  what  follows  shows  for  what  purpose  it 
was  uttered,  "  and  none  is  able  to  pluck  them  out  of  my 
Father's  hand."  The  impossibility  of  true  believers  being 
lost,  in  the  midst  of  all  the  temptations  which  they  may 
encounter,  does  not  consist  in  their  fidelity  and  decision, 
but  is  founded  upon  the  power  of  God.  Here  the  doctrine 
of  predestination  is  presented  in  its  sublime  and  sacred 
aspect;  there  Is  a  predestination  of  the  holy,  whloh  is 
taught  from  one  end  of  the  Scriptures  to  the  other ;  not, 
Indeed,  of  such  a  nature  that  an  "  Irresistible  grace"  cow- 
pels  the  opposing  will  of  man  (of  course  not),  but  so  that 
that  will  of  man  which  receives  and  loves  the  commands 
of  God  Is  produced  only  by  God's  grace.  [Olohau&kn— « 
testimony  all  the  more  valuable,  being  given  in  spite  at 
Lutheran  prejudice.]    I  and  my  Father  are  one — Our  le» 

J  47 


JOHN  XL 


^uage  admits  not  of  the  precision  of  the  original  in  this 
great  saying.  "Are''  Is  in  the  masculine  gender—"  we  (two 
persons)  are;"  while  "one"  is  neutei — "one  thing.'"  Per- 
haps "one  interest"  expresses,  as  nearly  as  may  be,  the 
purport  of  the  saying.  There  seemed  to  be  some  contra- 
diction between  His  saying  they  had  been  given  by  His 
Father  into  His  own  hands,  out  of  which  they  could  not 
be  plucked,  and  then  saying  that  none  could  pluck  them 
out  of  Hi*  Father's  hands,  as  if  they  had  not  been  given 
out  of  them.  '  Neither  they  have,'  says  He ;  '  though  He  has 
given  them  to  me,  they  are  as  much  In  His  own  almighty 
hands  as  ever — they  cannot  be,  and  when  given  to  me  they 
are  not,  given  away  from  Himself;  for  He  and  I  have 
aiJj  en  common.'  Thns  It  will  be  seen,  that,  though  one- 
ness of  essence  Is  not  the  precise  thing  here  affirmed, 
that  truth  Is  the  basU  of  what  is  affirmed,  without  which 
It  would  not  be  true.  And  Augustin  was  right  in  saying 
the  "We  are"  condemns  the  Sabellians  (who  denied  the 
distinction  of  Persons  in  the  Godhead),  while  the  "one"  (as 
explained)  condemns  the  Arians  (who  denied  the  unity 
of  their  essence).  31-33.  then  the  -lews  took  up  stones 
again  to  atone  Him— and  for  precisely  the  same  thing  as 
before  (ch.  8.  68,  59).  Many  good  works  have  I  showed 
you — i.  «.,  works  of  pure  benevolence  (as  Acts  10. 38, "  Who 
went  about  doing  good,"  Ac. ;  see  Mark  7.  87).  from  my 
father— not  so  much  by  His  power,  but  as  directly  com- 
missioned  by  Him  to  do  them.  This  He  says  to  meet  the 
Imputation  of  unwarrantable  assumption  of  the  Divine 
prerogatives.  [Luthardt.]  for  which  of  these  'works 
do  ye  atone  me  1 — "  are  ye  stoning  (i.  «.,  going  to  stone) 
meT"  for  blasphemy — whose  legal  punishment  was  ston- 
ing (Leviticus  24. 11-16).  thou,  being  a  man — i.  e.,  a  man 
only,  makest  thyself  God  — Twice  before  they  under- 
stood Him  to  advance  the  same  claim,  and  both  times 
they  prepared  themselves  to  avenge  what  they  took  to  be 
the  Insulted  honour  of  God,  as  here,  In  the  way  directed 
by  their  law  (ch.  5. 18 ;  8. 59).  34-30.  It  is  written  in  your 
law— in  Psalm  82.  6,  respecting  judges  or  magistrates. 
ye  are  gods — being  the  official  representatives  and  commis- 
sioned agents  of  God.  If  he  called  them  gods  to  'whom 
the  word  of  God  came,  say  ye  of  Him  whom  the  Father 
hath  sanctified  and  sent  into  the  world,  Thou  bias- 
phemestl — The  whole  force  of  this  reasoning,  which  has 
been  but  In  part  seized  by  the  commentators, lies  in  what 
ts  said  of  the  two  parties  compared.  The  comparison  of 
Himself  with  mere  men,  divinely  commissioned,  is  in- 
tended to  Bhow  [as  Neander  well  expresses  it]  that  the 
Idea  of  a  communication  of  the  Divine  Majesty  to  human 
nature  was  by  no  means  foreign  to  the  revelations  of  the 
Old  Testament;  but  there  is  also  a  contrast  between  Him- 
self and  all  merely  human  representatives  of  God— the 
one  " smnctifled  by  the  Father  and  sent  into  the  world ;"  the 
other,  "to  whom  the  word  of  God  (merely)  came,"  which  Is 
expressly  designed  to  prevent  His  being  massed  up  with 
them  as  only  one  of  many  human  officials  of  God.  It  is 
never  said  of  Christ  that "  the  word  of  the  Lord  came  to 
Him;"  whereas  this  is  the  well-known  formula  by  which 
the  Divine  commission,  even  to  the  highest  of  mere  men, 
••  expressed,  as  John  the  Baptist  (Luke  3.  2).  The  reason 
e  that  given  by  the  Baptist  himself  (see  on  ch.  3. 31).  The 
oontrast  Is  between  those  "to  whom  the  word  of  God 
came" — men  of  the  earth,  earthy,  who  were  merely  privi- 
leged to  get  a  Divine  message  to  utter  (if  prophets),  or  a  Di- 
vine office  to  discharge  (if  Judges) — and  "  Him  whom  (not 
being  of  the  earth  at  all)  the  Father  sanctified  (or  set  apart), 
and  sent  into  the  world,"  an  expression  never  used  of  any 
merely  human  messenger  of  God,  and  used  only  of  Himself. 
Vecause,I  said,  I  am  the  Son  of  God — It  is  worthy  of  spe- 
cial notice  that  our  Lord  had  not  said,  In  so  many  words, 
that  He  was  the  Son  of  God,  on  this  occasion.  But  He  had 
said  what  beyond  doubt  amounted  to  ltr— namely,  that  He 
gave  his  sheep  eternal  life,  and  none  could  pluck  them 
out  if  His  hand;  that  He  had  got  them  from  His  Father, 
in  whose  hands,  though  given  to  Him,  they  still  remained, 
and  out  of  whose  hand  none  could  pluck  them;  and  that 
*<hey  were  the  indefeasible  property  of  both,  Inasmuch  as 
"He  and  His  Father  were  one."  Our  Lord  considers  all 
Q&la  mi  Just  saying  of  Himself,  "I  am  the  Son  of  God"— 
148 


one  nature  with  Him,  yet  mysteriously  of  Him.  The  paren- 
thesis (v.  85),  "and  the  Scripture  cannot  be  broken,"  re- 
ferring to  the  terms  used  of  magistrates  in  the  82d  Psalm, 
has  an  Important  bearing  on  the  authority  of  the  living 
oracles.  'The  Scripture,  as  the  expressed  will  of  the  un- 
changeable God,  Is  itself  unchangeable  and  Indissoluble 
[OLSHAtJSEN.]  (Cf.  Matthew  5. 17.)  37-39.  Though  ye  be- 
lieve not  me,  believe  the  works — There  was  In  Christ's 
words,  independently  of  any  miracles,  a  self-evidencing 
truth,  majesty  and  grace,  which  those  who  had  any  spir- 
itual susceptibility  were  unable  to  resist.  (Ch.  7. 46;  8. 80.) 
But,  for  those  who  wanted  this, "  the  works"  were  a  mighty 
help.  When  these  failed,  the  case  was  desperate  indeed. 
that  ye  may  know  and  believe  that  the  Father  is  in 
me,  and  I  in  Him— thus  reiterating  His  claim  to  essen- 
tial oneness  unth  the  Father,  which  He  had  only  seemed  tc 
soften  down,  that  He  might  calm  their  rage  and  get  their 
ear  again  for  a  moment,  therefore  they  sought  again 
to  take  Him— true  to  their  original  understanding  of  His 
words,  for  they  saw  perfectly  well  that  He  meant  to  "  make 
Himself  God"  throughout  all  this  dialogue,  he  escaped 
out  of  their  hand— (See  on  Luke  4.  30;  ch.  8. 59.)  40-4*. 
went  away  again  beyond  Jordan  .  .  .  the  place  where 
John  at  first  baptized— See  on  ch.  1. 28.  many  resorted 
to  him — on  whom  the  ministry  of  the  Baptist  had  left 
permanent  Impressions.  John  did  no  miracle,  but  all 
things  John  spake  of  this  man  -were  true— what  they 
now  heard  and  saw  in  Jesus  only  confirming  in  their 
minds  the  divinity  of  His  forerunner's  mission,  though 
unaccompanied  by  any  of  His  Master's  miracles.  And 
thus,  "  many  believed  on  him  there." 

CHAPTER   XI. 

Ver.  1-46.  Lazabds  Raised  fbom  the  Dead— Thi 
Consequences  of  this.  1,  3.  Of  Bethany— at  the  east 
side  of  Mount  Olivet,  the  town  of  Mary  and  her  slate* 
Martha— thus  distinguishing  it  from  the  other  Bethany, 
"beyond  Jordan."  (See  on  ch.  1.28;  10.40.)  It  was  that 
Mary  who  anointed  the  Lord  with  ointment,  &.<:. — This, 
though  not  recorded  by  our  Evangelist  till  ch.  12.  8,  &«.,  was 
so  well  known  In  the  teaching  of  all  the  churches,  ac- 
cording to  our  Lord's  prediction  (Matthew  26. 13),  that  it 
Is  here  alluded  to  by  anticipation,  as  the  most  natural 
way  of  identifying  her;  and  she  Is  first  named,  though 
the  younger,  as  the  more  distinguished  of  the  two.  She 
"anointed the  Lord,"  says  the  Evangelist— led  doubtless 
to  the  use  of  this  term  here,  as  he  was  about  to  exhibit 
Him  Illustriously  as  the  Lord  of  IAfe.  3-5.  His  sister  seat 
unto  him,  saying,  Lord,  he  whom  thou  1  ovest  Is  sick 
—a  most  womanly  appeal,  yet  how  reverential,  to  the 
known  affection  of  her  Lord  for  the  patient.  (See  v.  6, 11.) 
'Those  whom  Christ  loves  are  no  more  exempt  than 
others  from  their  share  of  earthly  trouble  and  anguish 
rather  are  they  bound  over  to  It  more  surely.'  [Trench. 
When  Jesus  heard  that,  he  said,  This  sickness  is  no* 
unto  death — to  result  in  death— but  for  the  glory  of  God 
that  the  Son  of  God  may  be  glorified  thereby— i.  e.,  by 
this  glory  of  God.  (See  Gr.)  Remarkable  language  this, 
which  from  creature  lips  would  have  been  Intolerable.  It 
means  that  the  glory  of  God  manifested  In  the  resurrec- 
tion of  dead  Lazarus  would  be  shown  to  be  the  glory,  per- 
sonally and  immediately,  of  the  Son.  Jesus  loved  Mar- 
tha and  her  sister  and  Laxarus— what  a  picture! — one 
that  in  every  age  has  attracted  the  admiration  of  the 
whole  Christian  Church.  No  wonder  that  those  miserable 
skeptics  who  have  carped  at  the  ethical  system  of  the 
Gospel,  as  not  embracing  private  friendships  in  the  list 
of  Its  virtues,  have  been  referred  to  the  Saviour's  peculiar 
regard  for  this  family  as  a  triumphant  refutation.  If  such 
were  needed,  when  he  heard  he  was  slek,  he  abode 
two  days  still  where  he  was — at  least  twenty-five  miles 
off.  Beyond  all  doubt  this  was  Just  to  let  things  come  to 
their  worst,  in  order  to  the  display  of  His  glory.  But  how 
trying,  meantime,  to  the  faith  of  his  friends,  and  how 
unlike  the  way  In  which  love  to  a  dying  friend  usually 
shows  Itself,  on  which  It  Is  plain  that  Mary  reckoned. 
But  the  ways  of  Dtvime  are  not  aa  the  ways  of  human  love 


JOHN   XL 


Often  they  are  the  reverse.  When  His  people  are  sick, 
In  body  or  spirit ;  when  their  case  Is  waxing  more  and 
more  desperate  every  day ;  when  all  hope  of  recovery  is 
about  to  expire— Jnst  then  and  therefore  It  Is  that  "  He 
abide*  two  days  still  in  the  same  place  where  He  is."  Can 
Ihey  still  hope  against  hope?  Often  they  do  not;  bnt 
"this  1*  their  Infirmity."  For  It  Is  His  chosen  style  of 
acting.  We  have  been  well  taught,  It,  and  should  not 
;.v)m>  have  the  lesson  to  learn.  From  the  days  of  Moses 
was  It  given  sublimely  forth  as  the  character  of  His  grand- 
est Interpositions,  that  "the  Lord  will  Judge  his  people 
and  repent  himself  for  his  servants" — when  he  seeth  that 
their  power  is  gone.  (Deuteronomy  32.  38.)  7-10.  Let  us  go 
Into  Judea  again — He  was  now  in  Perea,  "  beyond  Jor- 
dan." His  disciples  say  unto  him,  Blaster,  the  Jews  of 
late  sought,  Ac— lit., '  were  (just)  now  seeking'  "  to  stone 
thee."  (Ch.  10.  81.)  goest  thou  thither  again  ? — to  certain 
death,  as  ».  16  shows  they  thought.  Jesus  answered,  Are 
there  not  twelve  hours  in  the  day  ?— See  on  ch.  9,  4. 
Our  Lord's  day  had  now  reached  its  eleventh  hour,  and 
having  till  now  "  walked  in  the  day,"  He  would  not  mis- 
Hme  the  remaining  and  more  critical  part  of  His  work, 
which  would  be  as  fatal,  He  says,  as  omitting  it  alto- 
gether; for  "If  a  man  (so  He  speaks,  putting  Himself 
under  the  same  great  law  of  duty  as  all  other  men— If  a 
man)  walk  in  the  night,  he  stumbleth,  because  there  is  no 
light  in  him."    11-16.  Our  friend  Lazarus  sleepeth,  hut 

1  go  that  I  may  awake  him  out  of  sleep — Illustrious 
title t  "  Our  ftUrid  Lazarus."  To  Abraham  only  is  it  ac- 
corded in  the  O.d  Testarr      t,  and  not  till  after  his  deatli, 

2  Chronicles  20.  7 ;  Isalf  r.  41.  8,  to  which  our  attention  Is 
called  In  the  New  Testament.  (James  2.  23.)  When  Jesus 
eame  in  the  flesh.  His  forerunner  applied  this  name,  in  a 
certain  sense,  to  himself,  ch.  3.  29;  and  Into  the  same  fel- 
lowship the  Lord's  chosen  disciples  are  declared  to  have 
come,  ch.  15.  13-15.  'The  phrase  here  employed,  "our 
friend  Lazarus,"  means  more  than  "  he  whom  thou  lovest" 
In  v.  8,  for  It  Implies  that  Christ's  affection  -was  reciprocated 
by  Lazarus.'  [Lampe.]  Our  Lord  had  been  told  only  that 
Lazarus  was  "  sick."  But  the  change  which  his  two  days' 
delay  had  produced  Is  here  tenderly  alluded  to.  Doubt- 
lees,  His  spirit  was  all  the  while  with  His  dying,  and  now 
dead  "friend."  The  symbol  of  "sleep"  for  death  is  com- 
mon to  all  languages,  and  familiar  to  us  In  the  Old  Testa- 
ment. In  the  New  Testament,  however,  a  higher  meaning 
is  put  into  it,  In  relation  to  believers  In  Jesus  (see  on  1 
Thesealonlans  4. 14),  a  sense  hinted  at,  and  pretty  clearly, 
In  Psalm  17.15  [Luthardt] ;  and  the  "awaking  out  of 
sleep"  acquires  a  corresponding  sense  far  transcending 
bare  resuscitation,  if  he  sleep,  he  shall  do  'well— tit., 
'be  preserved;'  f.  e\,  'recover;'  q.  d.,  'Why  then  go  to 
Jndea  ?'  then  said  Jesus  unto  them  plainly,  Lazarus 
Is  dead— 'Sleep  [says  Bewgei,,  beautifully]  Is  the  death 
of  the  saints,  in  the  language  of  heaven ;  but  this  lan- 
guage the  disciples  here  understood  not;  Incomparable 
is  the  generosity  of  the  Divine  manner  of  discoursing, 
but  such  is  the  slowness  of  men's  apprehension  that 
Scripture  often  has  to  descend  to  the  more  miserable  style 
of  human  discourse;  cf.  Matthew  16. 11,'  <fec.  I  am  glad 
for  your  sakes  I  was  not  there — This  certainly  Implies 
that  if  He  had  been  present,  Lazarus  would  not  have 
died ;  not  because  He  could  not  have  resisted  the  Impor- 
tunities of  the  sisters,  but  because,  in  presence  of  the  per- 
sonal Life,  death  could  not  have  reached  His  friend. 
[Luthardt.]  '  It  Is  beautifully  congruous  to  the  Divine 
decorum  that  in  presence  of  the  Prince  of  Life  no  one  is 
ever  said  to  have  died.'  [Bengel.]  that  ye  may  believe 
—This  Is  added  to  explain  His  "  gladness"  at  not  having 
been  present.  His  friend's  death,  as  such,  could  not  have 
been  to  Him  "joyous;"  the  sequel  shows  It  was  "griev- 
ous ;"  but  'for  them  it  was  safe.'  (Philemon  8. 1.)  Thomas, 
•ailed  Didymus — or  '  the  twin.'  let  us  also  go,  that  -we 
stay  die  with  him— lovely  spirit,  though  tinged  with 
some  sadness,  such  as  reappears  at  ch.  14.  5,  showing  the 
tendency  of  this  disciple  to  take  the  dark  view  of  things. 
Oa  a  memorable  occasion  this  tendency  opened  the  door 
to  downright,  though  but  momentary,  unbelief.  (Ch.  20. 
•0    Here,  however,  though  alleged  by  many  Interpreters 


there  Is  nothing  of  the  sort.  He  perceives  clearly  hoy- 
this  Journey  to  Judea  will  end,  as  respects  His  Master 
and  not  only  sees  In  it  peril  to  themselves,  as  they  al! 
did,  but  feels  as  if  he  could  not  and  cared  not  to  survlv* 
His  Master's  sacrifice  to  the  fury  of  His  enemies.  It  wa» 
that  kind  of  affection  which,  living  only  in  the  light  of 
its  Object,  cannot  contemplate,  or  has  no  heart  for  life, 
without  it.  17-19.  When  Jesus  came,  he  found  that  h* 
had  lain  in  the  grave  four  days — If  he  died  on  the  day 
the  tidings  came  of  his  illness— and  was,  according  to  the 
Jewish  custom,  buried  the  same  day  (see  Jahn'b  Archaeol- 
ogy, and  v.  39;  Acts  5.  5,  6,  10)— and  If  Jesus,  after  two 
days'  farther  stay  in  Perea,  set  out  on  the  day  following 
for  Bethany,  some  ten  hours'  Journey,  that  would  make 
out  the  four  days;  the  first  and  last  being  incomplete. 
[Meter.]  Bethany  -was  nigh  Jerusalem,  about  fifteen 
furlongs — rather  less  than  two  miles;  mentioned  to  ex- 
plain the  visits  of  sympathy  noticed  in  the  following 
words,  which  the  proximity  of  the  two  places  facilitated. 
many  of  the  Jews  came  to  Martini  and  Mary  to  com- 
fort them — Thus  were  provided,  in  a  most  natural  way, 
so  many  witnesses  of  the  glorious  miracle  that  was  to 
follow,  as  to  put  the  fact  beyond  possible  question.  30- 
22.  Martha,  as  soon  as  she  heard  that  Jesus  was  com* 
lng,  went  and  met  him — true  to  the  energy  and  acttvttn 
of  her  character,  as  seen  in  Luke  10.  38-42.  (See  notes 
there.)  but  Mary  sat  in  the  house — equally  true  to  her 
placid  character.  These  undesigned  touches  not  only 
charmingly  Illustrate  the  minute  historic  fidelity  of  both 
narratives,  but  their  inner  harmony,  then  said  Martha, 
Lord,  if  thou  hadst  been  here,  my  brother  had  not 
died— As  Mary  afterwards  said  the  same  thing  (t>.  82),  It  is 
plain  they  had  made  this  very  natural  remark  to  each 
other,  perhaps  many  times  during  these  four  sad  days, 
and  not  without  having  their  confidence  in  His  love  at 
times  overclouded.  Such  trials  of  faith,  however,  are  not 
peculiar  to  them,  but  I  know  that  even  now,  Ac- 
Energetic  characters  are  usually  sanguine,  the  rainbow  of 
hope  peering  through  the  drenching  cloud,  whatever 
thou  -wilt  ask  of  God,  God  will  give  it  thee — i.  e., *  even 
to  the  restoration  of  my  dead  brother  to  life,'  for  thai 
plainly  is  her  meaning,  as  the  sequel  shows.  23-27. 
Jesus  saith  unto  her,  Thy  brother  shall  rise  again— 
purposely  expressing  Himself  in  general  terms,  to  draw 
her  out.  Martha  said,  I  know  that  he  shall  rise  again 
at  the  last  day— q.  d.. '  But  are  we  never  to  see  him  in  life 
till  then?'  Jesus  said,  I  am  the  Resurrection  and  the 
Life — q.  d., '  The  whole  power  to  restore,  impart,  and  mainoatn 
life,  resides  in  Me.'  (See  on  oh.  1.  4;  5.  21.)  What  higher 
claim  to  supreme  divinity  than  this  grand  saying  can  be 
conceived  T  he  that  belleveth  in  me,  though  dead  .  .  . 
shall  live — q.  d., '  The  believer's  death  shall  be  swallowed 
up  In  life,  and  his  life  shall  never  sink  into  death.'  As 
death  comes  by  sin,  it  is  His  to  dissolve  It;  and  as  life 
flows  through  His  righteousness,  It  is  His  to  communicate 
and  eternally  maintain  It.  (Romans  5.  21.)  The  tempo- 
rary separation  of  soul  and  body  is  here  regarded  as  not 
even  interrupting,  much  less  Impairing,  the  new  and 
everlasting  life  imparted  by  Jesus  to  His  believing  people. 
Bellevest  thou  this  1 — Canst  thou  take  this  in  ?  Yea,  1 
believe  that  thou  art  the  Christ,  the  Son  of  God,  <xc — 
q.  d.,  And  having  such  faith  in  Thee,  I  can  believe  all  which 
that  comprehends.  While  she  had  a  glimmering  percep- 
tion that  Resurrection,  in  every  sense  of  the  word,  be- 
longed to  the  Messianio  office  and  SonBhlp  of  Jesus,  she 
means,  by  this  way  of  expressing  herself,  to  cover  much 
that  she  felt  her  ignorance  of— as  no  doubt  belonging  to 
Him.  28-32.  The  Master  is  come  and  calleth  for  thee— 
The  narrative  does  not  give  us  this  interesting  detail, 
but  Martha's  words  do.  as  soon  as  she  heard  that,  she 
arose  quickly— affection  for  her  Lord,  assurance  of  His 
sympathy,  and  His  hope  of  interposition,  putting  a 
spring  into  her  distressed  spirit.  The  Jews  followed 
her  to  the  grave— Thus  casually  were  provided  witnesses 
of  the  glorious  miracle  that  followed,  not  prejudiosd, 
certainly,  in  favour  of  Him  who  wrought  it.  to  weep 
there— according  to  Jewish  practice,  for  some  days  after 
burial,    fell  at   his  feet— more  Impassioned    mis&   he* 

140 


JOHN  XL 


josler,  though  her  words  were  fewer.  (See  on  ».  2L)  33- 
33.  When  Jesus  saw  tier  creeping,  and  the  Jews  weep- 
bm,  be  groaned  In  spirit— the  tears  of  Mary  and  her 
friends  acting  sympathetically  upon  Jesus,  and  drawing 
torth  His  emotions.  What  a  vivid  and  beautiful  out- 
soming  of  His  real  humanity !  The  word  here  rendered 
"groaned"  does  not  mean  "sighed"  or  "grieved,"  but 
rather  '  powerfully  checked  his  emotion'— made  a  visible 
effort  to  restrain  those  tears  which  were  ready  to  gush 
from  His  eyes,  and  was  troubled— rather,  'troubled 
niinself  (Margin);  referring  probably  to  this  visible  dif- 
ficulty of  repressing  His  emotions.  Where  have  ye  laid 
him?  Lord,  come  and  see— Perhaps  It  was  to  retain 
composure  enough  to  ask  this  question,  and  on  receiving 
the  answer  to  proceed  with  them  to  the  spot,  that  He 
shocked  Himself.  Jesus  wept^-Thls  beautifully  conveys 
the  sublime  brevity  of  the  two  original  words ;  else  '  shed 
mart'  might  have  better  conveyed  the  difference  between 
the  word  here  used  and  that  twice  employed  In  v.  S3,  and 
there  properly  rendered  "weeping,"  denoting  the  loud 
wail  tor  the  dead,  while  that  of  Jesus  consisted  of  silent 
team.  Is  It  tor  nothing  that  the  Evangelist,  some  sixty 
vears  after  It  occurred,  holds  up  to  all  ages  with  such 
touching  brevity  the  sublime  spectacle  of  the  Son  of  Qod  in 
tears  f  What  a  seal  of  His  perfect  oneness  with  us  In  the 
most  redeeming  feature  of  our  stricken  humanity!  But 
was  there  nothing  In  those  tears  beyond  sorrow  for 
human  suffering  and  death?  Could  these  effects  move 
Him  without  suggesting  the  cause  f  Who  can  doubt  that 
in  His  ear  every  feature  of  the  scene  proclaimed  that 
■tern  law  of  the  Kingdom.  "TJte  wages  of  sin  is  death,"  and 
that  this  element  In  his  visible  emotion  underlay  all  the 
rest?  then  said  the  Jews,  Behold  how  he  loved  him  I 
—We  thank  you,  O  ye  visitors  from  Jerusalem,  for  this 
spontaneous  testimony  to  the  human  softness  of  the  Son 
of  Qod.  And— rather  '  But'— eome  said,  Could  not  this 
man,  which  opened  rtie  eyes  of  the  blind,  have  caused 
that  this  man  should  not  have  died  I— The  former  ex- 
clamation came  from  the  better-feeling  portion  of  the 
^•ectators;  this  betokens  a  measure  of  suspicion.  It 
hardly  goes  the  length  of  attesting  the  miracle  on  the 
blind  man ;  but '  if  (as  everybody  says)  He  did  that,  why 
could  He  not  also  have  kept  Lazarus  alive?'  As  to  the 
restoration  of  the  dead  man  to  life,  they  never  so  much 
as  thought  of  It.  But  this  disposition  to  dictate  to  Divine 
power,  and  almost  to  peril  our  confidence  in  it  upon  its  doing 
tw  bidding,  is  not  confined  to  men  of  no  faith.  Jesus  again 
groaning  in  himself—  i.  e„  as  at  v.  33,  checked  or  repressed 
His  rising  feelings,  In  the  former  Instance,  of  sorrow, 
here  of  righteous  Indignation  at  their  unreasonable  un- 
belief. (Cf.  Mark  8.  5.)  [Webster  and  Wilkinson.] 
But  here,  too,  struggling  emotion  was  deeper,  now 
that  His  eye  was  about  to  rest  on  the  spot  where  lay, 
In  the  still  horrors  of  death,  His  friend,  a  cave — the 
cavity,  natural  or  artificial,  of  a  rock.  This,  with  the 
number  of  condoling  visitors  from  Jerusalem,  and  the 
costly  ointment  with  which  Mary  afterwards  anointed 
Jesus  at  Bethany,  all  go  to  show  that  the  family  were 
in  good  circumstances.  39-44.  Jesus  said,  Take  ye 
away  the  stone — spoken  to  the  attendants  of  Martha 
and  Mary;  for  it  was  a  work  of  no  little  labour.  [Gro- 
ttos.] According  to  the  Talmudists,  it  was  forbidden  to 
open  a  grave  after  the  stone  was  placed  upon  It.  Besides 
other  dangers,  they  were  apprehensive  of  legal  impurity 
by  contact  with  the  dead.  Hence  they  avoided  coming 
nearer  a  grave  than  four  cubits.  [Maimontoes  In  Lamps.] 
But  He  who  touched  the  leper,  and  the  bier  of  the  widow 
of  Nain's  son,  rises  here  also  above  these  Judaic  memo- 
rials of  evils,  every  one  of  which  he  had  come  to  roll 
away.  Observe  here  what  our  Lord  did  Himself,  and  what 
He  made  others  do.  As  Elijah  himself  repaired  the  altai 
»n  Carmel,  arranged  the  wood,  cut  the  victim,  and  placed 
the  pieces  on  the  fuel,  but  made  the  bystanders  nil  the 
surrounding  trench  with  water,  that  no  suspicion  might 
arise  of  fire  having  been  secretly  applied  to  the  pile  (1 
Kings  IS.  30-85) ;  so  our  Lord  would  let  the  most  skeptical 
tee  that,  without  laying  a  hand  on  the  stone  that  covered 
Tla  friend.  He  could  recall  him  to  life.  But  what  oould 
160 


be  done  by  human  hand  He  orders  to  be  done  ieservin» 
only  to  Himself  what  transcended  the  ability  of  all  crea- 
tures. Martha,  sister  of  the  dead— and  as  such  the 
proper  guardian  of  the  precious  remains;  the  relation- 
ship being  here  mentioned  to  account  for  her  venturing 
gently  to  remonstrate  against  their  exposure,  in  a  state 
of  decomposition,  to  eyes  that  had  loved  him  so  tenderly 
in  life.  Lord,  by  this  time  he  stlnketh,  for  he  hath 
been  dead  four  days— /See  on  v.  17.)  It  is  wrong  to  sup- 
pose from  this  [as  Lampe  and  others  do]  that,  like  the  by- 
standers, she  had  not  thought  of  his  restoration  to  life. 
But  the  glimmerings  of  hope  which  she  cherished  frona 
the  first  (v.  22),  and  which  had  been  brightened  by  what 
Jesus  said  to  her  (v.  23-27),  had  suffered  a  momentary 
eclipse  on  the  proposal  to  expose  the  now  sightless  corpse. 
To  such  fluctuations  all  real  faith  is  subject  in  dark  hours. 
(See,  for  example,  the  case  of  Job.)  Jesus  saith  unto 
her,  Said  I  not  unto  thee,  that  if  thoti  wouldest  be- 
lieve, thou  shoulilest  see  the  glory  of  God  ! — He  had 
not  said  those  very  words,  but  this  was  the  scope  of  all 
that  He  had  uttered  to  her  about  His  life-giving  power  (». 
23,  25,  26) ;  a  gentle  yet  emphatic  and  most  instructive  re- 
buke: 'Why  doth  the  restoration  of  life,  even  to  a  de- 
composing corpse,  seem  hopeless  In  the  presence  of  the 
Resurrection  and  the  Life  ?  Hast  thou  yet  to  learn  that 
"if  thou  canst  believe,  all  things  are  possible  to  him  that 
believeth?'"  (Mark  9.  23.)  Jesus  lifted  up  his  eyes — an 
expression  marking  His  calm  solemnity.  (Cf.  ch.  17. 1.) 
Father,  I  thank  thee  that  thou  hast  heard  me — rather 
'  heardest  me,'  referring  to  a  specific  prayer  offered  by 
Him,  probably  on  Intelligence  of  the  case  reaching  Him 
(v.  8, 4);  for  His  living  and  loving  oneness  with  the  Father 
was  maintained  and  manifested  In  the  flesh,  not  merely 
by  the  spontaneous  and  uninterrupted  outgoing  of  EacL 
to  Each  In  spirit,  but  by  specific  actings  of  faith  and  ex- 
ercises of  prayer  about  each  successive  case  as  it  emerged 
He  prayed  [says  Ltjthardt,  well]  not  for  what  H* 
wanted,  but  for  the  manifestation  of  what  Re  had ;  and 
having  the  bright  consciousness  of  the  answer  in  the  feli 
liberty  to  ask  It,  and  the  assurance  that  it  was  at  hand 
He  gives  thanks  for  this  with  a  grand  simplicity  befon 
perform!D£  the  act.  And — rather  'Yet' — I  knew  thw 
thou  bemretit  me  always,  but  because  of  the  peopli 
that  i'jii.1  by  I  said  It,  that  (luv  might  believe  tha„ 
thou  tout  unt  me — Instead  of  praying  now,  He  simply 
given  thanks  for  answer  to  prayer  offered  ere  He  hef.t 
Pere*»  and  adds  that  His  doing  even  this,  in  the  audience 
of  tl.o  people,  was  notCfrom  any  doubt  of  the  prev-^er-.y 
of  Ml'.h  prayers  In  any  case,  but  to  show  the  p*>^p\e  that 
Ht  did  nothing  without  His  Father,  but  all  frv  dt«"x*  com- 
munication with  Him.  43,  44.  and  who',  hr  sad  thus 
sp*  ken,  he  cried  with  a  loud  rrice-  -On  >ne  other  oc- 
ean on  only  did  He  this — on  the  era*'..  H'.s  last  utterance 
wa&  a  "loud  cry."  (Matthew  7,.  50.)  "  He  shall  not  cry," 
said  the  prophet,  nor,  In  Hip  n>ini^<ry,  did  He  Wh*t  a 
subl,  me  contrast  Is  this  "loud  cry"  to  the  magical  "whis- 
perings" and  "muttering'/'  A  which  we  read  In  Isaiah  8. 
19;  29.  4  [as  Grottos  r^r^avkr.]!  It  Is  second  only  to  the 
grandfiur  of  that  voice  w'jich  shall  raise  all  the  dead,  ch. 
5.28,29;  1  Thessalorlcn'i  4.  16.  Jesus  salth  unto  them, 
Loose  him  and  let  n'm  go— Jesus  will  no  more  do  this 
Himself  than  roll  avf,y  the  stone.  The  one  was  the  neces- 
sary preparation  for  '.eaurrection,  the  other  the  necessary 
sequel  to  It.  The  life-giving  act  alone  He  reserves 
to  Himself.  So  in  the  quickening  of  the  dead  to  spiritual  life 
human  instrumentality  is  employ  ed  first  to  prepare  the  way,  ana 
then  to  turn  it  to  account.  45,  4G.  Many  .  .  .  which  had  see» 
.  .  .  believed,  but  some  went  to  the  Pharisees  and  told 
'what  Jesus  had  done — The  two  classes  which  continually 
-eappear  In  the  Gospel  history;  nor  is  there  ever  any 
great  work  of  God  which  does  not  produce  both.  '  It  i* 
remarkable  that  on  each  of  the  three  occasions  on  which 
our  Lord  raised  the  dead,  a  large  number  of  persons  wa* 
assembled.  In  two  Instances,  the  resurrection  of  th* 
widow's  son  and  of  Lazarus,  these  were  all  witnesses  oa 
the  miracle ;  In  the  third  (of  Jairus'  daughter)  they  were 
■ecessarlly  cognisant  of  it.  Yet  this  important  clrctun 
stance  la  In  each  case  only  incidentally  noticed  lr    uw 


JOHN    XII. 


i.siorlans,  not  pat  forward  or  appealed  to  as  a  proof  of 
:.  eir  veracity.  In  regard  to  this  miracle,  we  observe  a 
gr*<ater  degree  of  preparation,  both  In  the  provident  ar- 
rangement of  events,  and  In  our  Lord's  actions  and 
words  than  In  any  other.  The  preceding  miracle  (cure  of 
the  man  born  blind)  Is  distinguished  from  all  others  by 
th*  open  and  formal  Investigation  of  Its  facts.  And  both 
f,hese  miracles,  the  most  public  and  best  attested  of  the 
whole,  are  related  by  St.  John,  who  wrote  long  after  the 
athor  Evangelists.'  [Webster  and  Wilkinson.]  47-54. 
Wliat  do  w«  »  for  this  man  doeth  many  miracles,  Ac. — 
7.  d.,  'While  we  trifle,  "this  man,"  by  His  "  many  mira- 
cles," will  carry  all  before  Him ;  the  popular  enthusiasm 
will  bring  on  a  revolution,  which  will  precipitate  the 
Romans  npon  us,  and  our  all  will  go  down  In  one  com- 
mon ruin.'  What  a  testimony  to  the  reality  of  our  Lord's 
miracles,  and  their  resistless  effect,  from  His  bitterest 
enemies  1  Caiaphaa  .  .  .  prophesied  that  Jesus  should 
die  for  that  nation,  &c. — He  meant  nothing  more  than 
that  the  way  to  prevent  the  apprehended  ruin  of  the 
nation  was  to  make  a  sacrifice  of  the  Disturber  of  their 
pea.ce.  But  In  giving  utterance  to  this  suggestion  of 
political  expediency,  he  was  so  guided  as  to  give  forth  a 
Divine  prediction  of  deep  significance;  and  God  so  or- 
dered it  that  it  should  come  from  the  lips  of  the  high 
priest  for  that  memorable  year,  the  recognized  head  of 
God's  visible  people,  whose  ancient  office,  symbolized  by 
the  Urim  and  Thummlm,  was  to  decide  in  the  last  resort, 
all  vital  questions  as  the  oracle  of  the  Divine  will,  and 
not  for  that  nari<v«  only,  Ac— These  are  the  Evangel- 
ist's words,  not  Caiaphas's.  they  took  council  together 
to  pnt  him  to  death — Calaphas  but  expressed  what  the 
party  were  secretly  wishing,  but  afraid  to  propose.  Jesus 
walked  no  more  openly  among  the  .Tews — How  could 
He,  unless  He  had  wished  to  die  before  His  time  ?  near 
the  wilderntss  of  Judea.  a  city  called  Ephraim — be- 
tween Jerusalem  and  Jericho.  55-57.  Passover  at  hand 
.  .  .  many  went  np  before  the  Passover  to  purity 
themselves— from  any  legal  uncleanness  which  would 
have  disqualified  them  from  keeping  the  feast.  This  is 
■mentioned  to  introduce  the  graphic  statement  which  fol- 
>,iWS,  sought  for  Jesus,  and  spake  among  themselves 
as  they  stood  In  the  temple — giving  forth  the  various 
conjectures  and  speculations  about  the  probability  of  His 
coming  to  the  feast,  that  he  will  not  come  ? — The  form 
of  this  question  lmil  las  the  opinion  that  He  rather  would 
oome.  chief  priests  and  Pharisees  had  given  com- 
mandment that  if  any  knew  where  he  -were,  they 
should  show  It,  that  they  might  take  him— This  is 
mentioned  to  account  for  the  conjectures  whether  He 
would  oome,  in  spite  of  this  determination  to  seize  Him. 

CHAPTER   XII. 

Ver.  l-l\  The  Anointing  at  Bethany.— See  on  Mat- 
thew 28.  6-13.  1-8.  Six  days  before  the  Passover — i.  «.,  on 
the  8th  day  before  it ;  probably  after  sunset  on  Friday  eve- 
ning, or  the  commencement  of  the  Jewish  sabbath  pre- 
ceding the  Passover.  Martha  served— This,  with  what  is 
afterwards  said  of  Mary's  way  of  honouring  her  Lord,  is 
so  true  to  the  character  In  which  those  two  women  appear 
In  Luke  10.  88-42,  as  to  constitute  one  of  the  strongest  and 
most  delightful  confirmations  of  the  truth  of  both  narra- 
tives. See  also  on  ch.  11.  20.  Lazarus  sat  at  the  table — 
'  Between  the  raited  Lazarus  and  the  healed  leper  (Simon, 
Mark  14.  3),  the  Lord  probably  sits  as  between  two  trophies  of 
Hit  glory.'  [Stiek.]  spikenard — or  pure  nard,  a  celebrated 
aromatic.  (Cant.  L  12.)  anointed  the  feet  of  Jesus — and 
M  poured  It  on  His  head,"  Matthew  26.  7 ;  Mark  14. 3.  The 
only  use  of  this  was  to  refresh  and  exhilarate— a  grateful 
compliment  In  the  East,  amidst  the  closeness  of  a  heated 
atmosphere,  with  many  guests  at  a  feast.  Such  was  the 
form  In  which  Mary's  love  to  Christ,  at  so  much  cost  to 
herself,  poured  Itself  out.  Judas  .  .  .  who  should  be- 
tray him— For  the  reason  why  this  is  here  mentioned, 
«e  en  Matthew  28.  6.  three  hundred  p«ne« — between 
oine  and  ten  pounds  sterling,  had  the  bag— the  purse  or 
•  futunrf-ehegt-     »>are  wl»a*  was  pnt  there — not.  h»r*  it 


off  by  theft,  though  that  be  did ;  bat  simply,  had  ohar&$ 
of  Its  contents,  was  treasurer  to  Jesus  and  the  TwolTfe 
How  worthy  of  notice  Is  this  arrangement,  by  which  as 
avaricious  and  dishonest  person  was  not  only  taken  lnta 
the  number  of  the  Twelve,  but  entrusted  with  the  custody 
of  their  little  property  !  The  purposes  which  this  served 
are  obvious  enough;  but  It  is  further  noticeable,  that 
the  remotest  hint  was  never  given  to  the  eleven  of  His 
true  character,  nor  did  the  disciples  most  favoured  with 
the  intimacy  of  Jesus  ever  suspect  him,  till  a  few  minutes 
before  he  volurtarlly  separated  himself  from  their  com 
pany — for  ever !  Jesus  said,  Let  her  alone,  against  tb« 
day  of  ray  burying  hath  she  done  this — not  that  she 
thought  of  His  burial,  much  less  reserved  any  of  her  nard 
to  anoint  her  dead  Lord.  But  as  the  time  was  so  near  at 
hand  when  that  office  would  have  to  be  performed,  and 
she  was  not  to  have  thai  privilege  even  after  the  spices  wert 
brought  for  the  purpose  (Mark  18. 1),  He  lovingly  regards  U 
as  done  now.  the  poor  always  with  you — referring  to 
Deuteronomy  15. 11.  hut  me  not  always — a  gentle  hint 
of  His  approaching  departure.  He  adds,  Mark  14.  8,  "She 
hath  done  what,  she  could,"  a  noble  testimony,  embodying  a 
principle  of  immense  importance.  "  Verily,  I  say  unto 
you,  Wheresoever  this  Gospel  shall  be  preached  in  the 
whole  world,  there  shall  also  this,  that  this  woman  hath 
done,  be  told  for  a  memorial  of  her."  (Matthew  28. 13; 
Mark  14.  9.)  'In  the  act  of  love  done  to  Him  she  had 
erected  to  herself  an  eternal  monument,  as  lasting  as  the 
Gospel,  the  eternal  word  of  God.  From  generation  to 
generation  this  remarkable  prophecy  of  the  Lord  has 
been  fulfilled ;  and  even  we,  In  explaining  this  saying  of 
the  Redeemer,  of  necessity  contribute  to  Its  accomplish- 
ment.' [Olshatjsen.J  '  Who  but  Himself  had  the  power 
to  ensure  to  any  work  of  man,  even  if  resounding  In  his 
own  time  through  the  whole  earth,  an  imperishable  re- 
membrance in  the  stream  of  history  f  Behold  once  more 
here,  the  majesty  of  His  royal  Judicial  supremacy  In  the 
government  of  the  world,  in  this  "Verily  I  say  nnto 
you." '  [Stier.]  Beautiful  are  the  lessons  here.  (1.)  Love 
to  Christ  transfigures  the  humblest  tervices.  All,  indeed,  who 
have  themselves  a  heart  value  Its  least  outgoings  beyonc 
the  most  costly  mechanical  performances ;  but  how  does 
it  endear  the  Saviour  to  us  to  find  Him  endorsing  the 
principle  as  Rls  own  standard  In  Judging  of  character 
and  deeds ! 

"  What  though  in  poor  and  humble  guise 
Thou  here  didst  sojourn,  cottage-born, 

Tet  from  Thy  glory  in  the  skies 
Our  earthly  gold  Thou  didst  not  scorn. 

For  Loye  delights  to  bring  her  best, 

And  where  Love  is,  that  offering  evermore  Is  blest 
"  Lore  on  the  Saviour's  dying  head 

Her  spikenard  drops  unblam'd  may  pour, 

May  mount  His  cross,  and  wrap  Him  dead 
In  spices  from  the  golden  shore,"  etc. — [Khblb.J 


(2.)  Works  of  utility  should  never  be  set  In  opposition 
to  the  promptings  of  self-sacrificing  love,  and  the  sin- 
cerity of  those  who  do  so  Is  to  be  suspected.  Under  the 
mask  of  concern  for  the  poor  at  home,  how  many  excuse 
themselves  from  all  careof  the  perishing  heathen  abroad. 
(3.)  Amidst  conflicting  duties,  that  which  our  "  hand 
(presently)  flndeth  todo"  is  to  be  preferred,  and  even  a  less 
duty  only  to  be  done  now  to  a  greater  that  can  be  done  ai 
any  time.  (4.)  "If  there  be  first  a  willing  mind,  it  Is 
accepted  according  to  that  a  man  hath,  and  not  according 
to  that  he  hath  not "  (2  Corinthians  8. 12).—"  She  hath  done 
what,  she  could."  (5.)  As  Jesus  beheld  in  spirit  the  uni- 
versal diffusion  of  His  Gospel,  while  His  lowest  depth 
of  humiliation  was  only  approaching,  so  He  regards  the 
facts  of  His  earthly  history  as  constituting  the  substance  of 
this  Oospel,  and  the  relation  of  them  as  Just  the  "  preach- 
ing of  this  Gospel."  Not  that  preachers  are  to  oonfins 
themselves  to  a  bare  narration  of  these  facts,  but  thai 
they  are  to  make  their  whole  preaching  turn  upon  thene 
as  its  grand  centre,  and  derive  from  them  Its  proper  vi- 
tality; all  that  goes  before  this  in  the  Bible  being  but  the 
preparation  for  them,  and  a)    that  follows  but  the  ssont*' 

1S1 


JOHN   XIL 


w-11.  Crowds  of  the  Jerusalem  Jews  hastened  to  Bethany, 
not  so  much  to  see  Jesus,  whom  they  knew  to  be  there,  as 
to  see  dead  Lazarus  alive;  and  this,  Issuing  In  their  acces- 
sion to  Christ,  led  to  a  plot  against  the  life  of  Lazarus 
also,  as  the  only  means  of  arresting  the  triumphs  of  Jesus 
(see  v.  19)— to  such  a  pitch  had  these  chief  priests  come  of 
diabolical  determination  to  shut  out  the  light  from  them- 
selves, and  quench  It  from  the  earth ! 

12-19.  Christ's  Triumphal  Entry  into  Jerusalem. 
See  on  Matthew  21.  1,  &c. ;  and  Luke  19.  29,  <fec.  13.  On 
the  next  day— the  Lord's  day,  or  Sunday  (see  on  v.  1);  the 
tenth  day  of  the  Jewish  month  Nisan,  on  which  the  Pas- 
chal Lamb  was  set  apart  to  be  "kept  up  until  the  14th 
day  of  the  same  month,  when  the  whole  assembly  of  the 
congregation  of  Israel  were  to  kill  it  in  the  evening." 
(Exodus  12.  8,  6.)  Even  so,  from  the  day  of  this  solemn 
entry  Into  Jerusalem,  "Christ  our  Passover"  was  virtu- 
ally set  apart  to  be  "sacrificed  for  us."  (1  Corinthians  5. 
7.)  16.  When  Jesus  was  glorified,  then  remembered 
they  that  these  things  were  written  of  htm,  <tc. — The 
Spirit,  descending  on  them  from  the  glorified  Saviour  at 
Pentecost,  opened  their  eyes  suddenly  to  the  true  sense 
of  the  Old  Testament,  brought  vividly  to  their  recollec- 
tion this  and  other  Messianic  predictions,  and  to  their 
unspeakable  astonishment  showed  them  that  they,  and 
all  the  actors  in  these  scenes,  had  been  unconsciously  ful- 
filling those  predictions. 

20-36.  Some  Greeks  Desire  to  See  Jesus— The  Dis- 
course and  Scene  thereupon.  30-23.  Greeks— Not 
Grecian  Jews,  but  Greek  proselytes  to  the  Jewish  faith, 
who  were  wont  to  attend  the  annual  festivals,  particu- 
larly this  prima7-y  one,  the  Passover,  the  same  came 
therefore  to  Philip  of  Bethsalda— possibly  as  being  from 
the  same  quarter,  saying,  "We  would  see  Jesus — cer- 
tainly in  a  far  better  sense  than  Zaccheus.  (Luke  19.  3.) 
Perhaps  He  was  then  In  that  part  of  the  temple  court  to 
which  Gentile  proselytes  had  no  access.  'These  men 
from  the  west  represent,  at  the  end  of  Christ's  life,  what 
the  wise  men  from  the  east  represented  at  its  beginning; 
but  those  come  to  the  cross  of  the  King,  even  as  these  to 
His  manger,'  [Stier.]  Philip  telleth  Andrew— As  fol- 
low-townsmen  of  Bethsalda  (ch.  1.  44),  these  two  seem  to 
have  drawn  to  each  other.  Andrew  and  Philip  tell 
Jesus— The  minuteness  of  these  details,  while  they  add  to 
the  graphic  force  of  the  narrative,  serve  to  prepare  us  for 
something  important  to  come  out  of  this  introduction. 
33-26.  Jesus  answered  them,  The  hour  is  come  that 
the  Son  of  man  should  he  glorified — q.  d.,  '  They  would 
see  Jesus,  would  they?  Yet  a  little  moment,  and  they 
shall  see  Him  so  as  now  they  dream  not  of.  The  middle 
wall  of  partition  that  keeps  them  out  from  the  common- 
wealth of  Israel  is  on  the  eve  of  breaking  down,  "and  I, 
If  I  be  lifted  up  from  the  earth,  shall  draw  all  men  unto 
Me :"  I  see  them  "  flying  as  a  cloud,  and  as  doves  to  their 
cots  "—a  glorious  event  that  will  be  for  the  Son  of  man, 
by  which  this  is  to  be  brought  about.'  It  is  His  death  He 
thus  sublimely  and  delicately  alluded  to.  Lost  in  the 
scenes  of  triumph  which  this  desire  of  the  Greeks  to  see 
Him  called  up  before  His  view,  He  gives  no  direct  an- 
swer to  their  petition  for  an  Interview,  but  sees  the  cross 
which  was  to  bring  them  gilded  with  glory.  Except  a 
corn  of  wheat  fall  into  the  ground  and  die,  it  abideth 
alone  ?  but  if  it  die,  it  brlngeth  forth  much  fruit— The 
■necessity  of  His  death  is  here  brightly  expressed,  and  its 
proper  operation  and  fruit — life  springing  forth  out  of  death 
—imaged  forth  by  a  beautiful  and  deeply  significant  law 
of  the  vegetable  kingdom.  For  a  double  reason,  no  doubt, 
this  was  uttered— to  explain  what  he  had  said  of  His 
death,  as  the  hour  of  His  own  glorification,  and  to  sustain 
His  own  Spirit  under  the  agitation  which  was  mysteri- 
ously coming  over  it  in  the  view  of  that  death.  He  that 
Soveih  his  life  shall  lose  it ;  and  he  that  hateth  his  life 
in  this  -world  shall  keep  it  unto  life  eternal— See  on 
Luke  9.  24.  Did  our  Lord  mean  to  exclude  Himself  from 
the  operation  of  the  great  principle  here  expressed— self- 
rewimciation  the  law  of  self-preservation  ;  and  its  converse, 
self-preservation  the  law  of  self-destruction  f  On  the  con- 
trary, as  He  became  Man  to  exemplify  this  fundamental 
.3* 


law  of  the  Kingdom  of  God  lu  Its  moat  sublime  form,  sa 
the  very  utterance  of  It  on  this  occasion  served  to  sustain- 
His  own  Spirit  in  the  double  prospect  to  which  He  had 
Just  alluded.  If  any  man  serve  me,  let  him  folio  w  me  | 
and  where  I  am,  there  shall  also  my  servant  he  I  If  any 
man  serve  me,  him  will  my  Father  honour— Jesus  her* 
claims  the  same  absolute  subjection  to  Himself,  as  the  law  of 
men's  exaltation  to  honour,  as  He  yielded  to  the  Father.  27, 
38.  Now  is  my  soul  troubled — He  means  at  the  prospect 
of  His  death,  just  alluded  to.  Strange  view  of  the  Cross 
this,  immediately  after  representing  it  as  the  hour  of  Hl» 
glory!  (v.  23.)  But  the  two  views  naturally  meet,  and 
blend  into  one.  It  was  the  Greeks,  one  might  say,  that 
troubled  Him.  'Ah  I  they  shall  see  Jesus,  but  to  Him  M 
shall  be  a  costly  sight.'  and  -what  shall  I  say  I— He  is  in 
a  strait  betwixt  two.  The  death  of  the  cross  was,  and 
could  not  but  be,  appalling  to  His  spirit.  But  to  shrink 
from  absolute  subjection  to  the  Father,  was  worse  still 
In  asking  Himself,  "What  shall  I  say?"  He  seems  as  if 
thinking  aloud,  feeling  His  way  between  two  dread  alter- 
natives, looking  both  of  them  sternly  In  the  face,  measur- 
ing, weighing  them,  in  order  that  the  choice  actually 
made  might  be  seen,  and  even  by  himself  the  more  vividly 
felt,  to  be  a  profound,  deliberate,  spontaneous  election. 
Father,  save  me  from  this  hour — To  take  this  as  a  ques- 
tion— '  Shall  I  say,  Father,  save  me,'  dec. — as  some  emi- 
nent editors  and  interpreters  do,  is  unnatural  and  Jejune. 
It  Is  a  real  petition,  like  that  in  Gethsemane,  "Let  this 
cup  pass  from  me;"  only  whereas,  there  He  prefaces  the 
prayer  with  an  "If  it  be  possible,"  here  He  follows  it  up 
with  what  is  tantamount  to  that — "  Nevertheless  for  this 
cause  came  I  unto  this  hour."  The  sentiment  conveyed, 
then,  by  the  prayer,  In  both  cases,  Is  twofold:  (1.)  that 
only  one  thing  could  reconcile  Him  to  the  death  of  the 
cross— its  being  His  Father's  will  He  should  endure  It— 
and  (2.)  that  in  this  view  of  It  He  yielded  Himself  freely 
to  It.  What  He  recoils  from  is  not  subjection  to  His  Father's 
uHU  ;  but  to  show  how  tremendous  a  self-sacrifice  that  obea*~ 
ence  involved.  He  first  asks  the  Father  to  save  Him  from 
it,  and  then  signifies  how  perfectly  He  knows  that  He  If 
there  for  the  very  purpose  of  enduring  it.  Only  by  letting 
these  mysterious  words  speak  their  full  meaning  do  they 
become  intelligible  and  consistent.  As  for  those  who 
see  no  bitter  elements  in  the  death  of  Christ  —  nothing 
beyond  mere  dying  — what  can  they  make  of  such  a 
scene?  and  when  they  place  It  over  against  the  feelings 
with  which  thousands  of  His  adoring  followers  have 
welcomed  death  for  His  sake,  how  can  they  hold  Him 
up  to  the  admiration  of  men  ?  Father,  glorify  t3xy  n&rae 
by  a  present  testimony.  I  have  both  glorified  it — refer- 
ring specially  to  the  voice  from  heaven  at  His  baptism, 
and  again  at  His  transfiguration,  and  -will  glorify  it 
again — i.  e.,  in  the  vet  future  scenes  of  his  still  deeper  ne- 
cessity; although  this  promise  was  a  present  and  sublime 
testimony,  which  would  Irradiate  the  clouded  spirit  of  the 
Son  of  man.  39-33.  the  people  therefore  that  stood  by, 
■aid,  It  thundered)  others,  an  angel  spake  to  him— 
some  hearing  only  a  sound,  others  an  articulate,  but  to 
them  unintelligible  voice.  Jesus  said,  This  voice  came 
not  because  of  me,  but  for  your  sakes — i.  e.,  probably, 
to  correct  the  unfavourable  impressions  which  His  mo- 
mentary agitation  and  mysterious  prayer  for  deliver- 
ance may  have  produced  on  the  bystanders.  Now  is 
the  judgment  of  this  world— the  world  that  "crucified 
the  Lord  of  glory"  (1  Corinthians  2.  8),  considered  as  a 
vast  and  complicated  kingdom  of  Satan,  breathing  his 
spirit,  doing  his  work,  and  involved  In  his  doom,  which 
Christ's  death  by  its  hands  irrevocably  sealed.  Now 
shall  the  prince  of  this  world  be  cast  out^-How  dif- 
ferently is  that  fast-approaching  "hour"  regarded  in  the 
kingdoms  of  darkness  and  of  light!  'The  hour  of  reller; 
from  the  dread  Troubler  of  our  peace — how  near  it  is! 
Yet  a  little  moment,  and  the  day  is  ours !'  So  it  was 
calculated  and  felt  in  the  one  region.  "Now  shall  the 
prince  of  this  world  be  cast  out,"  is  a  somewhat  differ- 
ent view  of  the  same  event.  We  know  who  was  "ight 
Though  yet  under  a  veil.  He  sees  the  triumphs  of  the 
Cross  in  unclouded  and  transportine  light      Vnd  1.  if  I 


JOHN  xm. 


be  lifted  op  from  the  eartii.  will  draw  all  men  onto 
me— The  "I"  here  Is  emphatic— 1,  taking  the  place  of 
the  world's  ejected  prince.  "If  lifted  up,"  means  not 
only  after  that  I  have  been  lifted  up,  but,  through  the  vir- 
tue of  that  uplifting.  And  truly,  the  death  of  the  Cross, 
In  all  its  significance,  revealed  in  the  light,  and  borne 
in  upon  the  heart,  by  the  power  of  the  Holy  Ghost,  pos- 
sesses an  attraction  over  the  wide  world— to  civilized 
and  savage,  learned  and  illiterate,  alike— which  breaks 
down  all  opposition,  assimilates  all  to  Itself,  and  forms 
out  of  the  most  heterogeneous  and  discordant  materials 
a  kingdom  of  surpassing  glory,  whose  uniting  principle 
is  adoring  subjection  "to  Him  that  loved  them."  "Will 
draw  all  men  '  unto  Me,'  "  says  He.  What  lips  could 
venture  to  utter  such  a  word  but  His,  which  "dropt  as 
iiu  honeycomb,"  whose  manner  of  speaking  was  ever- 
more in  the  same  spirit  of  conscious  equality  with  the 
Father?  This  he  said,  signifying  -what  death  he 
should  die— i.  e.,  "by  being  lifted  up  from  the  earth"  on 
"  the  accursed  tree"  (ch.  3. 14;  8.  28).  34.  "We  have  heard 
out  of  the  law— the  scriptures  of  the  Old  Testament,  re- 
ferring to  such  places  as  Psalm  89. 28, 29 ;  110. 4 ;  Daniel  2. 44 ; 
7.13,14.  that  Christ— the  Christ  "endureth  for  ever." 
and  how  gayest,  thou,  The  Son  of  Man  must  be  lifted 
up,  Ac— How  can  that  consist  with  this  "uplifting?" 
They  saw  very  well  both  that  He  was  holding  Himself  up 
as  the  Christ  and  a  Christ  to  die  a  violent  death  ;  and  as  that 
ran  counter  to  all  their  ideas  of  the  Messianic  prophecies, 
they  were  glad  to  get  this  seeming  advantage  to  justify 
their  unyielding  attitude.  35,  36.  Yet  a  little  while  is 
the  light  with  you,  -walk  ■while  ye  have  the  light, 
Ac— Instead  of  answering  their  question,  He  warns  them, 
with  mingled  majesty  and  tenderness,  against  trifling 
with  their  last  brief  opportunity,  and  entreats  them  to 
tet  In  the  Light  while  they  have  it  in  the  midst  of  them, 
that  themselves  might  be  "light  in  the  Lord."  In  this 
case,  all  the  clouds  which  hung  around  His  Person  and 
Mission  would  speedily  be  dispelled,  while  if  they  con- 
tinued to  hate  the  light,  Dootless  were  all  His  answers  to 
'.heir  merely  speculative  or  captious  questions.  (See  on 
Luke  13.  23.)  These  things  spake  Jesus,  and  departed, 
and  did  hide  himself  from  them — He  who  spake  as 
never  man  spake,  and  immediately  after  words  fraught 
with  unspeakable  dignity  and  love,  had  to  "hide  Him- 
self" from  His  auditors!  What  then  must  they  have 
been?  He  retired,  probably  to  Bethany.  (The  parallels 
are,  Matthew  21. 17;  Luke  31.37.)  37-41.  It  is  the  manner 
of  this  Evangelist  alone  to  record  his  own  reflections  on 
the  scenes  he  describes;  but  here,  having  arrived  at  what 
was  virtually  the  close  of  our  Lord's  public  ministry,  he 
casts  an  affecting  glance  over  the  fruitlessness  of  His 
whole  ministry  on  the  bulk  of  the  now  doomed  people. 
though  lie  had  done  so  many  miracles — The  word  used 
suggests  their  nature  as  well  as  number,  that  the  saying 
of  Esaias  might  be  fulfilled— q.  d„  'This  unbelief  did 
not  at  all  set  aside  the  purposes  of  God,  but,  on  the  con- 
trary, fulfilled  them.'  therefore  thy  could  not  believe, 
because  Esaias  said  again,  He  hath  blinded  their  eyes, 
that  they  should  not  see,  Ac— That  this  expresses  a  posi' 
live  JHvine  act,  by  which  those  who  wilfully  close  their 
eyes  and  harden  their  hearts  against  the  truth  are  judi- 
cially shut  up  in  their  unbelief  and  impenitence,  is  ad- 
mitted by  all  candid  critics  [as  Oxshatjsen],  though  many 
of  them  think  it  necessary  to  contend  that  this  is  no  way 
inconsistent  with  the  liberty  of  the  human  will,  which  of 
course  it  is  not.  These  things  said  Esaias,  when  he  saw 
his  glory,  and  spake  of  him— a  key  of  immense  import- 
ance to  the  opening  of  Isaiah's  vision  (Isaiah  6.),  and  all 
■tmllar  Old  Testament  representations.  '  The  Son  is  "  the 
King  Jehovah"  who  rules  In  the  Old  Testament  and  ap- 
peal's to  the  elect,  as  in  the  New  Testament  the  Spirit, 
the  Invisible  Minister  of  the  Son,  is  the  Director  of  the 
I'hurch  and  the  Revealer  in  the  sanctuary  of  the  heart.' 
rOuSHAUSEN.l  453,  43.  among  the  chief  rulers  also — 
rather, '  even  of  the  rulers ;'  such  as  Nlcodemus  and  Joseph. 
became  of  the  Pharisees — i.  e.,  the  leaders  of  the  sects; 
for  *-hey  were  of  it  themselves,  put  out  of  the  syna- 
w?  on  ch.  9.  22,  34.  they  loved  the  praise  of  men 


more  than  the  praise  of  God—'  a  severe  remark,  consid- 
ering that  several  at  least  of  these  persons  afterwards 
boldly  confessed  Christ.  It  indicates  the  displeasure 
with  which  God  regarded  their  conduct  at  this  time,  and 
with  which  He  continues  to  regard  similar  conduct.' 
[Webster  and  Wilkinson.]  44-50.  Jesus  cried— In  a 
loud  tone,  and  with  peculiar  solemnity.  (Cf.  ch.  7.  87.) 
and  said,  He  that  belleveth,  Ac— This  seems  to  be  a  sup- 
plementary record  of  some  weighty  proclamations,  tor 
which  there  had  been  found  no  natural  place  before,  ana 
Introduced  here  as  a  sort  of  summary  and  winding  up  of 
His  whole  testimony. 

CHAPTER  XIII. 
Ver.  1-20.  At  the  Last  Supper  Jesus  Washes  the 
Disciples'  Feet— the  Discourse  arising  thereupon. 
—1.  When  Jesus  knew  that  his  hour  -was  come  that  he 
should  depart  out  of  this  world  unto  the  Father— On 
these  beautiful  euphemisms  see  on  Luke  9. 31, 51.  having 
loved  his  own  which  were  in  the  -world,  he  loved 
them  unto  the  end — The  meaning  Is,  that  on  the  very 
edge  of  His  last  sufferings,  when  it  might  have  been  sup- 
posed that  He  would  be  absorbed  In  His  own  awful  pros- 
pects, He  was  so  far  from  forgetting  "  His  own,"  who  were 
to  be  left  struggling  "  in  the  world"  after  He  had  "  de- 
parted out  of  it  to  the  Father"  'ch.  17.  11),  that  In  His  care 
for  them  He  seemed  scarce  to  think  of  Himself  save  in 
connection  with  them:  "Herein  is  love,"  not  only  "en- 
during to  the  end,"  but  most  affectlngly  manifested 
when,  Judging  by  a  human  standard,  least  to  be  ex- 
pected. 2.  supper  being  ended — rather,  'being  pre- 
pared,' 'being  served,'  or  'going  on;'  for  that  it  was  not 
"  ended"  is  plain  from  t>.  26.  t\\e  devil  having  now — or. 
'  already' — put  into  the  heart  of  Jndaa  to  betray  htm— 
referring  to  the  agreement  he  had  already  made  with  the 
chief  priests  (Luke  22.  3-6).  3.  Jesus  knowing  that  the 
Father  had  given  all  things  into  his  hands,  Ac— This 
verse  is  very  sublime,  and  as  a  preface  to  what  follows, 
were  we  not  familiar  with  it,  would  fill  us  with  inexpres- 
sible surprise.  An  unclouded  perception  of  His  relation 
to  the  Father,  the  commission  He  held  from  Him,  and  His 
approaching  return  to  Him,  possessed  His  soul.  4,  5.  he 
rlseth  from  supper,  and  laid  aside  his  (outer)  garment* 
— which  would  have  impeded  the  operation  of  washing 
— and  took  a  towel  and  girded  himself— assuming  a 
servant's  dress,  began  to  wash— '  proceeded  to  wash.' 
Beyond  all  doubt  the  feet  of  Judas  were  washed,  as  of  all  the 
rest.  6-11.  Peter  saith,  Lord,  dost  thou  wash  my 
feet  1— Our  language  cannot  bring  out  the  Intensely  vivid 
contrast  between  the  "thou''  and  the  "my,"  which,  by 
bringing  them  together,  the  original  expresses,  for  it  Is 
not  English  to  say,  '  Lord,  Thou  my  feet  dost  wash  ?'  But 
every  word  of  this  question  is  emphatic  Thus  far,  and  In 
the  question  itself,  there  was  nothing  but  the  most  pro- 
found and  beautiful  astonishment  at  a  condescension  to 
him  quite  incomprehensible.  Accordingly,  though  there 
can  be  no  doubt  that  already  Peter's  heart  rebelled  against 
it  as  a  thing  not  to  be  tolerated,  Jesus  ministers  no  rebuke 
as  yet,  but  only  bids  him  wait  a  little,  and  he  should  un- 
derstand It  all.  Jesus  answered  and  said,  What  I  da 
thou  knowest  not  now — q.  d.,  Such  condescension  does 
need  explanation ;  It  is  fitted  to  astonish,  but  thou  shall 
know  hereafter  —  'afterwards,'  meaning  presently; 
though  viewed  as  a  general  maxim,  applicable  to  all  darn 
sayings  In  God's  word,  and  dark  doings  In  God's  provi- 
dence, these  words  are  full  of  consolation.  Peter  saith 
unto  him,  Thou  shalt  never  wash— more  emphatically, 
'  Never  shalt  thou  wash'  my  feet :  q.  d., '  That  is  an  incon- 
gruity to  which  I  can  never  submit.'  How  like  the  man  1 
If  I  wash  thee  not,  thou  hast  no  part  -with  me— What 
Peter  could  not  subir*.  to  was,  that  the  Master  should 
serve  His  servant.  But  the  whole  saving  work  of  Christ  was 
one  continued  series  of  such  services,  ending  with  and  consum- 
mated by  the  most  self-sacrificing  and  transcendent  of  all  »sr- 
vices :  The  Son  or  Man  game  not  to  be  ministered  unto,  but 
to  minister,  and  to  give  His  life  a  ransom  fob 
mant."     (See  on  Mark  10.  45.)     If  Peter  men  could  not 


JOHN   XITT. 


tsubm.it  to  let  his  Master  go  down  so  low  as  to  wash  his 
feet,  how  should  he  suffer  himself  to  be  served  by  Him  at  all  t 
This  is  coached  under  the  one  pregnant  word  "  wash," 
which  though  applicable  to  the  lower  operation  which 
*»eter  resisted.  Is  the  familiar  scriptural  symbol  of  that 
maher  cleansing,  which  Peter  little  thought  he  was  at  the 
same  time  virtually  putting  from  him.  It  is  not  humility 
to  refuse  what  tlie  Lord  deigns  to  do  for  us,  or  to  deny  what  He 
has  done,  but  it  is  self-willed  presumption— not  rare,  hoto- 
mr,  i»»  those  inner  circles  of  lofty  religious  profession  and  tra- 
ditional spirituality,  which  are  found  wherever  Christian 
truth  has  enjoyed  long  and  undisturbed  possession.  The 
truest  humility  is  to  receive  reverentially,  and  thank- 
fully to  own,  the  gi  fts  of  grace.  Lord,  not  ray  feet  only, 
but  also  my  Unmix  and  my  head — q.  <).,  'To  be  severed 
from  Thee,  Lord,  is  death  to  me:  If  that  be  the  meaning 
of  my  speech,  I  tread  upon  It;  and  If  to  be  washed  of 
Thee  have  such  significance,  then  not  my  feet  only,  but 
hands,  head,  and  all,  be  washed !'  This  artless  expres- 
sion of  dinging,  llfe-and-death  attachment  to  Jesus,  and 
felt  dependence  upon  Him  for  his  whole  spiritual  well- 
being,  compared  with  the  similar  saying  in  ch.  6.  08,  69 
(on  which  see  notes),  furnishes  such  evidence  of  historic 
verity  as  no  thoroughly  honest  mind  can  resist.  He  that 
to  trashed— in  this  thorough  sense,  to  express  which  the 
word  is  carefully  changed  to  one  meaning  to  wash  as  in  a 
bath,  needeth  not^-to  be  so  washed  any  more,  save  to 
wash  his  feet— needeth  to  do  no  more  than  wash  his  feet 
(and  here  the  former  word  is  resumed,  meaning  to  wash 
0%e  hands  or  feet),  but  Is  clean  every  whit—  or,  'as  a 
whole.'  This  sentence  is  singularly  instructive.  Of  the 
two  cleansings,  the  one  points  to  that  which  takes  place  at 
the  commencement  of  the  Christian  life,  embracing  com- 
plete absolution  from  sin  as  a  guilty  state,  and  entire  deliver- 
once  from  it  as  a  polluted  life  (Revelation  1.  6;  1  Corin- 
thians 6.  11)— or,  in  the  language  of  theology,  Justification 
and  Regeneration.  This  cleansing  is  effected  once  for  all, 
and  Is  never  repeated.  The  other  cleansing,  described 
as  that  of  "the  feet,"  is  such  as  one  walking  from  a  bath 
quite  cteansed  still  needs,  in  consequence  of  his  contact  with 
the  earth,  (CI  Exodus  80. 18, 19.)  It  Is  the  daily  cleans- 
ing which  we  are  taught  to  seek,  when  In  the  spirit  of 
adoption  we  say,  "Our  Father  which  art  in  heaven— /or- 
0ive  us  our  debts;"  and,  when  burdened  with  the  sense  of 
manifold  short-comings— as  what  tender  spirit  of  a  Chris- 
tian is  not T— is  it  not  a  relief  to  be  permitted  thus  to  wash 
*nr  feet  after  a  day's  contact  with  the  earth  ?  This  Is  not 
to  oall  in  question  the  completeness  of  our  past  Justifica- 
tion. Oar  Lord,  while  graciously  insisting  on  washing 
Peter's  feet,  refuses  to  extend  the  cleansing  farther,  that 
the  symbolical  Instruction  intended  to  be  conveyed  might 
not  be  marred,  and  ye  are  clean — in  the  first  and  whole 
sense,  but  not  all— important,  as  showing  that  Judas, 
instead  of  being  as  true-hearted  a  disciple  as  the  rest  at 
first,  and  merely  falling  away  afterwards — as  many  repre- 
sent it — never  experienced  that  cleansing  at  all  which  made 
the  oOurrs  what  they  were.  12-13.  Know  ye  what  I  have 
done?— i.e.,  Its  intent.  The  question,  however,  was  put 
■merely  to  summon  their  attention  to  His  own  answer. 
Ye  call  me  Master  (Teacher) — and  l<ord— learning  of  Him 
in  the  one  capacity,  obeying  Him  in  the  other,  and  ye 
•ay  well,  for  so  I  am— The  conscious  dignity  with  which 
this  claim  is  made  is  remarkable,  following  immediately 
mx  His  laying  aside  the  towel  of  service.  Yet  what  is  this 
wnole  history  but  a  succession  of  such  astonishing  con- 
trasts from  first  to  last?  If  I  then  — the  Lord— have 
washed  your  feet— the  servants'— ye  — but  fellow-ser- 
vants—ought to  trash  one  another's  feet — not  in  the 
narrow  sense  of  a  literal  washing,  profanely  caricatured 
by  popes  and  emperors,  bat  by  the  very  bamblest  real 
services  one  to  another.  16,  17.  The  servant  to  not 
greater  than  fcto  Lord,  <bc— an  oft- repeated  saying.  (Mat- 
thew 10. 34,  Ac.)  if  ye  know  these  things,  happy  are  ye 
If  ye  do  them— a  hint  that  even  among  real  Christians 
the  doing  of  such  things  would  come  lamentably  short 
af  the  knowing.  18,  19.  I  speak  not  of  you  all— the 
"happy  are  ye,"  of  v.  17,  being  on  no  supposition  applic- 
able to  Judas.    I  knnw  whom  I  have  chosen — in  the 


higher  sense.   Bnt  that  the  Scripture  might  i*p  fulfill  e«) 

— i.  e.,  one  has  been  added  to  your  number,  by  no  accident 
or  mistake,  who  is  none  of  Mine,  but  Just  that  he  might 
fulfil  ais  predicted  destiny.  He  that,  eateth  bread  with 
me— "did  eat  of  my  bread"  (Psalm  41.  0),  as  one  of  my 
family;  admitted  to  the  nearest  familiarity  of  dlsclple- 
shlp  and  of  social  life,  hath  lifted  up  his  heel  against 
me— turned  upon  me,  adding  insult  to  injury.  (Of.  He- 
brews 10.29.)  In  the  Psalm  the  immediate  reference  Is  t« 
Ahithophel's  treachery  against  David  (2  Samuel  17.),  on« 
of  those  scenes  in  which  the  parallel  of  his  story  with 
that  of  His  great  Antitype  is  exceedingly  striking.  'The 
eating  bread  derives  a  fearful  meaning  from  the  partici- 
pation in  the  sacramental  supper,  a  meaning  which  must 
be  applied  for  ever  to  all  unworthy  communicants,  as  well 
as  to  all  betrayers  of  Christ  who  eat  the  bread  of  His 
Church.'  [Stier,  with  whom,  and  others,  we  agree  in 
thinking  that  Judas  partook  of  the  Lord's  Supper.]  I  teli 
yon  before,  that  when  it  come*  to  pass,  ye  may  bel  le  v« 
— and  it  came  to  pass  when  they  deeply  needed  such  con- 
firmation. 30.  He  that  receiveth  whomsoever  1  send, 
recelveth  me,  Ac. — See  on  Matthew  10.  40.  The  connec- 
tion here  seems  to  be  that  despite  the  dishonour  done  to 
Him  by  Judas,  and  similar  treatment  awaiting  them- 
selves, they  were  to  be  cheered  by  the  assurance  that  their 
office,  even  as  His  own,  was  Divine. 

21-80.  The  Traitor  Indicated—  He  Leaves  the  Stjp- 
PER-ROOM.  31.  When  Jesus  had  thus  said,  lie  waa 
troubled  in  spirit,  and  testified,  mid  said,  Verily, 
verily,  I  say  unto  you,  One  of  you  shall  betray  mc  - 
The  announcement  of  t».  18  seems  not  to  have  been  plain 
enough  to  be  quite  apprehended,  save  by  the  traitor 
himself.  He  will  therefore  speak  it  out  in  terms  not  to 
t>e  misunderstood.  But  how  much  it  cost  Him  to  do  this, 
appears  from  the  "trouble"  that  came  over  His  "spirit' 
— visible  emotion,  no  doubt — before  He  got  it  uttered. 
What  wounded  susceptibility  does  this  disclose,  and 
what  exquisite  delicacy  in  His  social  Intercourse  with 
the  Twelve,  to  whom  He  cannot,  without  an  effort 
break  the  subject!  33.  the  disciples  looked  one  on 
another,  doubting  of  whom  he  spake  —  Further  In- 
tensely interesting  particulars  are  given  in  the  other  Gos- 
pels: (1.)  "They  were  exceeding  sorrowful."  (Matthew 
2fl.  22.)  (2.)  "They  began  to  Inquire  among  themselves 
which  of  them  it  was  that  should  do  this  thing."  i.Luke 
22,  23.)  (8.)  "They  began  to  say  unto  Him  one  by  one,  Is 
It  I,  and  another.  Is  it  I?"  Generous,  simple  hearts  1 
They  abhorred  the  thought,  but,  Instead  of  putting  it  on 
others,  each  was  only  anxious  to  purge  himself,  «>i)d  know 
if  he  could  be  the  wretch.  Their  putting  it  at  once  tc 
Jesus  Himself,  as  knowing  doubtless  who  was  to  do  it, 
was  the  best,  as  It  certainly  was  the  most  spontaneous 
and  artless  evidence  of  their  innocence.  (4.)  Jesus,  ap- 
parently while  this  questioning  was  going  on,  added, 
"The  Son  of  man  goeth  as  It  is  written  of  Him,  but  wot 
unto  that  man  by  whom  the  Son  of  man  Is  betrayed  I  It 
had  been  good  for  that  man  if  he  had  not  been  born." 
(Matthew  26.  24.)  (5.)  "Judas,"  last  of  all,  "answered  and 
said,  Lord,  Is  it  If"  evidently  feeling  that  when  all  were 
saying  this.  If  he  held  his  peace,  that  of  Itself  would  draw 
suspicion  upon  him.  To  prevent  this  the  question  ti 
wrung  out  of  him,  bat  perhaps,  amidst  the  stir  and  ex- 
citement at  the  table,  in  a  half-suppressed  tone— as  we 
are  Inclined  to  think  the  answer  also  was — "Thou  hast 
said"  (Matthew  26.  25),  or  possibly  by  little  more  than  a 
sign ;  for  from  v.  28  it  is  evident  that  till  the  moment  when 
he  went  out  he  was  not  openly  discovered.  83-36.  there 
was  leaning  on  •Testis*  bosom  one  of  hto  disciples, 
whom  Jesus  loved— Thus  modestly  does  our  Evangelist 
denote  himself,  as  reclining  next  to  Jesus  at  the  table. 
Peter  beckoned  to  him  to  ask  who  It  should  be  of 
whom  he  spake— reclining  probably  at  the  correspoudlnj 
place  on  tne  other  side  of  Jesus.  He  then  lying— rathei 
'leaning  over'  on  Jesus'  bosom — salth  —  in  a  whispv. 
"Lord,  who  is  it 7"  Jesus  answered — also  inaudibly,  th 
answer  being  communicated  to  Peter  perhaps  from  be 
hind— He  t»  when  I  shall  give  a  sop  when  I  hav« 
dinned  i<— a  ulwoe  of  *he  ^re-».d  soaked  in  the  wine  or  tr  ■< 


JOKN   XIV. 


iof  the  dish;  one  of  the  ancient  ways  of  testifying 
^souliar  regard;  ef.  t>.  18,  "he  that  eateth  bread  with  me." 
And  when  lie  had  dipped,  lie  Rave  it  to  Judas,  &<;. — 
Thus  the  sign  of  Jndas'  treachery  was  au  affecting  expres- 
sion, and  the  last,  of  the  Saviour's  wounded  love!  27- 
dd.  after  the  sop  Satan  entered  into  him— Very  solemn 
are  these  brief  hint*  of  the  successive  steps  by  which 
Jndas  reached  the  climax  of  his  guilt.  "The  devil  had 
already  put  it  Into  his  heart  to  betray  his  Lord."  Yet 
Who  can  tell  what  struggles  he  went  through  ere  he 
drought  himself  to  carry  that  suggestion  Into  effect? 
Sven  after  this,  however,  his  compunctions  were  not  at  an 
end.  With  the  thirty  pieces  of  silver  already  in  his  pos- 
session, he  seems  still  to  have  quailed— and  can  we  won- 
ierT  When  Jesus  stooped  to  wash  his  feet,  It  may  be  the 
last  straggle  was  reaching  Its  crisis.  But  that  word  of  the 
Psalm,  about  "one  that  ate  of  his  bread  who  would  lift 
ap  his  heel  against  Him,"  probably  all  but  turned  the 
dread  scale,  and  the  still  more  explicit  announcement, 
that  one  of  those  sitting  with  Him  at  the  table  should 
betray  Him,  would  beget  the  thought,  'I  am  detected;  it 
is  now  too  late  to  draw  back.'  At  that  moment  the  sop 
la  given ;  offer  of  friendship  Is  once  more  made — and  how 
affectlngly !  But  already  "  Satan  has  entered  into  him,"  and 
though  the  Saviour's  act  might  seem  enough  to  recall 
him  even  yet,  hell  is  now  in  his  bosom,  and  he  says  within 
himself,  'The  die  is  cast;  now  let  me  go  through  with  it; 
fear,  begone  1'  (See  on  Matthew  12,  43-15.)  Then  said 
Jesus  tinto  him,  That  thon  docst,  do  quickly — q.  d., 
'  Why  linger  here  f •  Thy  presence  Is  a  restraint,  and  thy 
work  stands  still;  thou  hast  the  wages  of  iniquity,  go 
work  for  it  I'  no  man  knew  for  what  Intent  he  spake 
this  tin  to  htm  .  .  .  some  thought  Jesus  said,  Buy  what 
we  need  .  .  .  or,  give  to  the  poor— a  very  important 
statement,  as  showing  how  carefully  Jesus  had  kept  the 
secret,  and  Judas  his  hypocrisy,  to  the  last.  He  then, 
Slaving  received  the  sop,  went  immediately  out— sever- 
ing himself  for  ever  from  that  holy  society  with  which  he 
aover  had  any  spiritual  sympathy,  and  it  was  night— 
oat  far  blacker  night  In  the  soul  of  Judas  than  in  the  sky 
wer  his  head. 

Sl-88.     DISCOURSE  AFTER  THE  TKAITOR'S  DEPARTURE— 
ETEK'8   SkLF-CONFIDENCE— HIS  FALL   PREDICTED.      81. 

When  h«  was  gone  out,  Jesus  said,  Now  Is  the  Son  of 
man  gl«rlfled— These  remarkable  words  plainly  Imply 
that  up  to  this  moment  our  Lord  had  spoken  under  a 
painful  restraint,  the  presence  of  a  traitor  within  the  little 
circle  of  His  holiest  fellowship  on  earth  preventing  the 
free  and  full  outpouring  of  His  heart;  as  Is  evident,  In- 
deed, from  those  oft-recurring  clauses,  "Ye  are  not  all 
clean,"  "  I  speak  not  of  yon  all,"  Ac  "  Now"  the  restraint 
is  removed,  and  the  embankment  which  kept  in  the 
mighty  volume  of  living  waters  having  broken  down, 
they  burst  forth  in  a  torrent  which  only  ceases  on  His 
leaving  the  supper-room  and  entering  on  the  next  stage 
of  His  great  work— the  scene  in  the  Garden.  But  with 
what  words  is  the  silence  first  broken  on  the  departure  of 
Tudas?  By  no  reflections  on  the  traitor,  and,  what  is  still 
more  wonderful,  by  no  reference  to  the  dread  character 
of  His  own  approaching  sufferings.  He  does  not  even 
name  them,  save  by  announcing,  as  with  a  burst  of  tri- 
umph, that  the  hour  of  His  glory  has  arrived  I  And  what 
is  very  remarkable,  in  Ave  brief  clauses  He  repeats  this 
word  "  glorify"  five  times,  as  If  to  His  view  a  coruscation 
of  glories  played  at  that  moment  about  the  Cross.  (See 
on  ch.  12.  23.)  God  is  glorified  In  him— the  glory  of  Each 
reaching  its  zenith  in  the  Death  of  the  Crossl  J  If  God  he 
glorified  In  Him,  God  shall  also— in  return  and  reward 
oi  this  highest  of  all  services  ever  rendered  to  Him,  or 
etpable  of  being  rendered— glorify  him  In  Himself,  and 
straightway  glorify  Him— referring  now  to  the  Resur- 
rection and  Exaltation  of  Christ  after  this  service  was 
9Ter,  Including  all  the  honour  and  glory  then  put  upon 
Kim,  and  that  will  for  ever  encircle  Him  as  Head  of  the 
a*w  creation.  33-35.  Litue  children— From  the  height 
at  His  own  glory  He  now  descends,  with  sweet  pity,  to 
Hla  "little  children,"  all  now  Hi*  own.  This  term  of  en- 
dearment, nowhere  else  used  in  the  Gospels,  and  once 
57 


only  employed  by  Paul  (Galatlans  4.  19),  is  approprtafcstf 
by  the  beloved  disciple  himself,  who  no  fewer  than  seras 
times  employs  it  In  his  first  Epistle,  ye  shall  seek  •»♦-• 
feel  the  want  of  Me.  as  I  said  to  the  Jews — ch.  7.  34 ;  Jk 
21.  But,  oh  in  what  a  different  sense!  in«wcommuU. 
ment  1  give  unto  you,  That  ye  love  one  another  |  as  I 
have  loved  you,  that  ye  also  love  one  another,  <4e.— 
This  was  the  new  feature  of  It.  Christ's  love  to  His  peopln 
In  giving  His  life  a  ransom  for  them  was  altogether  new, 
and  consequently  as  a  Model  and  Standard  for  theirs  t© 
one  another.  It  Is  not,  however,  something  transcending 
the  great  moral  law,  which  is  "the  old  commandment" 
(1  John  2.  7,  and  see  on  Mark  12.  28-83),  but  that  law  in  m 
new  and  peculiar  form.  Hence  It  is  said  to  be  both  new  and 
old  (1  John  2.  7,  8).  by  this  shall  all  men  know  that  ye 
are  my  disciples — the  disciples  of  Him  who  laid  down 
His  life  for  those  He  loved.  If  ye  have  love  one  to 
another,  Ac— for  My  sake,  and  as  one  In  Me;  for  to  nteft 
love  men  outside  the  circle  of  believers  know  right  wall 
they  are  entire  strangers.  Alas,  how  little  of  It  there  is 
even  within  this  circle !  36-38.  Peter  said— seeing  plainly 
In  these  directions  how  to  behave  themselves,  that  He  was 
Indeed  going  from  them.  L.ord,  whither  goest  thon  I — 
having  hardly  a  glimmer  of  the  real  truth.  Jesus  an- 
swered. Thou  canst  not  follow  me  now,  hut  thou  shalt 
follow  me  afterwards— How  different  from  what  He 
said  to  the  Jews :  "Whither  I  go  ye  cannot  come."  (Ch.  8. 
21.)  Why  not  now  i  I  will  lay  down  my  life  for  yowr 
sake— He  seems  now  to  see  that  it  was  death  Christ  re- 
ferred to  as  what  would  sever  Him  from  them,  but  is  n«t 
staggered  at  following  Him  thither.  Jesus  answered, 
'Wilt  thou  lay  down  thy  life  for  my  sake  1— In  this 
repetition  of  Peter's  words  there  Is  deep  though  affection- 
ate irony,  and  this  Peter  himself  would  feel  for  many  a 
day  after  his  recovery,  as  he  retraced  the  painful  par- 
ticulars.   Verily . . .  The  cock,  Ac— See  on  Luke  22. 31-M 

CHAPTER    XIV. 

Ver.  1-31.  Discourse  at  the  Table,  aiteb  Suffer.— 
'We  now  come  to  that  portion  of  the  evangelical  history 
which  we  may  with  propriety  call  Its  Holy  of  Holies.  Ova 
Evangelist,  like  a  consecrated  priest,  alone  opens  up  to  ns 
the  view  into  this  sanctuary.  It  Is  the  record  of  the  last 
moments  spent  by  the  Lord  in  the  midst  of  His  disciples 
before  His  passion,  when  words  full  of  heavenly  thought 
flowed  from  His  sacred  lips.  All  that  His  heart,  glowing 
with  love,  had  still  to  say  to  His  friends,  was  compressed 
Into  this  short  season.  At  first  (from  ch.  18.  81)  the  inter- 
course took  the  form  of  conversation;  sitting  at  table, 
they  talked  familiarly  together.  But  when  (14.  31)  the 
repast  was  finished,  the  language  of  Christ  assumed  a 
loftier  strain ;  the  disciples,  assembled  aronnd  their 
Master,  listened  to  the  words  of  life,  and  seldom  spoke  a 
word  (only  ch.  16. 17,  29).  At  length,  in  the  Redeemer's 
sublime  Intercessory  prayer.  His  full  soul  was  poured 
forth  In  express  petitions  to  His  heavenly  Father  on  tie- 
half  of  those  who  were  His  own.  It  Is  a  peculiarity  at 
these  last  chapters,  that  they  treat  almost  exclusively  of 
the  most  profound  relations— as  that  of  the  Son  to  ins 
Father,  and  of  both  to  the  Spirit,  that  of  Christ  to  the 
Church,  of  the  Church  to  the  world,  and  so  forth.  More- 
over, a  considerable  portion  of  these  sublime  communi- 
cations surpassed  the  point  of  view  to  which  the  disciples 
had  at  that  time  attained ;  hence  the  Redeemer  frequently 
repeats  the  same  sentiments  in  order  to  impress  them 
more  deeply  upon  their  minds,  and,  because  of  what  they 
still  did  not  understand,  points  them  to  the  Holy  Spirit, 
who  would  remind  them  of  all  His  sayings,  and  lead 
them  into  all  truth  (14.  26).'  [OlshaijSBN.]  1.  Let  not 
your  heart  be  troubled,  Ac— What  myriads  of  souls 
have  not  these  opening  words  cheered,  in  deepest  gloom, 
since  first  they  were  uttered !  ye  believe  In  flad  a  hap 
lutely.  believe  also  in  me— a.  d., ' Have  the  tarn*  tr%nt  to 
Me.'  What  less,  and  what  else,  can  these  words  mean  I 
And  if  so,  what  a  demand  to  make  by  one  sitting  tansii- 
iarly  with  them  at  the  supper-table  I  Cf.  the  saying,  eh,  & 
17,  for  which  the  Jews  took  up  stones  to  stone  Klas  as 

US 


JOHJS    XIV, 


»  making  himself  equal  with  God"  (t>.  18).    But  It  is  uo 
tr*msf«r  qf  our  trust  from  its  proper  Object ;  it  is  but  the  con- 
teniratton  of  our  trust  in  the   Unseen  and  Impalpable  One 
upon  His  Own  Incarnate  Son.  by  which  that  trust,  Instead 
ai  the  distant,  unsteady,  and  too  often  cold  and  scarce 
real  thing  it  otherwise  is,  acquires  a  conscious  reality, 
warmth,  and  power,  which  makes  all  things  new.    This 
is  Christianity  in  brief,    »,  3.  In  my  Father's  house  are 
many  mansion* — and  so  room  for  all,  and  a  place  for 
each,    If  not  1  would  have  told  yon— q.  d\, '  I  would  tell 
you  so  at  once ;  I  would  not  deceive  you.'    X  go  to  pre- 
pare a  place  for  you— to  obtain  for  you  a  right  to  be 
there,  and  to  possess  your  "place."    I  will  come  again 
and  receive  you  unto  myself— strictly,  at  His  Personal 
appearing ;  but  in  a  secondary  and  comforting  sense,  to 
each  individually.    Mark  again  the  claim  made :— to  come 
again  to  receive  His*  people  "  to  Himself,  that  where  He  is 
there  they  may  be  also."    He  thinks  it  ought  to  be  enough  to 
In  assured  that  they  shall  be  where  He  is  and  in  His  keeping. 
4-T.  whither  I  go  ye  know  .  .  .  Thomas  salth,  Lord, 
we  know  not  whither  thou  goest.    Jesus  salth,  I  am 
the  way,  Ac.— By  saying  this,  He  meant  rather  to  draw 
out  their  inquiries  and  reply  to  them.    Christ  Is  "the 
Wat"  to  the  Father—"  no  man  cometh  unto  the  Father 
but  by  Me;"  He  Is  "the  Troth"  of  all  we  find  in  the 
Father  when  we  get  to  Him,  "  For  In  Him  dwelleth  all 
the  fulness  of  the  Godhead  bodily"  (Colossians  2.  9),  and 
He  in  all  "  the  Life"  that  shall  ever  flow  to  us  and  bless 
u  from  the  Godhead  thus  approached  and  thus  manifested 
In  Him— "this  is  the  true  God  and  eternal  life."  (Uohn 
i.  30.)    from  henceforth— now,  or  from  this  time,  under- 
stand.   *-l».  The  substance  of  this  passage  is  that  the 
Son  Is   the  ordained  and  perfect  manifestation  of  the 
Father,  that  His  own  word  for  this  ought  to  His  disciples 
to  be  enough ;  that  if  any  doubts  remained  His  works 
ought  to  remove  them  (see  on  ch.  10.  37,  38) :  but  yet  that 
these  works  of  His  were  designed  merely  to  aid  weak 
faith,  and  would  be  repeated,  nay  exceeded,  by  His  disci- 
ples, in  virtue  of  the  power  He  would  confer  on  them 
after  His  departure.    His  miracles  the  apostles  wrought, 
though  wholly  In  His  name  and  by  His  power ;  and  the 
"greater"  works— not  in  degree  but  in  kind— were  the 
•onveralon  of  thousands  in  a  day,  by  His  Spirit  accom- 
panying them.    13, 14.  whatsoever  ye  ask  in  my  name 
—as  Mediator— that  will  I  do— as  Head  and  Lord  of  the 
kingdom  of  God.     This  comprehensive  promise  is  em- 
phatically repeated  in  v.  14.    19-17.  If  ye  love  me,  keep 
■ay  commandments.    And  I  will  pray  the  Father,  <tc. 
—This  connection  seems  designed  to  teach  that  the  proper 
temple  for  the  indwelling  Spirit  of  Jesus  is  a  heart  filled 
with  that  love  to  Him  which  lives  actively  for  Him,  and 
■o  this  was  the  fitting  preparation  for  the  promised  gift. 
He  shall  give  you  another  Comforter— a  word  used 
•oly  by  John ;  in  his  Gospel  with  reference  to  the  Holy 
Spirit,  in  his  First  Epistle  (2. 1),  with  reference  to  Christ 
Himself.    Its  proper  sense  is  an  "advocate,"  "patron," 
"helper."    In  this  sense  it  is  plainly  meant  of  Christ  (1 
John  2. 1),  and  in  this  sense  It  comprehends  all  the  oom- 
fert  as  well  as  aid  of  the  Spirit's  work.    The  Spirit  is  here 
promised  as  One  who  would  supply  Christ's  own  place  in 
His  absenoe.    that  He  may  abide  with  you  for  ever1 — 
sever  go  away,  as  Jesus  was  going  to  do  In  the  body. 
whom  the  world  cannot,  receive,  Ac. — See  1  Corinthians 
2.  11.     He  dwelleth.  with   you,  and  shall   be  in   you— 
Though  the  proper  fulness  of  both'  these  was  yet  future, 
our  Lord,  by  using  both  the  present,  and  the  future, seems 
plainly  to  say  that  they  already  had  the-germ  of  thisgreat 
blessing.    18-20.  I  will  not  leave  yon  comfortless — in 
a  bereaved  and  desolate  condition — or  (as  Margin)  'or- 
phans.'   I  will  come  to  you — '  I  come'  or  '  am  corning'  to 
you,  i.  e.,  plainly  by  the  Spirit,  since  it  was  to  make  His 
departure  to  be  no  bereavement,    world  seeth  ('  behold- 
eth')  me  no  mare,  but  ye  see  ('behold')  me— His  bodily 
presence,  being  all  the  sight  of  Him  which  "  the  world" 
ever  had,  or  was  capable  of,  it  "  beheld  Him  no  more" 
after  His  departure  to  the  Father;  but  by  the  coming  of 
the  Spirit,  the  presence  of  Christ  was  not  only  continued 
to  His  spiritually  enlightened  disciples,  but  rendered  far 
166 


more  efficacious  and  blissful  than  His  bodily  presence  had 
been  before  the  Spirit's   coming,      because  1    live  — not 
'shall  live,'  only  when  raised  from  the  dead  ;  for  it  is  His 
unextingulshable,  Divine  life  of    which  He  speaks,  Ik 
view  of  which  Bis  death  and  resurrection  were  but  as 
shadows  passing  over  the  sun's  glorious  disk.    Ct  Lake 
24.  5 ;  Revelation  L  18,  "  the  Living  One."    And  this  grand 
saying   Jesus    uttered   with   death    immediately   in   tiets 
What  a  brightness  does  this  throw  over  the  next  closure 
"  Ye  shall  live  also  I"    '  Knowest  thou  not,'  said  Lcthes 
to  the  King  of  Terrors, '  that  thon  didst  devour  the  Lor* 
Christ,  but  wert  obliged  to  give  Him  back,  and  wert  do 
voured  of  Him  t    So  thou  must  leave  me  undevoured  be- 
cause I  abide  in  Him,  and  live  and  suffer  for  His  name's 
sake.  Men  may  bunt  me  out  of  the  world— that  I  core  not 
for— but  I  shall  not  on  that  account  abide  in  death.  1  shali 
live  with  my  Lord  Christ,  since  I  know  and  believe  that 
He  liveth  r  [quoted  In  SttebJ.  At  that  day— of  the  Spirit's. 
coming.    Te  shall  know  that  I  am  in  my  Father,  ye  in 
me,  1  in  yon— See  on  ch.  17. 22. 23.  31-94.  He  that  hath  my 
commandments  and  keepeth  them,  Ac— See  oil  v.  15, 16. 
my  Father  will  love  him,  vnd  1— Mark  the  sharp  lin« 
of  distinction  here,  not  only  jetween  the  Divine  Persons 
but  the  actings  of  love  in  Each  respectively,  towards  true 
disciples.    Judas  sayeth,  not  Iscariot— Beautiful  paren- 
thesis  this  I    The  traitor   being   no  longer  present,  we 
needed  not  to  be  told  that  this  question  came  not  from 
him.    But  It  is  as  if  the  Evangelist  had  said,  'A  very  dif- 
ferent Judas  from  the  traitor,  and  a  very  different  ques- 
tion from  any  that  he  would  have  put.    Indeed  [as  one  la 
Stikr  says],  we  never  read  of  Iscarlot  that  he  entered  In 
any  way  Into  his  Master's  words,  or  ever  put  a  question 
even  of  rash  curiosity  (though  It  may  be  he  did,  but  that 
nothing  from  him  was  deemed  fit  for  immortality  in  the 
Gospels  but  his  name  and  treason),    how  manifest  thy- 
self  to  us,  and  not  to  the  world  1— a  most  natural  and 
proper  question,  founded  on  v.  19,  though  Interpreters 
speak  against  it  as  Jewish,    we  will  come  and  make 
our  abode  with  him— Astonishing  statement!    In  th* 
Father's  "coming"  He  'refers  to  the  revelation  of  Him  a» 
a  Father  to  the  soul,  which  does  not  take  place  UU  W  - 
Spirit  comes  into  the  heart,  teaching  it  to  cry,  Afltw, 
Father.'    [Olshaitsbn.]    The  "abode"  means  a  psrma 
nent,  eternal  stay!    (Ct  Leviticus  2G.  11, 12;  Ezekiel  87.  at, 
27;  2  Corinthians  0. 16;  and  contrast  Jeremiah  14.  8/    "W, 
30.  He  shall  teach  yon  all  things,  and  bring  all  to  re- 
membrance, whatsoever  I  have  said  unto  yon,  Ac- 
See  on  v.  16, 17.    As  the  Son  came  in  the  Father's  name,  so 
the  Father  shall  send  the  Spirit  "  in  my  name,"  says  Jesus, 
i.  e.,  with  like  Divine  power  and  authority  to  reproduce  In 
their  souls  what  Christ  taught  them,  'bringing  to  living 
consciousness  what  lay  like  slumbering  germs  in  their 
minds.'    [OtSHAOSElt.]    On  this  rests  the  credibility  and  ul- 
timate  Divine  authority  of  the  Gospel  hibtort.   The  whole 
of  what  Is  here  said  of  the  Spirit  is  decisive  of  His  Di- 
vine personality.    '  He  who  can  regard  all  the  personal  ex- 
pressions, applied  to  the  Spirit  In  these  three  chapters 
("teaching,"  "reminding,"  "testifying,"  "coming,"  "con- 
vincing," "guiding,"  "speaking,"  "hearing,"  "prophe- 
sying," "  taking")  as  being  no  other  than  a  long  drawn 
out  flgnre,  deserves  not  to  be  recognized  even  as  an  inter- 
preter of  intelligible  words,  much  less  an  expositor  of 
Holy  Scripture.'    [Stier.]    Peace  I  leave  with  you,  my 
peace  I   give  unto   you— If  the  two  preceding  verses 
sounded  like  a  note  of  preparation  for  drawing  the  dis- 
course to  a  close,  this  would  sound  like  a  farewell.    But  oh 
how  different  from  ordinary  adieus !    It  is  a  parting  word, 
but  of  richest  import,  the  customary  "  peace"  of  a  parting 
friend  sublimed  and  transfigured.     As  "the  Prince  of 
Peace"  (Isaiah  9.  6)  He  brought  it  into  flesh,  carried  it 
about  in  His  Own  Person  ("My  peace"),  died  to  make  It 
ours,  left  it  as  the  heritage  of  His  disciples  upon  eartb, 
Implants  and  maintains  it  by  His  Spirit  in  their  hear'JB- 
Many  a  legacy  is  '  left"  that  Is  never  "given"  to  the  Lega- 
tee, many  a  gift  destined  that  never  reaches  its  pror-« 
object.    But  Christ  Is  the  Executor  of  His  own  Teat*? 
ment;  the  peace  He  "leaves"  He  "gives.-"    Thos  all  is  ee* 
cure,    not  as  the  world  giveth— In  contrast  With  tfc* 


JOHN  XV. 


world.  He  gives  sincerely,  substantially,  eternally.  38,  99. 
If  jr*  loved  me,  ye  would  rejoice,  because  I  said,  I  go 
ante  the  Father,  for  my  Father  la  greater  than  I— 

Theme  -words,  which  Arians  and  Soclnlans  perpetually 
quote  as  triumphant  evidence  against  the  proper  Divinity 
of  Christ,  really  yield  no  Intelligible  sense  on  their  prin- 
ciples. Were  a  holy  man  on  his  death-bed,  beholding  his 
friends  In  tears  at  the  prospect  of  losing  him,  to  say,  'Ye 
ought  rather  to  Joy  than  weep  for  me,  and  would  If  ye 
fs«lly  loved  me,'  the  speech  would  be  quite  natural.  But 
if  they  should  ask  him,  why  joy  at  his  departure  was 
more  suitable  than  sorrow,  would  they  not  start  back 
with  astonishment,  if  not  horror,  were  he  to  reply,  "  Be- 
cause my  Father  is  greater  than  If"  Does  not  this  strange 
speech  from  Christ's  lips,  then,  presuppose  such  teachingon 
His  part  as  would  make  it  extremely  difficult  for  them  to 
think  He  could  gain  anything  by  departing  to  the  Father, 
and  make  it  necessary  for  Him  to  say  expressly  that  there 
was  a  sense  In  which  He  could  do  so  7  Thus,  this  startling 
explanation  seems  plainly  Intended  to  correct  such  mis- 
apprehensions as  might  arise  from  the  emphatic  and  reit- 
erated teaching  of  His  proper  equality  with  the  Father— as 
if  so  Exalted  a  Person  were  incapable  of  any  accession  by 
transition  from  this  dismal  scene  to  a  cloudless  heaven 
and  the  very  bosom  of  the  Father— and  by  assuring  them 
that  this  was  not  the  case,  to  make  them  forget  their  own 
sorrow  in  His  approaching  Joy.  30, 31.  Hereafter  I  will 
not  talk  much  with  you—'  I  have  a  little  more  to  say, 
but  my  work  hastens  apace,  and  the  approach  of  the 
adversary  will  cut  it  short.'  for  the  Prince  of  this 
world— See  on  ch.  12.  81.  cometh— with  hostile  intent, 
for  a  last  grand  attack,  having  failed  in  His  first  formid- 
able assault, Luke  4., from  which  he  "departed  (only) for  a 
teatori'  (v.  13).  and  hath  nothing  in  me — nothing  of  His 
own— nothing  to  fasten  on.  Glorious  saying !  The  truth  of 
it  is,  that  which  makes  the  Person  and  Work  of  Christ 
the  life  of  tie  world.  (Hebrews  9.  14;  1  John  3.  5;  2  Cor- 
inthians 5.  21.)  But  that  the  world  may  know  that  I 
!•▼•  the  Father,  Ac. — The  sense  must  be  completed  thus: 
'But  to  the  Prince  of  the  world,  though  he  has  nothing  in 
me,  I  shall  yield  myself  up  even  unto  death,  that  the 
worli  may  know  that  I  love  and  obey  the  Father,  whose 
oommandment  It  is  that  I  give  my  life  a  ransom  for 
many,'  Arise,  let  us  go  hence— Did  they  then,  at  this 
stage  of  the  discourse,  leave  the  supper-room,  as  some  able 
Interpreters  conclude  T  If  so,  we  think  our  Evangelist 
would  have  mentioned  it :  see  ch.  18. 1,  which  seems  dearly 
to  intimate  that  they  then  only  left  the  upper  room.  But 
what  do  the  words  mean  If  not  this?  We  think  it  was  the 
dictate  of  that  saying  of  earlier  date,  "  I  have  a  baptism 
to  be  baptized  with,  and  how  am  I  straitened  till  it  be  accom- 
plished /"—a  spontaneous  and  irrepressible  expression  of 
the  deep  eagerness  of  His  spirit  to  get  into  the  conflict, 
tnd  that  if,  as  is  likely,  It  was  responded  to  somewhat  too 
literally  by  the  guests  who  hung  on  His  lips,  in  the  way 
of  a  movement  to  depart,  a  wave  of  His  hand  would  be 
enough  to  show  that  He  had  yet  more  to  say  ere  they 
broke  up;  and  that  disciple,  whose  pen  was  dipped  in  a 
love  to  his  Master  which  made  their  movements  of  small 
consequence  save  when  essential  to  the  illustration  of  His 
woids,  would  record  this  little  outburst  of  the  Lamb 
hastening  to  the  slaughter,  In  the  very  midst  of  His  lofty 
aisoo  jse ;  while  the  effect  of  It,  if  any,  upon  His  hearers, 
as  of  it\.  <K>naequenoe,  would  naturally  enough  be  passed 
•TO. 

CHAPTER   XV. 

Ver.  1-27.  Discourse  at  the  Sttppkb-tabi^  Coirriit- 
CfXD.  1-8.  The  spiritual  oneness  of  Christ  and  Bis  people, 
mnd  His  relation  to  them  as  the  Source  of  all  their  spiritual 
life  and  fruitfulness,  are  here  beautifully  set  forth  by  a  fig- 
ure familiar  to  Jewish  ears.  (Isaiah  5. 1,  Ac.)  I  am  the 
true  Vine — of  Whom  the  vine  of  nature  is  but  a  shadow. 
■iy  Father  the  husbandman— the  great  Proprietor  of 
the  Vineyard,  the  Lord  of  the  Spiritual  kingdom.  (It  Is 
•tarely  unnecessary  to  point  out  the  claim  to  supreme 
MyiMltl  Involved  in  this.)  every  branch  in  me  that 
aeareCh  not  fruit  ,  .  ,  every  branch  that  beareth  fruit 


—As  in  a  fruit  tree,  some  branches  may  be  fruitful,  other? 
quite  barren,  aocording  as  there  is  a  vital  connection  between 
the  branch  and  the  stock,  or  no  vital  connection ;  so  the  dls- 
olples  of  Christ  may  be  spiritually  fruitful  or  the  reverse, 
according  as  they  are  vitally  and  spiritually  connected  with 
Christ,  or  but  externally  and  mechanically  attached  to  Him. 
The  fruitless  He  "  taketh  away"  (see  on  v.  6) ;  the  fruitful 
He  "purgeth"  ('  cleanseth,'  'pruneth')  —  stripping  it,  as 
the  husbandman  does,  of  what  is  rank  and  luxuriant 
(Mark  4.  19),  "that  It  may  bring  forth  more  fruit;"  a 
process  often  painful,  but  no  less  needful  and  beneficial 
than  in  the  natural  husbandry.  Now— rather,  'Already' 
—ye  are  clean  through  ('  by  reason  of)  the  word  I  have 
spoken  to  you— already  in  a  purified,  fruitful  condition, 
In  consequence  of  the  long  action  upon  them  of  that 
searching  "  word"  which  was  "  as  a  refiner's  fire."  (Mnl- 
achi  3.  2,  3).  abide  In  me,  and  I  in  you  i  as  the  branch 
cannot  bear  fruit  of  itself,  except  It  abide  in  the  vine, 
Ac. — As  all  spiritual  fruitfulness  had  been  ascribed  to  the 
mutual  inhabitation,  and  living,  active  interpenetration  (so 
to  speak)  of  Christ  and  His  disciples,  so  here  the  keeping 
up  of  this  vital  connection  Is  made  essential  to  continued 
fruitfulness.  without  me— 'apart.'  or  'vitally  discon- 
nected from  Me.'  ye  can  do  nothing— spiritually,  ac- 
ceptably, if  a  man  abide  not  in  me,  he  Is  cast  forth 
as  a  branch  .  .  .  withered  .  .  .  cast  into  the  flre  .  . 
burned— The  one  proper  use  of  the  vine  is  to  bear  fruit  ; 
failing  this.  It  Is  good  for  one  other  thing— fuel.  (See  Eze- 
klel  15. 1-6.)  How  awfully  striking  the  figure,  In  this  view 
of  It !  If  ye  abide  in  me,  and  my  word*  In  you— Mark 
the  change  from  the  inhabitation  of  Himself  to  that  of  His 
words,  paving  the  way  for  the  subsequent  exhortations  (v. 
9,  10).  ask  what  ye  will,  and  it  shall  be  done  unto  you 
—because  this  Indwelling  of  His  words  in  them  would  se- 
cure the  harmony  of  their  askings  with  the  Divine  will. 
glorified  that  ye  bear  much  fruit— not  only  from  Hi 
delight  In  It  for  Its  own  sake,  but  as  from  '  the  Juices  of 
the  Living  Vine.'  so  shall  ye  be  nay  disciples— evidence 
your  dlscipleship.  0-11.  continue  ye  in  my  love— not, 
'  Continue  to  love  me,'  but, '  Continue  in  the  possession 
and  enjoyment  of  My  love  to  you;*  as  Is  evident  from  the 
next  words.  If  ye  keep  my  commandments,  ye  shall 
abide  in  my  love— the  obedient  spirit  of  true  dlscipleship 
cnerishing  and  attracting  the  continuance  and  Increase 
of  Christ's  love ;  and  this,  He  adds,  was  the  secret  even  of 
His  own  "  abiding  in  His  Father's  love  I"  13-16.  That  ye 
love  one  another,  Ac— See  on  ch.  13.  84,  35.  greater  love 
hath  no  man  than  this,  that  a  man  lay  down  his  life 
for  his  friends— The  emphasis  lies  not  on  "  friends,"  but 
on  "laying  down  his  life''  for  them.  q.  d.,  'One  can  show 
no  greater  regard  for  those  dear  to  him  than  to  give  his 
life  for  them,  and  this  is  the  love  ye  shall  find  in  Me.' 
ye  are  my  friends,  if  ye  do  whatsoever  I  command  yo» 
— '  hold  yourselves  In  absolute  subjection  to  Me.'  Hence- 
forth I  call  you  not  servants— i.  e.,  in  the  sense  explained 
in  the  next  words;  for  servants  He  still  calls  them  (v.  20). 
and  they  delight  to  call  themselves,  In  the  sense  of  being 
"under  law  to  Christ"  (1  Corinthians  0.20).  the  servant 
knoweth  not  what  his  lord  doeth— knows  nothing  of 
his  master's  plans  and  reasons,  but  simply  reoeives  and 
executes  his  orders,  but  friends,  for  all  things  that  I 
have  heard  of  my  Father  I  have  made  known  unto 
you—admitted  yon  to  free,  unrestrained  fellowship,  keep- 
ing back  nothing  from  you  which  I  have  received  to  com- 
municate. (Cf.  Genesis  18.  17;  Psalm  25. 14;  Tsalah  50.  4.) 
Ve  have  not  chosen  me,  but  I  you — a  wholesale  me- 
mento after  the  lofty  things  He  had  Just  said  about  their 
mutual  indwelling,  and  the  unreservedness  of  the  friend- 
ship they  had  been  admitted  to.  ordained  ('  appointed') 
you,  that  ye  should  go  and  bring  forth  fruit— i.  e.,  give 
yourselves  to  it.  and  that  your  fruit  should  remain- 
showing  Itself  to  be  an  imperishable  and  ever-growing 
principle.  (Cf.  Proverbs  4.18;  2  John  8.)  that  whatso- 
ever ye  shall  ask,  Ac.— See  on  v.  7.  17-91.  The  6Ubstano« 
of  these  important  verses  has  occurred  nv>re  than  on<* 
before.  (See  on  Matthew  10.  34-36 ;  Luke  12.  4A-53,  Ac.)  99- 
95. — See  on  ch.  9.  39-41.  if  1  had  not  come  i-nd  spoken 
unto  them,  they  had  not  had  ttin-  -eom-par»iM>ely  none 


JOHN  XVI. 


•21  other  sins  being  light  compared  with  the  rejection  of 
the  Son  of  God.  now  they  have  no  clonk  for  their  sin 
— rather, '  pretext.'  If  I  had  not  done  the  works  which 
aeM  other  did— See  on  ch.  12. 37.  that  the  word  might 
he  fulfilled,  They  hated  me  without  a  cause — quoted 
from  the  Messianic  Psalm  69. 4,  applied  also  in  the  same 
sense  oh.  2. 17 ;  Acts  1. 20 ;  Romans  11. 9, 10 ;  16. 3.  26,  37.— 
See  on  ch.  14. 16, 17.  ye  also  shall  bear  witness— rather, 
are  witnesses;*  with  reference  indeed  to  their  future  wit- 
nesa-bearlng,  but  putting  the  emphasis  upon  their  present 
ample  opportunities  for  acquiring  their  qualifications  for 
that  great  office,  inasmuch  as  they  had  been  "  with  Him 
from  the  beginning."    (See  on  Luke  1. 2.) 

CHAPTER    XVI. 

Vex.  1-33.  Disooukse  at  the  Suppeb-Table  Con- 
eLTTDBD.  1-5.  These  things  have  I  spoken  unto  you, 
that  ye  should  not  be  offended,  Ac— both  the  warningg 
and  the  encouragements  Just  given,  they  shall  put  you 
out  of  th*  synagogue— <Ch.  9.  22 ;  12.  42.)  the  time  com- 
eth,  that  whosoever  kllleth  yon  will  think  that  he 
doeth  God  service — The  words  mean  religious  service — 
'  that  he  Is  offering  a  service  to  God.'  (So  Saul  of  Tarsus, 
Galatians  1. 13,  14;  Philemon  3.  6.)  these  things  I  said 
not  at  ('from')  the  beginning— He  had  said  it  pretty 
early  (Luke  6. 22),  but  not  quite  as  in  v.  2.  because  I  was 
with  yon.  But  now  I  go  my  way  to  him  that  sent 
ase,  Ac.  While  He  was  with  them,  the  world's  hatred 
was  directed  chiefly  against  Himself;  but  His  departure 
would  bring  it  down  upon  them  as  His  representatives. 
and  none  of  you  asketh  me,  Whither  goest  thou? — 
They  had  done  so  in  a  sort,  ch.  13. 36 ;  14. 5 ;  but  He  wished 
more  intelligent  and  eager  inquiry  on  the  subject.  6,  T. 
But  because  I  have  said  these  things,  sorrow  hath 
Oiled  your  heart— Sorrow  had  too  much  paralyzed  them, 
and  He  would  rouse  their  energies.  It  is  expedient  for 
yen  that  I  go  away — 

My  Saviour,  can  it  over  be 

That  I  should  gain  by  losing  thee  1 — [Keble.J 

Yes.    for  if  I  go  not  away,  the  Comforter  will  not  come 
csate  yen,  but  if  I  go  I  will  send  Him  unto  you— See  on 

ch.  7. 88;  14. 16.  And  when  he  is  come,  he  -will,  Ac— This 
Is  one  of  the  passages  most  pregnant  with  thought  in  tho 
profound  discourses  of  Christ;  with  a  few  great  strokes 
depicting  all  and  every  part  of  the  ministry  of  the  Holy 
Ghost  in  the  world — His  operation  with  reference  to  indi- 
viduals as  well  as  the  mass,  on  believers  and  unbelievers 
alike.  [Omhauskn.]  he  will  reprove— This  is  too  weak 
a  word  to  express  what  is  meant.  '  Reproof  Is  indeed 
implied  in  the  term  employed,  and  doubtless  the  word 
begins  with  it.  But '  convict'  or  '  convince'  is  the  thing  in- 
tended ;  and  as  the  one  expresses  the  work  of  the  Spirit 
on  the  unbelieving  portion  of  mankind,  and  the  other  on 
the  beUevtng,  it  is  better  not  to  restrict  it  to  either,  of  sin, 
because  they  believed  not  on  me — As  all  sin  has  its  root 
In  unbelief,  bo  the  most  aggravated  form  of  unbelief  is  the 
rejection  of  Christ.  The  Spirit,  however,  in  fastening  this 
truth  upon  the  conscience,  does  not  extinguish,  but,  on  the 
contrary,  consummate  and  intensify,  the  sense  of  all  other 
tins,  ef  righteousness,  because  I  go  to  my  Father,  and 
ye  see  me  ne  more— Beyond  doubt,  it  is  Christ's  %>ersonal 
righteousness  which  the  Spirit  was  to  bring  home  to  the 
sinner's  heart.  The  evidence  of  this  was  to  lie  in  the  great 
historical  fact,  that  He  had  "  gone  to  His  Father  and  was 
no  more  visible  to  men :"  for  if  His  claim  to  be  tho  Son  of 
God,  the  Saviour  of  the  world,  had  been  a  lie,  how  should 
the  Father,  who  is  "a  Jealous  God,"  have  raised  such  a 
blasphemer  from  the  dead  and  exalted  him  to  His  right 
hand  ?  But  if  He  was  the  "  Faithful  and  True  Witness," 
the  Father's  "Righteous  Servant,"  "His  Elect,  in  whom 
His  soul  delighted,"  then  was  his  departure  to  the  Father, 
and  consequent  disappearance  from  the  view  of  men,  but 
the  fitting  consummation,  the  august  reward,  of  all  that 
He  dtd  h«re  below,  the  seal  of  His  mission,  the  glorification 
nt  the  testimony  which  He  bore  on  earth,  by  the  reception 
qfits  Bearer  to  the  Father's  bosom,  ibis  trtumphantvin- 
158 


dlcatlon  of  Christ's  rectitude  is  to  us  Divine  evldenoe.brigh; 
as  heaven,  that  He  is  Indeed  the  Saviour  of  the  world. 
God's  Righteous  Servant  to  Justify  many .  because  H< 
bare  their  iniquities.  (Isaiah  53. 11.)  Thus  the  Spirit.  In 
this  clause,  is  seen  convincing  men  that  there  is  in  Christ 
perfect  relief  under  the  sense  of  sin  of  which  he  had  l>efo« 
convinced  them;  and  so  far  from  mourning  over  His  ab- 
sence from  us,  as  an  Irreparable  loss,  we  learn  to  glory  Is 
it,  as  the  evidence  of  His  perfect  acceptance  on  our  be- 
half, exclaiming  with  one  who  understood  this  point, 
"Who  shall  lay  anything  to  the  charge  of  God's  elect? 
It  is  God  that  Justlfleth :  Who  Is  he  that  condemneth  T  It 
is  Christ  that  died ;  pea,  rather,  that  is  risen  again,  who  ia 
even  at  the  right  hand  of  Qod,"  4o.  (Romans  8. 88,  84.)  of 
judgment,  because  the  prince  of  this  world  is  judged— 
By  supposing  that  the  final  Judgment  Is  here  meant,  the 
point  of  thiB  clause  Is,  even  by  good  Interpreters,  quite 
missed.  The  statement,  "The  prince  of  this  world  is 
judged,"  means,  beyond  all  reasonable  doubt.,  the  same 
as  that  in  ch.  12.  81,  "Now  shall  the  prince  of  this  world 
be  cast  out ;"  and  both  mean  that  his  dominion  over  men, 
or  his  power  to  enslave  and  so  to  ruin  them,  is  destroyed. 
The  death  of  Christ  "Judged  "  or  Judicially  overthrew 
him,  and  he  was  thereupon  "  cast  out "  or  expelled  from 
his  usurped  dominion.  (Hebrews  2. 14;  1  John  8. 8;  Colos- 
sians  2. 16.)  Thus,  then,  the  Spirit  shall  bring  home  to 
men's  conscience  (1.)  the  sense  of  sin,  consummated  in  the 
rejection  of  Him  who  came  to  "  take  away  the  sin  of  the 
world;"  (2.)  the  sense  of  perfect  relief  in  the  righteousness 
of  the  Father's  Servant,  now  fetched  from  the  earth  that 
spurned  Him  to  that  bosom  where  from  everlasting  He  had 
dwelt ;  and  (8.)  the  sense  of  emancipation  from  the  fetter* 
of  Satan,  whose  Judgment  brings  to  men  liberty  to  be  holy, 
and  transformation  out  of  servants  of  the  devil  into  sons 
and  daughters  of  the  Lord  Almighty.  To  one  class  of 
men,  however,  all  this  will  carry  conviction  only;  ttiey 
"will  not  come  to  Christ  "—revealed  though  He  be  to 
them  as  the  life-giving  One— that  they  may  have  ;ifr- 
Such,  abiding  voluntarily  under  the  dominion  of  the 
prince  of  this  world,  are  Judged  in  his  judgment,  the  visible 
consummation  of  which  will  be  at  the  great  day.  Tt 
another  class,  however,  this  blessed  teaching  will  havf 
another  issue— translating  them  out  of  the  kingdom  if 
darkness  into  the  kingdom  of  God's  dear  Son.  13-15. 
when  he,  the  Spirit  of  truth,  is  come  ...  he  s!i«!l 
not  speak  of  himself— i.  e.,from  Himself,  but,  like  Christ 
Himself,  "  what  He  hears,"  what  is  given  Him  to  com- 
municate, he  -will  show  you  things  to  come— referring 
specially  to  those  revelations  which,  in  the  Epistles  par- 
tially, but  most  fully  in  the  Apocalypse,  open  up  a  vista 
into  the  Future  of  the  Kingdom  of  God,  whose  horizon  Is 
the  everlasting  hills.  He  shall  glorify  me «  for  he  shall 
receive  of  mine  and  show  it  unto  you — Thus  the  whole 
design  of  the  Spirit's  office  is  to  glorify  Christ— not  in  His 
own  Person,  for  this  was  done  by  the  Father  when  he 
exalted  Him  to  His  own  right  hand— but  in  the  view  and 
estimation  of  men,  For  this  purpose  He  was  to  "receive 
of  Christ's—all  the  truth  relating  to  Christ—"  and  show  it  unte 
them,"  or  make  them  to  discern  it  in  its  own  light.  Thf 
subjective  nature  of  the  Spirit's  teaching— the  discovery  to 
the  souls  of  men  of  what  Is  Christ  outwardly— is  here  very 
clearly  expressed;  and,  at  the  same  time,  the  van'ty  of 
looking  for  revelations  of  the  Spirit  which  shall  do  any- 
thing beyond  throwing  light  in  the  soul  upon  what  Chris* 
Himself  is,  and  taught,  and  did  upon  earth,  all  things 
that  the  Father  hath  art  mine — a  plainer  expression 
than  this  of  absolute  community  with  the  Father  in  all 
things  cannot  be  conceived,  though  the  "  all  things"  here 
have  reference  to  the  things  of  the  Kingdom  of  Grace, 
which  the  Spirit  was  to  receive  that  He  might  show  it  to 
us.  We  have  here  a  wonderful  glimpse  into  the  inner  re- 
lations of  the  Godhead.  16-23.  A  little  while,  and  ye 
shall  not  see  me,  and  again  a  little  while,  and  ye  shal* 
see  me,  because  I  go  to  the  Father— The  'Joy  of  tfcfi 
world'  at  their  'not  seeing  him '  seems  to  show  that  Hla 
removal  from  them  by  death  was  what  He  meant ;  and  is 
that  case,  their  'joy  at  again  seeing  Him  '  points  to  t&ei? 
transport  at  His  reappearance  amongst  their  e*  1st*  ■m 


JOHN  XVIL 


trreeUon,  *nen  they  eouli  no  longer  doubt  his  identity. 
it  the  same  time  the  sorrow  of  the  widowed  Church  In 
the  absence  of  her  Lord  In  the  heavens,  and  her  transport 
at  Eis  pergonal  return,  are  certainly  here  expressed.  24- 
*S.  At  that  day— of  the  dispensation  of  the  Spirit,  as  <:h. 
14.20.  ye  shall  ask  ('inquire  of)  me  nothing—by  reason 
of  the  fulness  of  the  Spirit's  teaching.  (Ch.  14.  26;  16.  13 ; 
va&cf,  I  John  2.  27.)  Hitherto  have  ye.  ashed  nothing  In 
ay  nam*— for  'prayer  in  the  name  of  Christ,  and  prayer 
to  Christ,  presuppose  His  olorijicatkm.  [Olshatjsen.]  ask 
-when  I  am  gone,  "  in  my  name  ''  In  proverbs — In  ob- 
■yjare  language,  opposed  to  "  showing  plainly  "— i.  e.,  by  the 
Spirit's  teaching.  1  say  not,  I  will  pray  the  Pother  for 
you  as  If  He  were  not  of  Himself  disposed  to  aid  yon : 
Christ  does  pray  the  Father  for  his  people,  but  not  foT  the 
pitrpose  of  inclining  an  unwilling  ear.  for  the  Father 
himself  loveth  you,  because  ye  have  loved  me — This 
love  of  theirs  is  that  which  Is  called  forth  by  God's  eternal 
love  in  the  gift  of  his  Son  mirrored  in  the  hearts  of  those 
who  believe,  and  resting  on  nis  dear  Son.  I  came  forth 
from  the  Father,  &o.—q.  d.,  '  And  ye  are  right,  for  I  have 
Indeed  so  come  forth,  and  shall  soon  return  whence  I 
came.'  This  echo  of  the  truth,  alluded  to  in  the  preced- 
ing verse,  seems  like  thinking  aloud,  as  If  It  were  grateful 
to  His  own  spirit  on  such  a  subject  and  at  such  an  hour. 
29,  30.  His  disciples  said,  Now  speakest  thou  plainly, 
and  speakest  no  proverb,  Ac. — hardly  more  so  than  be- 
fore ;  the  time  for  perfect  plainness  was  yet  to  come ;  but 
Saving  caught  a  glimpse  of  His  meaning  (it  was  nothing 
more),  they  eagerly  express  their  satisfaction,  as  if  glad 
to  make  anything  of  His  words.  How  touchlngly  does 
this  show  both  the  simplicity  of  their  hearts  and  the  lu- 
Eantlle  character  of  their  faith  1  31-33.  Jesus  answered, 
Do  ye  now  believe  1— q.  d.,  '  It  is  well  ye  do,  for  it  Is  soon 
to  be  tested,  and  in  a  way  ye  little  expect.'  the  Hour 
cometh,  yea,  Is  now  come,  that  ye  shall  be  scattered, 
oveiy  man  to  His  own,  and  shall  leave  me  alone  $  and 
yet  I  am  not  alone — A  deep  and  awful  sense  of  ■wrong  ex- 
perienced is  certainly  expressed  here,  but  how  lovingly! 
That  He  was  not  to  be  utterly  deserted,  that  there  was 
One  who  would  not  forsake  Him,  was  to  Him  matter  of 
Sneffeble  support  and  consolation ;  but  that  He  should  be 
without  all  human  countenance  and  cheer,  who  as  Man 
was  exquisitely  sensitive  to  the  law  of  sympathy,  would 
fill  themselves  with  as  muoh  shame,  when  they  afterwards 
recurred  to  It,  as  the  Redeemer's  heart  In  his  hour  of 
need  with  pungent  sorrow,  "I  looked  for  some  to  take 
pity,  but  there  was  none ;  and  for  comforters,  but  I  found 
none."  (Psalm  89. 20.)  because  the  Father  is  with  me- 
llow near,  and  with  what  sustaining  power,  who  can  ex- 
press t  These  things  1  Have  spoken  unto  you— not  the 
Immediately  preceding  words,  but  this  whole  discourse, 
of  whloh  these  were  the  very  last  words,  and  which  He 
thus  winds  up.  that  In  me  ye  might  have  peace— In  the 
sublime  sense  before  explained.  (See  on  ch.  14. 27.)  In  the 
-world  ye  shall  have  tribulation — specially  arising  from 
its  deadly  opposition  to  those  who  "  are  not  of  the  world, 
but  chosen  out  of  the  world."  So  that  the  "peace  "  prom- 
ised was  far  from  an  unruffled  one.  I  have  overcome  the 
world— not  only  be/ore  you,  but  for  you,  that  ye  may  be 
able  to  do  the  same.    (1  John  5.  4,  5.) 

CHAPTER    XVII. 

Ver.  1-28.  The  Intercessory  Prayer.— See  on  ch. 
14.  L  Had  this  prayer  not  been  recorded,  what  rev- 
arential  reader  would  not  have  exclaimed,  Oh  to  have 
been  within  bearing  of  such  a  prayer  as  that  must  have 
aeen,  which  wound  up  the  whole  of  His  past  ministry 
and  formed  the  point  of  transition  to  the  dark  scenes 
which  Immediately  followed !  But  here  It  is,  and  with 
such  signature  of  the  Lips  that  uttered  It  that  we  seem 
rather  to  hear  it  from  Himself  than  read  it  from  the  pen 
of  His  faithful  reporter.  1-3.  These  words  spake  Jesus, 
and  lifted  up  His  eyes—'  John  very  seldom  depicts  the 
gsstures  or  looks  of  our  Lord,  as  here.  But  this  was  an 
Becasion  of  which  the  Impression  was  indelible,  and  the 
**w*rd  look  could  not  be  passed  ovqr.'  (At.forb  i  Father, 


the  hour  is  come — See  on  ch.  18.  81,  82,    glorify  thy  Soa 

— Put  honour  upon  thy  Bon,  by  countenancing,  saatai&- 
ing,  and  carrying  Him  through  that  "  hour."  giv«x 
('  gavest')  him  power  over  all  flesh— See  on  Matthew  11. 
27 ;  28.  18-20.  give  eternal  life  to  as  many  as,  Ac— Kt^ 
'to  all  that  which  thou  hast  given  him.'  (See  on  ch.  4 
87-10.)  TJUs  Is  (that)  life  eternal,  that  they  might  (may; 
know,  Ac— This  life  eternal,  then,  is  not  mere  conscious 
and  unending  existence,  but  a  life  of  acquaintance  with 
God  in  Christ.  (Job  22.  21.)  thee,  the  only  true  God— the 
sole  personal  living  God;  in  glorious  contrast  equally 
with  heathen  polytheism,  philosophio  naturalism,  and 
mystic  pantheism,  and  Jesus  Christ  whom  thon  Hast 
sent— This  is  the  only  place  where  our  Lord  selves  Him- 
self this  compound  name,  afterwards  so  current  in  apos 
tollc  preaching  and  writing.  Here  the  terms  are  used  its 
their  strict  signification— "  Jesus,"  because  He  "saves  His 
people  from  their  sins;"  "Christ,"  as  anointed  with  the 
measureless  fulness  of  the  Holy  Ghost  for  the  exercise  of 
His  saving  offices  (see  on  Matthew  1. 16) ;  "  Whom  Titor 
hast  sent,"  In  the  plenitude  of  Divine  Authority  and 
Power,  to  save.  "The  very  Juxtaposition  here  of  Jesus 
Christ  with  the  Father  is  a  proof,  by  implication,  of  oar 
Lord's  Godhead.  The  knowledge  of  God  and  a  creature 
coulei  not  be  eternal  life,  and  suoh  an  association  of  the 
one  with  the  other  would  be  Inconceivable.'  [Autord.  ' 
4,  5.  1  have  glorified  thee  on  the  earth— rather,  •„ 
glorified'  (for  the  thing  is  conceived  as  now  poet).  I  Haw 
finished  ('  I  finished')  the  work  which  thon  gavest  B»e 
to  do— It  is  very  important  to  preserve  in  the  translation 
the  past  tense,  used  in  the  original,  otherwise  it  might  be 
thought  that  the  work  already  "finished"  was  only  what 
He  had  done  before  uttering  that  prayer ;  whereas  It  will 
be  observed  that  our  Lord  speaks  throughout  as  already 
beyond  this  present  scene  (v.  12,  Ac),  and  so  must  be  sup- 
posed to  include  in  His  "finished  work"  the  "deceas 
which  He  was  to  accomplish  at  Jerusalem."  And  now- 
iu  return,  glorify  thou  me— The"/  thee"  and  "  T?io 
me"  are  so  placed  in  the  original,  each  beside  its  fellow, 
as  to  show  that  a  perfect  reciprocity  of  services  of 
the  Son  to  the  Father  first,  and  then  of  the  Father  *o  the 
Son  in  return,  is  what  our  Lord  means  here  to  express 
with  the  glory  which  I  Had  with  thee  before  the 
world  was— when  "in  the  beginning  the  Word  was  with 
God"  (ch.  1. 1),  "the  only-begotten  Son  in  the  bosom  of  the 
Father"  (ch.  1. 18).  With  this  pre-existent  glory,  which 
He  veiled  on  earth,  He  asks  to  be  reinvested,  the  design 
of  the  veiling  being  accomplished— not,  however,  simply 
as  before,  but  now  in  our  nature.  6-8.  From  praying  for 
Himself  He  now  comes  to  pray  for  His  disciples.  I  have 
manifested  ('  I  manifested')  thy  name— His  whole  cha- 
racter towards  mankind,  to  the  men  thou  gavest  mc 
out  of  the  world— See  on  ch.  6.  87-40.  they  have  known 
surely  that  I  eame  ont  from  thee— See  on  oh.  16.  80,  81 
9-14.  I  pray  for  them— not  as  Individuals  merely,  but  as 
representatives  of  all  such  In  every  succeeding  age  (see 
on  v.  20).  not  for  the  world— for  they  had  been  given 
Him  "out  of  the  world"  (v.  6),  and  had  been  already  trans- 
formed into  the  very  opposite  of  it.  The  things  sought  for 
them,  indeed,  are  applicable  only  to  suoh.  all  mine  are 
thine,  and  thine  are  mine—  lit.,  'All  my  things  are  thine 
and  thy  things  are  mine.'  (On  this  nse  of  the  neuter  gen- 
der, see  on  ch.  6.  87-40.)  Absolute  ooMinxNtTY  of  prop- 
erty between  the  Father  and  the  Son  is  here  expressed 
as  nakedly  as  words  can  do  it.  (See  on  v.  6.)  1  am  nc 
more  in  the  world  (see  on  v.  4),  but  these  are  In  the 
world— q.  d., '  Though  My  struggles  are  at  an  end,  theirs 
are  not ;  though  I  have  gotten  beyond  the  scene  of  strife, 
1  cannot  sever  myself  in  spirit  from  them,  left  behind 
and  only  Just  entering  on  their  great  conflict.'  Holy 
Father— an  expression  He  nowhere  else  uses.  "  Father" 
is  His  wonted  appellation,  but  "holy"  is  here  prefixed, 
because  His  appeal  was  to  that  perfection  of  the  Father's 
nature,  to  "keep"  or  preserve  them  from  being  tain  tod  by 
the  nnholy  atmosphere  of  "the  world"  they  were  still  in 
keep  through  thine  own  name— rather,  '  in  thy  name  ; 
in  the  exercise  of  that  gracious  and  holy  character  tat 
which  He  was  known,    that  they  may  be  one— See  on  v. 

159 


JOHN    XVII. 


21.  I  kept  (guarded)  them  in  thy  name — acting  as  thy 
Representative  on  earth,  none  of  them  lost,  but  the 
ob  of  perdition—'  It  Is  not  Implied  here  that  the  son  of 
perdition  was  one  of  those  whom  the  Father  had  given  to 
the  Son,  but  rather  the  contrary,  ch.  13. 18.  [Webster 
and  Wilkinson.]  It  is  just  as  in  Luke  4. 26,  27,  where 
we  are  not  to  suppose  that  the  woman  of  Sarepta  (in  Sldon) 
was  one  of  the  widows  of  Israel,  nor  Naaman  the  Syrian 
one  of  the  lepers  in  Israel,  though  the  language— the  same 
as  here— might  seem  to  express  It.  son  of  perdition- 
doomed  to  it.  (2  Thessalonians  2.  3 ;  Mark  14.  21.)  I  speak 
in  the  world,  that  they  might  have  my  joy  fulfilled  in 
themselves — q,  d.,  'Such  a  strain  befits  rather  the  upper 
sanctuary  than  the  scene  of  conflict;  but  I  speak  so  "in 
the  world,"  that  My  Joy,  the  joy  I  experience  in  knowing 
that  such  intercessions  are  to  be  made  for  them  by  their 
absent  Lord,  may  be  tasted  by  those  who  now  hear  them, 
and  by  all  who  shall  hereafter  read  the  record  of  them. 
15-19.  I  pray  not  that  thou  shouldest  take  them  out 
of  the  world— for  that,  though  It  would  secure  their  own 
safety,  would  leave  the  world  unblessed  by  their  testi- 
mony, hut  keep  them  from  the  evil — all  evil  In  and  of 
the  world.  They  are  not  of  the  world,  even  as  I  am 
not  of  the  world— See  on  ch.  15. 18, 19.  This  is  reiterated 
here,  to  pave  the  way  for  the  prayer  which  follows. 
Sanctify  them— As  the  former  prayer,  "Keep  them," 
was  negative,  asking  protection  for  them  from  the  poison- 
ous element  which  surrounded  and  pressed  upon  their 
renewed  nature,  so  this  prayer,  "Sanctify  them,"  is  posi- 
tive, asking  the  advancement  and  completion  of  their  begun 
sanctification.  through  (or  'in')  thy  truth— God's  re- 
vealed truth,  as  the  medium  or  element  of  sanctifica- 
tion; a  statement  this  of  immense  importance,  thy 
word  is  truth— Cf.  ch.  15.  8;  Colossians  1.  5;  Ephesians  1. 
13.  As  thou  hast  sent  ('sentest')  me  into  the  world, 
even  so  have  I  also  sent  ('  sent  I  also')  them  into  the 
world— As  their  mission  was  to  carry  into  effect  the  pur- 
poses of  their  Master's  mission,  so  our  Lord  speaks  of  the 
authority  in  both  cases  as  co-ordinate,  and  for  their 
sakes  I  sanctify  (consecrate)  myself,  that  they  also 
might  ('  may') he  sanctified  (consecrated)—' The  only  dif- 
ference between  the  application  of  the  same  term  to  Christ 
and  the  disciples  Is,  as  applied  to  Christ,  that  it  means 
only  to  'consecrate;'  whereas,  In  application  to  the  discl- 
p.es,  It  means  to  '  consecrate'  with  the  additional  idea  of 
previous  sanctification,  since  nothing  but  what  is  holy 
oan  be  presented  as  an  offering.  The  whole  self-sacri- 
ficing work  of  the  disciples  appears  here  as  a  mere  result 
of  the  offering  of  Christ.  [0"Lshatjsen.]  through  (or  '  in') 
the  truth— Though  the  article  is  wanting  in  the  original 
here,  we  are  not  to  translate,  as  In  the  margin,  'truly 
sanctified;'  for  the  referenoe  seems  plainly  to  be  "the 
truth"  mentioned  v.  17.  (See  there.)  20-23.  Neither  pray 
I  for  these  alone— This  very  Important  explanation,  ot- 
tered in  condescension  to  the  hearers  and  readers  of  this 
prayer  in  ail  time,  is  mea~.it  not  merely  of  what  follows, 
but  of  the  whole  prayer,  them  also  which  shall  helleve 
—The  majority  of  the  best  MSS.  read  'which  believe,'  all 
future  time  being  viewed  as  present,  while  the  present  is 
viewed  as  past  and  gone,  that  they  all  may  be  one,  as 
thou,  Father,  fn  me,  and  I  In  thee,  that  they  may 
be  one  in  us—  77ic  indwelling  Spirit  of  the  Father  and  the 
Hon  is  the  one  perfect  bond  of  union,  knitting  up  into  a 
living rmity,  first,  all  believers  amongst  themselves;  next, 
this  unity  into  one  still  higher,  with  the  Father  and  the 
Son.  (Observe,  that  Christ  never  mixes  Himself  up  with  His 
<Uscipl.es  as  He  associates  Himself  with  the  Father,  but  says  I 
til  them  and  THEY  in  us.)  that  the  world  may  believe 
that  thon  hast  sent  ('sentest')  me — So  the  grand  impres- 
sion upon  the  world  at  large,  that  the  Mission  of  Christ  is 
Divine,  is  to  be  made  by  the  unity  of  His  disciples.  Of  course, 
{hen,  it  must  be  something  that  shall  be  visible  or  percep- 
tible to  the  world.  What  Is  it,  thenT  Not  certainly  a 
merely  formal,  mechanical  unity  of  ecclesiastical  ma- 
•snintry.  For  as  that  may,  and  to  a  large  extent  does,  exist 
in  both  the  Western  and  Eastern  churches,  wl*h  little  of 
the  Spirit  of  Christ,  yea  much,  much  with  which  the 
Spirit  of  Christ  cannot  dwell,  so  Instead  of  convincing  the 
IflQ 


world  beyond  its  own  pale  of  the  divinity  of  the  Gospel,  it 
generates  infidelity  to  a  large  extent  within  its  own 
bosom.  But  the  Spirit  of  Christ,  Illuminating,  transform- 
ing, and  reigning  in  the  hearts  of  the  genuine  disciples  3/ 
Christ,  drawing  them  to  each  other  as  members  of  one 
family,  and  prompting  them  to  loving  co-operation  for 
the  good  of  the  world  — this  Is  what,  when  sufficiently 
glowing  and  extended,  shall  force  conviction  upon  the 
world  that  Christianity  is  divine.  Doubtless,  the  more 
that  differences  among  Christians  disappear— the  more 
they  can  agree  even  In  minor  matters— the  Impression 
upon  the  world  may  be  expected  to  be  greater.  But  it  is 
not  dependent  upon  this;  for  living  and  loving  oneness  in 
Christ  Is  sometimes  more  touchlngly  seen  even  amidst 
and  in  spite  of  minor  differences,  than  where  no  such  dif- 
ferences exist  to  try  the  strength  of  their  deeper  unity. 
Yet  till  this  living  brotherhood  In  Christ  shall  show  Itself 
strong  enough  to  destroy  the  sectarianism,  selfishness, 
carnality,  and  apathy  that  eat  out  the  heart  of  Chris- 
tianity in  all  the  visible  sections  of  it,  in  vain  shall  we  ex- 
pect the  world  to  be  overawed  by  It.  It  Is  when  "the 
Spirit  shall  be  poured  upon  us  from  on  high,"  as  a  Spirit 
of  truth  and  love,  and  upon  all  parts  of  the  Christian  ter- 
ritory alike,  melting  down  differences  and  heart-burn- 
ings, kindling  astonishment  and  shame  at  past  unfrult- 
fulness,  drawing  forth  longings  of  catholic  affection,  and 
yearnings  over  a  world  lying  In  wickedness,  embodying 
themselves  In  palpable  forms  and  active  measures— it  is 
then  that  we  may  expect  the  effect  here  announced  to  be 
produced,  and  then  it  will  be  Irresistible.  Should  not 
Christians  ponder  these  things  f  "  should  not  the  same  mind  be 
in  them  which  was  also  in  Christ  Jesus"  about  this  matter  f 
should  not  His  prayer  be  theirs  t  and  the  glory  which 
thou  gavest  ('  hast  given')  me  I  have  given  them,  that 
they  may  be  one,  even  as  we  are  one— The  last  clause 
shows  the  meaning  of  the  first.  It  is  not  the  future  glory 
of  the  heavenly  state,  but  the  secret  of  that  present  un't.y 
Just  before  spoken  of;  the  glory,  therefore,  of  the  indwelAng 
Spirit  of  Christ;  the  glory  of  an  accepted  state,  of  a  holy 
character,  of  every  grace.  I  in  them,  and  thou  In  me, 
that  they  may  be  made  perfect  in  one— See  on  v.  21.  "*4- 
86.  Father,  1  will— The  majesty  of  this  style  of  speaking 
Is  quite  transparent.  No  petty  criticism  wi.l  be  allowed 
to  fritter  it  away  in  any  but  superficial  or  perverted 
readers,  be  with  me  where  X  am— See  on  ch.  14.  3.  that 
they  may  behold  my  glory  which  thou  hast  given  m* 
—See  on  v.  5.  Christ  regards  it  as  glory  enough  for  us  to 
be  admitted  to  see  and  gaze  for  ever  upon  His  glory  I  This 
is  'the  beatlflo  vision;'  but  it  shall  be  no  mere  vision,  for 
"  we  shall  be  like  him,  because  we  shall  Bee  him  as  he  Is." 
1  John  3.  2.  O  righteous  Father,  the  world  hath  not 
known  thee  ('knew  thee  not'),  but  I  have  known 
('knew')  thee,  and  these  have  known  ('knew')  that 
thou  hast  sent  ('sentest')  me— As  before  He  said  "Holy 
Father,"  when  desiring  the  display  of  that  perfection  on 
His  disciples  (v.  11),  so  here  He  styles  him  "  Righteous 
Father,"  because  He  Is  appealing  to  his  righteousness  or 
Justice,  to  make  a  distinction  between  those  two  dia- 
metrically opposite  classes—"  theworld,"  on  the  one  hand, 
which  would  not  "know  the  Father,  though  brought  so 
nigh  to  it  in  the  Son  of  His  love,  and,  on  the  other,  Him- 
self, who  recognized  and  owned  Him,  and  eveti  His  dis- 
ciples, who  owned  His  mission  from  the  Father.  And  I 
have  declared  ('  I  made  known'  or  '  communicated)  thy 
name — in  His  past  ministry,  and  -will  declare  It— in  yet 
larger  measure,  by  the  gift  of  the  Holy  Ghost  at  Pentecost 
and  through  all  succeeding  ages,  that  the  love  where- 
with thou  hast  loved  ('lovedst')  me  maybe  in  them, 
and  I  In  them— This  eternal  love  of  the  Father,  resting 
first  on  Christ,  Is  by  His  Spirit  imparted  to  and  takes  up 
its  permanent  abode  in  all  that  believe  in  Him ;  and  "  He 
abiding  in  them  and  they  in  Him"  (ch.  15.  5),  they  are 
"one  Spirit."  'With  this  lofty  thought  the  Redeemer 
closes  His  prayer  for  His  disciples,  and  In  them  for  EL 
Church  through  all  ages.  He  has  compressed  into  the  l&ei 
moments  given  Him  for  conversation  with  His  own  th* 
most  sublime  and  glorious  sentiments  ever  uttered  by 
mortal  Up*.    But  hardly  has  the  sound  of  the  last  won' 


JOHN   XVIII. 


iled,  away,  when  He  passes  with  the  disciples  over  the 
brook  Kedron  to  Gethsemane — and  the  bitter  conflict 
draws  on.  The  seed  of  the  new  world  must  be  sown  In 
Deuth,  that  thence  Life  may  spring  up.'    [Olshausbn.] 

CHAPTER    XVIII. 

Ver.  1-13.  Betrayal  and  Apprehension  op  Jesus. 
?  3,  Over  the  brook  Kedron— a  deep,  dark  ravine,  to  the 
aorth-east  of  Jerusalem,  through  which  flowed  this  small 
; storm-brook '  or  'winter-torrent,'  and  which  In  sum- 
mer Is  dried  up.  where  was  a  garden — at  the  foot  of  the 
Mount  of  Ollvea,  "called  Gethsemane"  ('olive-press'), 
Matthew  26.  30,  80.  Judas  knew  the  place,  for  Jesus  oft- 
times  (see  ch.  8.  1  •  Luke  21.  37)  resorted  thither  with 
his  disciples— The  baseness  of  this  abuse  of  knowledge  In 
Judas,  derived  from  admission  to  the  closest  privacies  of 
his  Master,  Is  most  touchlngly  conveyed  here,  though 
nothing  beyond  bare  narrative  Is  expressed.  Jesus,  how- 
ever, knowing  that  In  this  spot  Judas  would  expect  to  find 
dim,  Instead  of  avoiding  It,  hies  Him  thither,  as  a  Lamb 
to  the  slaughter.  "No  man  taketh  my  life  from  me,  but 
I  lay  it  down  of  myself."  (Ch.  10. 18.)  Besides,  the  scene 
which  was  to  All  up  the  little  breathing-time,  the  awful 
Interval,  between  the  Supper  and  the  Apprehension— like 
the  "  si  lence  in  heaven  for  about  the  space  of  half  an  hour  " 
between  the  breaking  of  the  Apocalyptlo  Seals  and  the 
peal  of  the  Trumpets  of  war  (Revelation  8. 1)— the  Agony 
—would  have  been  too  terrible  for  the  upper  room ;  nor 
would  He  cloud  the  delightful  associations  of  the  last 
Passover  and  the  first  Supper  by  pouring  out  the  anguish 
of  His  soul  there.  The  garden,  however,  with  Its  ampli- 
tude, it  shady  olives,  Its  endeared  associations,  would  be 
congenial  to  his  heart.  Here  He  had  room  enough  to  re- 
tire— first,  from  eight  of  them,  and  then  from  the  more  fa- 
voured three ;  and  here,  when  that  mysterious  scene  was 
ever,  the  stillness  would  only  be  broken  by  the  tread  of 
'.he  traitor.  Jndas  then—"  He  that  was  called  Judas,  one 
of  the  Twelve,"  says  Luke,  In  language  which  brands  him 
with  peculiar  infamy,  as  in  the  sacred  circle  while  In  no 
sense  of  it,  the  baud  of  men — '  the  detachment  of  the  Ro- 
man cohort  on  duty  at  the  festival  for  the  purpose  of 
maintaining  order.'  [Webster  and  Wilkinson.]  officers 
from  the  chief  priests  and  Pharisees — Captains  of  the 
Temple  and  armed  Levi  tes.  lanterns  and  torches— It  was 
mil  moon,  but  in  case  he  should  have  secreted  Himself 
somewhere  In  the  dark  ravine,  they  bring  the  means  of  ex- 
ploring its  hiding-places— little  knowing  whom  they  had 
to  do  with.  "  Now  he  that  betrayed  Him  had  given  them  a 
sign,  saying,  Whomsoever  I  shall  kiss,  that  same  is  He, 
hold  him  fast."  (Matthew  26.  48.)  The  cold-bloodedness 
of  this  speech  was  only  exceeded  by  the  deed  Itself.  "And 
Judas  went  before  them  (Luke  22.  47),  and  forthwith  he 
came  to  Jesus,  and  said,  Hall,  Master,  and  kissed  Him." 
(Matthew  28.  49;  cf.  Exodus  4.  27;  18.  7;  Luke  7.  45.)  The 
impudence  of  this  atrocious  deed  shows  how  thoroughly 
he  had  by  this  time  mastered  all  his  scruples.  If  the  dia- 
logue between  our  Lord  and  His  captors  was  be/ore  this, 
as  some  interpreters  think  it  was,  the  kiss  of  Judas  was 
purely  gratuitous,  and  probably  to  make  good  his  right 
to  the  money;  our  Lord  having  presented  Himself  unex- 
pectedly before  them,  and  rendered  It  unnecessary  for  any 
one  to  point  him  out.  But  a  comparison  of  the  narratives 
saems  to  show  that  our  Lord's  "  coming  forth"  to  the  band 
was  subsequent  to  the  interview  of  Judas.  "And  Jesus 
•aid  unto  him.  Friend"— not  the  endearing  term  "friend" 
to  ch.  15. 15,  but  'companion,'  a  word  used  on  occasions  of 
remonstrance  or  rebuke  (as  Matthew  20.  13;  22.  12)— 
"  Wherefore  art  thou  come  T  (Matthew  26.  60.)  Betrayest 
thou  the  Son  of  man  with  a  kiss"— imprinting  upon  the 
foulest  act  the  mark  of  tenderest  affection?  What 
wounded  feeling  does  this  express!  Of  this  Jesus  showed 
Himself  on  various  occasions  keenly  susceptible — as  all 
generous  and  beautiful  natures  do.  4-9.  Jesus,  know- 
tog  all  things  that  should  come  ('were  coming')  upon 
Him,  went  sorth— from  the  shade  of  the  trees,  probably, 
lato  open  view,  Indicating  His  sublime  preparedness  to 
*td»t  Kla  captors.    Whom  seek  ye  *— Partly  to  prevent  a 


rush  of  the  soldiery  upon  the  disciples  [Bengel];  and  s&« 
Mark  14.51,52,  as  showing  a  tendency  to  this:  but  t*LL 
more  as  part  of  that  courage  and  majesty  which  so  over- 
awed them.  He  would  not  wait  to  be  taken.  They  an* 
swered,  Jesus  of  Nazareth  —  Just  the  sort  of  blunt, 
straightforward  reply  one  expects  from  military  men, 
simply  acting  on  their  instructions.  I  am  [He}— See  on 
oh.  6.  20.  Judas  stood  with  them— No  more  is  recorded 
here  of  his  part  of  the  scene,  but  we  have  found  the  gap 
painfully  supplied  by  all  the  other  Evangelists.  As  soon 
then  as  He  said  unto  them,  I  am  [He],  they  wens 
back-ward — recoiled,  and  fell  to  the  ground— struck 
down  by  a  power  such  as  that  which  smote  Saul  of  Tarsus 
and  his  companions  to  the  earth.  (Acts  26. 14.)  It  was  the 
glorious  effulgence  of  the  majesty  of  Christ  which  over- 
powered them.  'This,  occurring  before  His  surrender, 
would  show  His  power  over  His  enemies,  and  so  the  free- 
dom with  which  He  gave  Himself  up.'  [Meyer.]  Then 
asked  He  them  again,  Whom  seek  ye  1 — Giving  them  a 
door  of  escape  from  the  guilt  of  a  deed  which  now  they 
were  able  in  some  measure  to  understand.  Jesus  of 
Nazareth— The  stunning  effect  of  His  first  answer  wear- 
ing off,  they  think  only  of  the  necessity  of  executing  their 
orders.  I  have  told  you  that  I  am  [He] :  If  therefore 
ye  seek  Me,  let  these  go  their  way— Wonderful  self-pos- 
session, and  consideration  for  others,  In  such  circum- 
stances I  that  the  saying  might  be  fulfllled  which  He 
spake,  Of  them  which  Thou  gavest  Me  have  I  lost 
none— The  reference  is  to  such  sayings  as  ch.  6.  89;  17. 12; 
showing  how  conscious  the  Evangelist  was,  that  in  re- 
porting his  Lord's  former  sayings,  he  was  giving  them 
not  In  substance  merely,  but  In  form  also.  Observe,  also, 
how  the  preservation  of  the  disciples  on  this  occasion  is 
viewed  as  part  of  that  deeper  preservation  undoubtedly  in- 
tended in  the  saying  quoted.  10, 11.  Then  Simon  Peter, 
having  a  sword,  drew  It,  and  smote  the  high  priest's 
servant,  and  cut  off  his  right  ear.  The  servant's 
name  was  Malchus — None  of  the  other  Evangelists  men- 
tion the  name  either  of  the  ardent  disciple  or  of  big 
victim.  John  being  "  known  to  the  high  priest"  (v.  15), 
the  mention  of  the  servant's  name  by  him  Is  quite  natu- 
ral, and  an  Interesting  mark  of  truth  In  a  small  matter. 
As  to  the  right  ear,  specified  both  here  and  In  Luke,  the 
man  was  '  likely  foremost  of  those  who  advanced  to  seize 
Jesus,  and  presented  himself  in  the  attitude  of  a  com- 
batant ;  hence  his  right  side  would  be  exposed  to  attack. 
The  blow  of  Peter  was  evidently  aimed  vertically  at  his 
head.'  [Webster  and  Wilkinson.]  Then  said  Jesus— 
"Suffer  ye  thus  far"  (Luke  22.  51).  Put  up  thy  sword 
Into  the  sheath  i  the  cup  which  my  Father  hath 
given  me,  shall  I  not  drink  It »— This  expresses  both  lh* 
feelings  which  struggled  in  the  Lord's  breast  during  the 
Agony  in  the  garden— aversion  to  the  eup  viewed  en  itself, 
but,  in  the  light  of  the  Father's  will,  perfect  preparedness  U, 
drink  it  up.  (See  on  Luke  22.  89-46.)  Matthew  adds  to  the 
address  to  Peter  the  following :—"  For  all  they  that  take 
the  sword  shall  perish  by  the  sword"  (Matthew  26. 52>— g. 
d.,  'Those  who  take  the  sword  must  run  all  the  risks  of 
human  warfare;  but  Mine  is  a  warfare  whose  weapons, 
as  they  are  not  carnal,  are  attended  with  no  such  hazards, 
but  carry  certain  victory.'  "  Thinkest  thou  that  I  cannot 
now"— even  after  things  have  proceeded  so  far— "pray  to 
my  Father,  and  he  shall  presently  give  me"— rather, 
'place  at  my  disposal'— "  more  than  twelve  legions  of  an- 
gels;" with  allusion,  possibly,  to  the  one  angel  who  had. 
In  His  agony,  "appeared  to  Him  from  heaven  strength- 
ening Him"  (Luke  22.  43) ;  and  In  the  precise  number,  al- 
luding to  the  twelve  who  needed  the  help,  Himself  and 
His  eleven  disciples.  (The  full  complement  of  a  legiov 
of  Roman  soldiers  was  six  thousand.)  "But  how  then 
shall  the  Scripture  be  fulfllled  that  thus  It  must  be*" 
(Matthew  26.  53,  54.)  He  could  not  suffer,  according  to  the 
Scripture,  if  He  allowed  Himself  to  be  delivered  from  th* 
predicted  death.  "And  He  touched  his  ear  and  healed 
him"  (Luke  22.  51);  for  "the  Son  of  man  oame  not  to  de- 
stroy men's  lives,  but  to  save  them"  (Luke  9.  56),  and, 
even  while  they  were  destroying  His,  to  save  theirs.  1», 
Then   the  band  .  .  .  took  Jesus— but   not  till   Ha 

161 


JOHN  XVIII. 


made  them  feel  that  "  no  man  took  His  life  from  Hlra, 
but  that  He  laid  It  down  of  Himself."  13.  and  led  Him 
away— "In  that  hour,"  says  Matthew  (28.  55,  56),  and 
probably  now,  on  the  way  to  judgment,  when  the  crowds 
were  pressing  npon  Him,  "said  Jesus  to  the  multitudes, 
Are  ye  come  out  as  against  a  thief,  with  swords  and 
stares,  for  to  take  me"— expressive  of  the  indignity  which 
he  felt  to  be  thus  done  to  Him— "I  sat  daily  with  you  in 
the  temple,  and  ye  laid  no  hold  on  me.  But  this"  (adds 
Lake  22.  58)  "is  your  hour  and  the  power  of  darkness." 
Matthew  continues— "  But  all  this  was  done  that  the 
Scriptures  of  the  prophets  might  be  fulfilled.  Then  all 
the  disciples  forsook  Him  and  fled"  (Matthew  26. 56)— thus 
fulfilling  His  prediction,  Mark  14.  27;  ch.  16.  82. 

13-27.     JESUS  BEFORE  ANNAS  AND  CAIAPHAS— FAM,  OF 

Peter.  13, 14.  And  led  him  away  to  Annas  first— See 
on  Luke  8.  2,  and  on  Matthew  26.  57.  15-18.  Simon  Peter 
followed  Jesus — Natural  though  this  was,  and  safe 
enough,  had  he  only  "watched  and  prayed  that  he  enter 
not  into  temptation,"  as  his  Master  bade  him  (Matthew 
20.  41),  it  was,  in  his  case,  a  fatal  step,  and  another 
disciple  —  Rather,  'the  other  disciple' — our  Evangelist 
himself,  no  doubt,  known  unto  the  high  priest— See 
on  v.  10.  Went  in  with  Jesus  into  titc  palace  of  the 
high  priest.  But  Peter  stood  at  the  door  without — 
by  preconcerted  arrangement  with  his  friend  till  he 
should  get  access  for  him.  Then  went  out  that  other 
.  .  .  and  spake  to  her  that  kept  the  door,  and  brought 
In  Peter— the  naturalness  of  these  small  details  is  not  un- 
worthy of  notice.  This  other  disciple  first  made  good  his 
own  entrance  on  the  score  of  acquaintance  with  the  high 
priest;  this  secured; he  goes  forth  again,  now  as  a  prl>.  • 
leged  person,  to  make  interest  for  Peter's  admission. 
But  thus  onr  poor  disciple  is  in  the  coils  of  the  serpent. 
The  next  steps  will  best  be  seen  by  inverting  verses  17  and 
1.8.  And  the  servants  and  officers — The  menials  and 
some  of  the  "band"  that  "took  Jesus."  stood  there, 
who  had  made  ('having  made')  afire  of  coals,  for  it 
was  cold,  and  they  wanned  themselves — 'John  alone  no- 
tices the  material  ('  oharcoal')  of  which  the  fire  was  made, 
and  the  reason  for  a  fire— the  coldness  of  the  night.' 
(Webster  and  Wilkinson.]  "  Peter  went  in  and  sat  with 
the  servants  to  see  the  end  (Matthew  26.58),  and  warmed 
himself  at  the  Are."  (Mark  14.  54.)  These  two  statements 
are  extremely  interesting.  His  wishing  to  "  see  the  end," 
«r  issue  of  these  proceedings,  was  what  led  him  into  the 
palace,  tor  he  evidently  feared  the  worst.  But  once  in,  the 
serpent-coll  is  drawn  closer ;  it  is  a  cold  night,  and  why 
should  not  he  take  advantage  of  the  fire  as  well  as  others  f 
Besides,  in  the  talk  of  the  crowd  about  the  all-engrossing 
topic,  he  may  pick  up  something  which  he  would  like  to 
hear.  "And  as  Peter  was  beneath  in  the  palace"  (Mark 
M.«6).  Matthew  (26.  69)  says,  "sat  without  in  the  palace." 
According  to  Oriental  architecture,  and  especially  in  large 
buildings,  as  here,  the  street  door,  or  heavy  folding  gate 
through  whioh  single  persona  entered  by  a  wicket  kept 
by  a  porter— opened  by  a  passage  or  "  porch"  (Mark  14. 68) 
tato  a  quadrangular  court,  here  called  the  "palace"  or 
k*9,  whioh  was  open  above,  and  is  frequently  paved  with 
flagstones.  In  the  centre  of  this  court  the  "fire"  would 
he  kindled  (in  a  brazier).  At  the  upper  end  of  it,  proba- 
bly, was  the  chamber  in  which  the  trial  was  held,  open  to 
&*9  oovri  and  not  far  from  the  fire  (Luke  22.  61),  but  on  a 
higher  level;  for  Mark  says  the  court  was  "beneath"  It. 
The  ascent  was,  perhaps,  by  a  short  flight  of  steps.  This 
explanation  will  make  the  Intensely  interesting  details 
more  intelligible.  Then  satth  the  damsel  that  kept  the 
loor— "  one  of  the  maids  of  the  high  priest,"  says  Mark 
(14.  «).  "When  she  saw  Peter  warming  himself,  she 
looked  upon  him  and  said"  (Mark  14.67).  Luke  is  more 
graphic  (142. 56)— She  "  beheld  him  as  he  sat  by  the  Are  (lit., 
ta«  light'),  and  earnestly  looked  on  him  (' fixed  her  gaze 
■pott  him'),  and  said."  'His  demeanonr  and  timidity, 
which  must  have  vividly  showed  themselves,  as  it  so 
generally  happens,  leading  to  the  recognition  of  him.' 
0*,gftATTHJSN.]  Art  thou  not  also  one  of  this  man's  dls- 
e*ipl*s  i— i. «.,  thou  as  well  as  "  that  other  disciple,"  whom 
she  know  to  be  one,  bit  did  not  challenge,  perceiving 


that  he  was  a  privileged  person.    He  saith,  1  ana  not- 

"He  denied  before  them  all,  saying,  I  know  not  what 
thou  sayest,"  Matthew  28,  70— a  common  form  of  point- 
blank  denial ;  "  I  know  (supply  *  Him')  not,  neither  ua- 
derstand  I  what  thou  sayest,"  Mark  14.  68 ;  "  Woman,  I 
know  Him  not,"  Luke  22.57.  This  was  the  first  dkniai* 
"And  he  went  out  into  the  porch  (thinking,  perhaps,  to 
steal  away),  and  the  cook  crew,"  Mark  14.68.  MMU.  The 
high  priest  asked  Jesus  of  His  disciples,  and  of  His 
doctrine— Probably  to  entrap  Him  into  some  statements 
which  might  be  used  against  Him  at  the  trial.  From  our 
Lord's  answer  it  would  seem  that  "  His  disciples"  were 
understood  to  be  some  secret  party.  I  spake  ('  have 
spoken')  openly  to  the  world— See  ch.  7.  4.  1  ever  taught 
in  the  synagogues  and  in  the  temple,  whither  the 
Jews  always  resort— Courting  publicity,  though  with 
sublime  noiselessness.  in  secret  have  I  said  ('spake  I') 
nothing— i.  e.,  nothing  of  any  different  nature;  all  Hia 
private  communications  with  the  Twelve  belug  but  ex- 
planations and  developments  of  His  public  teaching — of. 
Isaiah  45. 19;  48. 16.  Why  askest  met  ask  them  which 
heard  me  .  .  .  they  know  what  I  said— This  seems  t* 
imply  that  He  saw  the  attempt  to  draw  Him  into  self- 
crimination,  and  resented  it  by  falling  back  npon  the 
right  of  every  accused  party  to  have  some  charge  laid 
against  Him  by  competent  witnesses.  Struck  Jesus 
-with  the  palms  .  .  .  Answerest  the  high  priest  so— See 
Isaiah  50.  6;  and  cf.  Acts  23.  2.  If  I  have  spoken— 'If  I 
spoke'  evil,  in  reply  to  the  high  priest.  If  well— He  does 
not  say  "If  not"  evil,  as  if  His  reply  were  merely  unobjec- 
tionable: "Well"  seems  to  challenge  more  than  this  a* 
due  to  His  remonstrance.  [Bengku]  This  shows  that 
Matthew  5. 89  is  not  to  be  taken  to  the  letter.  24-37.  Now 
Annas  had  sent  Him  bound  unto  Caiaphas — Our  trans- 
lators so  render  the  words,  understanding  that  the  fore 
going  interview  took  place  before  Caiaphas;  Annas,  de 
dining  to  meddle  with  the  case,  having  sent  Him  ix. 
Caiaphas  at  once.  Bnt  the  words  here  literally  are,  'An 
nas  sent  Him  (not '  had  sent  Him')  to  Caiaphas'— and  ths 
"  now"  being  of  doubtful  authority.  Thus  read,  the  ver*: 
affords  no  evidence  that  He  was  sent  to  Caiaphas  fce/V-j 
the  Interview  Just  recorded,  but  Implies  rather  the  ccn 
trary.  We  take  this  Interview,  then,  with  some  of  the 
ablest  Interpreters,  to  be  a  preliminary  and  non-official 
one  with  Annas,  at  an  hour  of  the  night  when  OWaphas' 
Council  could  not  convene ;  and  one  that  ought  not  to  be 
confounded  with  that  solemn  one  recorded  by  the  othej 
Evangelists,  when  all  were  assembled  and  witnesses 
called.  But  the  building  in  which  both  met  with  Jesus  appear) 
to  have  been  the  same,  the  room  only  being  different,  arul  /.he 
court,  of  course,  in  that  case,  one.  And  Simon  Peter  was 
standing  and  warming  himself.  They  said  therefore. 
Art  thou  not  also  one  of  his  disciples  1— In  Matthew  a>. 
71  the  second  charge  was  made  by  "another  maid,  when 
he  was  gone  out  into  the  porch,"  who  "  saw  him,  and  sa  \A 
unto  them  that  were  there,  This  [fellow]  was  also  with 
Jesus  of  Nazareth."  So  also  Mark  14.  69.  But  in  Luke  22. 
68  it  Is  said,  "After  a  little  while"  (from  the  time  of  ths 
first  denial),  "  another  [man]  saw  him,  and  said,  Thou  art 
also  of  them."  Possibly  it  was  thrown  at  him  by  more  than 
one ;  bnt  these  circumstantial  variations  only  confirm  the 
truth  Of  the  narrative.  He  denied  it,  and  said,  I  nin  not— 
In  Matthew  26.  72, "  He  denied  with  an  oath,  I  do  not  know 
the  man."  This  was  the  second  denial.  One  of  th« 
servants  of  the  high  priest,  being  his  kinsman,  who** 
ear  Peter  cut  off,  saith,  Did  not  I  see  thee  In  thrpnien 
with  Him— No  doubt  his  relationship  to  Malchus  drew 
attention  to  the  man  who  smote  him,  and  this  enabled 
him  to  identify  Peter.  'Sad  reprisals  J'  [Bknokl.]  The 
other  Evangelists  make  his  detection  to  turn  upon  his 
dialect.  "After  a  while  ('about  the  space  of  one  hcui 
after,'  Luke  22. 59)  came  unto  him  they  that  stood  by  and 
said  to  Peter,  Surely  thou  also  art  one  of  them,  for  thy 
speech  betrayeth  thee,"  Matthew  26. 78.  ("  Thou  art  a  Gal- 
ilean, and  thy  speech  agreeth  thereto,"  Mark  14.  70;  audsu 
Luke  22. 59.)  The  Galilean  dialect  had  a  more  Syrian  outf 
than  that  of  Jndea.  If  Peter  had  held  his  peart,  this  peon 
Uarity  had  not  been  observed;  but  hoping,  probably,  te 


JOHN   XVIII. 


pet  them  off  the  scent  by  joining  in  the  fireside  talk,  he 
only  thus  discovered  himself.  Peter  then  denied  again 
—But,  if  the  challenge  of  Malchus'  kinsman  was  made 
simultaneously  with  thia  on  account  of  his  Galilean  dia- 
lect, it  was  no  simple  denial ;  for  Matthew  26. 74  says, 
"Then  began  he  to  curse  and  to  swear,  saying,  I  know  not 
the  man."  So  Mark  14. 71.  This  was  the  thikd  denial. 
4im8  Immediately  ("while  he  yet  spake,"  Luke  22.  60) 
ihe  coek  crow— As  Mark  is  the  only  Evangelist  who  tells 
sa  that  our  Lord  predicted  that  the  cock  should  crow  twice 
ch.  11  80),  so  he  only  mentions  that  it  did  crow  twice  (v. 
72).  The  other  Evangelists,  who  tell  us  merely  that  our 
Lord  predicted  that "  before  the  cock  should  crow  he  would 
deny  Him  thrice"  (Matthew  26.  34 ;  Luke  22.  34 ;  John  13. 38), 
mention  only  one  actual  crowing,  which  was  Mark's  last. 
This  is  something  affecting  in  this  Evangelist^-who,  ac- 
cording to  the  earliest  tradition  (confirmed  by  internal 
evidence),  derived  his  materials  so  largely  from  Peter  as 
to  have  been  styled  his  "interpreter,"  being  the  only  one 
who  gives  both  the  sad  prediction  and  its  still  sadder  ful- 
filment in  full.  It  seems  to  show  that  Peter  himself  not 
only  retained  through  all  his  after-life  the  most  vivid  rec- 
ollection of  the  circumstances  of  his  fall,  but  that  he  was 
willing  that  others  should  know  them  too.  The  imme- 
diately subsequent  acts  are  given  full  only  in  Luke  (22. 61, 
<?2):  "And  the  Lord  turned  and  looked  upon  Peter,"  from 
the  hall  of  Judgment  to  the  court,  In  the  way  already  ex- 
plained. But  who  can  tell  what  lightning-flashes  of 
wounded  love  and  piercing  reproach  shot  from  that 
"look"  through  the  eye  of  Peter  into  his  heart  I  "And 
Peter  remembered  the  word  of  the  Lord,  how  he  had  said 
unto  him,  Before  the  cock  crow,  thou  shalt  deny  me 
thrice.  And  Peter  went  out  and  wept  bitterly."  How 
different  from  the  sequel  of  Judas'  act!  Doubtless  the 
nearts  of  the  two  men  towards  the  Saviour  were  perfectly 
different  from  the  first;  and  the  treason  of  Judas  was  but 
the  consummation  of  the  wretched  man's  resistance  of 
the  blaze  of  light  in  the  midst  of  which  he  had  lived  for 
three  years,  while  Peter's  denial  was  but  a  momentary 
obscuration  of  the  heavenly  light  and  love  to  his  Master 
which  ruled  his  life.  But  the  immediate  cause  of  the 
plessed  revulsion,  which  made  Peter  "  weep  bitterly,"  was, 
beyond  all  doubt,  this  heart-piercing  "look"  which  his 
Lord  gave  him.  And  remembering  the  Saviour's  own 
words  at  the  table,  "Simon,  Simon,  Satan  hath  desired 
to  have  you  that  he  may  sift  you  as  wheat,  but  I  have 
wayed  (rather, '  I  prayed')  for  thee  that  thy  faith  fail  not" 
(see  on  Luke  22. 31,  32),  may  we  not  say  that  this  prayer 
fetched  down  all  that  there  was  in  that  "  look"  to  pierce  and 
break  the  heart  of  Peter,  to  keep  it  from  despair,  to  work 
in  it  "  repentance  unto  salvation  not  to  be  repented  of," 
and  at  length,  under  other  healing  touches,  to  "  restore 
his  soul  7"    (See  on  Mark  16. 7.) 

28-40.  Jesus  before  Pilate.  N.  B.  Our  Evangelist, 
having  given  the  interview  with  Annas,  omitted  by  the  other 
Evangelists,  here  omits  the  trial  and  condemnation  before 
Caiaphas,  which  the  others  had  recorded.  See  on  Mark  14. 
58  65.  [The  notes  broken  off  there  at  v.  61  are  here  con- 
eluded.  (Mark  14.)  61.  "The  high  priest  asked  him, 
Art  thou  the  Christ,  the  Son  of  the  blessed?"— Matthew 
says  the  high  priest  put  him  upon  solemn  oath,  saying,  I 
adjure  thee  by  the  living  God  that  thou  tell  us  whether 
thou  be  the  Christ,  the  Son  of  God"  (26. 63).  This  rendered 
an  answer  by  our  Lord  legally  necessary,  Leviticus  5. 1. 
Accordingly,  63.  "Jesus  said,  I  am"  ("Thou  hast  said," 
Matthew  36.  64).  In  Luke  22.  67,  68,  some  other  words  are 
given,  "  If  I  tell  you,  ye  will  not  believe ;  and  if  I  also  ask 
you,  ye  will  not  answer  me,  nor  let  me  go."  This  seems 
to  have  been  uttered  before  giving  His  direct  answer,  as  a 
•aim  remonstrance  and  dignified  protest  against  the  pre* 
Judgment  of  His  case  and  the  unfairness  of  their  mode 
of  procedure.  "  and  ye  shall  see  the  Son  of  man,"  <fcc— 
This  concluding  part  of  our  Lord's  answer  is  given  some- 
what more  fully  by  Matthew  and  Luke.  "  Nevertheless  I 
say  unto  you,  Hereafter  (rather,  'From  hencelorth')  shall 
ye  see  the  Son  of  man  sitting  on  the  right  hand  of  power, 
•ad  coming  In  the  clouds  of  heaven."  (Matthew  26.  64; 
Lake  21  06,  v— q.  d,  'I  know  the  scorn  with  which  ye  are 


ready  to  meet  such  an  avowal :  To  your  eyes,  which  are  bei 
eyes  of  flesh,  there  stands  at  this  bar  only  a  mortal  llta 
yourselves,  and  He  at  the  mercy  of  the  ecclesiastical  an<3 
civil  authorities:  " Nevertheless,"  a  day  Is  coming  when 
ye  shall  see  another  sight:  Those  eyes,  which  now  gaze 
on  me  with  proud  disdain,  shall  see  this  very  prisoner  at 
the  right  hand  of  the  Majesty  on  high,  and  coming  in  the 
clouds  of  heaven:  Then  shall  the  judged  One  be  re- 
vealed as  the  Judge,  and  His  Judges  in  this  chamber  ap- 
pear at  His  august  tribunal;  then  shall  the  unrighteous 
Judges  be  impartially  Judged ;  and  while  they  are  wishing 
that  they  had  never  been  born,  He  for  whom  they  now 
watch  as  their  Victim  shall  be  greeted  with  the  hallelu- 
jahs of  heaven,  and  the  welcome  of  Him  that  6ltteth  upon 
the  throne!'  03,  64.  "Then  the  high  priest  rent  hie 
clothes,  and  saith,  What  need  we  any  further  witnesses? 
Ye  have  heard  the  blasphemy"— "  of  his  own  mouth," 
Luke  22.  71;  an  affectation  of  religious  horror.  "What 
think  ye?"— 'Say,  what  verdict  would  ye  pronounce.' 
"They  all  condemned  him  to  be  guilty  of  death"— of  a 
capital  crime.  (See  Leviticus  24.  16.)  65.  "And  some 
began  to  spit  on  him"  ("Then  did  they  spit  in  his  face," 
Matthew  26.  67).  See  Isaiah  50.  6.  "  And  to  cover  his  face, 
and  to  buffet  him,  and  to  say  unto  him,  Prophesy"— or 
'divine'  "unto  us,  thou  Christ,  Who  is  he  that  smot* 
thee?"  The  sarcasm  In  styling  Him  "the  Cttrist,"  and  as 
such  demanding  of  Him  the  perpetrator  of  the  blows  in- 
flicted upon  Him,  was  in  them  as  Infamous  as  to  Him  it 
was  stinging,  and  the  servants  did  strike  him  wtt£> 
the  palms  of  their  hands— "  And  many  other  things  blas- 
phemously spake  they  against  him,"  Luke  22.  66.  Thte 
general  statement  is  important,  as  showing  that  viruleni 
and  varied  as  were  the  recorded  affronts  put  upon  Him, 
they  are  but  a  small  specimen  of  what  He  endured  on 
that  black  occasion.]  —  38.  Then  led  they  Jesus  from 
Caiaphas  to  the  hall  of  judgment— but  not  till  "In  the 
morning  the  chief  priests  held  a  consultation  with  the 
elders  and  scribes  and  the  whole  council  against  him  to 
put  him  to  death,  and  bound  him"  (Matthew  27.  1 ;  and 
see  on  Mark  15. 1).  The  word  here  rendered  "  hall  of  Judg- 
ment" is  from  the  Latin,  and  denotes  '  the  palace  of  the 
governor  of  a  Roman  province.'  they  themselves  went 
not  Into  the  palace,  lest  they  should  be  denied— by  con- 
tact with  ceremonially  unclean  Gentiles,  but  that  they 
might  eat  the  Passover— If  this  refer  to  the  principal 
part  of  the  festival,  the  eating  of  the  lamb,  the  question 
is,  how  our  Lord  and  his  disciples  came  to  eat  it  the  night 
before ;  and,  as  It  was  an  evening  meal,  how  ceremonial 
defilement  contracted  in  the  morning  would  unfit  them 
for  partaking  of  It,  as  after  6  o'clock  it  was  reckoned  a 
new  day.  These  are  questions  which  hare  occasioned  Im- 
mense research  and  learned  treatises.  But  as  the  usages 
of  the  Jews  appear  to  have  somewhat  varied  at  different 
times,  and  our  present  knowledge  of  them  is  not  sufficient 
to  clear  up  all  difficulties,  they  are  among  the  not  very 
important  questions  which  probably  will  never  be  en- 
tirely solved.  39-33.  Pilate  went  out  to  them,  and 
said,  What  aceusatlon  bring  ye  against  this  man  f— 
State  your  charge.  If  he  were  not  a  malefactor,  ire 
would  not  have  delivered  him  up  unto  thee— They 
were  conscious  they  had  no  case  of  which  Pilate  could 
take  cognizance,  and  therefore  insinuate  that  they  had 
already  found  him  worthy  of  death  by  their  own  law; 
but  not  having  the  power,  under  the  Roman  government, 
to  carry  their  sentence  into  execution,  they  had  come 
merely  for  his  sanction,  that  the  saying  might  be  fnl* 
filled  which  he  spake,  signifying  what  death  h* 
should  die— 4,  «.,  by  crucifixion  (oh.  12.  82,  83;  Matthew  20 
19);  which  being  a  Roman  mode  of  execution,  could  only 
be  carried  into  effect  by  order  of  the  governor.  (The 
Jewish  mode  In  such  oases  as  this  was  by  stoning.)  33- 
88.  Pilate  called  Jesus,  and  said,  Art  thou  the  king  of 
the  Jews?— In  Luke  23.  2  they  charge  our  Lord  before 
Pilate  with  "  perverting  the  nation,  and  forbidding  to  gl  ve 
tribute  to  Ccesar,  saying  that  he  himself  is  Christ  a  king.' 
Perhaps  this  was  what  occasioned  Pilate's  question. 
Jesus  muwerrd,  gayest  thou  this  of  thyself,  or  did 
others  tell  it  of  met — an   in? porta nt    question   for  our 

1«3 


-HN   XIX. 


word's  om,  to  bring  out  whether  the  word  "  king"  were 
meant  in  a  political  sense,  with  which  Pilate  hud  a  rii<ht 
ho  deal,  or  whether  he  were  merely  put  up  to  it  by  His 
aocusers,  who  had  no  claims  to  charge  liim  but  such  as 
were  of  a  purely  religious  nature,  witli  which  Pilate  had 
nothing  to  do.  Pilate  answered,  Am  I  a  .Tew  1  Thine 
own  nation  and  the  chief  priests  delivered  thee  to 
SMs :  What  hast  thou  done  l—q.  d.,  '  Jewish  questions  I 
neither  understand  nor  meddle  with;  but  thou  art  here 
on  a  charge  which,  though  It  teems  only  Jewish,  may  yet 
involve  treasonable  matter:  As  they  state  it,  I  cannot  de- 
eide  the  point;  tell  me,  then,  what  procedure  of  thine  has 
brought  thee  into  this  position.'  In  modern  phrase,  Pi- 
late's object  in  this  question  was  merely  to  determine  the 
relevancy  of  the  charge.  Jesus  answered,  J>I y  kingdom  Is 
not  of  this  world— He  does  not  say  'not  over,'  but  'not 
of  this  world'— i.  e.,  in  its  origin  and  nature  ;  therefore  '  no 
such  kingdom  as  need  give  thee  or  thy  master  the  least 
alarm.'  If  my  kingdom  were  of  this  world,  then 
would  my  servants  fight,  that  I  should  not  he  deliv- 
ered to  the  Jews— '  A  very  convincing  argument;  for  if 
His  servants  did  not  fight  to  prevent  their  King  from  being 
delivered  np  to  His  enemies,  much  less  would  they  use  force 
fo*  the  establishment  of  His  kingdom.'  [Webster  and 
Wilkinson.]  but  now — bnt  the  fact  is.  is  my  kingdom 
mot  from  hence— Our  Lord  only  says  whence  His  kingdom 
Is  not— first  simply  affirming  It,  next  giving  proof  of  it, 
then  reaffirming  it.  This  was  all  that  Pilate  had  to  do  with. 
The  positive  nature  of  His  kingdom  He  would  not  obtrude 
upon  one  who  was  as  little  able  to  comprehend  It,  as  enti- 
tled officially  to  information  about  it.  (It  is  worthy  of  no- 
tice that  the  "my,"  which  occurs/our  times  In  this  one  verse 
—ihriot  of  His  kingdom,  and  once  of  His  servants— is  put  in 
the  emphatic  form.)  Art  thou  a  king,  then  1— There  was 
no  sarcasm  or  disdain  in  this  question  [as  Tholuck,  Al- 
ford,  Ac.,  allege!,  else  our  Lord's  answer  would  have  been 
different.  Putting  emphasis  upon  "thou,"  his  question 
betrays  a  mixture  of  surprise  and  uneasiness,  partly  at  the 
possibility  of  there  being,  after  all,  something  dangerous 
under  the  claim,  and  partly  from  a  certain  awe  which 
our  Lord's  demeanour  probably  struck  into  him.  Thou 
gayest  that  I  ant  a  king— It  is  even  so.  To  this  end  was 
I  (.'  have  I  been')  born,  and  to  this  end  came  I — < '  am  I 
come') — Into  the  world,  that  I  may  hear  witness  to  the 
truth— His  birth  expresses  His  manhood ;  His  coining  into 
the  world,  His  existence  before  assuming  humanity:  The 
truth,  then,  here  affirmed ,  though  Pilate  would  catch 
little  of  it,  was,  that  His  Incarnation  was  expressly  in  order 
to  the  assumption  of  Royalty  in  our  nature.  Yet,  instead  of 
saying,  He  came  to  be  a  king,  which  Is  His  meaning,  He 
■ays  He  came  to  testify  to  the  truth.  Why  this  ?  Because, 
to  such  circumstances  It  required  a  noble  courage  not  to 
•Inch  from  His  royal  claims ;  and  our  Lord,  conscious  thai 
He  urns  putting  forth  that  courage,  gives  a  turn  to  His  con- 
fession expressive  of  it.  It  Is  to  this  that  Paul  alludes,  in 
those  remarkable  words  to  Timothy :  "  I  charge  thee  be- 
fore God,  who  quickeneth  all  things,  and  before  Christ 
Jesus,  who,  in  the  presence  of  Pontius  Pilate,  witnessed 
She  good  confession."  (1  Timothy  6. 13.)  This  one  act  of  our 
Lord's  life.  His  courageous  witness-bearing  before  the 
governor,  selected  as  an  encouraging  example  of  the 
fidelity  which  Timothy  ought  to  display.  As  the  Lord 
[says  Olshausen  beautifully]  owned  Himself  the  Son  of 
Qod  before  the  most  exalted  theocratic  council,  so  He 
oonfessed  His  "egal  dignity  in  presence  of  the  representa- 
tive of  the  highest  political  authority  on  earth.  Every 
«ae  that  is  of  the  truth  heareth  my  voice— Our  Lord 
here  not  only  affirms  that  His  word  had  in  It  a  self-eviden- 
cing, self-recommending  power,  but  gently  Insinuated  the 
true  secret  of  the  growth  and  grandeur  of  His  kingdom— as  A 
Kikgdom  of  truth,  in  Its  highest  sense,  into  which  all 
souls  who  have  learned  to  live  and  count  all  things  but 
toss  for  the  truth  are,  by  a  most  heavenly  attraction, 
drawn  as  into  their  proper  element ;  the  Kino  of  whom 
Jesus  is,  fetching  them  In  and  ruling  them  by  His  capti- 
vating power  over  their  hearts.  Pilate  saith  unto  Him, 
What  1c  truth?— q.  d.,  'Thou  stirrest  the  question  of 
questions,  which  thr>  thoughtful  of  every  age  have  asked, 
164 


but  never  man  yet  answered.'  And  'whan  be  ham'  sasi 
this— as  if,  by  putting  such  a  question,  he  wa»  getting 
into  Interminable  and  unseasonable  Inquiries,  when  this 
business  demanded  rather  prompt  action  —  he  weal 
again  unto  the  Jews— thus  missing  a  noble  opportunity 
for  himself,  and  giving  utterance  to  that  consciousness  of 
the  want  of  all  Intellectual  and  moral  certainty,  whlob 
was  the  «*ellng  of  every  thoughtful  mind  at  that  time. 
'The  only  certainty,'  says  the  elder  Puny,  'Is  that  noth- 
ing is  certain,  nor  more  miserable  than  man,  nor  mora 
proud.  The  fearful  laxity  of  morals  at  that  time  mast 
doubtless  be  traced  In  a  great  degree  to  this  skepticism. 
The  revelation  of  the  eternal  truth  alone  was  able  to 
breathe  new  life  Into  ruined  human  nature,  and  that  In 
the  apprehension  of  complete  redemption.'  [Olshau- 
8EN.]  and  salth  unto  them— in  the  hearing  of  our  Lord, 
who  had  been  brought  forth— I  find  no  fault  in  him— 
no  crime.  This  so  exasperated  "  the  chief  priests  and 
elders"  that,  afraid  of  losing  their  prey,  they  poured  forth 
a  volley  of  charges  against  him,  as  appears  from  Luke  23. 
4,6:  on  Pilate's  affirming  his  innocence,  "they  were  the 
more  fierce,  saying,  He  stlrreth  up  the  people,  teaching 
throughout  all  Jewry,  beginning  from  Galilee  to  this 
place."  They  see  no  hope  of  getting  Pilate's  sanction  to 
His  death  unless  they  can  fasten  upon  Him  a  charge  of 
conspiracy  against  the  government;  and  as  Galilee  was 
noted  for  its  turbulence  (Luke  13.1;  Acts  5.  37),  and  oar 
Lord's  ministry  lay  chiefly  there,  they  artfully  Introduce 
It  to  give  colour  to  their  charge.  "And  the  chief  prlosts 
accused  him  of  many  things,  but  he  answered  nothing 
(Mark  16.3).  Then  said  Pilate  unto  him,  Hearest  thou  not 
how  many  things  they  witness  against  theeT  And  he  an- 
swered him  to  never  a  word,  insomuch  that  the  governor 
marvelled  greatly"  (Matthew  27. 13, 11).  See  on  Mark  16. 
8-5.  In  his  perplexity,  Pilate,  hearing  of  Galilee,  bethinks 
himself  of  the  expedient  of  sending  Him  to  Herod,  In 
the  hope  of  thereby  farther  shaking  off  responsibility  In 
the  case.  See  on  Mark  15. 6,  and  on  Lake  23.  6-12.  Tot 
return  of  the  prisoner  only  deepened  the  perplexity  of 
Pilate,  who,  "calling  together  the  chief  priests  rulers, 
and  people,"  tells  them  plainly  that  not  one  of  fuel; 
charges  against  "this  man"  bad  been  made  good,  wnllt 
even  Herod,  to  whose  Jurisdiction  he  more  naturally  be- 
longed, had  done  nothing  to  him:  He  "will  therefore 
chastise  and  release  him"  (Luke  28. 13-18).  But  ye  have 
a  custom  that  I  should  release  one  unto  you  at  the 
Passover,  Ac— See  on  Mark  15.7-11.  'On  the  typical  Im- 
port of  the  choice  of  Christ  to  Buffer,  by  which  Barabba* 
was  set  free,  see  Leviticus  18.,  particularly  v,  5-10,  where 
the  subject  Is  the  sin-offering  on  the  great  day  of  atone- 
ment.'—[KRAFFT  In  LUTHABDT.] 

CHAPTER    XIX. 

Ver.  1-16.  Jesus  before  Pilate— Scourged— Treated 

WITH  OTHER  SEVERITIES  AND  INSULTS—  DELIVERED  UP, 

and  Led  away  to  be  Crucified.  1-3.  Pilate  took 
Jesus  and  scourged  him  — In  hope  of  appeasing  them. 
See  on  Mark  15. 15.  "And  the  soldiers  led  him  away  into 
the  palace,  and  they  call  the  whole  band"  (Mark  15. 16)— tb* 
body  of  the  military  cohort  stationed  there— to  take  pari 
in  the  mock  coronation  now  to  be  enacted,  the  soldten 
platted  a  crown  of  thorns,  and  put  it  on  his  head — is 
mockery  of  a  regal  crown,  and  they  put  on  htm  a  pur- 
ple robe— in  mockery  of  the  imperial  purple  ;  first  "strip- 
ping him"  (Matthew  27.  28)  of  His  own  outer  garment. 
The  robe  may  have  been  the  "gorgeous"  one  in  which 
Herod  arrayed  and  sent  Him  back  to  Pilate  (Lake  23. 11). 
"And  they  pat  a  reed  Into  his  right  hand"  (Matthew  27. 
29)— in  mockery  of  the  regal  sceptre.  "And  they  bowed 
the  knee  before  him"  (Matthew  27. 29).  and  said,  Hall, 
King  of  the  Jews  I— doing  Him  derisive  homage,  in  th« 
form  used  on  approaching  the  emperors.  "And  they  sph 
upon  Him,  and  took  the  reed  and  smote  Him  on  the  head" 
(Matthew  27. 30).  The  best  comment  on  these  affecting  de- 
tails Is  to  cover  the  face.  4,  5.  Pilate  went  forth  again, 
and  saith,  Behold  I  bring  ('am  bringing,'  i.  e.,  going  to 
bring)  him  forth  to  you,  that  ye  may  know  I  And  m» 


JOHN   XIX. 


(halt  in  htm— end,  by  scourging  him  and  allowing  the 
soldiers  to  make  sport  of  him,  have  gone  as  far  to  meet 
your  exasperation  as  can  be  expected  from  a  judge.  .Team 
therefore  came  forth,  wearing  the  crown  of  thorns, 
and  the  purple  robe.  And  Pilate  galth  unto  them,  Be- 
hold the  manl — There  is  no  reason  to  think  thatcon- 
'empt  dictated  this  speech.  There  was  clearly  a  struggle  in 
ihe  breast  of  this  wretched  man.    Not  only  was  he  reluc- 
tant to  surrender  to  mere  clamour  an  innocent  man,  but  a 
■feeling  of  anxiety  about  His  mysterious  claims,  as  is  plain 
Jrcm  what  follows,  was  beginning  to  rack  his  breast,  and 
fche  object  of  his  exclamation  seems  to  have  been  to  move 
'.*«*•  pity.    But,  be  hit  meaning  what  it  may,  those  three 
words  have  been  eagerly  appropriated  by  all  Christen- 
dom, and  enshrined  for  ever  in  its  heart,  as  a  sublime  ex- 
pression of  Its  calm,  rapt  admiration   of  its   suffering 
Lord.    6,  7.  When  the  chief  priests  saw  him,  they  cried 
out— their  fiendish  rage  kindling  afresh  at  the  sight  of 
Him— crucify  him,  crucify  him— See   on    Mark  15. 14. 
Pilate  salth  unto  them,  Take  ye  him,  and  crucify 
him ;  for  I  find  no  fault  in  him— as  if  this  would  relieve 
him  of  the  responsibility  of  the  deed,  who,  by  surrender- 
ing Him,  Incurred  it  all!    The  Jews  answered  him,  "We 
have  a  law,  and  by  our  law  he  ought  to  die,  because 
he  made  himself  the  Son  of  God— Their  criminal  charges 
having  come  to  nothing,  they  give  up  that  point,  and  as 
Pilate  was  throwing  the  whole  responsibility  upon  them, 
they  retreat  into  their  own  Jewish  law,  by  which,  as 
claiming  equality  with  God  (see  on  ch.  5. 18  and  8.  59),  He 
ought  to  die;  insinuating  that  it  was  Pilate's  duty,  even 
as  civil  governor,  to  protect  their  law  from  such  insult. 
8-11.  'When  Pilate  heard  this  saying,  he  was  the  more 
•frald— the  name  "Son  of  God,"  the  lofty  sense  evi- 
dently attached  to  it  by  His  Jewish  accusers,  the  dia- 
logue he  had  already  held  with  Him,  and  the  dream  of 
his  wife  (Matthew  27.  19),  all  working  together  in  the 
breast  of  the  wretched  man.    and  -went  again  into  the 
judgment-hall,  and  salth  to  Jesus,  Whence  art  thou  ? 
—beyond  all  donbt  a  question  relating  not  to  His  mission 
but  to  His  personal  origin.    Jesus  gave  him  no  answer — 
He  bad  said  enough ;  the  time  for  answering  such  a  ques- 
tion was  past ;  the  weak  and  wavering  governor  is  already 
>n  the  point  of  giving  way.    Then  salth  Pilate  unto 
hi«n,  Speakest  thon  not  to  me?— The  "me"  is  the  em- 
phatic word  in  the  question.    He   falls  back  upon  the 
pride  of  office,  which  doubtless  tended  to  blunt  the  work- 
ings of  his  conscience,    knowest  thou  not  that  I  have 
power  to  crucify  thee,  and  have  power  to  release  thee  1 
-fsaid  to  work  upon  him  at  once  by  fear  and  by  hope. 
Thou  con  Ids  t  (rather  'shouldst')  have  no  power  at  all 
ngnlngt  me — neither  to  crucify,  nor  to  release,  nor  to  do 
anything  whatever  against  me.   [Bengel,.]     except   it 
were  ('  unless  it  had  been')  given  thee  from  above — q.  d., 
'  Thon  thinkest  too  much  of  thy  power,  Pilate :  against  Me 
that  power  Is  none,  save  what  Is  meted  out  to  thee  by 
special  Divine  appointment,  for  a  special  end.'    there- 
fore he  that  delivered  me  unto  thee  (Caiaphas,  to  wit — 
but  he  only  as  representing  the  Jewish  authorities  as  a 
body)  hath  the  greater  sin — as  having  better  opportuni- 
ties and  more  knowledge  of  such  matters.    12-16.  And 
from  henceforth— particularly  this  speech,  which  seems 
to  have  filled  him  with  awe,  and  redoubled  his  anxiety. 
Pilate  sought  to  release  him — i.  e.,  to  gain  their  consent 
to  it,  for  he  could  have  done  It  at  once  on  his  authority. 
but  the  Jews  cried— seeing  their  advantage,  and  not 
slow  to  profit  by  It.    If  thou  let  this  man  go,  thou  art 
not  Caesar's  friend,  Ac.—'  This  was  equivalent  to  a  threat 
of  impeachment,  which  we  know  was  much  dreaded  by 
such  officers  as  the  procurators,  especially  of  the  charac- 
ter of  Pilate  or  Felix.    It  also  consummates  the  treachery 
and  disgrace  of  the  Jewish  rulers,  who  were  willing,  for 
the  purpose  of  destroying  Jesus,  to  affect  a  zeal  for  the 
supremacy  of  a  foreign  prince.'    See  v.  15.    [Webster  and 
Wn^iNSOK.]    "When   Pilate  heard   that,   he  brought 
Jesus  forth,  and  sat  down  In  ('upon')  the  judgment- 
Nat— that    he    might    pronounce   sentence   against    the 
Prisoner,  on  this  charge,  the  more  solemnly— In  a  place 
railed  the  Pavement  (a  tesselated  pavement,  much  used 


by  the  Romans),  in  the  Hebrew,  Gabbatha— from  ile 
being  raised.  It  -was  the  preparation — i.  e.,  the  day  be- 
fore the  Jewish  sabbath,  and  about  the  sixth  hour- 
The  true  reading  here  Is  probably,  '  the  third  hour'— or  S 
A.  M.— which  agrees  best  with  the  whole  series  of  events, 
as  well  as  with  the  other  Evangelists,  he  salth  to  the 
Jews,  Behold  your  King  1— Having  now  made  up  his 
mind  to  yield  to  them,  he  takes  a  sort  of  quiet  revenge  on 
them  by  this  irony,  which  he  knew  would  sting  them. 
This  only  reawakens  their  cry  to  despatch  Him.  Crucify 
your  king  1  "We  have  no  king  but  Ceesar— '  Some  Oi 
those  who  thus  cried  died  miserably  in  rebellion  against 
Cresar  forty  years  afterwards.  But  it  suited  their  present 
purpose.'  [ALFORD.]  Then  delivered  he  him  therefore 
unto  them  to  be  crucified,  <fco. — See  on  Mark  15.  15. 
17-80.    Crucifixion  and  Death  of  the  Lord  Jesus. 

17.  And  he  bearing  his  cross  See  on  Luke  23.  2rt— -went 
forth— Cf.  Hebrews  18. 11-13,  "without  the  camp ;"  "with- 
out the  gate."  On  arriving  at  the  place,  "  they  gave  Him 
vinegar  to  drink  mingled  with  gall  (wine  mingled  with 
myrrh,  Mark  15.  23),  and  when  He  had  tasted  thereof,  He 
would  not  drink,"  Matthew  27.  84.  This  potion  was  stu- 
pefying, and  given  to  criminals  Just  before  execution,  to 
deaden  the  sense  of  pain. 

"  Fill  high  the  bowl,  and  tpioe  It  well,  and  poor 
The  dews  obll-rloo* :  for  the  Cross  U  sharp, 
The  Cross  Is  sharp,  and  He 
Is  tenderer  than  a  lamb."— [Kisul J 

But  our  Lord  would  die  with  every  faculty  dear,  ami  *»»  full 
sensibility  to  all  Hit  tufferingt. 

"Thon  wilt  feel  all,  that  Thon  may*st  pity  all ; 
And  rather  would'st  Thon  wrestle  with  strong  pain, 

Than  orerclond  Thy  son], 

So  clear  in  agony, 
Or  lose  one  glimpse  of  Hearen  before  the  time, 
0  most  entire  and  perfect  Sacrifice, 

Benewed  in  erery  pulse,"  Ac— {Ksxul] 

18.  they  crucified  him,   and  two  others  frith  him— 

"malefactors"  (Luke 23. 83),  "thieves"  (rather  'robbers* 
Matthew  27.  88 ;  Mark  15.  27).  On  either  side  one  ani 
Jesus  in  the  midst— a  hellish  expedient,  to  hold  Him  up 
as  the  worst  of  the  three.  But  In  this,  as  in  many  other 
of  their  doings,  "  the  Scripture  was  fulfilled,  which  saitn 
(Isaiah  53. 12),  And  he  was  numbered  with  the  tranffreuora"— 
(Mark  15.  28)— though  the  prediction  reaches  deeper. 
"Then  said  Jesus— ' probably  while  being  nailed  to  the 

Cross'  [Ol*8HATJSEN],  FATHER,  FORGIVE  THEM,  FOR  THKT 

know  not  what  thet  do"  (Luke  23.  84>— and  again  the 
Scripture  was  fulfilled  which  Baid,  "And  He  made  Inter 
cession  for  the  transgressors"  (Isaiah  53. 12),  though  this 
also  reaches  deeper.  See  Acts  8. 17 ;  18.  27;  and  cf.  1  Tim- 
othy 1. 13.  Often  have  we  occasion  to  observe  how  our 
Lord  is  the  first  to  fulfil  His  own  precepts— thus  furnlsn- 
ing  the  right  interpretation  and  the  perfect  Modei  of  them. 
(See  on  Matthew  5.  44.)  How  quickly  was  it  seen  in  "  His 
martyr  Stephen,"  that  though  He  had  left  the  earth  la 
Person,  His  Spirit  remained  behind,  and  Himself  could, 
in  some  of  His  brightest  lineaments,  be  reproduced  in  His 
disciples !  (Acts  7.  60.)  And  what  does  the  world  in  every 
age  owe  to  these  few  words,  spoken  where  a,nd  cm  they  were 
spoken  I  19-33.  Pilate  wrote  a  title,  and  put  it  on  the 
cross,  Jesus  of  Nazareth,  the  King  of  the  Jew*  .  ,  .  and 
It  was  -written  in  Hebrew— or  Syro-Chaldaic,  the  lan- 
guage of  the  country — and  Greek—  the  current  language 
— and  Latin— the  official  language.  These  were  the  chief 
languages  of  the  earth,  and  this  secured  that  all  spectator!* 
should  be  able  to  read  It.  Stung  by  this,  the  Jewish  eccle- 
siastics entreat  that  it  may  be  so  altered  as  to  express,  not 
His  real  dignity,  but  His  false  claim  to  it.  But  Pilate 
thought  he  had  yielded  quite  enough  to  them ;  and  having 
Intended  expressly  to  spite  and  Insult  them  by  this  title, 
for  having  got  him  to  act  against  his  own  sense  of  justice, 
he  peremptorily  refused  them.  And  thus,  amidst  the  con- 
flicting passions  of  men,  wan  proclaimed,  in  the  chief 
tongues  of  mankind,  from  the  Croas  Itself  and  in  clrcuav 
stances  which  threw  upon  it  a  lurid  yet  grand  light,  to* 

loo 


JOHN  XIX 


sraUi  which  drew  the  Magi  to  His  manger,  and  will  yet  be 
$wned  by  ail  the  world  !  23, 24.  then  the  soldiers,  when 
ihey  had  crucified  Jesus,  took  his  garments,  and  made 
four  parts  |  to  every  soldier — of  the  four  who  nailed  Him 
Jo  the  cross,  and  whose  perquisite  they  were,  a  part,  and 
also  his  coat— the  Roman  tunic,  or  close-fitting  vest. 
without  seam,  woven  from  the  top  throughout — '  per- 
haps denoting  considerable  skill  and  labour  as  necessary 
to  produce  such  a  garment,  the  work  probably  of  one  or 
more  of  the  women  who  ministered  in  such  things  unto 
isim,  Luke  8.  8.'  [Webster  and  Wilkinson.]  Let  us  not 
rend  it,  but  cast  lots  whose  it  shall  be,  that  the  Scrip- 
ture might  be  fulfilled  which  saith,  They  parted  my 
raiment  among  them  5  and  for  my  vesture  they  did 
«ost  lots,  &c— Psalm  22. 18.  That  a  prediction  so  exceed- 
ingly specific.  —  distinguishing  one  piece  of  dress  from 
others,  and  announcing  that  while  those  should  be  parted 
amongst  several,  that  should  be  given  by  lot  to  one  person 
—that  such  a  prediction  should  not  only  be  fulfilled  to  the 
letter,  but  by  a  party  of  heathen  military,  without  inter- 
ference from  either  the  friends  or  the  enemies  of  the  Cru- 
cified One,  Is  surely  worthy  to  be  ranked  among  the  won- 
ders of  this  all- wonderful  scene.  Now  come  the  mockeries, 
and  from  four  different  quarters:  — (1.)  "And  they  that 
passed  by  reviled  him,  wagging  their  heads"  in  ridicule, 
Psalm  22.7;  109.25;  cf.  Jeremiah  18. 16;  Lamentations  2. 
15.  "Ah!"  'Ha,' an  exclamation  here  of  derision.  "Thou 
that  destroyest  the  temple,  and  buildest  it  in  three  days, 
save  thyself  and  come  down  from  the  cross,"  Matthew  27. 
38,40;  Mark  15. 29, 80.  'It  is  evident  that  our  Lord's  saying, 
or  rather  this  perversion  of  it  (for  He  claimed  not  to  de- 
stroy, but  to  rebuild  the  temple  destroyed  by  them)  had 
greatly  exasperated  the  feeling  which  the  priests  and 
Pharisees  had  contrived  to  excite  against  Him.  It  is  re- 
ferred to  as  the  principal  fact  brought  out  in  evidence 
against  Him  on  the  trial  (cf.  Acts  6. 13, 14),  as  an  offence 
for  which  He  deserved  to  suffer.  And  it  is  very  remark- 
able that  now,  while  it  was  receiving  its  real  fulfilment,  it 
should  be  mauo  more  public  and  more  impressive  by  the 
insulting  proclamation  of  His  enemies.  Hence  the  im- 
portance attached  to  it  after  the  resurrection,  ch.  2.  22.' 
'Webster  and  Wilkinson.]  (2.)  "  Likewise  also  the  chief 
priests,  mocking  him,  with  the  scribes  and  elders,  said,  He 
saved  others,  himself  he  cannot  save."  There  was  a  deep 
truth  in  this,  as  in  other  taunts ;  for  both  He  could  not  do, 
feaving"oome  to  give  His  life  a  ransom  for  many,"  No 
donbt  this  added  an  unknown  sting  to  the  reproach.  "  If 
he  be  the  king  of  Israel,  let  him  now  come  down  from  the 
cross,  and  we  will  believe  him."  No,  they  would  not;  for 
those  who  resisted  the  evidence  from  the  resurrection  of 
Lazarus,  and  from  His  own  resurrection,  were  beyond  the 
reach  of  any  amount  of  merely  external  evidence.  "  He 
trusted  in  God  that  He  would  deliver  him;  let  him  de- 
liver him  now  if  he  will  have  him  (or  'delight  in  him,' 
cf.  Psalm  18. 19;  Deuteronomy  21. 14);  for  he  said,  I  am  the 
Son  of  God,"  Matthew  27.  41-43.  We  thank  you.  O  ye 
chief  priests,  scribes,  and  elders,  for  this  triple  testimony, 
unconsciously  borne  by  you,  to  our  Christ:  first  to  His 
habitual  trust  in  God,  as  a  feature  in  His  character  so 
marked  and  palpable  that  even  ye  found  upon  it  your 
Impotent  taunt ;  next,  to  His  identity  with  the  Sufferer  of  the 
22d  Psalm,  whose  very  words  (v.  8)  ye  unwittingly  ap- 
propriate, thus  serving  yourselves  heirs  to  the  dark  office 
and  impotent  malignity  of  Messiah's  enemies;  and 
again,  to  the  true  sense  of  that  august  title  which  He 
took  to  Himself,  "The  Son  of  God,"  which  he  rightly 
interpreted  at  the  very  first  (see  on  ch.  5.  18)  as  a  claim 
to  that  oneness  of  nature  with  Him,  and  clearness  to  Him, 
which  a  son  has  to  his  father.  (3.)  "And  the  soldiers 
also  mocked  him,  coming  to  him  and  offering  him 
vinegar,  and  saying,  If  thou  be  the  king  of  the  Jews, 
save  thyself,"  Luke  23.  36,  37.  They  Insultingly  offer 
to  share  with  Him  their  own  vinegar,  or  sour  wine,  the 
usual  drink  of  Roman  soldiers,  it  being  about  the  time 
of  their  midday  meal.  In  the  taunt  of  the  soldiers  we 
aare  one  of  those  undesigned  coincidences  which  so  strik- 
ingly verify  these  historical  records.  While  the  ecclesias- 
tics deride  Him  for  calling  Himself  "tne  Christ,  the  Kimo 
lfifi 


of  Israel,  the  Chosen,  the  Son  of  God,"  the  soldiers,  to  wheat 
all  such  phraseology  was  mere  Jewish  Jargon,  make  sport 
of  Him  as  a  pretender  to  royalty  ("  kino  of  the  Jews"),  ax 
office  and  dignity  which  it  belonged  to  them  to  oorapre- 
hend.  "  The  thieves  also,  which  were  crucified  with  him, 
cast  the  same  in  his  teeth,"  Matthew  27.  44;  Mark  15.  M 
Not  both  of  them,  however,  as  some  commentator*  UU' 
naturally  think  we  must  understand  these  words ;  as  U 
some  sudden  change  came  over  the  penitent  one,  whlot 
turned  him  from  an  unfeeling  railer  into  a  tremblluf 
petitioner.  The  plural  "  thieves"  need  not  denote  mow 
than  the  quarter  or  class  whence  came  this  last  and  orur£- 
est  taunt — q.  d.,  'Not  only  did  scoffs  proceed  from  the 
passers-by,  the  ecclesiastics,  the  soldiery,  but  even  from  His 
fellow-sufferers,'  a  mode  of  speaking  which  no  one  would 
think  necessarily  meant  both  of  them.  Cf.  Matthew  2.  22, 
"  They  are  dead  which  sought  the  child's  life,"  meaning 
Herod;  and  Mark  9.1,  "There  be  some  standing  here," 
where  It  Is  next  to  certain  that  only  John,  the  youngest 
and  last  survivor  of  the  apostles,  is  meant.  And  is  It 
conceivable  that  this  penitent  thief  should  have  first 
himself  reviled  the  Saviour,  and  then,  on  his  views  of 
Christ  suddenly  changing,  he  should  have  turned  upon 
his  fellow -sufferer  and  fellow-reviler,  and  rebuked  him  not 
only  with  dignified  sharpness,  but  in  the  language  of 
astonishment  that  he  should  be  capable  of  such  conduct f 
Besides,  there  Is  a  deep  calmness  In  all  that  he  utters,  ex- 
tremely unlike  what  we  should  expect  from  one  who  was 
the  subject  of  a  mental  revolution  so  sudden  and  total. 
On  the  scene  Itself,  see  on  Luke  23.  29-43.  a*-*7.  How 
there  stood  by  the  cross  of  Jesus  his  mother,  asd  his 
mother's  sister,  Mary,  'wife  of  Cleophas— This  should 
be  read,  as  In  margin,  "Clopas,"  the  same  as  "Alpheus," 
Matthew  10.3.  The  "Cleopas"  of  Luke  24. 18  was  a  dif- 
ferent person.  When  Jesus  saw  his  mother,  and  the 
disciple  whom  he  loved,  standing  by,  he  said  t«  his 
mother,  Woman,  Behold  thy  son  1  Then  saUth  he  te 
the  disciple,  Bkhold  thy  mother  I— What  forgetfulnew 
of  self,  what  filial  love,  and  to  the  "mother"  and  "sen" 
what  parting  words  1  from  that  hour  .  .  .  took  her  *s 
his  own  home— or,  home  with  him;  for  his  father 
Zebedee  and  his  mother  Salome  were  both  alive,  and  the 
latter  here  present  (Mark  15.  40).  See  on  Matthew  13.  55, 
Now  occurred  the  supernatural  darkness,  recorded  by  all 
the  other  Evangelists,  but  not  here.  "Now  from  tie  8th 
hour  (12,  noon)  there  was  darkness  over  all  the  land 
unto  the  9th  hour,"  Matthew  27.  45.  No  ordinary  edlpM 
of  the  sun  could  have  occurred  at  this  time,  it  being  then 
full  moon,  and  this  obsouration  lasted  about  twelve  timet 
the  length  of  any  ordinary  eollpte.  Cf.  Exodus  10.  21,  21 
Beyond  doubt,  the  Divine  intent'.on  of  the  portent  was  le 
Invest  this  darkest  of  all  tragedies  with  a  gloom  expres- 
sive of  its  real  character.  "And  about  the  ninth  hoar 
Jesus  cried,  Eli,  Eli,  lama  sabacthani  . . .  ify  God,  m* 
God,  why  hast  thou  forsaken  met"  Matthew  27.  «6.  As  the 
darkness  commenced  at  the  6th  hour,  the  second  of  th* 
Jewish  hours  of  prayer,  so  it  continued  till  the  9th  hour, 
the  hour  of  the  evening  sacrifice,  Increasing  probably  it 
depth,  and  reaching  its  deepest  gloom  at  the  moment  of  this 
mysterious  cry,  when  the  flame  of  the  one  great  "  Evening 
Sacrifice"  was  burning  fiercest.  The  words  were  made  te 
His  hand.  They  are  the  opening  words  of  a  Psalm  (the 
22d)  lull  of  the  last  "  sufferings  of  Christ  and  the  following 
glories"  (1  Peter  1. 11).  "  Father,"  was  the  cry  in  the  first 
prayer  which  He  uttered  on  the  cross,  for  matters  had  not 
then  come  to  the  worst.  "  Father"  was  the  cry  of  H's  laei 
prayer,  for  matters  had  then  passed  their  worst.  Bui 
at  this  crisis  of  His  sufferings,  "Father"  does  not  Iskus 
from  his  lips,  for  the  light  of  a  Father's  countenance  was 
then  mysteriously  eclipsed.  Ho  falls  back,  however  oc 
a  title  expressive  of  His  official  relation,  whloh,  though 
lower  and  more  distant  in  Itself,  yet  when  grasped  la 
pure  and  naked  faith  was  mighty  in  its  claims,  and 
rich  in  psalmodic  associations.  And  what  deep  earnest 
ness  is  conveyed  by  the  redoubling  of  this  title  !  But  » 
for  the  cry  itself,  it  will  never  be  fully  comprehend**! 
An  absolute  desertion  1?  aot  indeed  to  be  thought  oi;  bfll 
a  total  eclipse  of  the  feU  sense  of  God's  pres#nea  it  «*»• 


JOHN  XIX. 


aO&ly  axpreeses.  It  expresses  surpr**i,  as  under  the  ex- 
js&riamoe  of  something  not  only  never  before  known,  bat 
kuifpUeabte  on  the  footing  which  had  till  then  subsisted 
between  Him  and  God.  It  it  a  question  which  the  lost  cannot 
tsSsw.  They  are  forsaken,  but  they  know  why.  Jesus  is  for- 
token,  bat  does  not  know  and  demands  to  know  why.  It  is 
&US  the  yy  of  conscious  innocence,  bat  of  innocence  una- 
ruAllng  to  dJraw  down,  at  that  moment,  the  least  token  of 
approval  from  the  unseen  Judge — innocence  whose  only 
recognition  at  that  moment  lay  in  the  thick  surrounding 
gloom  which  but  reflected  the  horror  of  great  darkness 
that  invested  his  own  spirit.  There  was  indeed  a  cause/or 
it,  and  He  knew  it  too— the  "  why"  must  not  be  pressed  so 
ftir  as  to  exclude  this.  He  must  taste  this  bitterest  of  the 
wooes  of  sin  "  Who  did  no  sin."  But  that  is  not  the  point 
now.  In  Him  there  was  no  cause  at  all  (ch.  14.  30),  and  He 
takes  refuge  in  the  glorious  fact.  When  no  ray  from  above 
shines  In  upon  Him,  He  strikes  a  light  out  of  His  own 
breast.  It  God  will  not  own  Him,  He  shall  own  Himself. 
On  the  rock  of  His  unsullied  allegiance  to  Heaven  He 
will  stand,  till  the  light  of  Heaven  returns  to  His  spirit. 
And  it  is  near  to  come.  Whilst  He  is  yet  speaking,  the 
fierceness  of  the  flame  is  beginning  to  abate.  One  inci- 
dent and  insult  more,  and  the  experience  of  one  other 
predicted  element  of  suffering,  and  the  victory  Is  His. 
The  incident,  and  the  insult  springing  out  of  it,  is  the 
misunderstanding  of  the  cry,  for  we  can  hardly  suppose 
that  it  was  anything  else.  "Some  of  them  that  stood 
there,  when  they  heard  that,  said,  This  man  oalleth  for 
Ellas,"  Matthew  27.  47.  38-30.  After  this,  Jesus  know- 
ing that  all  tilings  -were  now  accomplished — t.  e.,  the 
moment  for  the  fulfilment  of  the  last  of  them ;  for  there 
was  one  other  small  particular,  and  the  time  was  come 
for  that  too,  in  consequence  of  the  burning  thirst  which 
the  fevered  state  of  His  frame  occasioned  (Psalm  22, 15). 
that  the  Scripture  (Psalm  69.  21)  might  be  fulfilled, 
salth,  I  thirst— Now  there  was  set  a  vessel  full  of  vine- 
gar (see  on  the  offer  of  the  soldiers'  vinegar,  above);  and 
they— "one  of  them,"  Matthew  27.  48— filled  a  sponge 
with  rtnegar,  and  pnt  it  upon  (a  stalk  of )  hyssop,  and 
put  It  to  his  month— Though  a  stalk  of  this  plant  does 
not  exceed  eighteen  inches  in  length,  it  would  suffice,  as 
the  feet  of  crucified  persons  were  not  raised  higher.  "  The 
rest  said,  Let  be"— 4.  e.,  as  would  seem, '  Stop  that  officious 
service' — "let  as  see  whether  Ellas  will  come  to  save 
him,"  Matthew  27.  49.  This  was  the  last  cruelty  He  was 
to  suffer,  bat  it  was  one  of  the  most  unfeeling.  "And 
when  Jesus  had  cried  with  a  loud  voice,"  Luke  23.  46. 
This  "loud  voice,"  noticed  by  three  of  the  Evangelists, 
does  not  imply,  as  some  able  Interpreters  contend,  that 
our  Lord's  strength  was  so  far  from  being  exhausted  that 
He  needed  not  to  die  then,  and  surrendered  up  His  life 
sooner  than  Nature  required,  merely  because  it  was  the 
appointed  time.  It  was  indeed  the  appointed  time,  but 
time  that  He  should  be  "  crucified  through  weakness"  (2 
Corinthians  1$.  4),  and  Nature  was  now  reaching  its  utmost 
exhaustion.  But  just  as  even  His  own  dying  saints,  par- 
ticularly the  martyrs  of  Jesus,  have  sometimes  had  such 
gleams  of  coming  glory  immediately  before  breathing 
their  last,  as  to  impart  to  them  a  strength  to  utter  their 
feelings  which  has  amazed  the  bystanders,  so  this  mighty 
voice  of  the  expiring  Redeemer  was  nothing  else  but  the 
exultant  spirit  of  the  Dying  Victor,  receiving  the  fruit  of 
His  travail  Just  about  to  be  embraced,  and  nerving  the 
organs  of  utterance  to  an  ecstatic  expression  of  its  sub- 
lime feelings  (not  so  much  In  the  immediately  following 
words  of  tranquil  surrender,  in  Luke,  as  in  the  final  shout, 
recorded  only  by  John):  "Father,  into  tht  hands  I 
oowmbnd  my  SPIRIT!"  Luke  23.  46.  Yes,  the  darkness  is 
past,  and  the  true  light  now  shineth.  His  soul  has 
emerged  from  its  mysterious  horrors;  "My  God"  Is  heard 
no  more,  but  in  unclouded  light  He  yields  sublime  into 
His  Father's  hands  the  infinitely  precious  spirit— using 
hers  also  the  words  of  those  matchless  Psalms  (31. 5)  which 
ifwn  arer  on  his  lips.  'As  the  Father  receives  the  spirit 
*f  Jesus,  so  Jesus  receives  those  of  the  faithful.'  Acts  7. 
R  [Bswgbl.]  And  now  comes  the  expiring  mighty  shoot, 
T*l»  riNTBHEDt  and  He  bowed  His  head  and  mvenp 


the  ghost !"  v.  80.  What  is  finished  T  The  Law  Is  fulfill** 
as  never  before,  nor  since,  In  His  "  obedience  onto  d«UJv 
even  the  death  of  the  cross ;"  Messianic  prophecy  Is  aooom* 
plished;  Redemption  is  completed;  "He  hath  finished 
the  transgression,  and  made  reconciliation  for  iniquity, 
and  brought  in  everlasting  righteousness,  and  sealed  op 
the  vision  and  prophecy,  and  anointed  a  holy  of  holies  ;** 
He  has  inaugurated  the  kingdom  of  God  and  given  birth 
to  a  new  world. 

31-42.  Burial  or  Christ.  31-3T.  The  preparation- 
sabbath  eve.  that  the  bodies  should  not  remain— over 
night,  against  the  Mosaic  law.  Deuteronomy  31.  22,  23.  en 
the  sabbath  day,  for  that  day  was  an  high  (or  '  great') 
day— the  first  day  of  unleavened  bread,  and,  as  concurring 
with  an  ordinary  sabbath,  the  most  solemn  season  of  the 
ecclesiastical  year.  Hence  their  peculiar  Jealousy  lest 
the  law  should  be  Infringed,  besought  Pilate  that  their 
legs  might  be  broken— to  hasten  their  death,  which  was 
done  in  such  cases  With  clubs.  But  when  they  came  te 
Jesus,  and  saw  that  lie  was  dead  already — There  being 
In  His  case  elements  of  suffering,  unknown  to  the  male- 
factors, which  might  naturally  hasten  His  death,  linger- 
ing though  it  always  was  in  such  cases,  not  to  speak  otf 
His  previous  sufferings,  they  brake  not  his  legs — a  fact 
—of  vast  importance,  as  showing  that  the  reality  of  His 
death  was  visible  to  those  whose  business  it  was  to  see  to 
It.  The  other  Divine  purpose  served  by  it  will  appear 
presently.  But  one  of  the  soldiers— to  make  assuranoe 
of  the  fact  doubly  snre— with  a  spear  pierced  his  side- 
making  a  wound  deep  and  wide,  as  indeed  Is  plain  from 
ch.  20.  27,  29.  Had  life  still  remained,  it  must  have  fled 
now — and  forthwith  came  thereout  blood  and  water— 
'  It  is  now  well  known  that  the  effect  of  long-continued 
and  Intense  agony  Is  frequently  to  produce  a  secretion  of 
a  colourless  lymph  within  the  pericardium  (the  mem- 
brane enveloping  the  heart),  amounting  in  many  cases  te 
a  very  considerable  quantity.'  [Werstkr  and  Wilkin- 
son.] And  he  that  saw  it  bare  reoord  ('hath  borne  wit- 
ness'), and  his  witness  is  true,  and  he  knoweth  that  in 
salth  true,  that  ye  might  believe — This  solemn  way  c-i 
referring  to  his  own  testimony  in  this  matter  has  no 
reference  to  what  he  says  in  his  Epistle  about  Christ's 
"coming  by  water  and  blood"  (see  on  1  John  5. 6),  but  Is 
intended  to  call  attention  both  to  the  fulfilment  of  Scrip- 
ture in  these  particulars,  and  to  the  undeniable  evi- 
dence he  was  thus  furnishing  of  the  reality  of  Christ's 
death,  and  consequently  of  His  resurrection;  perhaps 
also  to  meet  the  growing  tendency,  in  the  Asiatic 
churches,  to  deny  the  reality  of  our  Lord's  body,  or  that 
"Jesus  Christ  is  come  in  the  fleBh."  (1  John  4.  1-3.)  that 
the  Scripture  should  be  fulflUed,  A  bone  of  hint  shall 
not  be  broken— The  reference  Is  to  the  paschal  lamb, 
as  to  which  this  ordinance  was  stringent,  Exodus  12.  it ; 
Numbers  9.  12.  (Cf.  1  Corinthians  5.  7.)  But  though  we 
are  to  see  here  the  fulfilment  of  a  very  definite  typi- 
cal ordinance,  we  shall,  on  searching  deeper,  see  Is 
It  a  remarkable  Divine  interposition  to  protect  the  sacred 
body  of  Christ  from  the  least  indignity  after  He  had  finished 
the  work  given  Him  to  do.  Every  imaginable  Indignity  had 
been  permitted  before  tfutt,  up  to  the  moment  of  his  death. 
But  no  sooner  is  that  over  than  an  Unseen  hand  is  found 
to  have  provided  against  the  clnbR  of  the  rude  soldiers 
coming  in  contact  with  that  temple  of  the  Godhead.  Very 
different  from  such  violence  was  that  spear-thrust,  for 
which  not  only  doubting  Thomas  would  thank  the  soldier, 
but  intelligent  believers  In  every  age,  to  whom  the  cer- 
tainty of  their  Lord's  death  and  resurrection  Is  the  life  of 
their  whole  Christianity.  And  again  another  Scripture 
salth,  They  shall  look  on  him  whom  they  pierced— 
The  quotation  Is  from  Zecharlah  12. 10;  not  taken  as  usual 
from  the  Septuaglnt  (the  current  Greek  version),  which 
here  is  all  wrong,  but  direct  from  the  Hebrew.  And  there 
Is  a  remarkable  nicety  In  the  choice  of  the  words  ant- 
ployed  both  by  the  prophet  and  the  Evangelist  for  "  pier- 
cing." The  word  In  Zecharlah  means  to  thrust  through  wit* 
spear,  Javelin,  sword,  or  any  such  weapon.  In  that  tenet 
It  is  used  In  all  the  ten  places,  besides  this,  where  It  IS 
found.    How  suitable  this  was  to  express  the  aetten  o* 

1«7 


JOHN  XX. 


Soman  soldier,  Is  manifest;  and  our  Evangelist  uses 
tfca  exactly  corresponding  word,  which  the  Septuagint  cer- 
tainly does  not.  Very  different  is  the  other  word  for  "pierce" 
la  Psalm  22. 16,  "  They  pierced  my  hands  and  my  feet."  The 
word  there  used  Is  one  signifying  to  bore  as  with  an  awl 
or  hammer.  How  striking  are  these  small  niceties  I  38- 
M.  Joseph  of  Arlmnthea— "  a  rich  man"  (Matthew  27. 
87),  thus  fulfilling  Isaiah  53.  9;  "an  honourable  counsellor 
(a  member  of  the  Sanhedrim,  and  of  good  condition), 
which  also  waited  for  the  kingdom  of  God"  (Mark  15.  43), 
a  devout  expectant  of  Messlab's  kingdom ;  "  a  good  man 
and  a  Just,  the  same  had  not  consented  to  the  counsel  and 
deed  of  them"  (Luke  23.  60,  61— he  had  gone  the  length, 
perhaps,  of  dissenting  and  protesting  in  open  council 
Against  toe  condemnation  of  our  Lord) ;  "-who  also  him- 
self was  Jesus'  disciple"  (Matthew  27.  57).  being  a  dls- 
rfp!«  of  Jesus,  but  secretly,  for  fear  of  the  Jew*-"  He 
went  in  boldly  unto  Pilate"  (Mark  15.  43)— lit.,  '  having 
taken  courage  went  In,'  or  'had  the  boldness  to  go  in.' 
Mark  alone,  as  his  manner  is,  notices  the  boldness  which 
this  required.  The  act  would  without  doubt  identify  him 
for  the  first  time  with  the  disciples  of  Christ.  Marvellous 
It  certainly  Is,  that  one  who  while  Jesus  was  yet  alive 
merely  refrained  from  condemning  Him,  not  having  the 
courage  to  espouse  his  cause  by  one  positive  act,  should, 
how  that  He  was  dead,  and  His  cause  apparently  dead 
with  Him,  summon  np  courage  to  go  in  personally  to  the 
Roman  governor  and  ask  permission  to  take  down  and 
inter  the  body.  But  if  this  be  the  first  instance,  it  is  not 
the  last,  that  a  seemingly  dead  Christ  has  wakened  a  sympa- 
thy which  a  living  one  had  failed  to  evoke.  The  heroism  of 
faith  is  usually  kindled  by  desperate  circumstances,  and  is 
net  seldom  displayed  by  those  who  before  were  the  most  timid, 
and  scarce  known  as  disciples  at  all.  "And  Pilate  marvelled 
If  he  were"— rather  'wondered  that  he  was'  "already 
4ead."  "And  calling  the  centurion,  be  asked  him 
whether  he  had  been  any  while  dead"  — Pilate  could 
hardly  credit  what  Joseph  had  told  him,  that  He  had 
been  dead  "  some  time,"  and,  before  giving  up  the  body  to 
His  friends,  would  learn  how  the  fact  stood  from  the  cen- 
turion, whose  business  It  was  to  oversee  the  execution. 
"And  when  he  knew  It  of  the  centurion,"  that  It  was  as 
Joseph  had  said,  "he  gave"— rather  'made  a  gift  of  "the 
body  to  Joseph ;"  struck,  possibly,  with  the  rank  of  the 
petitioner  and  the  dignified  boldness  of  the  petition,  In 
contrast  with  the  spirit  of  the  other  party  and  the  low 
rank  to  which  he  had  been  led  to  believe  all  the  followers 
of  Christ  belonged.  Nor  would  he  be  unwilling  to  show 
that  he  was  not  going  to  carry  this  black  affair  any 
farther.  But,  whatever  were  Pilate's  motives,  two  most 
blessed  objects  were  thus  secured :  (1.)  The  reality  of  our 
Lord's  death  was  attested  by  the  party  of  all  others  most 
competent  to  decide  on  It,  and  certainly  free  from  all  bias 
—the  officer  in  attendance— in  full  reliance  on  whose  tes- 
timony Pilate  surrendered  the  body :  (2.)  The  dead  Re- 
deemer, thus  delivered  out  of  the  hands  of  His  enemies, 
and  committed  by  the  supreme  political  authority  to  the 
eare  of  His  friends,  was  thereby  protected  from  all  further 
indignities;  a  thing  most  befitting  indeed,  now  that  His 
work  was  done,  but  impossible,  so  far  as  we  can  see,  if  His 
enemies  had  been  at  liberty  to  do  with  Him  as  they 
pleased.  How  wonderful  are  even  the  minutest  features 
of  this  matchless  History !  also  Nlcodemus  (which  at 
the  first  came  to  Jesus  by  night)— 'This  remark  corre- 
sponds to  the  secresy  of  Joseph's  disci pleshlp,  Just  noticed, 
and  calls  attention  to  the  similarity  of  their  previous 
character  and  conduct,  and  the  remarkable  change  which 
had  now  taken  place.'  [Wkbstee  and  Wilkinson.] 
brought  myrrh  and  aloes,  about  an  hundred  pounds 
weight— an  immense  quantity,  betokening  the  greatness 
of  their  love,  but  part  of  it  probably  intended  as  a  layer 
for  the  spot  on  which  the  body  was  to  lie.  (See  2  Chronicles 
1&  14.)  [Meyer.]  then  took  they  the  body  of  Jesus, 
and  wound  It  in  linen  clothes  with  the  spices,  as  the 
manner  of  the  Jews  U  to  bury — the  mixed  and  pul- 
verised myrrh  and  aloes  shaken  into  the  folds,  and  the 
bxiUre  body,  thus  swathed,  wrapt  in  an  outer  covering  of 
"eloan  linen  cWh  '  (Matthew  27.  59.)  Had  the  Lord's 
168 


own  friends  had  the  least  reason  to  think  that  the  spirit 
of  life  was  still  In  Him,  would  they  have  done  this?  But 
even  If  one  could  conceive  them  mistaken,  could  any  on* 
have  lain  thus  enveloped  for  the  period  during  which  He 
was  in  the  grave,  and  life  still  remained?  Impossible, 
When,  therefore,  He  walked  forth  from  the  tomb,  we  oa» 
say  with  the  most  absolute  certainty,  "Now  is  Christ  ritsm 
from  the  dead,  and  become  the  flrst-frnits  of  them  thai 
slept !"  (1  Corinthians  15. 20.)  No  wonder  that  the  learned 
and  the  barbarians  alike  were  prepared  to  die  for  th4 
name  of  the  Lord  Jesus;  for  suoh  evidence  was  to  the  un- 
sophisticated resistless.  (No  mention  is  made  of  anointing 
In  this  operation.  No  doubt  it  was  a  hurried  proceeding, 
for  fear  of  Interruption,  and  because  It  was  close  on  the 
sabbath,  the  women  seem  to  have  set  this  as  their  propel 
task  "  as  soon  as  the  sabbath  should  be  past"  (Mark  16. 1). 
But  as  the  Lord  graciously  held  It  as  undesignedly  anti- 
cipated by  Mary  at  Bethany  (Mark  14.  8),  so  this  was 
probably  all  the  anointing,  in  the  strict  sense  of  it,  which 
He  received.)  41,  42.  Now  In  the  place  where  he  was 
crucified  there  was  a  garden,  and  In  the  garden  a  new 
sepulchre — The  choice  of  this  tomb  was,  on  their  part, 
dictated  by  the  double  circumstance  that  it  was  so  near 
at  hand,  and  by  its  belonging  to  a  friend  of  the  Lord ;  and 
as  there  was  need  of  haste,  even  they  would  be  struck  with 
the  providence  which  thus  supplied  it.  "  There  laid  they 
Jesus  therefore,  because  of  the  Jews'  preparation-day,  for 
the  sepulchre  was  nigh  at  hand."  But  there  was  one 
recommendation  of  it  which  probably  would  not  strike 
them  ;  but  Ood  had  it  in  view.  Not  Its  being  "  hewn  out 
of  a  rock"  (Mark  15.  46),  accessible  only  at  the  entrance, 
which  doubtless  would  Impress  them  with  Its  security 
and  suitableness.  But  It  was  "a  new  sepulchre"  (v.  41), 
"wherein  never  man  before  was  laid"  (Luke  23.  53);  and 
Matthew  (27.  60)  says  that  Joseph  laid  Him  "in  his  oum 
new  tomb,  which  he  had  hewn  out  in  the  rock"— doubtless 
for  his  own  use,  though  the  Lord  had  higher  use  for  it. 
Thus  as  He  rode  Into  Jerusalem  on  an  ass  "  whereott  neves- 
man  before  had  sat,"  so  now  He  shall  lie  In  a  tomb  whei  eU» 
never  man  before  had  lain,  that  from  these  specimens  it 
may  be  seen  that  In  all  things  He  was  "  separate  rsoc 

SINNERS." 

CHAPTER    XX. 

Ver.  1-18.  Maby's  Visit  to  the  Sepulchre,  and  Re- 
turn to  it  with  Peter  and  John— Her  Risen  Lord 
Appears  to  Her.  1,  3.  The  first  day  oonteth  Mary 
Magdalene  early,  &c. — See  on  Mark  16. 1-4 ;  and  Matthew 
28. 1,  2.  She  runneth  and  cometh  to  Simon  Peter,  and 
to  the  other  disciple  whom  Jesus  loved,  and  saith 
unto  them,  They  have  taken  away  the  Lord  out  of 
the  sepulchre — Dear  disciple !  thy  dead  Lord  is  to  thee 
"The  Lord"  still.  3-10.  Peter  therefore  went  forth, 
and  that  other  disciple,  and  came  first  to  the  sepul- 
chre, A e.—  These  particulars  have  a  singular  air  of  artless 
truth  about  them.  Mary,  In  her  grief,  runs  to  the  two 
apostles  who  were  soon  to  be  so  closely  associated  In  pro- 
claiming the  Saviour's  resurrection,  and  they,  followed 
by  Mary,  hasten  to  see  with  their  own  eyes.  The  younger 
disciple  outruns  the  elder;  love  haply  supplying  swifter 
wings.  He  stoops,  he  gazes  in,  but  enters  not  the  open 
sepulohre,  held  back  probably  by  a  reverential  fear.  The 
bolder  Peter,  coming  up,  goes  in  at  once,  and  is  rewarded 
with  bright  evidence  of  what  had  happened,  seeth  the 
linen  clothes  lie  ('lying')  and  the  napkin,  that  was 
about  his  head,  not  lying  with  the  linen  clothes— 
loosely,  as  If  hastily  thrown  down,  and  indicative  of  a 
hurried  and  disorderly  removal  —  but  wrapped  (or 
'folded')  together  In  a  place  by  itself— showing  with 
what  grand  tranquillity  "the  Living  One"  had  walked 
forth  from  "the  dead"  (Luke  24.  6).  'Doubtless  the  two 
attendant  angels  (t>.  12)  did  this  service  for  the  Rising 
One,  the  one  disposing  of  the  linen  clothes,  the  other  of 
the  napkin.'  [Bengeu]  Then  went  in  that  other  dis« 
ciple  which  came  first  to  the  sepulchre— The  repetition 
of  this,  In  connection  with  his  not  having  gone  In  till 
after  Peter,  seems  to  show  that  at  the  moment  of  penning 
these  words  the  advantage  which  each  of  these  lovins 


JOHN    XX. 


Aiaelpies  had  of  the  other  was  present  to  his  mind,  and 
fee  saw  and  believed— Probably  he  means,  though  he 
does  not  say,  that  he  believed  in  his  Lord's  resurrection 
asore  immediately  and  certainly  than  Peter.  For  as  yet 
they  knew  (i.  e.,  understood)  not  the  Scripture  that  lie 
uia«t  rise  again  front  the  dead,  &c. — In  other  words, 
shey  believed  in  His  resurrection  at  first,  not  because 
they  were  prepared  by  Scripture  to  expect  it;  but  facts 
carried  resistless  conviction  of  it  in  the  first  instance  to 
their  minds,  and  furnished  a  key  to  the  Scripture  predic- 
tions of  it.  11-15.  But  Mary  stood  without  at  the 
sepulchre  weeping,  <fec— Brief  was  the  stay  of  those  two 
men.  But  Mary,  arriving  perhaps  by  another  direction 
after  they  left,  lingers  at  the  spot,  weeping  for  her  missing 
Lord.  As  she  gazes  through  her  tears  on  the  open  tomb, 
she  also  ventures  to  stoop  down  and  look  into  it,  when 
lo  I  "  two  angels  in  white"  (as  from  the  world  of  light,  and 
see  on  Matthew  28.3)  appear  to  her  In  a  "sitting"  pos- 
ture, 'as  having  finished  some  business,  and  awaiting 
some  one  to  Impart  tidings  to.'  [Bengel.]  one  at  the 
head,  and  the  other  at  the  feet  where  the  body  of  Je- 
•as  had  lain— not  merely  proclaiming  silently  the  entire 
charge  they  had  had  of  the  body  of  Christ  [quoted  In 
Ltjthabdt],  but  rather,  possibly,  calling  mute  attention 
to  the  narrow  space  within  which  the  Lord  of  glory  had 
contracted  Himself;  as  If  they  would  say,  Come,  see 
within  what  limits,  marked  off  by  the  interval  here  be- 
tween us  two,  the  Lord  lay  I  But  she  is  in  tears,  and  these 
■ait  not  the  Bcene  of  so  glorious  an  Exit.  They  are  going 
to  point  out  to  her  the  incongruity.  Woman,  why 
weepest  thou?— You  would  think  the  vision  too  much 
for  a  lone  woman.  But  absorbed  in  the  one  Object  of  her 
affection  and  pursuit,  she  speaks  out  her  grief  without 
fear.  Because,  &c. — q.  d.,  Can  I  choose  but  weep,  when 
"they  have  taken  away,"  &c,  repealing  her  very  words 
to  Peter  and  John.  On  this  she  turned  herself  and  saw 
Jesus  Himself  standing  beside  her,  but  took  Him  for  the 
gardener.  Clad  therefore  in  some  such  style  He  must 
have  been.  But  if  any  ask,  as  too  curious  interpreters 
do,  whence  He  got  those  habiliments,  we  answer  [With 
Olshaubbw  and  Luthabdt]  where  the  two  angels  got 
Uielrs.  Nor  did  the  voice  of  His  first  words  discover  Him 
—"Woman,  why  weepest  thou?  whom  seekest  thou?" 
He  will  try  her  ere  he  tell  her.  She  answers  not  the 
stranger's  question,  but  comes  straight  to  her  point  with 
him.  Sir,  If  thou  have  borne  him  hence — borne  whomf 
She  says  not.  She  can  think  only  of  One,  and  thinks 
others  must  understand  her.  It  reminds  one  of  the 
question  of  the  Spouse,  "Saw  ye  him  whom  my  soul  lov- 
eth  f"  (Song  of  Solomon  S,  3.)  tell  me  where  thou  hast 
laid  hi  in,  and  I  will  take  him  away— Wilt  thou,  dear 
fragile  woman  ?  But  it  Is  the  language  of  sublime  affec- 
tion, that  thinks  itself  fit  for  anything  if  once  In  posses- 
sion of  Its  Object.  It  is  enough.  Like  Joseph,  He  can  no 
longer  restrain  Himself.  (Genesis  45.  1.)  16,  17.  Jesus 
salth  unto  her,  Mary  I— It  is  not  now  the  distant,  though 
respectful,  "Woman."  It  is  the  oft- repeated  name,  ut- 
tered, no  doubt,  with  all  the  wonted  manner,  and  bring- 
ing a  rush  of  unutterable  and  overpowering  associations 
with  it.  She  turned  herself,  and  salth  to  him,  Rab- 
feonl  I— But  that  single  word  of  transported  recognition 
was  not  enough  for  woman's  full  heart.  Not  knowing 
the  change  which  had  passed  upon  Him,  she  hastens  to 
express  by  her  action  what  words  failed  to  clothe;  but 
she  is  checked.  Jesus  saith  unto  her,  Touch  me  not, 
for  I  am  ns>t  yet  ascended  to  my  Father — Old  familiari- 
ties must  now  give  place  to  new  and  more  awful  yet 
sweeter  approaches;  but  for  these  the  time  has  not 
come  yet.  This  seems  the  spirit,  at  least,  of  these  myste- 
rious words,  on  which  much  difference  of  opinion  has  ob- 
tained, and  not  much  that  is  satisfactory  said.  But  go 
to  my  brethr*n-<Cf.  Matthew  28.  10;  Hebrews  2. 11, 17.) 
That  he  had  still  onr  Humanity,  and  therefore  "is  not 
mshamed  to  oaU  us  brethren,"  is  Indeed  grandly  evidenced 
by  these  words.  But  It  Is  worthy  of  most  reverential  no* 
*ce,  that  vee  nowhere  read,  of  any  one  who  presumed  to  oaU 
Him  Brother,  "My  brethren:"  Blessed  Jesus,  who  are 
-.hae*  f    Were  they  not  thy  followers  ?  yea,  thy  forsaken  ? 


How  dost  thou  raise  these  titles  with  thyself!  At  fir*)- 
they  were  thy  servants;  then  disciples;  a  little  before  thj 
death,  they  were  ttiy  friends  ;  now,  alter  thy  resurrection, 
they  were  thy  brethren.  But  oh,  mercy  without  meascjr*' 
how  wilt  thou,  how  canst  thou  call  them  brethren  whom 
in  thy  last  parting,  thou  foundest  fugitives?  Did  they 
not  run  from  thee  ?  Did  not  one  of  them  rather  leave  hie 
inmost  coat  behind  him  than  not  be  quit  of  thee?  And 
yet  thou  sayest, '  Go,  tell  my  brethren  1  It  is  not  in  the 
power  of  the  sins  of  our  Infirmity  to  unbrother  us.' 
[Bishop  Hall,]  I  ascend  unto  my  Father  and  your 
Father,  and  [toj  my  God  and  your  God— words  of  in- 
comparable glory !  Jesus  had  called  God  habitually  His 
Father,  and  on  one  occasion,  In  His  darkest  moment,  His 
God.  But  both  are  here  united,  expressing  that  full-orbed 
relationship  which  embraces  in  its  vast  sweep  at  one* 
Himself  and  His  redeemed.  Yet,  note  well,  He  says  not, 
Our  Father  and  our  God.  All  the  deepest  of  the  Chorch 
fathers  were  wont  to  call  attention  to  this,  as  expressly 
designed  to  distinguish  between  what  God  Is  to  Him  and 
to  us — His  Father  essentially,  ours  not  so:  our  God  essen- 
tially, His  not  so :  His  God  only  in  connection  with  us :  our 
God  only  in  connection  with  Him.  18.  Mary  Magdalene 
came  and  told  the  disciples  that  site  had  seen  the 
Lord,  and  that  He  had  spoken  these  things  unto  her 
— To  a  woman  was  this  honour  given  to  be  the  first  that  saw  tht 
risen  Redeemer,  and  that  woman  was  not  His  mother.  (Se« 
on  Mark  16. 9.) 

19-23.  Jesus  Appears  to  the  assembled  Disciples 
19-^3.  The  same  day  at  evening,  the  first  day  of  the 
week,  the  doors  being  shut  where  the  disciples  were 
assembled  for  fenr  of  the  Jews,  came  Jesus — plainly  not 
by  the  ordinary  way  of  entrance— and  salth,  Peace  be 
unto  yon— not  the  mere  wish  that  even  His  own  exalted 
peace  might  be  theirs  (ch.  14. 27),  but  conveying  it  into  their 
hearts,  even  as  He  "  opened  their  understandings  to  under- 
stand their  Scriptures"  (Luke  24.  45).  And  -when  he  had 
so  said,  he  showed  them  his  hands  and  his  side — not 
only  as  ocular  and  tangible  evidence  of  the  reality  of  His 
resurrection  (see  on  Luke  24. 37-48),  but  as  through  "  the 
power  of  that  resurrection"  dispensing  all  His  peace  to 
men.  Then  were  the  disciples  glad  when  they  saw  tht 
Lord.  Then  said  Jesus— prepared  now  to  listen  to  Him 
in  a  new  character.  Peace  be  unto  you.  As  my  Father 
hath  sent  me,  so  send  1  you,  &c— See  on  oh.  17.  18.  fee 
breathed  on  them— a  symbolical  conveyance  to  them  of 
the  Spirit,  and  saith,  Receive  ye  the  Holy  Ghost — an 
earnest  and  first-fruits  of  the  more  copious  Pentecostal 
effusion,  whosoever  sins  ye  remit  they  are  remitted 
unto  them,  &c— In  any  literal  and  authoritative  sense  thi* 
power  was  never  exercised  by  one  of  the  apostles,  and  plainly 
was  never  understood  by  themselves  as  possessed  by  them  oi 
conveyed  to  them.  (See  on  Matthew  16. 19.)  The  power  to 
Intrude  upon  the  relation  between  men  and  God  cannot 
have  been  given  by  Christ  to  His  ministers  In  any  but  a 
ministerial  or  declarative  sense— as  the  authorized  interpre- 
ters of  His  word,  while  in  the  acting*  of  His  ministers,  the 
real  nature  of  the  power  committed  to  them  Is  seen  in  ths 
exercise  of  church  discipline. 

24-29.  JESTTS  AGAIN  APPEARS  TO  THE  ASSEMBLED  DIS- 
CIPLES. 24,  25.  But  Thomas  (see  on  ch.  14.  16)  was  net 
■with  them  when  Jesus  came— why,  we  know  r ■  ■•  t,  though 
we  are  loth  to  think  [with  Stier,  Aleord  ar^J  J_at- 
THARDt]  H  was  intentional,  from  sullen  despondency. 
The  fact  merely  is  here  stated,  as  a  loving  apology  for  hi* 
slowness  of  belief.  "We  have  seen  the  Lord— This  way  of 
speaking  of  Jesus  (as  v.  20  and  21.  7),  so  suited  to  his  resur- 
rection-state, was  soon  to  become  tne  prevailing  style. 
Except  I  see  in  his  hands  the  print  of  the  nails,  and 
put  my  finger  Into  the  print  of  the  nails,  and  thrust 
my  hand  into  bis  side,  I  will  not  believe — The  very  form 
of  this  speech  betokens  the  strength  of  the  unbelief.  'It 
is  not,  If  I  shall  see  I  shall  believe,  but,  Unless  I  shall  see  1 
will  not  believe;  nor  does  he  expect  to  see,  although  the 
others  tell  him  they  had.'  [Bengel.]  How  Christ  Him- 
self viewed  this  state  of  mind,  we  know  from  Mark  16. 14, 
"He  upbraided  them  with  their  unbelief  and  hardness  of 
heart  because  they  believed  not  them  which  had  see* 

169 


JOHN  XXL 


tiiia  after  He  was  risen."  But  whence  sprang  this  perti- 
nacity of  resistance  In  such  minds?  Not  certainly  from 
reluctance  to  believe,  but  as  in  Nathanael  (see  on  ch.  1.  46) 
from  mere  dread  of  mistake  in  so  vital  a  matter.  36-20. 
And  atftcr  eight  days— t.  e.,  on  the  8th,  or  first  day  of  the 
preceding  week.  They  probably  met  every  day  during 
the  preceding  week,  but  their  Lord  designedly  reserved 
His  seoond  appearance  amongst  them  till  the  recurrence 
of  His  resnrrection-day,  that  He  might  thus  inaugurate 
the  delightful  sanctities  of  the  Lord's  Day  (Revelation 
1.  10).  the  disciple*  were  within,  and  Thomas  with 
them  ,  .  .  Jesus  stood  In  the  midst,  nnd  snith,  Peace  be 
unto  you.  Then  saith  he  to  Thomas,  Reach  hither 
,  .  .  behold  .  .  .  put  it  into  my  side,  and  be  not  faith- 
less, but  believing— 'There  is  something  rhythmical  in 
these  words,  and  they  are  purposely  couched  in  the  words 
of  Thomas  himself,  to  put  him  to  shame.*  [Luthahdt.] 
But  with  what  condescension  and  gentleness  is  this  done! 
Thomas  antiwered  and  said  unto  him,  My  Lord  and 
my  God  t— That  Thomas  did  not  do  what  Jesus  invited 
him  to  do,  and  what  he  had  made  the  condition  of  his  be- 
lieving, seems  plain  from  v.  29  ("  Because  thou  hast  seen 
ene  thou  hast  believed").  He  Is  overpowered,  and  the 
glory  of  Christ  now  breaks  upon  him  in  a  flood.  His  ex- 
clamation surpasses  all  that  had  been  yet  uttered,  nor 
son  It  be  surpassed  by  anything  that  ever  will  be  uttered  in 
aarth  or  heaven.  On  the  striking  parallel  in  Nathanael, 
see  on  ch.  1. 49.  The  Sooiulan  invasion  of  the  supreme 
divinity  of  Christ  here  manifestly  taught— as  if  it  were  a 
mere  call  upon  God  in  a  fit  of  astonishment—is  beneath 
notice,  save  for  the  profanity  it  charges  upon  this  disci- 
ple, and  the  straits  to  which  it  shows  themselves  reduced. 
because  thou  hast  seen  me  thou  hast  believed — words 
9f  measured  commendation,  but  of  indirect  and  doubt- 
less painfully-felt  rebuke:  q.d.,  'Thou  hast  indeed  be- 
lieved ;  It  Is  well :  It  Is  only  on  the  evidence  of  thy  senses, 
and  after  peremptorily  refusing  all  evidence  short  of 
'.hat.'  Blessed  they  that  have  not  seen  and  yet  have 
believed—'  Wonderful  Indeed,  and  rich  In  blessing  for  us 
who  have  not  seen  Him,  is  this  closing  word  of  the  Gos- 
pel.'   [Alford.] 

SO,  31.  First  Close  or  this  Gosprl.  The  conneotion 
ot  these  verses  with  the  last  words  of  v.  29  Is  beautiful : 
9.  d.,  'And  Indeed,  as  the  Lord  pronounced  them  blessed 
who  not  having  seen  Him  have  yet  believed,  so  for  that 
one  end  have  the  whole  contents  of  this  Gospel  been  re- 
corded, that  all  who  read  It  may  believe  on  Him,  and  be- 
lieving, have  life  in  that  blessed  name/  many  other 
Alga* — miracles.  But  these  are  written— as  sufficient 
specimens,  the  Christ,  the  lion  of  God— the  one  Hts 
tgAeial  the  other  His  personal  title,  believing,  may 
•aave  life— See  on  oh.  6. 61-64. 

CHAPTER    XXI. 

V'er.  1-28.  Surplrmrntary  Particulars.  [That  this 
shapter  was  added  by  another  hand  has  been  asserted, 
•gainst  dear  evidence  to  the  contrary,  by  some  late 
eritlcs,  chiefly  because  the  Evangelist  had  concluded  his 
part  of  the  work  with  ch.  20.  30,  31.  But  neither  in  the 
Spistles  of  the  New  Testament,  nor  in  other  good  au- 
thors, is  it  unusual  to  insert  supplementary  matter,  and 
so  have  more  than  one  conclusion.]  1,  3.  Jesus  showed 
<"  manifested')  himself  again,  and  on  this  wise  he  man- 
t*ss»ted  himself— This  way  of  speaking  snows  that  after 
His  resurrection  He  appeared  to  them  but  occasionally, 
unexpectedly,  and  in  a  way.  quite  unearthly,  though  yet 
-milly  and  corporeally.  Nathanael— See  on  Matthew  10. 8. 
%-%,  Peter  saith  unto  them,  I  go  a  fishing — See  on  Luke 
-.  11.  that  night  caught  nothing — as  at  the  first  mlrac- 
aious  draught  (see  on  Luke  6. 5);  no  doubt  so  ordered  that 
the  miracle  might  strike  them  the  more  by  contrast.  The 
««une  principle  is  seen  in  operation  throughout  much  of 
Christ's  ministry,  and  is  indeed  a  great  law  of  God's  spir- 
itual procedure  with  His  people.  Jesus  stood — Of.  ch.  20. 
IV,  26.  but  the  disciples  knew  not  it  was  Jesus— Per- 
haps there  had  been  some  considerable  interval  since  the 
manifestation,  and  having  agreed  to  betake  them- 
170 


selves  to  their  secular  employment,  they  would  be  as- 
prepared  to  expect  Him.  Children— This  term  would  not 
necessarily  identify  Him,  being  not  unusual  from  any 
superior;  but  when  they  did  recognize  Him,  they  would 
feel  it  sweetly  like  Himself,  have  ye  any  meat  I — 'pro- 
visions,' 'supplies,'  meaning  Jlsh.  they  answered,  No — 
This  was  in  His  wonted  style,  making  them  tea  well 
case,  and  so  the  better  prepare  them  for  what  was  coming. 
he  said  unto  them,  Cast  the  net  on  the  right  side  of  th« 
ship— no  doubt,  by  this  very  specific  direction,  intending 
to  reveal  to  them  His  knowledge  ot  tne  deep  and  power 
over  it.  7-11.  that  disciple  whom  Jesus  loved,  said,  II 
Is  the  Lord — again  having  the  advantage  of  his  brother 
in  quickness  of  recognition  (see  on  ch.  20. 8),  to  be  followed 
by  an  alacrity  In  Peter  all  hi*  own.  he  -was  naked— hit 
vest  only  on,  worn  next  the  body,  cast  himself  Into 
the  sea  — the  shallow  part,  not  more  than  a  hundred 
yards  from  the  water's  edge  (t>.  8);  not  meaning  there- 
fore to  swim,  but  to  get  sooner  to  Jesus  than  In  the 
full  boat  which  they  could  hardly  draw  to  shore,  the 
other  disciples  came  In  a  little  ship  — by  ship,  they 
saw  ('see')  a  fire  of  coals,  *Jtd  fish  laid  therein,  and 
bread— By  comparing  this  with  1  Kings  19.  8,  and 
similar  passages,  the  unseen  agency  by  which  Jesus 
made  this  provision  will  appear  evident.  Jesus  aalth 
an  to  them,  Bring  of  the  fish  ye  have  cs  ugh  t— Observe 
the  double  supply  thus  provided— His  and  theirs.  The 
meaning  of  t-*is  will  perhaps  appear  presently.  Peter 
-went  up — into  the  boat;  went  aboard,  and  drew  the 
net  to  land  full  of  great  fishes,  an  hundred  and  fifty 
and  three  j  and  for  all  there  were  so  many,  yet 
wa«  not  the  net  broken— The  manifest  reference  here  tc 
the  former  miraculous  draught,  Luke  5. 1-11,  furnishes  the 
key  to  this  scene.  There  the  draught  was  symbolical  of 
the  success  of  their  future  ministry :  While  "  Peter  and 
all  that  were  with  him  were  astonished  at  the  draught  of 
the  fishes  which  they  had  taken,  Jesus  said  unto  him, 
Fear  not,  from  henceforth  thou  shalt  catch  men."  Nay, 
when  first  called,  in  the  act  of  "casting  their  net  into  the 
sea,  for  they  were  fishers,"  the  same  symbolic  reference 
was  made  to  their  secular  occupation :  "  Follow  me,  and  1 
will  make  you  fishers  of  men."  (Matthew  4. 18, 19.)  Here, 
then,  If  but  the  same  symbolic  reference  be  kept  in  t'x«, 
the  design  of  the  whole  scene  will,  we  think,  be  ■:  .-„*r 
The  multitude  and  the  size  of  the  fishes  they  caught  sym- 
bolically foreshadowed  the  vast  success  of  their  now  test 
approaching  ministry,  and  this  only  as  a  beginning  ol 
successive  draughts,  through  the  agenoy  of  a  Christian 
ministry,  till,  "as  the  waters  cover  the  sea,  the  earth 
should  be  full  of  the  knowledge  of  the  Lord."  And 
whereas,  at  the  first  miraculous  draught,  the  net  "was 
breaking"  through  the  weight  of  what  it  contained— ex- 
pressive of  the  difficulty  with  which,  after  they  had  "caught 
men,"  they  would  be  able  to  retain,  or  keep  them  from  escaping 
back  into  the  world—  while  here, "  for  all  they  were  so  many, 
yet  was  not  the  net  broken,"  are  we  not  reminded  of  such 
sayings  as  these  (chap.  10. 28) :  "  I  give  unto  my  sheep  eter- 
nal life,  and  they  shall  never  perish,  neither  shall  any 
pluok  them  out  of  my  hand?"  [Lcthardt.]  But  it  is 
not  through  the  agency  of  a  Christian  ministry  that  all 
true  disciples  are  gathered.  Jesus  Himself,  by  unseen 
methods,  gathers  some,  who  afterwards  are  recognized  by 
the  constituted  fishers  of  men,  and  mingle  with  the  fruit 
of  their  labours.  And  are  not  these  symbolised  by  that 
portion  of  our  GaJilean  repast  which  the  ushers  found.  In 
some  unseen  way,  maue  reaay  to  tneir  nana  t  i»-1*. 
None  durst  ask  htm,  Who  art  thou,  knowing  it  was 
the  Lord— implying  that  they  would  have  ltket?  Him  Just 
to  say.  "It  is  I;"  bat  having  such  convincing  evidence 
they  were  afraid  of  being  "upbraided  for  their  unbelief 
and  hardness  of  heart"  If  they  ventured  to  put  the  qne*» 
tion.  Jesus  taketh  [the]  bread,  and  giveth  them,  and 
[the]  fish  likewise— See  on  Luke  24.  80.  This  is  the  third 
time  that  Jesus  showed  himself  ('  was  manifested')  ft 
all  disciples— his  assembled  disciples;  for  if  we  reckos 
His  appearanoes  to  individual  disciples,  they  were  morn 
lft-17.  When  they  had  dined,  Jesus  smith— Silence  ap- 
pears to  have  reigned  during  the  meal ;  unbroken  on  Hi: 


JOHN  XXL 


part,  that  by  their  mnte  observation  of  Him  th6y  might 
have  their  assurance  of  His  Identity  the  more  oonflrmed ; 
sind  on  their*,  trom  reverential  shrinking  to  speak  till  He 
lid.  Slnwm,  son  of  Jonas,  lovest  thou  me  more  than 
jteesef— referring  lovingly  to  those  sad  words  of  Peter, 
thortly  before  denying  his  Lord,  "Though  all  men  shall 
be  offended  because  of  thee,  yet  will  1  never  be  offended" 
(Matthew  26.  83),  and  Intending  by  this  allusion  to  bring 
She  whole  scone  vividly  before  his  mind  and  put  him  to 
shame.  Yea,  Lord  ;  thou  knowest  that  I  love  thee— He 
adds  not,  "more  than  these,"  hut  prefixes  a  touching 
appeal  to  tb?  Savior x's  own  omniscience  for  the  truth  of 
his  protestation,  which  makes  it  a  totally  different  kind 
of  speech  from  hlfj  farmer,  he  salth  unto  him,  Feed  my 
lambs— It  is  surds'/  wrong  to  view  this  term  as  a  mere 
diminutive  of  a'fdJtlon,  and  as  meaning  the  same  thing 
as  "  the  sheep."  [Webster  and  Wilkinson.]  It  is  much 
more  according1  to  usage  to  understand  by  the  "  lambs" 
young  and  te>\der  disciples,  whether  In  age  or  Christian 
standing  (Isatan  40. 11 ;  1  John  2. 12, 13),  and  by  the  "sheep" 
the  more  maHae.  Shall  we  say  [with  many]  that  Peter 
was  here  roinstated  In  office?  Not  exactly,  since  he  wag 
not  actuary  excluded  from  It.  But  after  such  conduct  as 
bis,  the  deep  wound  which  the  honour  of  Christ  had  re- 
ceived, the  stain  brought  on  his  office,  the  damage  done 
to  his  high  standing  among  his  brethren,  and  even  his 
own  comfort,  In  prospect  of  the  great  work  before  him, 
required  some  such  renewal  of  his  call  and  re-establish- 
ment of  his  position  as  this,  he  satth  to  him  the  second 
time  .  .  .  Lovest  thou  me,  Ac— In  this  repetition  of  the 
qnest'/>n,  though  the  wound  was  meant  to  be  re-opened, 
the  vi ords  "more  than  these"  are  not  repeated;  for  Christ 
is  a  tinder  as  well  as  skilful  Physician,  and  Peter's  silence 
on  Miat  point  was  confession  enough  of  his  sin  and  folly. 
On  A'eter's  repeating  his  protestation  in  the  same  words, 
&ni  Lord  rises  higher  In  the  manifestation  of  His  restor- 
ing grace.  Feed  (or  '  keep')  my  sheep — It  has  been  ob- 
teived  that  the  word  here  is  studiously  changed,  from 
one  signifying  simply  to  feed,  to  one  signifying  to  'tend' 
as  a  shepherd,  denoting  the  abiding  exercise  of  that  voca- 
tion, and  in  Its  highest  functions,  he  salth  unto  him  the 
shird  time,  Simon,  son  of  Jonas,  lovest  thou  met 
Peter  was  grieved  because  he  said  the  third  time,  Ac. — 
rhis  was  the  Physician's  deepest  incision  Into  the  wound, 
while  yet  smarting  under  the  two  former  probings.  Not 
*1U  now  would  Peter  discern  the  object  of  this  succession 
•»f  thrusts.  The  third  time  reveals  it  all,  bringing  up 
such  a  rush  of  dreadful  recollections  before  his  view,  of 
his  "  thrice  denying  that  he  knew  Him,"  that  he  feels  It  to 
the  quick.  It  was  fitting  that  he  should ;  it  was  meant 
that  he  should.  But  this  accomplished,  the  painful  dia- 
logue concludes  with  a  delightful  "Feed  my  sheep;"  as 
if  He  should  say,  'Now,  Simon,  the  last  speck  of  the 
cloud  which  overhung  thee  since  that  night  of  nights  Is 
dispelled :  Henceforth  thou  art  to  me  and  to  my  work  as 
if  no  such  scene  had  ever  happened.'  18,  19.  When  thou 
wast  young— embracing  the  whole  period  of  life  to  the 
verge  of  old  age.  thou  glrdedst  thyself,  and  walkedst 
whither  thou  wouldest — wast  thine  own  master,  when 
aid  thou  ahalt  stretch  forth  thine  hands  — to  be 
bound  for  execution,  though  not  necessarily  meaning 
yn  a  cross.  There  Is  no  reason,  however,  to  doubt  the 
very  early  tradition  that  Peter's  death  was  by  cruci- 
fixion. This  spake  he,  signifying  by  what  death  he 
ftfeauld  glorify  God— not,  therefore,  a  mere  prediction  of 
she  manner  of  hla  death,  bnt  of  the  honour  to  be  conferred 
58 


upon  him  by  dying  for  nis  Master.  And,  indeed,  fcsr/ooa 
donbt,  this  prediction  was  Intended  to  follow  wp  &Ss 
triple  restoration :—' Yes,  Simon,  thou  shalt  not  onl/  fe«S 
my  lambs,  and  feed  my  sheep,  but  after  a  long  career  orf 
such  service,  shalt  be  counted  worthy  to  die  for  the  name 
of  the  Lord  Jesus.'  And  when  he  had  spoken  this,  he 
salth  unto  him,  Follow  me — By  thus  connecting  tb* 
utterance  of  this  prediction  with  the  invitation  t* 
follow  Him,  the  Evangelist  would  indicate  the  deepei 
sense  in  which  the  call  was  understood,  not  merely  to  g% 
along  with  him  at  that  moment,  but  to  come  after  Him, 
"  taking  up  his  cross."  20,81.  Peter,  turning  about- 
showing  that  he  followed  immediately  as  directed,  seeth 
the  disciple  whom  Jesus  loved  following  |  which  also 
leaned  on  Jesus'  breast  at  [the]  supper,  and  said,  Lord, 
which  is  he  that  betrayeth  thee  1— The  Evangelist  makes 
these  allusions  to  the  peculiar  familiarity  to  which  h« 
had  been  admitted  on  the  most  memorable  of  all  occa- 
sions, perhaps  lovingly  to  account  for  Peter's  Bomewhat 
forward  question  about  him  to  Jesus ;  which  1b  the  rather 
probable,  as  It  was  at  Peter's  suggestion  that  he  put  the 
question  about  the  traitor  which  he  here  recalls  (ch.  IS.  31; 
26).  Peter  salth  to  Jesus,  Lord,  and  -what  [shall]  this  man 
[do]?— 'What  of  this  man?'  or,  How  shall  It  fare  with 
him  ?  22,  23.  Jesus  salth  to  him,  If  I  will  that  he 
tarry  till  I  come,  what  Is  that  to  thee  1  follow  th«ra 
me — From  the  fact  that  John  alone  of  the  Twelve  survived 
the  destruction  of  Jerusalem,  and  so  witnessed  the  com- 
mencement of  that  series  of  events  which  belongs  to  "  the 
last  days,"  many  good  Interpreters  think  that  this  Is  a 
virtual  prediction  of  fact,  and  not  a  mere  supposition. 
Bnt  this  is  very  doubtful,  and  It  seems  more  natural  to 
consider  our  Lord  as  Intending  to  give  no  positive  indication 
of  John's  fate  at  all,  but  to  signify  that  this  was  a  matter 
which  belonged  to  the  Master  of  both,  who  woukl  cMsclose 
or  conceal  It  as  He  thought  proper,  and  that  Peter's  part 
was  to  mind  his  own  affairs.  Accordingly,  In  "follow 
thou  me,"  the  word  "thou"  Is  emphatic.  Observe  the 
absolute  disposal  of  human  life  which  Christ  claims :  "  If 
I  will  that  be  tarry  till  I  come,"  Ac.  Then  went  this 
saying  abroad  among  the  brethren,  that  that  disciple 
should  not  die  — Into  which  they  the  more  easily  fell 
from  the  prevalent  expectation  that  Christ's  second 
coming  was  then  near  at  hand,  yet  Jesus  said  not  unto 
htm,  He  shall  not  die — The  Evangelist  is  Jealous  for  His 
Master's  honour,  which  his  death  might  be  thought  to 
compromise  If  such  a  misunderstanding  should  not  be 
corrected. 

24,  25.  Final  Close  of  this  Gospel.  This  is  the  dis- 
ciple -which  testlneth  of  these  things,  and  wrote  these 
things — thus  Identifying  the  author  of  this  book  with  all 
that  It  says  of  this  disciple — we  know  that  ills  testi- 
mony is  true — Cf.  ch.  19. 35.  And  there  are  many  other 
things  which  Jesus  did— Cf.  ch.  20.  30,  31.  if  written 
every  one,  I  suppose — an  expression  used  to  show  that 
what  follows  Is  not  to  be  pressed  too  far.  even  the  world 
Itself  would  not  hold  the  books,  Ac. — not  a  mere  hyper- 
bolical expression,  unlike  the  sublime  simplicity  of  this 
writer,  but  Intended  to  let  his  reader  know  that,  even  now 
that  he  had  done,  he  felt  his  materials  so  far  from  being 
exhausted,  that  he  was  still  running  over,  and  could  mul- 
tiply "Gospels"  to  almost  any  extent  within  the  strict 
limits  of  what  "  Jesus  did."  But  In  the  limitation  of  these 
matchless  Histories,  In  point  of  number,  there  Is  as  much 
of  that  Divine  wisdom  which  has  presided  over  and  per 
vados  the  living  oracles,  &s  in  their  variety  and  /Wme«*. 

171 


JOHN. 


CHRONOLOGICAL  TABLE  OP  THE  MIRACLES  OF  CHRIST. 
On  the  order  of  tome  tf  our  Lord's  Miracles  and  Partible*,  the  data  being  scanty,  considerable  difference  06* taw. 


Umtam. 


AVer  made  win*. - 1 

Traders  cast  out  of  the  temple. ~. 

Nobleman's  ton  healed 

first  miraculous  draught  of  fishes .. — 

Leper  healed .........~. 

Centurion's  servant  healed. . . - 

Widow's  son  raised  to  life .. 

Demoniac  healed ... 

Peter's  mother-in-law  healed, — 

Paralytic  hoaled ~ ... 

Impotent  man  healed — 

Man  with  withered  hand  healed- 

Blind  and  dumb  demoniac  healed...... 

Tempest  stilled; ...... 

Demoniacs  dispossessed - 

Jairus'  daughter  raised  to  life .. 

Issue  of  blood  healed 

Two  blind  men  restored  to  sight 

Dumb  demoniac  healed - — 

Fire  thousand  miraculously  fed - 

Jesus  walks  on  the  sea. 

Byro-phcenician's  daughter  healed 

Deaf  and  dumb  man  healed 

Four  thousand  fed ...... 

Blind  man  restored  to  sight - 

Demoniac  and  lunatic  boy  healed. 

Miraculous  provision  of  tribute 

The  eyes  of  one  born  blind  opened 

Woman,  of  18  years'  infirmity,  cored 

Dropsical  man  healed * 

Ten  'epers  cleansed . 

Lazarus  raised  to  life 

Two  blind  beggars  restored  to  sight 

Barren  fig  tree  blighted _ .... 

Buyers  and  sellers  again  cast  out...... 

Malchns'  ear  healed - 

Second  draaght  of  fishes. 


Where  W»ouohi. 


Oana 

Jerusalem _. 

Can* 

Sea  of  Galilee . 

Capernaum _ ... 

Capernaum ........ 

Nain .. 

Capernaum _ 

Capernaum ..... 

Capernaum ...... 

Jerusalem .... 

Galilee 

Galilee 

Sea  of  Galilee .... 

Gadara 

Capernaum  \ 

Near  Capernaum  J  *" 

Capernaum 

Capernaum .. 

Decapolis - _ 

Sea  of  Galilee 

Coasts  of  TyTe  and  Bldoo.. 

Decapolis ~ 

Decapolis .. 

Bethsaida 

Near  Oesarea  Pbilippi .. 

Capernaum _. 

Jerusalem 

[Perea.] ........ 

[Perea.] . 

Borders  of  Samaria. 

Bethany _ 

Jericho 

Bethany „_ 

Jerusalem .... 

Gethsemane 

Sea  of  Galilee ... 


Whui  Reco&kbd. 


John  2. 1-11. 

John  2. 13-17. 

John  4.  46-54. 

Luke  6.  1-11. 

Matt.  8.  2-4 ;  Mark  1.  40-46  ;  Luke  6.  12-16. 

Matt.  8.  6-13 ;  Luke  7. 1-10. 

Luke  7. 11-17. 

Mark  1.  21-28 ;  Luke  4.  81-87. 

Matt.  8. 14, 16 ;  Mark  i.  29-31 ;  Lake  4.  3d,  89. 

Matt.  9.  2-8  ;  Mark  2. 1-12;  Luke  6.  17-24. 

John  5.  1-16. 

Matt.  12. 10-14  ;  Mark  3.  l-«;  Luke  8.  9-11. 

Matt.  12.  22-24;  Luke  11.  14. 

Matt  8.  23-27  ;  Mark  4.  36-41 ;  Luke  6.  22-26. 

Matt.  8.  28-34 ;  Mark  6. 1-26. 

Matt.  9. 18-26 ;  Mark  6.  22-24  ;  Luke  8.  41-66. 

Matt.  9.  27-31. 

Matt  9.32-34. 

Matt.  14. 13-21 ;  Mark  6.  31-44 

Matt.  14.  22-33    " 


Mark  8. 46-62 ; 
Mark  7.  24-SO. 

Mark  8. 1-4). 


Luke  9. 19-17 ;  *>**-. «.  6-14. 
John  6. 15-21. 


Mark  9.  14-29 ;  Luke  9.  87-4t 


Matt.  16.  21-28 ; 

Mark  7.  31-87. 

Matt.  16.  32-39 ; 

Mark  8.  22-26. 

Matt.  17. 14-21 ; 

Matt.  17.24-27. 

John  9.  1-41. 

Luke  13. 10-17. 

Luke  14.  l-«. 

Luke  17. 11-19. 

John  11. 1-46. 

Matt.  20.  29-34 ;  Mark  la  46-62 ;  L«k*  18.  86-49 

Matt.  21. 12,  13,  18,  19 ;  Mark  U.  12-24. 

Luke  19.  45,  46. 

Matt.  26.  61-54  ;  Mark  14.  47^49 ;  Lake  22.  60,  k»  ,  Mm  It.  HL  V 

John  21. 1-14. 


CHRONOLOGICAL  TABLE  OF  THE   PARABLES  OF  CHRIST. 


The  two  debtors .... 

The  strong  man  armed. 

The  unclean  spirit 

The  sower 

The  tares  and  wheat 

The  mustard  seed — ... 

The  seed  growing  secretly ... 

The  leaven — ... 

The  hid  treasure 

The  pearl  of  great  price 

The  draw  net „—.»..... 

The  unmerciful  servant.. 

The  good  Samaritan -. 

The  friend  at  midnight , 

The  rich  fool - 

The  barren  fig  tree 

The  great  supper 

The  lost  sheep 

The  lost  piece  of  money.. 

The  prodigal  son 

The  good  snepherd 

The  unjust  steward ._.... 

The  rich  man  and  Lazarus 

The  profitable  servants 

The  importunate  widow 

The  Pharisees  and  publicans...... 

The  labourers  in  the  vineyard.... 

The  pounds 

The  two  sobs 

The  wicked  hwtbandaaen. ........ 

The  marriage  of  the  king's  mm.. 

TAa  tea  virgins —~ . 

?h»  taleats 

17J 


Whzbi  Spoke*. 


[Capernaum.] 

Galilee 

Galilee 

Sea-shore  of  Galilee.... 
Sea-shore  of  Galilee.... 
Sea-ehore  of  Galilee.... 
Sea-shore  of  Galilee.... 
Sea-shore  of  Galilee.... 
Sea-shore  of  Galilee.... 
Sea-shore  of  Galilee.... 
Sea-shore  of  Galilee.... 

Capernaum 

Near  Jerusalem 

Near  Jerusalem 

Galilee 

Galilee 

Perea. 

Perea 

Perea 

Jerusalem 

Perea. - 

Perea 

Perea  

Perea , 

Perea 

Perea 

Jericho 

Jerusalem 

Jerusalem 

Jerusalem 

Mount  of  Olives ... 

Mount  of  Olives- 


Whebj  KaoOHMk. 


Luke  7.  40-43. 

Matt.  12. 29  ;  Mark  8.  27  ;  Luke  U.  21,  22. 

Matt  12.  43-48  ;   Luke  11. 34-36. 

M*tt.  13.  3-9,  18-23  ;  Mark  4.  8-«,  14-30 ;  Lak  ►  k.  6-8,  11-1& 

Matt.  13. -^4-30,86-43. 

Matt.  13.  31,  32  ;  Mark  4.  SO-33  ;  Lake  U.  18,  /» 

Mark  4.  26-29. 

Matt.  13.  33  ;  Luke  13.  30,  81. 

Matt.  13.44. 

Matt.  13.  46,  46. 

Matt.  13.  47-60. 

Matt.  18.  21-36. 

Luke  10.29-37. 

Luke  11.6-8. 

Luke  12.  16-2L 

Luke  13.  6-9. 

Luke  11. 16-24. 

Matt.  18.  12-14;  Luke  16.  *-» 

Luke  15  8-10. 

Luke  16  11-32. 

John  10  1-18. 

Luke  16.  l-«. 

Luke  16. 19-31. 

Luke  17  7-10. 

Luke  18.  1-8. 

Luke  18.  9-14. 

Matt.  20.  1-16. 

Luke  19. 11-27. 

Matt.  21.  28-82. 

Matt  21.  83-44;  Mark  It.  1-13;  Lake  SB.  »-i». 

Matt.  22.  1-14. 

Matt.  26.  1-13. 

Matt  26. 14-90. 


ackl 


THE 

ACTS  OF  THE  APOSTLES. 

INTRODUCTION. 

Tma  boob  i>  to  tbe  Gospels  what  the  fruit  Is  to  the  tree  that  bears  It.  In  the  Gospels  we  see  the  corn  of  wheat  Xfcii' 
rag  Into  the  ground  and  dying :  In  the  Acts  we  see  it  bringing  forth  ranch  fruit  (John  12. 24).  There  we  see  Christ  pui 
sharing  the  Church  with  His  own  blood:  here  we  see  the  Church,  so  purchased,  rising  into  actual  existence;  first 
among  the  Jews  of  Palestine,  and  next  among  the  surrounding  Gentiles,  until  it  gains  a  footing  in  the  great  capita) 
of  the  ancient  world— sweeping  majestically  from  Jerusalem  to  Rome.  Nor  Is  this  book  of  less  value  as  an  Introduc- 
tion to  the  Epistles  which  follow  it,  than  as  a  Sequel  to  the  Gospels  which  precede  it.  For  without  this  history  the 
Epistles  of  the  New  Testament— presupposing,  as  they  do,  the  historical  circumstances  of  the  parties  addressed,  and 
deriving  from  these  so  much  of  their  freshness,  point,  and  force— would  In  no  respect  be  what  they  now  are,  and 
would  in  a  number  of  places  be  scarcely  intelligible. 

The  genuineness,  authenticity,  and  canonical  authority  of  this  book  were  never  called  in  question  within  the 
ancient  Church.  It  stands  immediately  after  the  Gospels,  in  the  catalogues  of  the  Homologoumena,  or  universally 
acknowledged  books  of  the  New  Testament  (see  Introduction  to  our  larger  Commentary,  Vol.  V.,  pp.  lv.  v.).  It  was 
rejected,  indeed,  by  certain  heretical  sects  in  the  second  and  third  centuries—  t  y  the  Eblonites,  the  Severlans  (see 
Euskbius,  Ecclesiastical  History,  4.  29),  the  Marclonites,  and  the  Manicbeans :  but  the  totally  uncritical  character  of 
their  objections  (see  Introduction  above  referred  to,  pp.  xiii.  xlv.)  not  only  deprives  them  of  all  weight,  but  Indirectly 
■hows  on  what  solid  grounds  the  Christian  Church  had  all  along  proceeded  in  recognizing  this  book. 

In  our  day,  however,  its  authenticity  has,  like  that  of  all  the  leading  books  of  the  New  Testament,  been  made  In 
Germany  the  subject  of  keen  and  protracted  controversy.  First,  Dk  Wkttk,  while  admitting  Luke  to  be  the  author 
of  tbe  entire  work,  pronounces  the  earlier  portion  of  it  to  have  been  drawn  up  from  unreliable  sources  ('  Einloltung,' 
I  a  and  2  C\  But  the  Tubingen  school,  with  Baur  at  their  head,  have  gone  muoh  farther.  As  their  fantastic  theory 
of  the  post-Joannean  date  of  the  Gospels  could  not  pretend  even  to  a  hearing  so  long  as  the  authenticity  of  the  Acta 
of  the  Apostles  remained  unshaken,  they  contend  that  the  earlier  portion  of  this  work  can  be  shown  to  be  unworthy 
of  credit,  while  the  latter  portion  Is  in  flat  contradiction  to  the  Epistle  to  the  Galatlans— which  this  school  regard  as 
unassailable— and  bears  internal  evidence  of  being  a  designed  distortion  of  facte  for  the  purpose  of  setting  up  the 
eathollc  form  which  Paul  gave  to  Christianity  in  opposition  to  the  narrow  Judaic  but  original  form  of  it  which  Peter 
preached,  and  which  after  the  death  of  the  apostles  was  held  exclusively  by  the  sect  of  the  Eblonites.  It  Is  painful  to 
think  that  one  so  lately  deceased  should  have  spent  so  many  years,  and,  aided  by  learned  and  acute  disciples  in  dif- 
fer6-:st  parts  of  the  argument,  should  have  expended  so  much  learning,  research,  and  Ingenuity  In  attempting  to 
build  uf  a  hypothesis  regarding  the  origination  of  the  leading  books  of  the  New  Testament  which  outrages  all  the 
principles  of  sober  criticism  and  legitimate  evidence.  As  a  school,  this  party  at  length  broke  up :  its  head,  after 
living  to  find  himself  the  sole  defender  of  the  theory  as  a  whole,  left  this  earthly  scene  complaining  of  desertion  - 
while  some  of  bis  associates  have  abandoned  such  heartless  studies  altogether  for  the  more  congenial  pursuits  of 
philosophy,  others  have  modified  their  attacks  on  the  historical  truth  of  the  New  Testament  records,  retreating 
into  positions  into  which  it  is  not  worth  while  to  follow  them,  while  others  still  have  been  gradually  approximating 
to  sound  principles.  Tbe  one  compensation  for  all  this  mischief  is  the  rich  additions  to  the  apologetic*!  and  critical 
literature  of  tbe  books  of  the  New  Testament,  and  the  earliest  history  of  the  Christian  Church,  which  It  has  drawn 
from  the  pens  of  Thikbsoh,  Ebraeb,  and  many  others.  Any  allusions  which  it  may  be  necessary  for  na  to  make  to 
the  assertions  of  this  school  will  be  made  in  connection  with  the  passages  to  whloh  they  relate— in  Acts,  1  Corinthians 
and  Galatians. 

The  manifest  connection  between  this  book  and  the  third  Gospel— of  which  it  professes  to  be  simply  the  continua- 
tion by  the  same  author— and  the  striking  similarity  whlob  marks  the  style  of  both  productions,  leave  no  room  to 
doubt  that  the  early  Church  was  right  in  ascribing  it  with  one  consent  to  Luke.  The  difficulty  which  some  fastidious 
critics  have  made  about  the  sources  of  the  earlier  portion  of  the  history  has  no  solid  ground.  That  the  historian 
himself  was  an  eye-witness  of  the  earliest  scenes— as  Huo  concludes  from  the  circumstantiality  of  tbe  narrative— is 
altogether  Improbable :  but  there  were  hundreds  of  eye-witnesses  of  some  of  the  scenes,  and  enough  of  all  the  rest, 
to  give  to  the  historian,  partly  by  oral,  partly  by  written  testimony,  all  the  details  which  he  has  embodied  so 
graphically  in  his  history;  and  it  will  appear,  we  trust,  from  the  commentary,  that  Ds  Wette's  complaints  of  con- 
fusion, contradiction,  and  error  in  this  portion  are  without  foundation.  The  same  critic,  and  one  or  two  others, 
would  ascribe  to  Timothy  those  later  portions  of  the  book  In  which  the  historian  speaks  in  the  first  person  plural— 
■  we;"  supposing  him  to  have  taken  notes  of  all  that  passed  under  his  own  eye,  which  Luke  embodied  in  his  history 
Just  as  they  stood.  It  is  impossible  here  to  refute  this  gratuitous  hypothesis  in  detail ;  but  the  reader  will  find  It  done 
ay  Ebkabd  ('  Gospel  History,'  sect.  110,  Clabx'6  translation ;  sect.  127  of  the  original  work, '  Wissenschaftllche  Kritik 
*•»•  Evangel.  Geschiohte,'  1850),  and  by  Davidson  ('Introduction  to  New  Testament,'  Vol.  II.,  pp.  »-ai). 

The  undesigned  coincidences  between  this  History  and  the  Apostollo  Epistles  have  been  brought  out  and 
asndled,  as  an  argument  for  the  truth  of  the  facts  thus  attested,  with  unrivalled  felicity  by  Palet  in  his  'Horn 
Paulines,'  to  which  Mr.  Bikks  has  made  a  number  of  ingenious  additions  in  his  '  Horse  Apostolloie.'  Exception  has 
been  taken  to  some  of  these  by  Jowett  ('  St.  Paul's  Epistles,'  Vol.  I.,  pp.  108,  <fec.),  not  without  a  measure  of  reason  in 
•ertain  oases— for  our  day,  at  least—though  even  he  admits  that  In  this  line  of  evidence  the  work  of  Paliy,  taken  at 
a  whole,  is  unassailable. 

Much  has  been  written  abont  the  object  of  this  history.  Certainly  '  the  Acts  of  the  Apostles'  are  but  very  partially 
recorded.  But  for  this  title  the  historian  Is  not  responsible.  Between  the  two  extremes— of  supposing  that  the  work 
=i*s  no  plan  at  alL  and  that  it  is  constructed  on  an  elaborate  and  complex  plan,  we  shall  probably  be  as  near  tbe 
t-sth  as  is  necessary  if  we  take  the  design  to  ue  to  record  tbe  diffusion  of  Christianity  and  the  rise  of  the  Christian 

173 


4.CT8   1. 

Church,  first  among  the  Jews  of  Palestine,  the  seat  of  the  ancient  Faith,  and  next  among  the  burroandinr  Gen 
Ulee,  with  Antloch  for  its  headquarters,  until,  finally,  it  is  seen  waving  over  imperial  Borne,  foretokening  1U  uxdver. 
a&l  triumph.  In  this  view  of  it,  there  is  no  difficulty  in  accounting  for  the  almost  exclusive  place  which  it  gives  te 
Ihe  labours  of  Peter  In  the  first  instance,  and  the  all  but  entire  disappearance  from  the  history  both  of  him  and  of  the 
rest  of  the  Eleven  after  the  great  apostle  of  the  Gentiles  came  upon  the  stage— like  the  lesser  lights  on  the  rise  of  the 
great  luminary. 


CHAPTER    I. 

Ver.  1-11.  Introduction  —  Last  Days  of  our  Lord 
a  von  Eabth— His  Ascension.  1,  2.  former  treatise- 
Luke's  GospeL  Theophllus — see  on  Luke  1.  3.  began  to 
do  and  teach— a  very  important,  statement,  dividing  the 
■work  of  Christ  Into  two  great  branches:  the  one  embra- 
cing His  work  on  earth,  the  other  His  subsequent  work 
from  heaoen  ■  the  one  in  His  own  Person,  the  other  by  His 
Spirit;  the  one  the  "beginning,"  the  other  the  continu- 
ance of  the  same  work ;  the  one  complete  when  He  sat 
down  on  the  right  hand  of  the  Majesty  on  high,  the  other 
to  continue  till  His  second  appearing;  the  one  recorded 
In  "The  Gospels,"  the  beginnings  only  of  the  other  related 
In  this  book  of  "The  Acts."  '  Hence  the  grand  history  of 
what  Jesus  did  and  taught  does  not  conclude  with  His 
departure  to  the  Father;  but  Luke  now  begins  It  in  a 
higher  strain ;  for  ail  the  subsequent  labours  of  the  apos- 
tles are  Just  an  exhibition  of  the  ministry  of  the  glorified  Re- 
deemer Himself,  because  they  were  acting  under  His  au- 
thority, and  He  was  the  principle  that  operated  in  them 
all.'  [Olhhausen.J  after  he,  through  the  Holy  Ghost, 
had  given  commandment,  &c. — referring  to  the  charge 
recorded  In  Matthew  28.  18-20;  Mark  16.  15-18;  Luke  24.  44- 
49.  It  is  worthy  of  notice  that  nowhere  else  are  such 
communications  of  the  risen  Redeemer  said  to  have  been 
given  "  through  the  Holy  Ghost."  In  general,  this  might 
have  been  said  of  all  He  uttered  and  all  He  did  in  His 
official  character;  for  It  was  for  this  very  end  that  God 
"gave  not  the  Spirit  by  measure  unto  Him  "  (John  3.  34). 
But  after  His  resurrection,  as  if  to  signify  the  new  relation 
in  which  He  now  stood  to  the  Church,  He  signalized  His 
first  meeting  with  the  assembled  disciples  by  "  breathing 
on  them  (Immediately  after  dispensing  to  them  His  peace) 
and  saying,  Receive  ye  the  Holy  Ghost,"  thus  anticipating 
the  donation  of  the  Spirit  from  His  hands  (see  on  John 
20.  21,  23) ;  and  on  the  same  principle  His  parting  charges 
are  here  said  to  have  been  given  "through  the  Holy 
Ghost,"  as  If  to  mark  that  He  was  now  all  redoleut  with 
the  Spirit;  that  what  had  been  husbanded,  during  His 
suffering  work,  for  His  own  necessary  uses,  had  now  been 
set  free,  was  already  overflowing  from  Himself  to  His 
disciples,  and  needed  but  his  ascension  and  glorification 
to  flow  all  forth.  (See  on  John  7.  89.)  3-5.  showed  him- 
self alive— As  the  author  is  about  to  tell  us  that  "the  res- 
urrection of  the  Lord  Jesus  "  was  the  great  burden  of  apos- 
tolic preaching,  so  the  subject  Is  here  fitly  introduced  by 
an  allusion  to  the  primary  evidence  on  which  that  great 
fact  rests,  the  repeated  and  undeniable  manifestations  of 
Himself  in  the  body  to  the  assembled  disciples,  who, 
Instead  of  being  predisposed  to  believe  it,  had  to  be 
overpowered  by  the  resistless  evidence  of  their  own 
senses,  and  were  slow  of  yielding  even  to  this.  (Mark  18. 
14.)  after  his  passion— Or  'Suffering.'  This  primary 
sense  of  the  word  "  Passion  "  has  fallen  Into  disuse ;  but  it 
is  nobly  consecrated  in  the  phraseology  of  the  Church  to 
express  the  Redeemer's  final  endurances,  seen  of  them 
forty  days— This  important  specification  of  time  occurs 
here  only,  speaking  of— rather  'speaking'— the  things 
pertaining  to  the  kingdom  of  God— till  now  only  in 
germ,  but  soon  to  take  visible  form;  the  earliest  and  the 
latest  burden  of  His  teaching  on  earth,  should  not  de- 
part from  Jerusalem— Because  the  Spirit  was  to  glorify 
the  existing  economy,  by  descending  on  the  disciples  at 
its  metropolitan  seat,  and  at  the  next  of  its  great  festivals 
after  the  ascension  of  the  Church's  Head ;  in  order  that 
"oat  of  Zlon  might  go  forth  the  law,  and  the  word  of  the 
Lord  from  Jerusalem  "  (Isaiah  2. 3 ;  and  cf.  Luke  24. 49).  ye 
■hall  he  baptized  with  the  Holy  Ghost  not  many  days 
-Ten  days  Vence,  as  appears  *rom  Leviticus  23.  16, 
174 


i6;  but  it  was  expressed  thus  indefinitely  to  exercise  the;! 
faith.  6-8.  wilt  thou  at  tills  time  restore  the  kingdom 
to  Israel  1— Doubtless  their  carnal  views  of  Messiah's 
kingdom  had  by  this  time  been  modified,  though  how  fai 
it  is  impossible  to  say.  But,  as  they  plainly  looked  foi 
some  restoration  of  the  kingdom  to  Israel,  so  they  are 
neither  rebuked  nor  contradicted  on  this  point.  It  is  not 
for  you  to  know  the  times,  <ftc— implying  not  only  thai 
this  was  not  the  time,  but  that  the  question  was  Irrele- 
vant to  their  present  business  and  future  work,  receive 
power— See  Luke  24.  49.  and  ye  shall  be  witnesses  unio 
me  ...  in  Jerusalem  ...  In  all  Judea  .  .  ,  and  until 
the  uttermost  part  of  the  world—  This  order  of  apostolic 
preaching  and  success  supplies  the  proper  key  to  the  plan  oj 
the  Acts,  which  relates  first  the  progress  of  the  Gospel  "  lo 
Jerusalem,  and  all  Judea  and  Samaria"  (ch.  I.  to  eh.  9.), 
and  then  "unto  the  uttermost  part  of  the  earth  "  (ch.  10. 
to  ch.  28.)  9-11.  while  they  beheld  he  was  taken  up— 
See  on  Luke  24.  60-53.  Lest  it  should  be  thought  He  had 
disappeared  when  they  were  looking  in  some  other  direc- 
tion, and  so  was  only  concluded  to  have  gone  up  to  heaven, 
it  is  here  expressly  said  that  "  while  they  were,  looking  He 
was  taken  up,  and  a  cloud  received  him  out  of  their  sight." 
So  Elijah,  "If  thou  see  we  when  I  am  taken  from  thee" 
(2  Kings  2. 10);  "And  Ellsha  saw  It"  (v.  12).  See  on  Luke  9. 
82.  while  they  looked  steadfastly  toward  heaven— Fol- 
lowing Him  with  their  eager  eyes,  In  rapt  amazement. 
Not,  however,  as  a  mere  fact  Is  this  recorded,  but  as  a  pari 
of  that  resistless  evidence  of  their  senses  on  which  their 
whole  subsequent  testimony  was  to  be  borne,  two  nteit 
In  white  apparel— Angels  In  human  form,  as  Luke  24. 1 
ye  men  of  Galilee,  -why  stand  ye  gazing  up  lute 
heaven,  &c— '  As  if  your  now  glorified  Head  were  gone 
from  you  never  to  return:  He  is  coming  again,  u«S 
another,  but  "this  same  Jesus;"  and  "as  ye  have  seea 
Him  go,  In  the  like  manner  shall  He  come  "-as  perw». 
ally,  as  visibly,  as  gloriously ;  and  let  the  Joyful  expectation 
of  this  coming  swallow  up  the  sorrow  of  that  departure.' 

12-26.  Return  of  the  Eleven  to  Jerusalem— Pro- 
ceedings in  the  Uppeh  Room  till  Pentecost.  1&-14. 
a  sabbath  day's  journey— About  2000  cubits,  went  up 
to  an  upper  room— Perhaps  the  same  "large  upper 
room"  where  with  their  Lord  they  had  celebrated  the 
last  Passover  and  the  first  Supper  (Luke  22. 12).  where 
abode— Not  lodged,  but  had  for  their  place  of  rendezvous. 
Peter,  <fec— See  on  Matthew  10.  2-4.  continued  with  one 
accord— Knit  by  a  bond  stronger  than  death,  in  prayer 
and  supplication— for  the  promised  baptism,  the  need 
of  which  in  their  orphan  state  would  be  increasingly  felt, 
and  Mary  the  mother  of  Jesus— Distinguished  from  the 
other  "women,"  but  'so  as  to  exclude  the  idea  of  her 
having  any  pre-eminence  over  the  disciples.  We  find 
her  with  the  rest  in  prayer  to  her  glorified  Son.'  [  Websteb 
and  Wilkinson.]  This  is  the  last  mention  of  her  in  the  New 
Testament.  The  fable  of  the  Assumption  of  the  Virgin  has 
no  foundation  even  In  tradition.  [Alford.J  with  hl« 
brethren— See  on  John  7.  3-5.  15-86.  In  those  days— Of 
expectant  prayer,  and  probably  towards  the  cio.se  of 
them,  when  the  nature  of  their  luture  work  began  mors 
clearly  to  dawn  upon  them,  and  the  Holy  Ghost,  alreauy 
"breathed"  on  the  Eleven  (John  20.22),  was  stirring  Sa 
Peter,  who  was  to  be  the  leading  spirit  of  the  infant  com- 
munity (Matthew  16.  19).  the  number  .  .  .  about  n» 
hundred  and  twenty— Many,  therefore,  of  the  "  50t 
brethren"  who  saw  their  risen  Lord  "  at  once"  (1  Corinth- 
ians  15.6),  must  have  remained  in  Galilee,  falling  head 
long,  &c— This  Information  supplements,  but  by  n«. 
means  contradicts,  what  Is  said  In  Matthew  XI.  5.  II  h 
bishopric— Or  'charge.'  The  words  are  a  combination. 
of  Psalm  69.  26  and  109.  8;  in  which  the  apostle  discerns  i 


ACTS   II. 


grMbiwr  than  IHvld.and  a  worse  than  Ahlthophel  and  bis 
fellow-conspirators  against  David,  all  the  time  the 
j  .ord  Jeans  went  In  and  om  nmong  ns — In  the  close  in- 
timacies of  a  three  years' public  life,  beginning  from 
the  baptism  of  John— by  whom  our  Lord  was  uot  only 
Himself  baptized,  bat  first  officially  announced  and  In- 
troduced to  his  own  disciples,  until  that  same  day 
when  ho  was  taken  np  from  us,  must  one  be  ordained 
t»  be  a  witness  with  us  of  his  resurrection  —  How 
elearly  1*  the  primary  office  of  the  apostles  here  ex- 
yre»sd :  (1.)  to  testify,  from  personal  observation,  to  the 
tne  great  fact  of  "the  resurrection  of  the  Lord  Jesus;" 
(i.)  to  show  how  this  glorified  His  whole  previous  life,  of 
which  they  were  constant  observers,  and  established  His 
IMvine  claims,  they  appointed— 'Put  up'  in  nomina- 
tion; meaning  not  the  Eleven  but  the  whole  company,  of 
whom  Peter  was  the  spokesman,  two— The  choice  would 
lie  between  a  very  few.  prayed  and  said,  Thou,  Lord, 
Ac— 'The  word  "Lord,"  placed  absolutely,  denotes  In  the 
New  Testament  almost  universally  the  Son;  and  the 
words  "Show  whom  thon  hast  chosen," are  decisive.  The 
apostles  are  Just  Christ's  messengers ;  It  Is  He  that  sends 
them,  and  of  Him  they  bear  witness.  Here,  therefore, 
we  have  the  first  example  of  a  prayer  offered  to  the  ex- 
alted Redeemer ;  furnishing  Indirectly  the  strongest  proof 
of  his  divinity.'  [Oijshauskn.]  which  knowest  the 
hearts  rt  all  men— See  John  2.  24, 25;  21. 15-17 ;  Revelation 
1  28.  that  he  might  go  to  his  own  place— A  euphem- 
istic or  softened  expression  of  the  awful  future  of  the 
traitor,  Implying  not  only  destined  habitation  but  con- 
genial element,  was  numbered — 'Voted  in'  by  general 
raffrair'B.  with  the  eleven  apostles — Completing  the 
broken  Twelve. 

CHAPTER    II. 

Ver,  1-18.  Deboent  of  the  Spirit  — The  Disciples 
Speak  with  Tongues—  Amazement  of  the  MnxTiTtjnK, 
!-*.  when  the  day  of  Pentecost  was  fully  come — The 

fiftieth  from  the  morrow  after  the  first  Passover  sabbath 
(Leviticus  23.  15, 16).  with  one  accord— The  solemnity  of 
toe  day,  perhaps,  unconsciously  raising  their  expecta- 
3k>ns.  3.  And  suddenly  there  came  a  sound  from 
feaaven,  as  of  a  rushing  mighty  wind,  Ac. —  'The 
whole  description  is  so  picturesque  and  striking  that  It 
aouid  only  come  from  an  eye-witness.'  [Olshavsen.] 
The  suddenness,  strength,  and  diffusiveness  of  the  sound 
strike  with  deepest  awe  the  whole  company,  and  thus 
complete  their  preparation  for  the  heavenly  gift.  Wind 
was  a  familiar  emblem  of  the  Spirit  (Ezoklel  37.  9;  John 
8.8-  20.22).  But  this  was  not  a  rush  of  actual  wind.  It 
was  only  a  sound  "  as  of  it.  3.  cloven  tongues,  like  as 
of  Are,  Ac—'  disparted  tongues,'  i.  «.,  tongue-shaped, 
name-like  appearances,  rising  from  a  common  centre  or 
root,  and  resting  upon  each  of  that  large  oorapany:— 
beautiful  visible  symbol  of  the  burning  energy  of  the 
Spirit  now  descending  in  all  His  plenitude  upon  the 
Church,  and  about  to  pour  Itself  through  every  tongue, 
and  over  every  tribe  of  men  under  heaven  !  4.  »hey  be- 
gan to  apeak  -with  .  .  .  tongues,  .to.— Real,  living  lan- 
guages, as  Is  plain  from  what  follows.  The  thing  uttered, 
probably  the  same  by  all,  was  "the  wonderful  works  of 
God,"  perhaps  in  the  Inspired  words  of  the  Old  Testament 
evangelical  hymns;  though  it  is  next  to  certain  that  the 
speakers  themselves  understood  nothing  of  what  they 
uttered  (see  on  1  Corinthians  14).  5-11.  there  -were 
dwelling  at  Jerusalem  Jew*,  devout  men  out  of  every 
nation— not,  It  would  seem,  permanently  settled  there 
(see  v.  9),  though  the  language  seemed  to  Imply  more  than 
!•-  temporary  visit  to  keep  this  one  feast.  Parthlans,  Ac. 
— Heginnlng  with  the  farthest  east,  the  Parthlans,  the 
enumeration  proceeds  farther  and  farther  westward  till 
U  comes  to  Jndea;  next  come  the  western  countries,  from 
Cappadocla  to  Pamphylia ;  then  the  southern,  from  Egypt 
to  Cyrene;  finally,  apart  from  all  geographical  considera- 
tion, Cretea  and  Arabians  are  placed  together.  This 
enumeration  Is  evidently  designed  to  convey  an  Impres- 
sion of  universality.  [Baumoaktkn.j 

5*-S8    PWTER.  FOB  THE  FIRST  TlM  K.  PUSJWOI-T  i^RKAOHK* 


CHRIST.   14t-31.  Peter,  standing  np  with  the  Kleren—  ll 

advance,  perhaps,  of  the  rest,  these  are  not  ilrun hen- 
meaning,  not  the  Eleven,  but  the  body  of  the  disciples 
but  the  third  hour— 9  A.  M.  (see  Ecelesiastes  10. 16;  Isaiab 
5.11;  1  Thessalonians  5.7).  In  the  last  days— meaning, 
the  days  of  the  Messiah  (Isaiah  2.2);  as  closing  all  pre- 
paratory arrangements,  and  constituting  the  final  dis- 
pensation of  God's  kingdom  on  earth,  pour  out  of  my 
Spirit— In  contrast  with  the  mere  drops  of  all  preceding 
time,  upon  all  flesh— hitherto  confined  to  the  seed  of 
Abraham,  sons  .  .  .  daughters  .  .  .  young  men  .  . 
old  men  .  .  ,  servants  .  .  .  handmaidens — Without  dis- 
tinction of  sex,  age,  or  rank,  see  visions  .  .  .  dream 
dreams — This  is  a  mere  accommodation  to  the  ways  In 
which  the  Spirit  operated  under  the  ancient  economy, 
when  the  prediction  was  delivered ;  for,  in  the  New  Testa- 
ment, visions  and  dreams  are  rather  the  exception  than 
the  rale.  I  will  show  wonders,  Ac— referring  to  the 
signs  which  were  to  precede  the  destruction  of  Jeru- 
salem (see  on  Lake  21.  25,  Ac),  whosoever  shall  call 
on  the  name  ot  the  Lord  shall  be  saved— This  points 
to  the  permanent  establishment  of  the  economy  of 
salvation,  which  followed  on  the  breaking  up  of  the 
Jewish  state.  9H-H9.  a  man  approved  of  Ood— Rather, 
'authenticated,'  'proved,'  or  'demonstrated  to  be  from 
God.'  by  miracles  .  .  .  which  God  did  by  him— This  is 
not  a  low  view  of  our  Lord's  miracles,  as  has  been  al- 
leged, nor  inconsistent  with  John  2. 11,  but  is  in  strict 
accordance  with  his  progress  from  humiliation  to  glory, 
and  with  his  own  words  in  John  5.  19.  This  view  of 
Christ  is  here  dwelt  on  to  exhibit  to  the  Jews  the  whole 
course  of  Jesus  of  Nazareth  as  the  ordinance  and  doing 
of  the  God  of  Israel.  [Alford.J  determinate  counsel 
and  foreknowledge — God's  fixed  plan  and  perfect  lore 
sight  of  all  the  steps  Involved  In  it.  ye  have  taken,  ami 
by  -wicked  hands  have  crucifled  and  slain  — 11  o\r 
strlklngly  Is  the  criminality  of  Christ's  murderers  her 
presented  In  harmony  with  the  eternal  purpose  to  hid 
render  him  into  their  hands !  was  not  possible  be 
should  be  holden  of  It— Glorious  saying  I  It  was  Indeed 
impossible  that  "the  Living  One"  should  remain  "among 
the  dend"  (l.uke  24.  5);  but  here,  the  impossibility  seems 
to  refer  to  the  prophetic  assurance  that  He  should  not  see 
corruption,  wilt  not  leave  my  soul  in  hell— In  Its  dls- 
f  mhodied  state  (see  on  Luke  16.  23).  neither  .  .  .  suffer 
thine  Holy  tine  to  see  corruption— in  the  grave.  Thou 
hast  maile  known  to  me  the  ways  of  life — i.  «•.,  Resur 
reotlon-life.  thou  shalt  make  me  full  ot  Joy  with  thy 
countenance— i.  e.,  in  glory;  as  Is  plain  from  the  who!* 
connection  and  the  actual  words  of  the  Psalm.  »©-3«. 
David  .  .  .  is  .  .  .  dead  and  burled,  Ac— Peter,  full  Of 
the  Holy  Ghost,  sees  In  this  16th  Psalm,  one  Holy  Man, 
whose  life  of  high  devotedness  and  lofty  spirituality  is 
crowned  with  the  assurance,  that  though  He  taste  of 
death  He  shall  rise  again  without  seeing  corruption,  and 
be  admitted  to  the  bliss  of  God's  Immediate  presence. 
Now  as  this  was  palpably  untrue  of  David,  it  could  b« 
meant  only  of  One  other,  even  of  Him  whom  David  wa« 
taught  to  expect  as  the  final  Occupant  of  the  throne  of 
Israel,  (Those,  therefore,  and  they  are  many,  who  take 
David  himself  to  be  the  subject  of  this  Psalm,  and  the 
words  quoted  to  refer  to  Christ  only  in  a  more  eminent 
efuse,  uullify  the  whole  argument  of  the  apostle.)  The 
Psalm  Is  then  affirmed  to  have  had  its  only  proper  fulfil- 
ment in  Jesus,  of  whose  resurrection  and  ascension  they 
were  witnesses,  while  the  glorious  effusion  of  the  Spirli 
by  the  hand  of  the  ascended  One,  setting  an  Infallible 
seal  upon  all,  was  even  then  witnessed  by  the  thoueandc 
who  stood  listening  to  Him.  A  further  illustration  of  Mes- 
siah's ascension  and  session  at  God's  right  hand  is  draws 
from  Psalm  IF  1,  in  which  David  cannot  be  thought  Us 
speak  of  himself,  seeing  he  is  still  in  his  grave.  There- 
fore—' to  sum  up  all.'  let  all  the  house  of  Israel— for  Id 
tills  first  discourse  the  appeal  is  formally  made  to  tht 
whole  house  of  Israel,  as  the  then  existing  Kingdom  of 
God.  know  assuredly—  by  indisputable  facts,  fulfilled 
predictions,  and  the  seal  of  the  Holy  Ghost  set  upon  all 
that   Ctod   hails    made— for   Peter's  object   was    to  shov 

ITS 


acts  in. 


them  that,  Instead  of  Interfering  with  the  arrangements 
of  the  God  of  Israel,  these  events  were  His  own  high 
movements,  this  same  Jesus,  whom  ye  have  cruci- 
fied— 'The  sting  is  at  the  close.'  [Bengel.]  To  prove  to 
them  merely  that  Jesus  was  the  Messiah  might  have 
left  them  all  unchanged  in  heart.  But  to  convince  them 
that  He  whom  they  had  crucified  had  been  by  the  right 
hand  of  God  exalted,  and  constituted  the  "Lord"  whom 
David  in  spirit  adored,  to  whom  every  knee  shall  bow, 
and  the  Christ  of  God,  was  to  bring  them  to  "look  on 
Him  whom  they  had  pierced  and  mourn  for  Him."  37- 
♦0.  pricked  in  their  hearts — the  begun  fulfilment  of 
Zechariah  12  10,  whose  full  accomplishment  is  reserved  for 
the  day  when  "all  Israel  shall  be  saved"  (see  on  Romans 
11).  what  shall  we  do  1— This  is  that  beautiful  spirit  of 
genuine  compunction  and  childlike  docility,  which,  dis- 
covering Its  whole  past  career  to  have  been  one  frightful 
mistake,  seeks  only  to  be  set  right  for  the  future,  be  the 
change  Involved  and  the  sacrifices  required  what  they 
may.  8o  Saul  of  Tarsus  (ch.  9.  6).  Repent— The  word  de- 
notes change  of  mind,  and  here  includes  the  reception  of 
the  Gospel  as  the  proper  issue  of  that  revolution  of  mind 
which  they  were  then  undergoing,  baptized  .  .  .  for  the 
remission  of  sins — as  the  visible  seal  of  that  remission. 
For  the  promise — of  the  Holy  Ghost,  through  the  risen 
Saviour,  as  the  grand  blessing  of  the  new  covenant,  all 
afar  off— the  Gentiles,  as  Ephesians  2.  17.  But  "  to  the 
Jew  first."  With  many  other -words  did  he  testify  and 
exhort— Thus  we  have  here  but  a  summary  of  Peter's 
discourse;  though  from  the  next  words  it  would  seem 
that  only  the  more  practical  parts,  the  home  appeals,  are 
omitted.  Save  yourselves  from  this  untoward  gene- 
ration—as if  Peter  already  foresaw  the  hopeless  Impeni- 
tence of  the  nation  at  large,  and  would  have  his  hearers 
hasten  In  for  themselves  and  secure  their  own  salvation. 
41-47.  Beautiful  Beginnings  of  the  Christian 
CHURCH.  41-47.  They  that  gladly  received  hi*  word 
were  baptized—'  It  is  difficult  to  say  how  3000  could  be 
baptized  in  one  day,  according  to  the  old  practice  of  a 
complete  submersion;  and  the  more  as  in  Jerusalem  there 
was  no  water  at  hand  except  Kldron  and  a  few  pools. 
The  difficulty  can  only  be  removed  by  supposing  that  they 
already  employed  sprinkling,  or  baptized  in  houses  in 
large  vessels.  Formal  submersion  in  rivers,  or  larger 
quantities  of  water,  probably  took  place  only  where  the 
locality  conveniently  allowed  it.'  [Olshausen.]  the  same 
day  (here  were  added  to  the  Church  about  3000  souls- 
fit  ting  Inauguration  of  the  new  kingdom,  as  an  economy 
of  the  Spirit  I  continued  steadfastly  in—'  attended  con- 
stantly upon.'  the  apostlea'  doctrine — or  'teaching;' 
giving  themselves  up  to  the  instructions  which,  In  their 
raw  state,  would  be  indispensable  to  the  consolidation  of 
the  immense  multitude  suddenly  admitted  to  visible  dts- 
nipleship.  fellowship — In  its  largest  sense,  breaking 
•f  bread— not  certainly  in  the  Lord's  Supper  alone,  but 
rather  In  frugal  repasts  taken  together,  with  which  the 
t.-ord's  Supper  was  probably  conjoined  until  abuses  and 
persecution  led  to  the  discontinuance  of  the  common 
meal,  prayers— probably,  stated  seasons  of  It.  fear  came 
upon  every  soul— a  deep  awe  rested  upon  the  whole 
community,  all  that  believed  were  together,  and  had 
all  things  common,  Ac. — (See  on  ch.  4.  84-37.)  dally  in 
the  temple— observing  the  hours  of  Jewish  worship — and 
breaking  bread  from  house  to  house— Rather,  'at 
home'  (margin),  i.  «.,  in  private,  as  contrasted  with  their 
(ernpfe-worshlp,  bat  In  some  stated  place  or  places  of 
meeting,  eat  their  meat  with  gladness  ('exultation') 
and  singleness  of  heart  t  praising  God—"  Go  thy  way, 
eat  thy  bread  with  Joy,  and  drink  thy  wine  with  a  merry 
heart,  for  Qod  now  aocepteth  thy  workt"  (Ecclesiastes  9.  7, 
see  also  on  oh.  8.  89).  having  favour  with  all  the  peo- 
ple—commending themselves  by  their  lovely  demeanour 
to  the  admiration  of  all  who  observed  them.  And  the 
Lord~i.  «.,  Jesus,  as  the  glorified  Head  and  Ruler  of  the 
Church,  added—'  kept  adding  ;'  i.  «.,  to  the  visible  com- 
munity of  believers, though  the  words  "to  the  Church" 
Me  wanting,  in  the  most  anolent  M8S.  sneh  as  should 
«»e  saved— Rather  '  the  saved.'  or  '  Vtiose  who  were  being 
176 


saved.'  'The  young  Church  had  but  few  peculiarities  la 
its  outward  form,  or  even  In  its  doctrine:  the  single  dis- 
criminating principle  of  its  few  members  was  that  they 
all  recognized  the  crucified  Jesus  of  Nazareth  as  ths 
Messiah.  This  confession  would  have  been  a  thing  of  na 
Importance,  if  it  had  only  presented  itself  as  a  naked 
declaration,  and  would  never  In  such  a  case  have  bees 
able  to  form  a  community  that  would  spread  itself  ove? 
the  whole  Roman  empire.  It  acquired  its  value  only 
through  the  power  of  the  Holy  Ghost,  passing  from  the 
apostles  as  they  preached  to  the  hearers ;  for  He  brought 
the  confeselon  from  the  very  hearts  of  men  (1  Corinthians 
12. 3),  and  like  a  burning  flame  made  their  souls  glow  with 
love.  By  the  power  of  this  Spirit,  therefore,  we  behold 
the  first  Christians  not  only  in  a  state  of  active  fellow- 
ship, but  also  internally  changed ;  the  narrow  views  of 
the  natural  man  are  broken  through;  they  have  their 
possessions  in  common,  and  they  regard  themselves  as 
one  family.'    [Olshausen.] 

CHAPTER    III. 

Ver.  1-28.  Peter  Heals  a  Lake  Man  at  the  Temple 
Gate— His  Address  to  the  Wondering  Multitude. 
1-11.  Peter  and  John— already  associated  by  their  Mas- 
ter, first  with  James  (Mark  1. 29 ;  5. 37 ;  9. 2),  then  by  them- 
selves (Luke  22.  8;  and  see  John  18. 23,  24).  Now  we  find 
them  constantly  together,  but  John  (yet  young)  only 
as  a  silent  actor,  went  up— 'were  going  up,'  were  on 
their  way.  a  certain  man  lame  from  his  mother's 
womb— and  now  "above  40  years  old"  (ch.  4.  22>— was 
carried—'  was  wont  to  be  carried.'  Petet  fastening  his 
*yes  on  him  with  John,  said,  Look  on  us  .  ,  .  And  he 
gave  heed— that,  through  the  eye,  faith  might  be  aided 
in  its  birth.  Silver  and  gold  have  I  none,  but  suoh  na  I 
have  give  I  thee,  Ac. — What  a  lofty  superiority  breathes 
in  these  words  1  In  the  name  of  Jesus  of  Nazareth  riee 
up  and  walk,  Ac— These  words,  uttered  with  supernat- 
ural power,  doubtless  begat  In  this  poor  man  the  faith 
that  sent  healing  virtue  through  his  diseased  membera. 
And  he  took  .  .  .  and  lifted  him  up — precisely  what  t.ls 
Lord  had  done  to  his  own  mother-in-law  (Mark  1.  81).  nts 
feet  (or  soles)  and  ankle-bones,  Ac— the  technical  lan> 
guage  of  a  physician  (Colosslans  4. 14).  leaping  up,  stood  . . 
walked  .  .  .  entered  the  temple  walking,  leaping,  and 
praising  God— Every  word  here  Is  emphatic,  expressing 
the  perfection  of  the  cure,  as  v.  7  Its  lmmediateness.  all 
the  people  saw  him,  Ac— as  they  assembled  at  the  hour 
of  public  prayer,  In  the  temple  courts;  so  that  the  mira- 
cle had  the  utmost  publicity,  they  knew  that  it  was  lie 
-which  sat  for  alma,  Ac— (Cf.  John  9.  S.)  the  lame  man 
held,  Ac— This  is  nature,  all  the  people  ran  together 
unto  them  in  the  porch,  Ac— How  vividly  do  these 
graphic  details  bring  the  whole  scene  before  us  I  Thus 
was  Peter  again  furnished  with  a  vast  audience,  whoso 
wonder  at  the  spectacle  of  the  healed  beggar  clinging  to 
his  benefactors  prepared  them  to  listen  with  reverence  to 
his  words.  13-18.  why  marvel  at  this  1— For  miracles 
are  marvels  only  In  relation  to  the  limited  powers  of 
man.  as  though  by  our  own  power  or  holiness  we 
had  made  this  man  to  walk,  Ac — Neither  the  might 
nor  the  merit  of  the  cure  are  due  to  us,  mere  agents  of 
Him  whom  we  preach.  The  God  of  Abraham,  Ac— See 
on  eh.  2.  22,  86—  hath  glorified  his  Son  Jesus— rather, 
'  his  Servant  Jesus,'  as  the  same  word  is  rendered  In  Mat- 
thew 12. 18,  but  in  that  high  sense  in  which  Isaiah  applies 
it  always  to  Messiah  (Isaiah  42.  l;  49.  6 ;  52.  13 ;  53.  11), 
When  '  Son'  is  intended  a  different  word  is  used,  whom 
ye  delivered  up,  Ac— With  what  herolo  courage  does 
Peter  here  oharge  his  auditors  with  the  heaviest  of  aU 
conceivable  crimes,  and  with  what  terrific  strength  of 
language  are  these  charges  clothed  1  killed  the  Prince 
of  Life— Glorious  paradox,  but  how  plerolng  to  the  cod* 
science  of  the  auditors  1  His  name,  through  faith  In  his 
bum,  hath  made  this  man  strong,  Ac— With  What  sklU 
does  the  apostle  use  the  miracle  both  to  glorify  his 
ascended  Lord  and  bring  the  guilt  of  His  blood  mors 
resistlessly    homo  to  bis  audience  1    lT-Bl.    Asm!  na-w 


ACTS  IV. 


brethren,  Ac— Oar  preacher,  like  his  Master,  "  will  not 
break  the  bruised  reed."  His  heaviest  charges  are 
prompted  b/  love,  which  now  hastens  to  assuage  the 
ironnds  it  was  necessary  to  inflict.  I  wot — or  '  know.' 
through  Ignorance  ye  did  It — (See  marginal  reference.) 
that  Christ— The  best  MSS.  read,  'that  His  Christ'— 
should  suffer— The  doctrine  of  a  suffering  Messiah 
mi  totally  at  variance  with  the  correntviews  of  the  Jew- 
ish Churoh,  and  hard  to  digest  even  by  the  Twelve,  up  to 
:&e  day  of  their  Lord's  resurrection.  Our  preacher  him- 
self revolted  at  it,  and  protested  against  it,  when  first  na- 
kedly announced,  for  which  he  received  a  terrible  rebuke. 
Here  he  affirms  it  to  be  the  fundamental  truth  of  ancient 
prophecy  realized  unwittingly  by  the  Jews  themselves,  yet 
by  a  glorious  Divine  ordination.  How  great  a  change  had 
the  Pentecostal  illumination  wrought  upon  his  views! 
when  the  times  of  refreshing  shall  come — Rather,  '  in 
order  that  the  times  of  refreshing  may  come :'  that  long  pe- 
riod of  repose,  prosperity  and  Joy,  which  all  the  prophets 
hold  forth  to  the  distracted  Church  and  this  miserable 
world,  as  eventually  to  come,  and  which  is  here,  as  in  all 
the  prophets,  made  to  turn  upon  the  national  conversion  of 
Israel,  he  shall  send  Jesus  Christ,  Ac. — The  true  read- 
ing is,  'He  shall  send  your  predestinated  (or  foreordained) 
Messiah,  Jesus.'  until  the  times,  &c. — embracing  the 
whole  period  between  the  ascension  and  the  second  ad- 
vent of  Christ,  restitution  of  all  things — comprehend- 
ing, probably,  the  rectification  of  all  the  disorders  of  the 
fall.  2S-S6.  a  prophet  like  unto  me— particularly  in  in- 
timacy of  communication  with  God  (Numbers  12.  6-8),  and  as 
the  mediatorial  Head  of  a  new  order  of  things  (Hebrews  3. 2- 
8).  Peter  takes  it  for  granted  that,  in  the  light  of  all  he 
had  Just  said,  it  would  be  seen  at  once  that  One  only  had 
any  claim  to  be  that  Prophet.  Him  shall  ye  hear  In  all 
things,  Ac— This  part  of  the  prediction  is  emphatically 
added,  in  order  to  shut  up  the  audience  to  the  obedience 
of  faith,  on  pain  of  being  finally  "cut  off"  from  the  con- 
gregation of  the  righteous  (Psalm  1. 1).  foretold  of  these 
days— of  Messiah;  all  pointing  to  "the  time  of  reforma- 
tion" (Hebrews  9. 10),  though  with  more  or  less  distinct- 
ness, ye  are  the  children  ...  of  the  covenant — and  so 
the  natural  heirs  of  its  promises,  in  thy  seed,  Ac— {See 
3n  Galatians  3.  8,  Ac.)  God  having  raised  up— not  from 
the  dead,  but  having  provided,  prepared,  and  given,  his 
Son  Jesus—'  His  Servant  Jesus'  (see  on  v.  13).  sent  him 
to  bless  you — Hi.,  'sent  Him  blessing  you,'  as  If  laden 
with  blessing,  in  turning  away  every  one  of  you 
from  his  Iniquities— q.  d.,  'Hitherto  we  have  all  been 
looking  too  much  for  a  Messiah  who  should  shed  out- 
ward blessings  upon  the  nation  generally,  and  through 
It  upon  the  world.  But  we  have  learnt  other  things, 
and  now  announce  to  yon  that  the  great  blessing  with 
which  Messiah  has  come  laden  is  the  turning  away  of 
every  one  of  you  from  his  Iniquities.  With  what  Divine 
skill  does  the  apostle,  fonndlng  on  resistless  facts,  here 
drive  home  to  the  conscience  of  his  auditors  their  guilt  in 
crucifying  the  Lord  of  Glory ;  then  soothe  their  awakened 
minds  by  assurances  of  forgiveness  on  turning  to  the 
Lord,  and  a  glorious  future  as  soon  as  this  shall  come  to 
pass,  to  terminate  with  the  Personal  Return  of  Christ 
from  the  heavens  whither  He  has  ascended ;  ending  all 
with  warnings,  from  their  own  Scriptures,  to  submit  to 
Him  if  they  would  not  perish,  and  calls  to  receive  from 
Him  the  blessings  of  salvation. 

CHAPTEE    IV. 

Ver.  1-13.  Peter  and  John  before  the  Sanhedrim. 
1-13.  the  captain  (of  the  Lev  it  leal  guard)  of  the  tem- 
pi*—annoyed  at  the  disturbance  created  around  It.  and 
the  Sadducees—  who  "say  that  there  Is  no  resurrection" 
(oh.  23.  8),  instated  at  the  apostles  "preaching  through 
(rather,  •  in')  Jesus  the  resurrection  from  the  dead ;"  for 
the  resurrection  of  Christ,  if  a  fact,  effectually  overthrew 
the  Sadduoean  doctrine,  the  number  of  the  men— Or 
'males,'  exclusive  of  women;  though  the  word  some- 
times Includes  both,  about  live  thousand— And  this 
"ye  Jerusalem,  where  the  means  of  detecting  the  Impos- 


ture or  crushing  the  fanaticism,  If  such  It  had  been,  wen 
within  every  one's  reach,  and  where  there  was  every 
inducement  to  sift  it  to  the  bottom,  their  rulers,  <kc- 
This  was  a  regular  meeting  of  the  Sanhedrim  (see  on 
Matthew  2.  i).  Annas  .  .  .  and  Caiaphas — (See  on  Luke 
3.  2.)  John  and  Alexander — Of  whom  nothing  Is  known. 
by  what  power  or  .  .  .  name  have  ye  done  this— 
thus  admitting  the  reality  of  the  miracle,  which  after- 
wards they  confess  themselves  unable  to  deny  (v.  16). 
then  Peter,  filled  with  the  Holy  Ghost,  said— (See  Mark 
13. 11 ;  Luke  21. 15.)  be  it  known  unto  you  .  . .  and  to  all 
the  people  of  Israel— As  If  emitting  a  formal  Judicial 
testimony  to  the  entire  nation  through  its  rulers  now  con- 
vened, by  the  name  of  Jesns,  Ac. — (See  on  ch.  3.  18,  Ac) 
even  by  him  doth  this  man  stand  before  you  whole— 
for  from  v.  14  It  appears  that  the  healed  man  was  at  that 
moment  before  their  eyes.  This  is  the  stone  which  was 
set  at  naught  of  you  builders,  Ac— This  application  of 
Psalm  118.  22,  already  made  by  our  Lord  Himself  before 
some  of  the  same  "builders"  (Matthew  21.  42),  is  here  re- 
peated with  peculiar  propriety  after  the  deed  of  rejection 
had  been  consummated,  and  the  rejected  One  had,  by  His 
exaltation  to  the  right  hand  of  the  Majesty  on  high,  be- 
come "  the  head  of  the  corner."  neither  Is  there  sal  va- 
tlon  In  any  other  |  for  there  Is  none  other  name  under 
heaven  given  among  men  whereby  we  must  be  save*1 
—How  sublimely  does  the  apostle,  In  these  closing  words 
shut  up  these  rulers  of  Israel  to  Jesus  for  salvation,  and 
in  what  universal  and  emphatic  terms  does  he  hold  up 
his  Lord  as  the  one  Hope  of  men  I  13-17.  perceived  that 
they  were  unlearned  and  ignorant  men  — i.«.,  unln- 
structed  In  the  learning  of  the  Jewish  schools,  and  of  th« 
common  sort ;  men  In  private  life,  untrained  to  teaching, 
took  knowledge  of  them  that  they  had  been  with 
Jesus— Recognized  them  as  having  been  in  His  company; 
remembering  possibly,  that  they  had  seen  them  with  Him 
[Meter,  Bloomfield,  Alkord]  ;  but,  more  probably,  per- 
ceiving In  their  whole  bearing  what  Identified  them  with 
Jesus :  q.  d., '  We  thought  we  had  got  rid  of  Him ;  but  lo ! 
He  reappears  in  these  men,  and  all  that  troubled  us  In  the 
Nazarene  Himself  has  yet  to  be  put  down  in  these  His 
disciples.'  What  a  testimony  to  these  primitive  wit- 
nesses! Would  that  the  same  could  be  said  of  their  suc- 
cessors! a  notable  miracle  .  .  .  done  by  them  is  man* 
tfeat  to  all  in  Jerusalem  )  and  we  cannot  deny  it— And 
why  should  ye  wish  to  deny  it,  O  ye  rulers,  but  that  ye 
hate  the  light,  and  will  not  come  to  the  light  lest  your 
deeds  should  be  reproved  ?  But  that  it  spread  no  further 
...  let  us  straltly  (strictly)  threaten  .  .  .  that  they 
speak  henceforth  to  no  man  in  this  name— Impotent 
device !  Little  knew  they  the  fire  that  was  burning  In 
the  bones  of  those  heroic  disciples.  18-33.  Whether  it  he 
right  .  .  .  to  hearken  to  you  more  than  .  .  ,  God,  Judge 
ye.  For  we  cannot  but  speak  the  things  which  we 
have  seen  and  heard— There  is  here  a  wonderful  unios 
of  sober,  respectful  appeal  to  the  better  reason  of  their 
judges,  and  calm,  deep  determination  to  abide  the  con- 
sequences of  a  constrained  testimony,  which  betokens  a 
power  above  their  own  resting  upon  them,  according  to 
promise,  finding  nothing  how  they  might  punish 
them,  because  of  the  people— Not  at  a  loss  for  a  pretext: 
but  at  a  loss  how  to  do  It  so  as  not  to  rouse  the  opposition 
of  the  people. 

23-37.     Peter  and  John,  dismissed  from  the  San- 
hedrim, REPORT   THE   PROCEEDINGS   TO  THE  ASSEMBLED 

Disciples— They  engage  in  prater— The  astonish- 
ing Answer  and  Results.  '-43-30.  being  let  go,  they 
went  to  their  own  company — Observe  the  two  opposite 
classes,  representing  the  two  Interests  which  were  aboot 
to  come  into  deadly  conflict,  they  lifted  up  their  vols* 
—the  assembled  disciples,  on  hearing  Peter's  report,  with 
one  accord— the  breasts  of  all  present  echoing  every  wori 
of  this  sublime  prayer.  Lord— See  on  Luke  2. ».  Applied 
to  God,  the  term  expresses  absolute  authority.  Ood, 
which  hast  mad*  heaven  and  earth— against  whom, 
therefore,  all  creatures  are  powerless,  by  the  month  •* 
David— to  whom  the  Jews  ascribed  the  2d  Psalm,  thong* 
anonymous ;  and  internal  evidence  confirms  It.    David'* 

in 


ACTS  V. 


"  spirit  sees  with  astonishment  "  the  heathen,  the  peo- 
ples, the  kings  and  princes  of  the  earth,"  In  deadly  com- 
M&atlon  against  the  sway  of  Jehovah  and  his  Anointed 
fhls  Messiah,  or  Christ),  and  asks  "  why  "  It  Is.  This  fierce 
confederacy  oar  praying  disciples  see  In  full  operation,  in 
the  "gathering  together  of  Herod  and  Pilate,  the  Gentiles 
.the  Roman  authority),  and  the  people  of  Israel,  against 
Sod's  holy  Child  ('  Servant ')  Jesus  "  (see  on  ch.  3. 18).  The 
best  ancient  copies  read,  after  "  were  gathered  together," 
'in  this  city,'  which  probably  answers  to  "upon  my  holy 
hill  of  Zlon,"  In  the  Psalm,  thy  hand  and  thy  counsel 
determined  ...  to  be  done — i.  e.,  "  thy  counsel  "  deter- 
mined to  be  done  "by  thy  hand."  now,  Lord,  behold 
their  threatenings — Recognizing  In  the  threatenings  of 
the  Sanhedrim  a  declaration  of  war  by  the  combined 
powers  of  the  world  against  their  Infant  cause,  they  seek 
not  enthusiastically  to  hide  from  themselves  its  critical 
position,  but  calmly  ask  the  Lord  of  heaven  and  earth  to 
"look  upon  their  threatenings."  that  with  all  bold- 
ness they  may  speak  thy  word — Rising  above  self,  they 
ask  only  fearless  courage  to  testify  for  their  Master,  and 
Dlrlne  attestation  to  their  testimony  by  miracles  of  heal- 
ing, Ac,  in  His  name.  31-37.  place  was  shaken— Glo- 
rious token  of  the  commotion  which  the  Gospel  was  to 
make  (ch.  17.  6 ;  cf.  16.  26),  and  the  overthrow  of  all  op- 
posing powers  in  which  this  was  to  issue,  they  were  all 
tilled  -with  the  Holy  Ghost,  and  spake,  Ac. — Tbe  Spirit 
rested  upon  the  entire  community,  first,  In  the  very 
way  they  had  asked,  so  that  they  "spake  the  word 
with  boldness"  (v.  29,  31);  next,  In  melting  down  all 
selfishness,  and  absorbing  even  the  feeling  of  indi- 
viduality in  an  Intense  and  glowing  realization  of 
Christian  unity.  The  community  of  goods  was  but 
an  outward  expression  of  this,  and  natural  in  such  cir- 
cumstances, with  great  power — effect  on  men's  minds. 
great  grace  was  upon  them  all— The  grace  of  God  copi- 
ously rested  on  the  whole  community,  laid  ...  at  the 
apostles'  feet— sitting,  It  may  be,  above  the  rest.  But  the 
expression  may  be  merely  derived  from  that  practice, 
and  here  meant  figuratively.  Joses,  Ac— This  is  specified 
merely  as  an  eminent  example  of  that  spirit  of  generous 
sacrifice  which  pervaded  all.  son  of  consolation— no 
doubt  so  Burnamed  from  the  character  of  his  ministry,  a 
Levlte— who,  though  as  a  tribe  having  no  inheritance, 
might  and  did  acquire  property  as  Individuals  (Deuter- 
onomy 18*  8).  Cyprus— a  well-known  island  In  the  Med- 
iterranean. 

CHAPTER    V. 

Ver.  1-11.  Ananias  and  Sapphira.  'The  first  trace 
•f  a  shade  upon  the  bright  form  of  the  young  Church. 
Probably  among  the  new  Christians  a  kind  of  holy  rivalry 
had  sprung  up,  every  one  eager  to  place  his  means  at  the 
disposal  of  the  apostles.  [Olshausen.]  Thus  might  the 
new-born  seal  of  some  outrun  their  abiding  principle, 
while  others  might  be  tempted  to  seek  credit  for  a  liber- 
ality which  was  not  in  their  character,  a.  his  wife  kept 
back  part  of  the  price,  also  being  privy  to  it—  The  cool- 
ness with  which  they  planned  the  deception  aggravated 
the  guilt  of  this  couple,  brought  a  certain  part — pre- 
tending it  to  be  the  whole  proceeds  of  the  sale.  3-<J.  why 
bath  Satan  tilled  ({.  «.,  why  hast  thou  suffered  him  to  All) 
thine  heart,  Ac— so  criminally  entertaining  his  sugges- 
tt«T  Cf.  v.  4.  "Why  hast  thou  conceived  tills  thing  in 
thine  heart?"  and  see  John  13.  2,  27.  to  lie  to  the  Holy 
Ghost— to  men  under  His  supernatural  illumination. 
whiles  it  remained,  was  it  not  thine  own  !  and  after 
It  was  sold,  was  It  not  in  thine  own  power  1 — from 
which  we  see  how  purely  voluntary  were  all  these  sacri- 
fices for  the  support  of  the  infant  community,  not  to 
men  bmt  God— to  men  so  entirely  the  instruments  of  the 
directing  Spirit  that  the  lie  was  rather  told  to  Him :  lan- 
guage clearly  implying  both  the  distinct  personality  and 
the  proper  divinity  of  the  Holy  Ghost.  Ananias  .  .  .  gave 
*p  the  ghost  .  .  .  great  fear  came  on  all  that  kenru 
i^eae  things— on  those  without  the  Christian  circle ;  who, 
Instead  of  disparaging  the  followers  of  the  Lord  Jesus,  as 
<hey  might  otherwise  have  done  on  the  discovery  of  such 
178 


hypocrisy,  were  awed  at  the  manifest  presence  of  Divinity 
amongst  them,  and  the  mysterious  power  of  throwing  off 
such  corrupt  matter  which  rested  upon  the  young  Church 
the  young  men— some  of  the  younger  and  more  active 
members  of  the  Church,  not  as  office-bearers  nor  comiag 
forward  now  for  the  first  time,  but  who  probably  hac. 
already  volunteered  their  services  In  making  subordl 
nate  arrangements.  In  every  thriving  Christian  com- 
munity such  volunteers  may  be  expected,  and  will  be 
found  eminently  useful.  7-11.  tell  me  whether  ye  sold 
the  land  for  so  much— naming  the  sum.  how  is  It  that 
ye  have  agreed  together — See  on  v.  2.  to  tempt  ths 
Spirit— try  whether  they  could  escape  detection  by  that 
omniscient  Spirit  of  whose  supernatural  presence  with 
the  apostles  they  had  had  such  full  evidence,  feef  of 
them  that  burled  thy  husband  are  at  the  door — How 
awfully  graphic  I  buried  her  by  her  husband  — The 
later  Jews  burled  before  sunset  of  the  day  of  death, 
great  fear  on  all  the  Church,  &c. — This  effect  on  thf 
Christian  community  Itself  was  the  chief  design  of  so 
startling  a  Judgment;  which  had  Its  counterpart,  as  the 
sin  Itself  had,  In  Achan  (Joshua  7.),  while  the  Mct#— at  the 
commencement  of  a  new  career — was  similar. 

12-26.  The  progress  of  the  new  cause  leads  to  the 
arrest  op  the  apostles— they  are  miraculously  de- 
livered from  prison,  resume  their  teaching,  but 
allow  themselves  to  be  conducted  before  the  san- 
HEDRIM. 12.  Solomon's  Porch — See  on  John  10.  23.  13- 
16.  of  the  rest  durst  no  man  join  himself,  &c. — of  the 
unconverted  none  ventured,  after  what  had  taken  place, 
to  profess  dlsclpleshlp;  but  yet  their  numbers  contiuually 
increased.  Into  the  streets — '  In  every  street.'  In  beds 
and  conches — The  words  denote  the  softer  couches  of  the 
rich  and  the  meaner  cribs  of  the  poor.  [Bengel.]  shadow 
of  Peter  might  overshadow  some  of  them — Cf.  ch.  10. 
12;  Luke  8.46.  So  Ellsha.  Now  the  predicted  greatness 
of  Peter  (Matthew  18. 18),  as  the  directing  spirit  of  the 
earliest  Church,  was  at  Its  height.  17-S43.  sect  of  the 
Sadducees — See  on  ch.  4. 2  for  the  reason  why  this  Is  speci- 
fied, by  night— the  same  night,  all  the  words  of  this 
life— Beautiful  expression  for  that  Life  In  the  Risen  One 
which  was  the  burden  of  their  preaching  1  entered  into 
the  temple,  Ac— How  self-possessed  I  tie  Indwelling 
Spirit  raising  them  above  fear,  called  .  .  .  all  the  sen- 
ate, &c— an  unusually  general  convention,  though  hastily 
summoned,  the  prison  shut  .  .  .  keepers  before  the 
doors,  but  .  .  .  no  man  within— the  reverse  of  the  mir- 
acle in  ch.  16.  26;  a  similar  contrast  to  that  of  the  nets  at 
the  miraculous  draughts  of  fishes  (Luke  6.  6;  and  John  2L 
11).  84-!86.  they  doubted— 'were  In  perplexity.'  with- 
out violence,  for  they  feared,  Ac. — hardened  ecclesi- 
astics, all  unawed  by  the  miraculous  tokens  of  God's 
presence  with  the  apostles,  and  the  fear  of  the  mob  only 
before  their  eyes  I 

27-42.  Second  appearance  and  testimony  before 
the  Sanhedrim— Its  rage  calmed  bt  Gamaliel- 
Being  DISMISSED,  THEY  DEPART  REJOICING.  AND  CON- 
TINUE their  preaching.  37,  28.  ye  have  filled  .Jeru- 
salem with  your  doctrine— noble  testimony  to  the  suc- 
cess of  their  preaching,  and  (for  the  reason  mentioned  on 
ch.  4. 4)  to  the  truth  of  their  testimony,  from  reluctant  1  ips  l 
Intend  to  bring  this  man's  blood  npon  us— They  avoid 
naming  Him  whom  Peter  gloried  in  holding  up.  TB en- 
gel.]  In  speaking  thus,  they  seem  to  betray  a  disagree- 
able recollection  of  their  own  recent  imprecation,  "Hie 
blood  be  upon  us,"  Ac.  (Matthew  27. 25),  and  of  the  traitor's 
words  as  he  threw  down  the  money,  "I  have  sinned  In 
that  I  have  betrayed  Innocent  blood"  (Matthew  27.  4). 
39,  30.  Then  Peter,  Ac— See  on  ch.  2.  22,  and  on  ch.  3.  IS, 
Ac  31.  Prince  and  Saviour— the  one  word  expressing 
that  Royalty  which  all  Israel  looked  for  In  Messiah,  the 
other  the  8aving  character  of  it  which  they  had  utterly 
lost  sight  of.  Each  of  these  features  In  our  Lord's  work 
enters  Into  the  other,  and  both  make  one  glorious  whole 
(cf.  ch.  8. 15;  Hebrews  2. 10).  to  give— dispensing  as  '• 
Prince."  repentance  and  remission  of  sins — as  "  a  Sst- 
vlour;"  'repentance'  embracing  all  that  change  which 
Issues  in  the  faith  which  secures  '  forgiveness'  (cf  ch.  t 


ACTS  VI,  VIL 


*;  Jia  21).  How  gloriously  Is  Christ  here  exhibited ;  not, 
•s  In  other  places,  as  the  Medium,  bat  as  the  Dixpenser  of 
all  spiritual  blessings!  32,33.  we  are  witnesaes  .  .  . 
aad  tine  Holy  Ghost— they  as  competent  human  wit- 
nesses to  tacts,  and  the  Holy  Ghost  as  attesting  them  by 
andenlable  miracles,  cut  to  tlie  heart  and  took  ('  were 
Saklng')  counsel  to  slay  them— How  different  this  feel- 
tug  and  the  effect  of  It  from  that  "  pricking  of  the  heart" 
jrnlch  drew  from  the  first  converts  on  the  day  of  Pente- 
cost the  cry,  "Men  and  brethren,  what  shall  we  do?"  (ch. 
i,  SJ).  The  words  used  in  the  two  places  are  strikingly 
ilfiferent.  3*.  then  stood  tip  .  .  .  Gamaliel— in  all  prob- 
ability one  of  that  name  celebrated  in  the  Jewish  writ- 
ings for  his  wisdom,  the  son  of  Simeon  (possibly  the  same 
who  took  the  infant  Saviour  in  his  arms,  Luke  2.  25,  <fec), 
and  grandson  of  Hillel,  another  celebrated  rabbi.  He 
died  eighteen  years  before  the  destruction  of  Jerusalem. 
[LiGHTrooT.]  35-39.  Theudas  —  not  the  same  with  a 
deceiver  of  that  name  whom  Josephus  mentions  as  head- 
ing an  insurrection  some  twelve  years  after  this  [Anti- 
quities, 20.  5.  1],  but  some  other  of  whom  he  makes  no 
mention.  Such  insurrections  were  frequent.  Judos  of 
Galilee— See  on  Luke  2.  2,  and  13.  IS,  [Josephus,  Anti- 
quities, 13. 1.  1.]  if  of  men,  It  will  come  to  naught,  Ac. 
—This  neutral  policy  was  true  wisdom,  in  the  then  temper 
of  the  council.  But  individual  neutrality  is  hostility  to 
Christ,  as  Himself  teaches  (Luke  11.  23).  40-43.  beaten 
them— for  disobeying  their  orders  (cf.  Luke  23.  16).  de- 
parted rejoicing  that  they  "were  counted  worthy  to 
suffer  shame  for  His  name — '  thought  worthy  by  God  to 
be  dishonoured  by  man'  (Matthew  5.  12;  1  Peter  4. 14, 16). 
[Webster  and  Wilkinbon.]  This  was  their  first  taste  of 
persecution,  and  it  felt  sweet  for  His  sake  whose  disciples 
they  were,  in  every  house — or  '  In  private.'  See  on  ch.  2. 
16,  ceased  not  to  preach  Jesus  Christ — i.  e.,  Jesus  (to  be 
the)  Christ. 

CHAPTER    VI. 

Var.  1-7.  Fibst  Election  of  Deacons.  1.  the  Grecians 
—the  Greek-speaking  Jews,  mostly  born  in  the  provinces. 
the  Hebrews— those  Jews  born  in  Palestine  who  used 
their  native  tongue,  and  were  wont  to  look  down  on  the 
"Grecians"  as  an  Inferior  class,  "were  neglected — 'over- 
looked' by  those  whom  the  apostles  employed,  and  who 
were  probably  of  the  Hebrew  class,  as  being  the  most 
numerous.  The  complaint  was  in  all  likelihood  well 
founded,  thongh  we  cannot  suspect  the  distributors  of  In- 
tentional partiality.  'It  was  really  just  an  emulation  of 
love,  each  party  wishing  to  have  their  own  poor  taken 
care  of  In  the  best  manner.'  [Olshausen.J  the  daily 
ministration — the  daily  distribution  of  alms  or  of  food, 
probably  the  latter,  SJ-4.  the  multitude  — the  general 
body  of  the  disciples.  It  is  not  reason— The  word  ex- 
presses dislike ;  q.  d.,  '  We  cannot  submit.'  to  leave  the 
Word  of  God— to  have  our  time  and  attention  withdrawn 
from  preaching;  which,  It  thus  appears,  they  regarded  as 
their  primary  duty,  to  serve  tables — oversee  the  distri- 
bution of  provisions,  look  ye  out  (from)  among  you— 
t  e.,  ye  "  the  multitude"  from  amongst  yourselves,  seven 
n<n  of  honest  report— good  reputation  (ch.  10.  22;  1 
Timothy  8.  7).  full  of  the  Holy  Ghost— not  full  of  mi- 
raculous gifts,  which  would  have  been  no  qualification 
for  the  duties  required,  but  spiritually  gifted ;  although  on 
two  of  them  miraculous  power  did  rest,  and  wisdom— 
discretion,  aptitude  for  practical  business,  whom  we 
ax*y  appoint— for  while  the  election  was  vested  in  the 
Jurist-Ian  people,  the  appointment  lay  with  the  apostles, 
as  spiritual  rulers,  we  -will  give  ourselves  to  prayer— 
irubllo  prayer,  as  along  with  preaching  their  great  work. 
Stephen,  4c— As  this  and  the  following  names  are  all 
Greek,  It  Is  likely  they  were  all  of  the  "  Grecian"  class, 
which  would  effectually  res'  ore  mutual  confidence,  when 
they  hod  prayed,  they  la  d  their  hands  on  them — the 
one  proclaiming  that  all  official  gifts  flowed  from  the 
0huroh's  glorified  Head,  the  other  symbolizing  the  oom- 
%unloation  of  these  to  the  chosen  office-bearers  through 
laa  rf«oKnlsed  channels,  'word  of  God  Increased  .  .  . 
xtwtples  multiplied  i.n  Jerusalem  greatly — prosperity 


crowning  the  beautiful  spirit  which  reigned  In  : 
mother-community,  a  great  company  of  Ike  piichti 
were  obedient,  &c. — This  was  the  crowning  triumph  of 
the  Gospel,  whose  peaceful  prosperity  was  now  at,  it* 
greatest  height.  After  Stephen's  teaching  and  trial  made 
it  clear  that  sacerdotal  interests  could  not  stand  with  the 
Gospel,  such  priestly  accessions  became  rare  Indeed. 
Note  (1.)  how  easily  misunderstandings  may  arise  among 
the  most  loving  and  devoted  followers  of  the  Lord  Jesus : 
but  (2.)  How  quickly  and  effectually  such  misunderstand  • 
lngs  may  be  healed,  where  honest  intentions,  love  and 
wisdom  reign  ;  (3.)  What  a  beautiful  model  for  Imitation 
is  furnished  by  the  class  here  complained  of,  who,  though 
themselves  the  majority,  chose  the  new  office-bearers 
from  amongst  the  complaining  minority !  (4.)  How  supe- 
rior to  the  lust  of  power  do  the  apostles  here  show  them- 
selves to  be,  In  not  only  divesting  themselves  of  the  lm- 
mediate  superintendence  of  temporal  affairs  In  the 
Christian  community,  but  giving  the  choice  of  those  whe 
were  to  be  entrusted  with  it  to  the  disciples  at  large  1  (5.) 
How  little  of  formal  organization  did  the  apostles  give  to 
the  Church  at  first,  and  when  an  emergency  arose  which 
demanded  something  more,  how  entirely  was  the  remedy 
suggested  by  the  reason  of  the  thing!  (6.)  Though  the 
new  office-bearers  are  not  expressly  called  Deacons  here. 
It  is  universally  admitted  that  this  was  the  first  Institu- 
tion of  that  order  In  the  Church ;  the  success  of  the  expe- 
dient securing  Its  permanency,  and  the  qualifications  for 

the  office  of  a  Deacon"  being  laid  down  in  one  of  the 
apostolical  Epistles  Immediately  after  thoseof  "a  Bishop'1 
a  Timothy  3.  8-13.) 

8-15.  Stephen  Akraigned  before  the  Sanhedrim, 
3.  And  Stephen,  <&c. — The  foregoing  narrative  seems  to  be 
only  an  Introduction  to  what  follows,  full  of  faith— 
Rather, '  of  grace,'  as  the  best  MSS.  read.  9, 10.  synagogue 
of  the  Libertines — Jewish  freedmeu;  manumitted  Ro- 
man captives,  or  the  children  of  such,  expelled  from  Rome 
(as  appears  from  Josephus  and  Tacitus),  and  now  resid  i  ng 
at  Jerusalem.  Cyrenians — Jewsot Cyrene,  In  Libya,  on  the 
coast  of  Africa,  them  of  Cilicia — amongst  whom  may 
have  been  Saul  of  Tarsus  (ch.  7.  58 ;  21.  39).  and  of  Asia— 
See  on  ch.  16.  6.  not  able  to  resist  the  wisdom  and  the 
spirit  by  which  he  spake— What  he  said,  and  the  power 
with  which  he  spake  It,  were  alike  resistless.  11-14. 
blasphemous  words  against  Moses — doubtless  referring 
to  the  impending  disappearance  of  the  whole  Mosaic 
system,  and  against  God — This  must  refer  to  the  su- 
preme dignity  and  authority  which  he  claimed  for  Christ. 
as  the  head  of  that  new  economy  which  was  so  speedily 
to  supersede  the  old  (cf.  ch.  7.  56,  59,  60).  IS.  as  the  face 
of  an  angel — a  play  of  supernatural  radiance  attesting  to 
all  who  beheld  his  countenance  the  divine  calm  of  the 
spirit  within. 

CHAPTER  VII. 

Ver.  1-00.  Defence  and  Martyrdom  of  Stephen.  In 
this  long  defence  Stephen  takes  a  much  wider  range,  and 
goes  less  directly  Into  the  point  raised  by  his  accusers, 
than  we  should  have  expected.  His  object  seems  to  havt 
been  to  show  (1)  that  so  far  from  disparaging,  he  deeply 
reverenced,  and  was  Intimately  conversant  with,  the 
whole  history  of  the  ancient  economy ;  and  (2)  that  in  re- 
sisting the  erection  of  the  Gospel  kingdom  they  were  but 
treading  in  their  fathers'  footsteps,  the  whole  history  of 
their  nation  being  little  else  than  one  continued  misap- 
prehension of  God's  high  designs  towards  fallen  man  and 
rebellion  against  them.  1-5.  The  God  of  glory— A  mag- 
nificent appellation,  fitted  at  the  very  outset  to  rivet  the 
devout  attention  of  his  audience;  denoting  not  thai 
visible  glory  which  attended  many  of  the  Divine  mani- 
festations, but  the  glory  of  those  manifestations  them- 
selves, of  which  this  was  regarded  by  every  Jew  as  th« 
fundamental  one.  It  is  the  glory  of  absolutely  free  grace. 
appeared  unto  our  father  Abraham  before  he  dwell 
tn  Charran,  and  said,  Ac- Though  this  first  call  Is  not 
expressly  recorded  In  Genesis,  It  Is  clearly  implied  In 
Genesis  15,  7  and  Nehemiah  9.  7;  and  the  Jewish  wrlteri 
■peak  the  same  language,    when  his  father  was  dead 

179 


acts  vn. 


he  removed  Into  this  land—Though   Abraham  was   in 
Canaan  before  Terah's  death,  his  settlement  In  It  as  the 
land  of  promise  Is  here'  said  to  be  after  It,  as  being  In  no 
way  dependent  on  the  family  movement,  bat  a  transao- 
Uon  purely  between  Jehovah  and  Abraham  himself,    6~ 
S.    four    hundred  year*— using   round   numbers,  as  ii- 
Genesis  15.  13,  16  (see  on  Galatlans  8.  17).    after  that  shall 
they  eome  forth,  and  serve  me  In  this  place— Hero  the 
promise  to  Abraham  (Genesis  15. 16),  and  that  to  Moses 
(Exodus   8.  12),  are  combined;   Stephen's   object   being 
merely  to  give  a  rapid  summary  of   the  leading  facts. 
the  covenant  of  circumcision — i.  c,   the  covenant  of 
which  circumcision  was   the  token,     and  so— i.  e.,  ac- 
cording to  the  terms  of  this  covenant,  on  which  Paul 
reasons  (Galatlans  8).    the  twelve  patriarchs — so  called 
as  the  founders  of  the  twelve  tribes  of  Israel.    9-10.  the 
patriarch*,  moved  with  envy,  sold  Joseph  into  Egypt, 
but  God  was  with  him— Here  Stephen  gives  his  first  ex- 
ample of  IsraeVs  opposition  to  God's  purposes,  in  spite  of 
which  and  by  means  of  which  those  purposes  were  accom- 
plished,   threescore  and  fifteen  souls — according  to  the 
Septuagint  version  of  Genesis  16.  27,  which  Stephen  fol- 
lows, including  the  Ave  children  and  grandchildren  of 
Joseph's  two  sons.    But  when  (rather  'as')  the  time  of 
the  promise — i.  e.,  for  its  fulfilment,    the  people  grew 
»nd  multiplied  In  Kgypt— For  more  than  200  years  they 
amounted  to  no  more  than  seventy-five  souls ;  how  pro- 
digious, then,  most,  have  been  their  multiplication  during 
the  latter  two  centuries,  when  600,000  men,  fit  for  war, 
Desides   women   and    children,  left   Egypt!     90-33.  In 
which  time— of  deepest  depression.     Moses  wag  born— 
the  destined  deliverer,    exceeding  fair— lit.,  '  fair  to  God' 
(Margin),  or,  perhaps,  divinely  'fair'  (see  on  Hebrews  11. 
&).     mighty  In  word— Though  defective   in  utterance 
Exodus  4. 10),  his  recorded  speeches  fully  bear  out  what  is 
here  said,    and  deed — Referring  probably  to  unrecorded 
fircumstances  in  his  early  life.    If  we  are  to  believe  Jo- 
3RPHT7S,  his  ability  was  acknowledged  ere  he  left  Egypt. 
33-37,  In  verses  23,  80,  and  36,  the  life  of  Moses  Is  repre- 
sented as  embracing  three  periods,  of  forty  years  each; 
Uio  Jewish  writers  say  the  same;  and  though  this  is  not 
expressly  stated  In  the  Old  Testament,  his  age  at  death, 
120  years  (Deuteronomy  84.  7),  agrees  with  it.    It  came  Into 
his  heart  to  visit  his  brethren— his  heart  yearning  with 
love  to  them  as  God's  chosen  people,  and  heaving  with 
the  consciousness  of  a  Divine  vocation  to  set  them  free. 
avenged  him  that  wan  oppressed,  and  smote  the  Egyp- 
tian—going farther  in  the  heat  of  his  indignation  than 
he  probably  intended.    For  he  supposed  his  brethren 
would  have  understood,  Ac— and    perhaps   Imagined 
this  a  suitable  occasion  for  rousing  and  rallying  them 
under  him  as  their  leader;  thus  anticipating  his  work, 
and  so  running  nnsent.     but  they  understood  not- 
Reckoning  on  a  spirit  in  them  congenial  with  his  own,  he 
had  the  mortification  to  find  it  far  otherwise.    This  fur- 
nishes to  Stephen  another  example  of  Israel*  slowness  to 
ftjyprehend  and  fall  in  with  the  Divine  purposes  of  love,    next 
day  he  showed  himself  unto  them  as  they  strove — 
Here,  not  an  Israelite  and  an  Egyptian,  but  two  parties  in 
Israel  itself,  are  In  collision  with  each  other;  Moses,  grieved 
at  the  spectacle,  interposes  as  a  mediator;  but  his  inter- 
ference, as  unauthorized,  is  resented  by  the  party  In  the 
wmng,  whom  Stephen  identifies  with  the  mass  of  the  nation  (v. 
35),  just  as  Messiah's  own  Interposition  had  been  spurned. 
38,  39.    Wilt  thou  kill  me,  as  thou  didst  the  Egyp- 
tian yesterday! — Moses  had  thought  the  deed  unseen 
(Exodus  2.  12),  but  It  now  appeared   he  was  mistaken. 
Then  fled  Moses,  Ac— for  "when  Pharaoh  heard  this 
tiling  he  sought  to  slay  Moses"  (Exodus  2.  15).    30-34. 
au  angel  of  the  Iiord— Rather,  'the  Angel'  of  the  cov- 
enant, who  Immediately  calls  himself  Jkhovah  (cf.  v. 
58).      35-41.    This   Moses  whom  they  refused,  saying, 
Who  made  thee  a  ruler  and  a  judge,  Ac — Here,  again, 
"  the  stone  which  the  builders  refused  is  made  the  head  of  the 
corner"  (Psalm  118.  22).    This  is  that  Moses  which  said 
.  .  A  prophet  .  .  .  him  shall  ye  hear— This  is  quoted  to 
-©mind  his  Moees-worsblppltig  audience  of  the  grand  tes- 
timony of  their  falthfi)'  lawiriver,  that  himself  was  not  the 


last  and  proper  object  of  the  Church' 's  faith,  but  only  «  ?>«*^Ci 
precursor  and  small  model  of  Him  to  whom  their  absolute  tut >■ 
mission  was  due.    In  the  Church— the  collective  body  c-f 
God's  chosen  people;  hence  used  to  denote  the  who! a 
body  of  the  faithful  under  the  Gospel,  or  particular  sec- 
tions of  them,    this  is  he  that  was  in  the  Church  in  the 
wilderness,  with,  the  angel  ,  .  .  and  with  our  fathers 
—alike  near  to  the  Angel  of  the  Covenant,  from  whom  he 
received  all  the  Institutions  of  the  ancient  economy,  and 
to  the  people,  to  whom  he  faithfully  reported  the  living 
oracles  and  among  whom  he  set  up  the  prescribed  insti- 
tutions.    By  this  Jiigh  testimony  to  Moses,  Stephen  rebuts  the 
main  charge  for  which  hf  was  on  trial,     to  whom   our 
fathers  would   not  obey,  Ac.    Here  he  shows  that  the 
deepest  dishonour  done  to  Moses  came  from  the  nation  that 
now  professed  the  greatest  jealousy  for  his  honour.    In  their 
hearts  turned  back  into  Egypt — In  this  Stephen  would 
have  his  hearers  read  the  downward  career  on  which  they 
were  themselves  entering.     43-50.  gave  them  up— judici- 
ally,    as  -written  in  the  book  of  the  prophets  — the 
twelve  minor  prophets,  reckoned  as  one:  the  passage  la 
from  Amos  5.25.    have  ye  offered  to  Me  .  .  .  sacrifices! 
The  answer  is,  Yes,  but  as  If  ye  did  it  not ;  for  '  neither  did 
ye  offer  to  Me  only,  nor  always,  nor  with  a  perfect  and 
willing  heart.'    [BENOFi ]    Tea,  ye  took  up  the  taber- 
nacle of  Molech,  Ac.    Two  kinds  of  idolatry  are  charged 
upon  the  Israelites :  that  of  the  golden  calf  and  that  of  the 
heavenly  bodies;   Molech  and  Remphan  being  deities, 
representing  apparently  the  Divine  powers  ascribed  to 
nature,  under  different  aspects,    carry  you  beyond  Bab- 
ylon—the well-known  region  of  the  captivity  of  Judah; 
while  "  Damascus"  Is  used  by  the  prophet  (Amos  5.  27), 
whither  the  ten  tribes  were  carried.    Our  fathers  had 
the  tabernacle  of  witness  in  the  wilderness— which 
aggravated  the  guilt  of  that  idolatry  In  which  they  in- 
dulged, with  the  tokens  of  the  Divine  presence  constantly 
in  the  midst  of  them,    -which  our  fathers  that  came  in 
after— rather  (Margin)  'having  received  it  by  succession/ 
i.e.,  the  custody  of  the  tabernacle  from  their  ancestors. 
brought  in  with  Jesus — or  Joshua,    into  the  possession 
—rather, '  at  the  taking  possession  of  [the  territory  or  the 
Gentiles.'    unto  the  days  of  David— for  till  then  Jerusa- 
lem continued  in  the  hands  of  the  Jebusltes.    But  Ste- 
phen's object  in  mentioning  David  is  to  hasten  from  the 
tabernacle  which  he  set  up,  to  the  temple  which  his  son 
built,  in  Jerusalem;  and  this  only  to  show,  from  their 
own  Scriptures  (Isaiah  66. 1,  2),  that  even  that  temple,  mag- 
nificent though  it  was,  was  not  the  proper  resting-place  </ 
Jehovah  upon  earth;  as  his  audience  and  the  nations  had 
all  along  been  prone  to  Imagine.  (What  that  resting-place 
was,  even  "the  contrite  heart,  that  trembleth  at  God's  word," 
he  leaves  to  be  gathered  from  the  prophet  referred  to.) 
51-53.  Ye  stiffhecked  ...  ye  do  always  resist  the  Holy 
Ghost,  Ac.    It  has  been  thought  that  symptoms  of  Impa- 
tience and  Irritation  in  the  audience  Induced  Stephen  to 
cut  short  his  historical  sketch.    But  as  little  farther  light 
could  have  been  thrown  upon  Israel's  obstinacy  from 
subsequent  periods  of  the  national  history  on  the  testi- 
mony of  their  own  Scriptures,  we  should  view  this  aa  tht 
summing  up,  the  brief  import  of  the  whole  leraeiltish  hit* 
tory — grossness  of  heart,  spiritual  deepness,  <*mtinuous  resist- 
ance of  the  Holy  Ghost,  down  to  the  very  council  beforn  whom 
Stephen  was  pleading.    Which  of,  Ac— Deadly  hostility  ■» 
the  messengers  of  God,  whose  high  office  if  was  to  tell  ol 
"  the  Righteous  One,"  that  well-known  p-  ophetlc  title  a' 
Messiah  (Isaiah  53. 11 ;  Jeremiah  23.  6,  &c  ),  and  this  cot* 
tummated  by  the  betrayal  and  murder  of  M  ssiah  Himself,  on 
the  part  of  those  now  sitting  in  judgmer.1  on  the  speaker 
are  the  still  darker  features  of  the  national  character  de- 
picted in  these  withering  words,     wb*  have  receive* 
the  law  by  the  disposition  ('at  the  appointment'  oi 
'  ordination,'  i. «.,  by  the  ministry)  of  augsls,  and  he  v. 
not  kept  it— This  closing  word  is  designed  to  shnt  u| 
those  ldolizera  of  the  law  under  the  guilt  of  high  dlaobe 
dlenoe  to  it,  aggravated  by  the  august  manner  in  whit! 
they  had  received  it.     54-66.  When  they  heard  tUi; 
they  -were  cut  to  the  heart,  Ac — If  they  could  have  m\ 
swered  him,  how  different  would  have  been  their  tamn 


ACTS  VIIL 


Of  mind  1    Bnt  he,  being  full  of  the  Holy  Ghost,  looked 
<ap  steadfastly  into  heaven,  and  wi  w  the  glory  of  God 

—Ye  who  ©an  transfer  to  canvas  such  scenes  as  these.  In 
which  the  rage  of  hell  grins  horribly  from  men,  as  they 
sit  condemned  by  a  frail  prisoner  of  their  own,  and  see 
heaven  beaming  from  his  countenance  and  opening  full 
■pon  his  view  -I  envy  you,  for  I  find  no  words  to  paint 
What,  In  the  majesty  of  the  Divine  text,  is  here  so  simply 
told.    '  But  how  could  Stephen,  in  the  council-chamber, 
we  heaven  at  all?  I  suppose  this  question  never  occurred 
->nt  to  critics  of  narrow  soul,  one  of  whom  [Meyer]  con- 
jectures that  he  saw  it  through  the  window !  and  another, 
of  better  mould,  that  the  soene  lay  in  one  of  the  courts  of 
the  temple.'    [Alford.]    As  the  sight  was  witnessed  by 
Stephen  alone,  the  opened  heavens  are  to  be  viewed  as 
revealed  to  his  bright  beaming  spirit,    and  Jeans  stand- 
ing on  the  right  hand  of  God— Why  "  standing,"  and  not 
tttUnQ,  the  posture  in  which  the  glorified  Saviour  Is  else- 
where represented?   Clearly,  to  express  the  eager  interest 
With  which  He  watched  from  the  skies  the  scene  In  that 
Bouncil-chamber,  and  the  full  tide  of  His  Spirit  which  he 
was  at  that  moment  engaged  in  pouring  Into  the  heart  of 
his  heroical  witness,  till  It  beamed  in  radiance  from  his 
very  countenance.    I  see  .  .  .  the  Son  of  man  standing, 
Ac.--Thls  is  the  only  time  that  our  Lord  is  by  human  lips 
called  the  Son  of  man  after  his  ascension  (Revelation  1. 
18 ;  1*.  H  are  not  Instances).    And  why  here  ?    Stephen, 
full  of  the  Holy  Ghost,  speaking  now  not  of  himself  at  all 
{v.  66),  but  entirely  by  the  Spirit,  is  led  to  repeat  the  very 
words  In  which  Jesus  Himself,  before  this  same  council,  had 
foretold  His  glorification  (Matthew  26. 64),  assuring  them 
that  that  exaltation  of  the  Son  of  man  which  they  should 
hereafter  witness  to  their  dismay,  was  already  begun 
and  actual.   [Axford.]   57, 58.  Then  they  cried  ont  and 
ran  upon  him  with  one  accord,  <fec— To  men  of  their 
mould  and  in  their  temper,  Stephen's  last  seraphic  words 
oould  but  bring  matters  to  extremities,  though  that  only 
revealed  the  diabolical  spirit  which  they  breathed,    cast 
Hint  ont  of  the  city— according  to  Leviticus  21. 14 ;  Num- 
bers 16.  86;  1  Kings  21. 13;  aud  see  Hebrews  13.  12.     and 
stoned—'  proceeded  to  stone'  him.    The  actual  stoning  is 
recorded  In  next  verse,   and  the  witnesses— whose  hands 
were  to  be  first  upon  the  criminal  (Deuteronomy  17.7). 
teld  dawn  their  clothes— their  loose  outer  garments,  to 
have  them  taken  charge  of.     at  a  young   man's  feet 
whose  name -was  Sanl —  How  thrilling  Is  this  our  first 
introduction  to  one  to  whom  Christianity— whether  as 
developed  In  the  New  Testament  or  as  established  In  the 
world— owes  more  perhaps  than  to  all  the  other  apostles 
together  I    Here  he  1b,  having  perhaps  already  a  seat  in 
the  Sanhedrim,  some  30  years  of  age,  In  the  thick  of  this 
tumultuous  murder  of  a  distinguished  witness  for  Christ, 
not  only  "consenting  unto   his   death"  (ch.  8.  1),  but 
doing  his  own  part  of  the  dark  deed.     59,  60.  calling 
apon  [God]  and  saying,  Lord  Jesus,  Ac— An  unhappy 
supplement  of  our  translators  is  the  word  "  God"  here ; 
as  if,  while  addressing  the  Son,  he  was  really  calling 
upon  the  Father.    The  sense  Is  perfectly  dear  without 
any  supplement  at  all  — "calling  upon  (invoking)  and 
saying,  Lord  Jesus;"   Christ  being  the  Person  directly 
Invoked  and  addressed  by  name  (of.  ch.  9.  14).     Even 
Gbotiub,  Db  Warns,  Meyer,  Ac.,  admit   this,  adding 
several  other  examples  of  direct  prayer  to  Christ ;  and 
Punt,  In  his  well-known  letter  to  the  Emperor  Trajan 
(A.  D.  110  or  111),  says  It  was  part  of  the  regular  (Christian 
service  to  Blng,  In  alternate  strains,  a  hymn  to  Christ  as 
God.     Lord  Jesus,  receive  my  spirit — In  presenting  to 
Jesus  the  identical  prayer  which  Himself  had  on  the 
arose  offered  to  His  Father,  Stephen  renders  to  his  glori- 
fied Lord  absolute  divine  worship,  in  the  most  sublime 
form,  and  at  the  most  solemn  moment  of  his  life.    In  this 
sommitment  of  his  spirit  to  Jesus,  Paul  afterwards  fol- 
lowed his  footsteps  with  a  calm,  exultant  confidence  that 
with  Him  it  was  safe  for  eternity  (2  Timothy  1. 12).    cried 
artth  •  tend  voice— with  something  of  the  gathered  en- 
*«y  of  his  dying  Lord  (see  on  John  19.  16-80,  p.  86  [1] 
second  column  from  middle).    Lord— i. «.,  Jesus,  beyond 
♦oobt,  whom  he  had  Just  before  addressed  as  Lord,    lay 


not  this  sin  to  their  charge — Comparing  this  with  nearl) 
the  same  prayer  of  his  dying  Lord,  it  will  be  seen  how 
very  richly  this  martyr  of  Jesus  had  drunk  into  his 
Master's  spirit,  in  its  dlvlnest  form,  he  fell  asleep— never 
said  of  the  death  of  Christ.  See  on  1  Thessalonlans  4.  11 
How  bright  the  record  of  this  first  martyrdom  for  Christ, 
amidst  all  the  darkness  of  its  perpetrators ;  and  how  many 
have  been  cheered  by  it  to  like  faithfulness  even  unto 
death  1 

CHAPTER     VIII. 
Ver.  1-4.    Persecution  continued,  in  which  Saui. 

TAKES  A  PROMINENT  PART— HOW  OVERRULED  FOR  GOOD— 

1.  Saul  -was  consenting  unto  his  death— The  word  ex- 
presses hearty  approval,   they  -were  all  scattered  abroad 

—all  the  leading  Christians,  particularly  the  preachers, 
agreeably  to  their  Lord's  injunctions  (Matthew  10.  23,, 
though  many  doubtless  remained,  and  others  (as  appears 
by  ch.  9.  26-30)  soon  returned,  except  the  apostles—  who 
remained,  not  certainly  as  being  less  exposed  to  danger, 
but,  at  whatever  risk,  to  watch  over  the  infant  cause 
where  It  was  most  needful  to  cherish  it.  3.  and  devout 
men— pious  Jews,  probably,  Impressed  with  admiration 
for  Stephen  and  secretly  Inclined  to  Christianity,  but  not 
yet  openly  declared.  3.  Saul  .  .  .  entering  into  every 
house— like  an  inquisitor.  [Bensejl.  j  haling  men  aud 
women,  dec.  See  his  own  affecting  confessions  afterwards* 
(ch.  22.  4;  26.  9,  10;  1  Corinthians  15.  9;  Galatlans  1.  13; 
Philemon  3.  6;  1  Timothy  1.  13).  They  that  were  scat- 
tered abroad  -went  everywh  ere  preaching.  Though 
solemnly  enjoined  to  do  this  (Luke  24.  47 ;  ch.  1.  8),  they 
would  probably  have  lingered  at  Jerusalem,  but  for  this 
besom  of  persecution  which  swept  them  out.  How  often 
has  the  rage  of  Christ's  enemies  thus  "  turned  out  rather 
unto  the  furtherance  of  the  Gospel"  (see  Phllipplans  1. 
12,13). 

6-25.  Success  of  Philip's  Preaching  in  Samaria- 
Case  of  Simon  Magus.  5.  Then  Philip— not  the  apostls 
of  that  name,  as  was  by  some  of  the  fathers  supposed; 
for  besides  that  the  apostles  remained  at  Jerusalem,  they 
would  in  that  case  have  had  no  occasion  to  send  a  deputa- 
tion of  their  own  number  to  lay  their  hands  on  the  bap- 
tized disciples.  [Grotius.]  It  was  the  deacon  of  that 
name,  who  comes  next  after  Stephen  in  the  catalogue  of 
the  seven,  probably  as  being  the  next  most  prominent. 
The  persecution  may  have  been  directed  especially  against 
Stephen's  colleagues.  [Meter.]  the  city  of  Samaria— 
or  'a  city  of  Samaria;'  but  the  former  seems  more  likely, 
'It  furnished  the  bridge  between  Jerusalem  and  the 
world.'  [Baumgartbn.]  8-8.  the  people  with  one  ac- 
cord gave  heed  to  .  .  .  Philip — the  way  being  prepared 
perhaps  by  the  fruits  of  our  Lord's  sojourn,  as  Himself 
seems  to  intimate  (see  on  John  4.  31-38;  p.  72,  f  second 
column).  But  '  we  may  mark  the  providence  of  God  in 
sending  a  "Grecian,"  or  a  Hellenlstlo  Jew,  to  a  people 
who  from  national  antipathy  would  have  been  unlikely 
to  attend  to  a  native  of  Judea.'  [Webster  and  WiutiN- 
SON.]  great  Joy  in  that  city— over  the  change  wrought 
on  it  by  the  Gospel,  as  well  as  the  cures  which  attested 
Its  Divine  character.  t>-13.  used  sorcery— magical  arts. 
some  great  one  ,  .  ,  the  great  power  of  God — a  sort  of 
incarnation  of  Divinity.  To  whom  all  gave  heed  .  .  . 
because  of  long  time  he  had  bewitched  them — This, 
coupled  with  the  rapidity  with  which  they  deserted  him 
and  attached  themselves  to  Philip,  shows  the  ripeness  of 
Samaria  for  some  religious  change,  -were  baptized,  both 
men  and  women— The  detection  of  Simon's  frauds  help- 
ing to  extend  and  deepen  the  effects  of  Philip's  preaching. 
Then  Simon  himself  believed  also — Left  without  fol- 
lowers, he  thinks  It  best  to  Join  the  man  who  had  fairly 
outstripped  him,  not  without  a  touch  of  real  conviction. 
and  .  .  .  was  baptized— What  a  light  does  this  throw  on 
what  Is  called  Baptismal  Regeneration!  he  continued 
with  Philip— 'was  in  constant  attendance  upon'  him. 
14r-17.  the  apostles  .  .  .  sent  Peter  and  John— showing 
that  they  regarded  Peter  as  no  more  than  their  own  eo,ar*l 
prayed  .  .  .  they  might  receive  the  Holy  Ghost,  tar 
only  they  were  baptixed  In  the  name  of  the  Lord  Jeans 

181 


acts  via 


-As  the  baptism  of  adalts  presupposed  "the  renewing 
•  af  the  Holy  Ghost"  (Titus  3.  5-7;  1  Corinthians  12. 13),  of 
which  the  profession  of  faith  had  to  be  taken  for  evidence, 
his  communication  of  the  Holy  Ghost  by  the  laying  on 
af  the  apostles'  hands  was  clearly  a  superadded  thing; 
ard  as  it  was  only  occasional,  so  It  was  Invariably  attended 
with  miraculous  manifestations  (see  ch.  10.  44,  where  it  fol- 
lowed Peter's  preaching ;  and  ch.  19. 1-7,  where,  as  here,  it 
followed  the  laying  on  of  hands).  In  the  present  case  an 
important  object  was  served  by  it— 'the  sudden  appear- 
ance of  a  body  of  baptized  disciples  in  Samaria,  by  the 
agency  of  one  who  was  not  an  apostle,  requiring  the 
presence  and  power  of  apostles  to  perform  their  special 
part  as  the  divinely  appointed  founders  of  the  Church.' 
[Alfokd.]  Beautiful,  too,  was  the  spectacle  exhibited  of 
Jew  and  Samaritan  one  in  Christ.  18-8-1.  ottered  them 
money — Hence  the  term  Simony,  to  denote  trafficking  in 
sacred  things,  but  chiefly  the  purchase  of  ecclesiastical 
offices,  that  on  whomsoever  I  lay  hands  lie  may  re- 
ceive the  Holy  Ghost — Spiritual  ambition  here  shows  itself 
the  key  to  this  wretched  man's  character.  Thy  money 
perish  with  thee — q.  d.,  'Accursed  be  thou  and  thy  money 
With  thee.'  It  Is  the  language  of  mingled  horror  and  in- 
dignation, not  unlike  our  Lord's  rebuke  of  Peter  himself 
(Matthew  16.  23).  thou  hast  neither  part  nor  lot  .  .  . 
thy  heart  la  not  right,  Ac— This  Is  the  fidelity  of  a  min- 
ister of  Christ  to  one  deceiving  himself  in  a  very  awful 
manner.  Repent  .  .  .  pray ...  If  perhaps  the  thought 
of  thine  heart  may  be  forgiven — this  expression  of 
doubt  being  designed  to  Impress  upon  him  the  greatness 
of  his  sin,  and  the  need  of  alarm  on  his  part,  in  the  gall 
of  bitterness  and  .  .  .  bond  of  iniquity  —  Expressing 
both  the  awfulness  of  his  condition  and  the  captivity  to 
It  in  which  he  was  held.  Pray  ye  to  the  Lord  for  me— 
Peter  had  urged  him  to  pray  for  himself:  he  asks  those 
wonder-working  men  to  do  it  for  him;  having  no  confi- 
dence in  the  prayer  of  faith,  but  thinking  that  those  men 
possessed  some  peculiar  interest  with  heaven,  that  none 
of  those  things  vome  upon  me—  not  that  the  thought  of 
his  wicked  heart  might  be  forgiven  him,  but  only  that  the 
evils  threatened  might  be  averted  from  him.  While  this 
throws  great  light  on  Peter's  view  of  his  melancholy  case, 
it  shows  that  Christianity,  as  something  divine,  still  re- 
tained its  hold  of  him.  (Tradition  represents  him  as  turn- 
ing oat  a  great  hereslarch,  mingling  Oriental  or  Grecian 
philosophy  with  some  elements  of  Christianity.)  25.  and 
they  (Peter  and  John),  when  they  had  preached  (in 
the  city  where  Philip's  labours  had  been  so  richly  blessed). 
returned  .  .  .  and  preached  in  many  villages  of  the 
Samaritans— embracing  the  opportunity  of  their  Journey 
back  to  Jerusalem  to  fulfil  their  Lord's  commission  to  the 
whole  region  of  Samaria  (ch.  1.  8). 

36-40.  This  Ethiopian  Eunuch.  '  With  this  narrative 
of  the  progress  of  the  Gospel  among  the  Samaritans  is 
connected  another  which  points  to  the  diffusion  of  the 
doctrine  of  the  Cross  among  the  remotest  nations.  The 
simplicity  of  the  chamberlain  of  Meroe  forms  a  remarka- 
ble contrast  with  the  craft  of  the  magician  Just  described.' 
[OLSHAU8EN.]  36-28.  the  angel  of  the  Lord— rather,  '  an 
angel.'  go  south,  the  way  that  goeth  down  from  Je- 
rusalem to  Gaza— There  was  such  a  road,  across  Mo<~nt 
Hebron,  which  Philip  might  take  without  going  to  J  ,rv  ■ 
salem  (as  Von  Raumeb'S  "Palffistlna"  shows),  wnich 
Is  desert—i.  «.,  the  way ;  not  Gaza  itself,  which  was  the 
southernmost  city  of  Palestine,  in  the  territory  of  the  an- 
cient Philistines.  To  go  from  a  city,  where  his  hands  had 
been  full  of  work,  so  far  away  on  a  desert  road,  could  not 
but  be  staggering  to  the  faith  of  Philip,  especially  as  he 
was  kept  In  Ignorance  of  the  object  of  the  Journey.  But 
like  Paul,  he  "was  not  disobedient  to  the  heavenly 
vision;"  and  like  Abram,  "he  went  out  not  knowing 
whither  he  went"  (ch.  26. 19;  Hebrews  11.  8).  a  man  of 
Ethiopia— Upper  Egypt,  Meroe.  an  eunuch  of  great 
authority— Eunuchs  were  generally  employed  for  confi- 
dential offices  in  the  East,  and  to  some  extent  are  still. 
Oamdace—  the  family  name  of  the  queens  of  Upper  Egypt, 
like  Pharaoh,  Ccesar,  &c.  (as  appears  from  classic  authors), 
had  come  to  Jerusalem  to  worship — i. «.,  to  keep  the 
18S 


recent  feast  of  Pentecost,  as  a  Gentile  proselyte  to  Wa® 
Jewish  faith  (See  Isaiah  56.  3-8,  and  John  12.  20.)  wa* 
returning— Having  come  so  far,  he  uot  only  stayed  oai 
the  days  of  the  festival,  but  prolonged  his  stay  till  now. 
It  says  much  for  his  fidelity  and  value  to  his  royal  mis- 
tress that  he  had  such  liberty.  But  the  faith  In  Jehovah 
and  love  of  his  worship  and  word,  with  which  he  was 
imbued,  sufficiently  explain  this,  and  sitting  In  hi* 
chariot,  read  Esaias— Not  contented  with  the  statutory 
services  In  which  he  had  joined,  he  beguiles  the  tedium 
of  the  journey  homeward  by  reading  the  Scriptures,  Bat 
this  is  not  all ;  for  as  Philip  "  heard  him  read  the  prophet 
Esaias,"  he  must  have  been  reading  aloud  and  not  (as  is 
customary  still  in  the  East)  so  as  merely  to  be  audible, 
but  in  a  louder  voice  than  he  would  naturally  have  used 
If  intent  on  his  own  benefit  only :  evidently  therefore  he 
was  reading  to  his  charioteer.  29-31.  the  Spirit  said — by 
an  unmistakable  voice  within,  as  ch.  10.  19;  16.6,7.  go 
near  and  join  this  chariot— This  would  reveal  to  Philip 
the  hitherto  unknown  object  of  his  journey,  and  encour- 
age him  to  expect  something.  Understandest  what 
thou  readest  l— To  one  so  engaged  this  would  be  deemed 
no  rude  question,  while  the  eage:  appearance  of  the 
speaker,  and  the  question  itself,  would  Indicate  a  read! 
ness  to  supply  any  want  of  Insight  that  might  be  felt. 
How  can  I,  except  some  man  guide  me? — Beautiful  ex- 
pression at  once  of  humility  and  docility;  the  Invitation 
to  Philip  which  Immediately  followed,  to  "come  up  and 
sit  with  him,"  being  but  the  natural  expression  of  this, 
33,  33.  The  place  .  .  .  was  this,  He  was  led  as  a  lamb, 
Ac— One  cannot  bat  wonder  that  this,  of  all  predictions 
of  Messiah's  sufferings  in  the  Old  Testament  the  most 
striking,  should  have  been  that  which  the  eunuch  was 
reading  before  Philip  joined  him.  He  could  hardly  miss 
to  have  heard  at  Jerusalem  of  the  sufferings  and  death  of 
Jesus,  and  of  the  existence  of  a  continually-increasing 
party  who  acknowledged  blm  to  be  the  Messiah.  But  bis 
question  to  Philip,  whether  the  prophet  In  this  passage 
meant  himself  or  some  other  man,  clearly  shows  that  be 
had  not  the  least  Idea  of  any  connection  between  this 
prediction  and  those  facts.  34-38.  And  the  eunuch  an- 
swered, I  pray  thee,  Ac- The  respect  with  whloh  be 
here  addresses  Philip  was  prompted  by  his  reverence  for 
one  whom  be  perceived  to  be  his  superior  In  Divine 
things;  his  own  worldly  position  sinking  before  this. 
Then  Philip  evened  his  mouth— See  on  Matthew  5.  8. 
began  at  the  same  scripture— founding  on  it  as  his  text, 
preached  unto  him  Jesus — showing  Him  to  be  the 
glorious  Burden  of  this  wonderful  prediction,  and  inter- 
preting it  in  the  light  of  the  facts  of  His  history.  See, 
here  is  water— more  simply,  'Behold  water  I'  as  if  al- 
ready, his  mind  filled  with  light  and  his  soul  set  free,  be 
was  eagerly  looking  out  for  the  first  water  In  which  he 
might  seal  his  reception  of  the  truth  and  be  enrolled 
among  the  visible  disciples  of  the  Lord  Jesus,  whet 
doth  binder  me  to  be  baptised  1— Philip  had  probably 
told  him  that  this  was  the  ordained  sign  and  seal  of  dis- 
cipleshlp,  but  the  eunuch's  question  was  likely  the  first 
proposal  of  its  application  in  this  case.  (Verse  87  la  want- 
ing in  the  principal  MSS.  and  most  venerable  versions 
of  the  New  Testament.  It  seems  to  have  been  added 
from  the  formularies  for  baptism  which  came  Into  cur- 
rent use.)  they  -went  down  both  into  the  water,  and 
he  baptized  him,  Ac. — probably  laving  the  water  upon 
him,  though  the  precise  mode  Is  neither  certain  nor  of 
any  consequence.  30,  40.  the  Spirit  of  the  Lord  caught 
away  Philip— To  deny  [as  Meyer,  Olshausen,  Blook- 
field]  the  miraculous  nature  of  Philip's  disappearance, 
Is  vain.  It  stands  out  on  the  face  of  the  words,  as  just  s 
repetition  of  what  we  read  of  the  ancient  prophets,  In  " 
Kings  18. 12;  2  Kings  2.  16.  And  the  same  word  (as  Ben 
gel  remarks)  Is  employed  to  express  a  similar  idea  in 
Corinthians  12.  2,  4 ;  1  Thessalonlans  4. 17.  the  eunuc* 
saw  him  no  more — nor,  perhaps,  for  very  Jc/,  eared  t 
see  him.  [Bengel.  j  and  he  'went  on  his  -way  rejoicing 
—He  had  found  Christ,  and  the  key  to  the  Scriptures ;  hii 
soul  was  set  free,  and  his  disclpleshlp  sealed;  ho  had  lost 
bis  teacher,  bat  gained  what  was  Infinitely  better:  3* 


ACTS  IX. 


felt  himself  a  new  man,  and  "his  Joy  wan  fall."  Tradi- 
Mon  says  he  was  the  first  preacher  of  the  Gospel  In  Ethi- 
opia; and  how,  indeed,  could  he  choose  but  "tell  what 
the  Lord  had  done  for  his  soul?"  Yet  there  Is  no  cer- 
tainty as  to  any  historical  connection  between  his  la- 
boars  and  the  introduction  of  Christianity  Into  that 
sountry.  Philip  was  found— g.  d.,  'found  himself,' 
made  his  appearance:'  an  expression  confirming  the 
miraculous  manner  of  his  transportation,  at  Azotus— 
the  ancient  Ashdod.  preached  In  all  the  cities— along 
Sie  aoast,  proceeding  northward,  till  lie  came  to  Cuesa- 
***— fifty-five  miles  north-west  of  Jerusalem,  on  the  Med- 
iterranean, J  nst  south  of  Mount  Carmel;  and  so  named 
by  Herod,  who  rebuilt  it,  In  honor  of  Ceesar  Augustus. 
Henceforth  we  lose  sight  of  zealous  and  honoured  Philip, 
as  by  and  by  we  shall  lose  sight  even  of  Peter.  As  the 
chariot  of  the  Gospel  rolls  on,  other  agents  are  raised  up, 
each  suited  to  his  work.  But "  he  that  sowoth  and  he  that 
reapeth  shall  rejoice  together."    (See  on  John  4. 31-88.) 

CHAPTER    IX. 

Ver.  1-26.  Conversion  of  Saul,  and  beginnings  of 
HIS  MlNISTKY.  1.  Saul,  yet  breathing  threatenings 
and  slaughter  against  the  disciples  of  the  I<ord,  <fcc. — 
The  emphatlo  " yet"  is  Intended  to  note  the  remarkable 
feet,  that  up  to  this  moment  his  blind  persecuting  rage 
against  the  disciples  of  the  Lord  burned  as  fiercely  as 
ever.  (In  the  teeth  of  this,  Neandeb  and  Olshausen 
picture  him  'deeply  impressed  with  Stephen's  joyful 
tilth,  remembering  passages  of  the  Old  Testament  con- 
firmatory of  the  Messlahship  of  Jesus,  and  experiencing 
inch  a  violent  struggle  as  would  inwardly  prepare  the  way 
tor  the  designs  of  God  towards  him.  Is  not  dislike,  if  not 
unconscious  disbelief,  of  sudden  conversion  at  the  bottom 
of  thlsT)  The  word  "slaughter"  here  points  to  cruelties 
not  yet  recorded,  but  the  particulars  of  which  are  supplied 
by  himself  nearly  thirty  years  afterwards:  "And  I  perse- 
cuted this  way  unto  the  death"  (ch  22.  4) ;  "  and  when  they 
were  put  to  death,  I  gave  my  voice  ('vote')  against  them. 
And  I  punished  them  oft  in  every  synagogue,  and  com- 
pelled them  to  ('  did  my  utmost  to  make  them')  blaspheme ; 
Mid  being  exceedingly  mad  against  them,  I  persecuted 
them  even  unto  strange  ('  foreign')  cities"  (ch.  26. 10, 11).  All 
this  was  before  his  present  Journey,  2.  desired  letters— of 
authorization— to  Damascus— the  capital  of  Syria  and  the 
great  highway  between  eastern  and  western  Asia,  about 
130  miles  north-east  of  Jerusalem ;  the  most  ancient  city 
perhaps  in  the  world,  and  '  lying  in  the  centre  of  a  ver- 
dant and  inexhaustible  paradise.'  It  abounded  (as  ap- 
pears from  Josefhus,  Wars,  II.  20,  2)  with  Jews,  and  with 
Gentile  proselytes  to  the  Jewish  faith.  Thither  the  Gos- 
pel had  penetrated;  and  Saul,  flushed  with  past  suc- 
cesses, undertakes  to  crush  It  out.  that  If  he  found  any 
of  that  way,  -whether  men  or  women— Thrice  are  wo-men 
specified  as  objects  of  his  cruelty,  as  an  aggravated  fea- 
ture of  it  (ch.  8. 8;  22.4;  and  here).  3.  he  came  near 
Damascus— so  ch.  22.  6.  Tradition  points  to  a  bridge 
near  the  city  as  the  spot  referred  to.  Events  which  are 
the. turning  points  in  one's  history  so  imprint  themselves 
upon  the  memory,  that  circumstances  the  most  trifling  in 
Shemselves  acquire  by  connection  with  them  something 
of  their  Importance,  and  are  recalled  with  inexpressible 
interest,  suddenly— at  what  time  of  day,  it  is  not  said ; 
for  artless  simplicity  reigns  here.  But  he  himself  em- 
phatically states,  In  one  of  his  narratives,  that  it  was 
"about  noon"  (oh.  22.6),  and  In  the  other,  "at  mid-day" 
(oh.  26.  13),  when  there  could  be  no  deception,  there 
chined  round  about  him  a  light  from  heaven — "a 
great  light"  (he  himself  says)  "  above  the  brightness  of 
the  sun,"  then  shining  In  its  full  strength.  4-6.  he  fell 
to  the  earth— and  his  companions  with  him  (ch.  26. 14), 
who  "saw  the  light"  (ch.  22.  9) — and  heard  a  voice  say- 
ing unto  him—"  in  the  Hebrew  tongue"  (ch.  26. 14)— Saul, 
Saul— a  reduplication  full  of  tenderness.  [Db  Wettx.] 
Though  his  name  was  soon  changed  into  "  Paul,"  we  find 
him,  in  both  his  own  narratives  of  the  scene,  after  the 
lipx?  of  so  many  years,  retaining  theoriglnal  form,  as  not 


daring  to  alter,  in  the  smallest  tittle,  the  overpowerios 
words  addressed  to  him.    why  perseeutest  thou  met— 

No  language  can  express  the  affecting  character  of  this 
question,  addressed  from  the  right  hand  of  the  Majesty 
on  high  to  a  poor,  Infuriated,  persecuting  mortal.  (See 
Matthew  25. 45,  and  on  that  whole  Judgment  scene.)  Wt*e 
art  thou,  Lord  1  — '  Jesus  knew  Saul  ere  Saul  knew 
Jesus.'  [Benoei*]  The  term  "  Lord"  here  is  an  indefin- 
ite term  of  respect  for  some  unknown  but  august  speaker. 
That  Saul  saw  as  well  as  heard  this  glorious  Speaker,  1* 
expressly  said  by  Ananias  (v.  17 ;  22.  14),  by  Barnabas  (ch. 
9. 27),  and  by  himself  (ch.  26. 16) ;  and  in  claiming  apostle- 
ship,  he  explicitly  states  that  he  had  "seen  the  Lord"  (1 
Corinthians  9. 1 ;  15.  8),  which  can  refer  only  to  this  scene. 
I  ain  Jeaus  whom  thou  persecuteat — The  "  I"  and 
"thou"  here  are  touchlngly  emphatic  in  the  original; 
while  the  term  "Jesus"  is  purposely  chosen,  to  convey  to 
him  the  thrilling  information  that  the  hated  name 
which  he  sought  to  hunt  down— "  the  Natarene,"  as  It  It 
in  ch.  22.  8— was  now  speaking  to  him  from  the  skies, 
"  crowned  with  glory  and  honour"  (see  ch.  28. 9).  It  is  hard 
for  thee  to  kick  against  the  pricks.  And  he,  treu*~ 
bling  and  astonished,  said,  Lord,  what  -wilt  then 
have  me  to  do  1  And  the  Lord  said— (The  most  ancient 
MSS.  and  versions  of  the  New  Testament  want  all  these 
words  here;  but  they  occur  in  ch.  28,14  and  ch.  22.  IS, 
from  which  they  appear  to  have  been  inserted  here.) 
The  metaphor  of  an  ox,  only  driving  the  goad  deeper  by 
kicking  against  It,  Is  a  classic  one,  and  here  forcibly  ex- 
presses, not  only  the  vanity  of  all  his  measures  for  crush- 
ing the  Gospel,  but  the  deeper  wound  which  every  snch 
effort  inflicted  upon  himself.  The  question,  "  What  shall 
I  do,  Lord?"  or,  "Lord,  what  wilt  thou  have  me  to  do?H 
indicates  a  state  of  mind  singularly  interesting  (see  o» 
ch.  2.  37).  Its  elements  seem  to  be  these:  (1.)  Resistless 
conviction  that "  Jesus  whom  he  persecuted,"  now  speak- 
ing to  him,  was  "  Christ  the  Lord."  See  on  Galatlans  L  IS. 
16.  (2.)  As  a  eonsequenoe  of  this,  that  not  only  all  his  re- 
ligious views,  but  his  whole  religious  character,  had  beee 
an  entire  mistake ;  that  he  was  up  to  that  moment  fundfc 
mentally  and  wholly  wrong.  (3.)  That  though  his  whole 
future  was  now  a  blank,  he  had  absolute  confidence  1b 
Him  who  had  so  tenderly  arrested  him  in  his  blind 
career,  and  was  ready  both  to  take  In  all  His  teaching, 
and  to  carry  out  all  His  directions  (see  more  on  ». »% 
Arise,  and  go  into  the  city,  and  it  shall  be  told  thee, 
Ac— See  on  ch.  8.  26-28.  T.  the  men  .  .  .  stood  speech- 
less—This  may  mean  merely  that  they  'remained  so; 
but  if  the  standing  posture  be  intended,  we  have  only  te 
suppose  that  though  at  first  they  "  all  fell  to  the  earth" 
(ch.  26. 14),  they  arose  of  their  own  accord  while  Saul  yet 
lay  prostrate,  hearing  a  (rather  '  the')  voice—  Paul  him- 
self says  they  "heard  not  the  voice  of  Him  that  spake  to 
him"  (ch.  22.  9).  But  Just  as  "the  people  that  stood  by 
heard"  the  voice  that  saluted  our  Lord  with  recorded 
words  of  consolation  and  assurance,  and  yet  heard  not  the 
articulate  words,  but  thought  "It  thundered"  or  that 
some  "  angel  spake  to  Him"  (John  12.28, 29}— so  these  men 
heard  the  voice  that  spake  to  Saul,  but  heard  not  the  artio- 
ulate  rvords.  Apparent  discrepancies  like  these,  In  the 
different  narratives  of  the  same  scene  in  one  and  the 
same  book  of  Acts,  furnish  the  strongest  confirmation 
both  of  the  facts  themselves  and  of  the  book  which  re- 
cords them.  Saul  arose  .  .  .  and  when  his  eyes  were 
opened,  he  sow  no  man — after  beholding  the  Lord,  since 
he  "could  not.  see  for  the  glory  of  that  light"  (ch.  22. 11),  he 
had  Involuntarily  closed  his  eyes  to  protect  them  from  the 
glare;  and  on  opening  them  again  he  found  his  vision 
gone.  'It  is  not  said,  however,  that  he  was  blind,  for 
it  was  no  punishment.'  [Bknqku]  9.  And  he  was 
three  days  -without  sight,  and  neither  did  eat  noi 
drink— 4.  «.,  according  to  the  Hebrew  mode  of  computa- 
tion :  he  took  no  food  during  the  remainder  of  that  day, 
the  entire  day  following,  and  so  much  of  the  subsequent 
day  as  elapsed  before  the  visit  of  Ananias.  Such  a  period 
of  entire  abstinence  from  food,  in  that  state  of  mental  ab- 
sorption and  revolution  into  which  he  had  been  so  sin! 
denly  thrown  Is  In  oer'ect  harmony  with  known  laws 

183 


ACTS   IX. 


*nd  numerous  facts.  But  what  three  days  most  those 
save  beon  I  '  Only  one  other  space  of  three  days'  dura- 
bles c&n  be  mentioned  of  equal  Importance  In  the  his- 
tory of  the  world.'  [Hows.]  Since  Jesus  had  been  re- 
yaalsd  not  only  to  his  eyes  but  to  his  soul  (see  on  Oalatians 
1. 15,  16),  the  double  conviction  must  have  immediately 
Hashed  upon  him,  that  his  whole  reading  of  the  Old 
Testament  hitherto  had  been  wrong,  and  that  the  system 
sf  legal  righteousness  in  which  he  had,  up  to  that  mo- 
ment, rested  and  prided  himself  was  false  and  fatal. 
What  materials  these  for  spiritual  exercise  during  those 
three  days  of  total  darkness,  fasting,  and  solitude  I  On 
the  one  hand,  what  self-condemnation,  what  anguish, 
what  death  of  legal  hope,  what  difficulty  in  believing 
that  In  such  a  case  there  could  be  hope  at  all ;  on  the 
other  hand,  what  heart-breaking  admiration  of  the  grace 
that  had  "pulled  him  out  of  the  fire,"  what  resistless 
conviction  that  there  must  be  a  purpose  of  love  in  It,  and 
what  tender  expectation  of  being  yet  honoured,  as  a 
chosen  vessel,  to  declare  what  the  Lord  had  done  for  his 
soul,  and  spread  abroad  the  savour  of  that  Name  which  he 
had  so  wickedly,  though  ignorantly,  sought  to  destroy— 
must  have  struggled  in  his  breast  during  those  memor- 
able days  I  Is  it  too  much  to  say  that  all  that  profound 
insight  into  the  Old  Testament,  that  comprehensive  grasp 
of  the  principles  of  the  Divine  economy,  that  penetrating 
spirituality,  that  vivid  apprehension  of  man's  lost  state, 
and  those  glowing  views  of  the  perfection  and  glory  of 
the  Divine  remedy,  that  beautiful  Ideal  of  the  loftiness 
and  the  lowliness  of  the  Christian  character,  that  large 
philanthropy  and  burning  zeal  to  spend  and  be  spent 
through  all  his  future  life  for  Christ,  which  distin- 
guish the  writings  of  this  chiefest  of  the  apostles  and 
greatest  of  men,  were  all  quickened  into  life  during 
those  three  successive  days?  10-10.  a  certain  disciple 
.  .  named  Ananias — Soe  on  ch.  22.  12.  to  Him  said  tne 
r.ord— i.  e,,  JESUS.  See  v.  13,  14,  17.  go  Into  the  street 
.  .  .  called  Straight— There  is  still  a  street  of  this  name 
:  a  Damascus,  about  half  a  mile  in  length,  running  from 
«ast  to  west  through  the  city.  [MAUNDRELL.]  and  in- 
quire In  the  house  of  Judas  for  one  called  Saul  of 
Tarsus— There  Is  something  touching  In  the  minuteness  of 
these  directions.  Tarsus  was  the  capital  of  the  province  of 
Clllcla,  lying  along  the  north-east  coast  of  the  Mediterra- 
nean. It  was  situated  on  the  river  Cydnus,  was  a  'large 
and  populous  city'  (says  Xenophon,  and  see  ch.  21.  39), 
and  under  the  Romans  had  the  privilege  of  self-govern- 
ment, behold,  he  prayeth— "  breathing  out"  no  longer 
"threateningsand  slaughter,"  but  struggling  desires  after 
light  and  life  in  the  Persecuted  One.  Beautiful  note  of 
encouragement  as  to  the  frame  in  which  Ananias  would 
find  the  persecutor!  And  hath  seen  in  a  vision  a  man 
named  Ananias,  Ac.  Thus,  as  in  the  case  of  Cornelius 
and  Peter  afterwards,  there  was  a  mutual  preparation  of 
each  for  each.  But  we  have  no  account  of  the  vision 
which  Saul  had  of  Ananias  coming  into  him  and  putting 
nls  hands  upon  him  for  the  restoration  of  his  sight,  save 
this  interesting  allusion  to  it  in  the  vision  which  Ananias 
himself  had.  Ananias  answered,  Lord,  I  have  heard 
by  many  of  this  man,  Ac— 'The  objections  of  Ananias, 
and  the  removal  of  them  by  the  Lord,  display  in  a  very 
touching  manner  the  childlike  relation  of  the  believing 
*oul  to  Its  Redeemer.  The  Saviour  speaks  with  Ananias 
as  a  man  does  with  his  friend.'  [Oi-SHAUSEN.]  how  mnch 
evil  he  hath  done  to  thy  saints — "  Thy  saints,"  says 
Ananias  to  Christ;  therefore  Christ  Is  God.  [Bengei..]  So, 
lu  the  very  next  verse,  Ananias  describes  the  disciples  as 
"  those  that  called  on  Christ's  name."  See  on  ch.  7.  59,  60; 
and  cf.  1  Corinthians  1.  2.  here  he  hath  authority,  Ac— 
So  that  the  terror  not  only  of  the  great  persecutor's  name, 
but  of  this  commission  to  Damascus,  had  travelled  before 
aim  from  the  capital  to  the  doomed  spot.  Go  thy  -way- 
Do  as  thou  art  bidden,  without  gainsaying,  he  Is  a  chosen 
vessel— a  word  often  used  by  Paul  In  illustrating  God's 
sovereignty  In  election  (Romans  9.  21-23;  2  Corinthians  4. 
7 ;  8  Timothy  2. 20. 21.  [Alfoed.]  Cf.  Zecharlah  3. 2).  1  will 
th*w  him— (see  ch.  20. 23, 24 ;  21. 11).  how  great  things  he 
JS4 


must  suffer  for  iny  name — q.  d.,  '  Mnch  he  has  don? 
against  that  Name ;  bnt  now,  when  I  show  him  what  great 
things  be  must  suffer  for  that  Name,  he  shall  count  it 
his  honour  and  privilege.  17-19.  Ananias  went  his 
way,  and  putting  his  hands  on  him,  said,  Brother 
Saul— How  beautifully  child-like  is  the  obedience  of  An- 
anias to  "  the  heavenly  vision  1"  the  Lord,  even  Jesus-  - 
This  clearly  shoivs  In  what  sense  the  term  "  Lord"  is  uses 
In  this  book.  It  is  Jesus  that  Is  meant,  as  almost  invari 
ably  In  the  Epistles  also,  who  appeared  unto  thee  is 
the  way— This  knowledge  by  an  inhabitant  of  Damascus 
of  what  had  happened  to  Saul  before  entering  it,  would 
show  him  at  once  that  this  was  the  man  whom  Jesus  had 
already  prepared  him  to  expect,  and  be  filled  with  th« 
Holy  Ghost— which  Ananias  probably,  without  any  ex- 
press instructions  on  that  subject,  took  it  for  granted 
would  descend  upon  him;  and  not  necessarily  after  his 
baptlam  [Baumgartkn,  Websteb  and  Wilkinson)— for 
Cornelius  and  his  company  received  It  before  theirs  (ch. 
10.  44-48) — but  perhaps  Immediately  after  the  recovery  of 
his  sight  by  the  laying  on  of  Ananias'  hands,  there  fell 
from  his  eyes  as  It  -were  scales — '  This  shows  th*t  tho 
blindness  as  well  as  the  cure  was  supernatural.  Sub- 
stances like  scales  would  not  form  naturally  In  so  short  a 
time.'  ["Webster  and  Wilkinson.]  And  the  medical  pre- 
cision of  Luke's  language  here  Is  to  be  noted,  was  bnp- 
tlxed— as  directed  by  Ananias  (oh.  22.  16).  when  he  had 
received  meat  he  was  strengthened — for  the  exhaustion 
occasioned  by  his  three  days'  fast  would  not  be  the  less 
real,  though  unfelt  during  his  struggles.  See  on  Matthew 
4.  2.  then  was  Saul  certain  days  with  the  disciples  at 
Damascus— making  their  acquaintance,  in  another  way 
than  either  he  or  they  had  anticipated,  and  regaining  his 
tone  by  the  fellowship  of  the  saints;  but  not  certainly  in 
order  to  learn  from  them  what  he  was  to  teach,  which  he 
expressly  disavows  (Galatlans  1.  12, 16).  20-33.  preached 
Christ  .  .  .  that  he  Is  the  Son  of  God— rather,  '  preached 
Jesus,'  according  to  all  the  most  ancient  MSS.  and  ver- 
sions of  the  New  Testament  (so  v.  21,  "all  that  call  on  this 
name,"  i.  e,,  Jesus;  and  v.  22,  "  proving  that  thi#"  Jesus  "  br< 
very  Christ").  33.  And  after  many  days  were  fulfill  ad 
the  .Tews  took  counsel  to  kill  him — Had  we  no  oth*r 
record  than  this,  we  should  have  supposed  that  what  is  here 
related  took  place  while  Saul  continued  at  Damascus  after  his 
baptism.  But  in  Oalatians  1. 17, 18  we  learn  from  Paul  him- 
self that  he  "  went  into  Arabia,  and  returned  again  unto  Da- 
mascus," and  that  from  the  time  of  his  first  visit  to  the  close  of 
his  second,  both  of  which  appear  to  have  been  short,  a  period 
of  three  years  elapsed ;  either  three  full  years,  or  one  full 
year  and  part  of  two  others.  See  on  Galatlans  1.  16-18. 
That  such  a  blank  should  occur  In  the  Acts,  and  be  filled 
up  In  Galatlans,  Is  not  more  remarkable  than  that  the 
flight  of  the  Holy  Family  Into  Egypt,  their  stay  there, 
and  their  return  thence,  recorded  only  by  Matthew, 
should  be  so  entirely  passed  over  by  Luke,  that  if  we  had 
only  his  Gospel,  we  should  have  supposed  that  they 
returned  to  Nazareth  Immediately  after  the  presentation 
In  the  temple.  (Indeed  In  one  of  his  narratives,  ch.  22. 16, 
17,  Paul  himself  takes  no  notice  of  this  period.)  But 
wherefore  this  journey  t  Perhaps  (1.)  because  he  felt  a  period 
of  repose  and  partial  seclusion  to  be  needful  to  his  spirit, 
after  the  violence  of  the  change  and  the  excitement  ot 
his  new  occupation.  (2.)  To  prevent  the  rising  storm 
which  wan  gathering  against  him  from  coming  too  soon 
to  a  head.  (3.)  To  exercise  his  ministry  in  the  Jewish 
synagogues,  as  opportunity  afforded.  On  his  return, 
refreshed  and  strengthened  in  spirit,  he  Immediately 
resumed  his  ministry,  but  soon  to  the  imminent  hazard 
of  his  life.  34,  35.  they  watched  the  gates  night  and 
day  to  kill  him— The  full  extent  of  his  danger  appearf 
only  from  his  own  account  (2  Corinthians  1L  32):  "Id 
Damascus,  the  governor  under  Aretas  the  king  kept  the 
city  of  the  Damascenes  with  a  garrison,  desirous  to  ap 
prehend  me ;"  the  exasperated  Jews  having  obtained  fron: 
the  governor  a  military  force,  the  more  surely  to  compact 
his  destruction.  Then  the  disciples  .  .  .  by  night  les 
him  down  ("through  a  window,"  2  Corinthians  U.  33)  he 


ACTS   X. 


Am  wall— Bach  overhanging  windows  In  the  walls  of 
■astern  oltiea  were  common,  and  are  to  be  seen  In  Da- 
naacus  to  this  day. 

9ML  SatxVs  First  Visit  to  Jerusalem  after  his 
CONVERSION.  80.  And  when  Saul  w«*  come  to  Jeru- 
salem—"three  years  after"  his  conversion,  and  partic- 
nlaily  "to  see  Peter,"  Galatlans  1. 18;  no  doubt  because  he 
was  the  leading  apostle,  and  to  communicate  to  him  the 
prescribed  sphere  of  his  labours,  specially  to  "the  Gen- 
tiles." he  assayed  to  Join  himself  to  the  disciples— 
I'mply  as  one  of  them,  leaving  his  apostolic  commission 
to  manifest  Itself,  they  were  afraid  of  him,  &c. — know- 
ing him  only  as  a  persecutor  of  the  faith ;  the  rumour  of 
bis  conversion,  If  It  ever  was  cordially  believed,  passing 
sway  during  his  long  absence  in  Arabia,  and  the  news  of 
his  subsequent  labours  In  Damascus  perhaps  not  having 
reached  them.  97.  Bnt  Barnabas  .  .  .  brought  him  to 
she  apostles— 4.  e.,  to  Peter  and  James;  for  "other  of  the 
apostles  saw  I  none,"  says  he  fourteen  years  after.  Gala- 
tlans L  18, 19.  Probably  none  of  the  other  apostles  were 
there  at  the  time  (oh.  4.  36).  Barnabas  being  of  Cyprus, 
which  was  within  a  few  hours'  sail  of  Cilicla,  and 
annexed  to  it  as  a  Roman  province,  and  Raul  and  he 
being  Hellenistic  Jews  and  eminent  In  their  respective 
localities,  they  may  very  well  have  been  acquainted  with 
each  other  before  this.  [Hows.]  What  is  here  said  of 
Barnabas  Is  In  fine  consistency  with  the  "goodness" 
ascribed  to  him  (ch.  11.  24),  and  with  the  name  "Son  of 
Consolation,"  given  him  by  the  apostles  (ch.  4.36);  and 
sfter  Peter  and  James  were  satisfied,  the  disciples  gen- 
erally would  at  once  receive  him.  how  he  had  seen  the 
JiOrd  ,  .  .  and  he  (t.  e.,  the  Lord)  had  spoken  to  him — 
i.  *.,  how  he  had  received  his  commission  direct  from  the 
Lord  himself.  28,  20.  And  he  was  with  them,  coming 
In  and  going  out  at  Jerusalem— for  fifteen  days,  lodg- 
ing with  Peter  (Galatlans  1. 18).  disputed  with  the  Gre- 
cians—See on  ch.  6.  1;  addressing  himself  specially  to 
them,  perhaps,  as  being  of  his  own  class,  and  that  against 
which  he  had  in  the  days  of  his  ignorance  been  the  fier- 
iest, they  went  about  to  slay  him — Thus  was  he  made  to 
feel,  throughout  his  whole  course,  what  he  himself  had 
made  others  so  cruelly  to  feel,  the  cost  of  disctpleship.  30. 
they  brought  him  down  to  Ctesarea — on  the  coast  (see 
an  ch.  8. 40);  accompanying  him  thus  far.  But  Paul  had 
another  reason  than  his  own  apprehension  for  quitting 
Jerusalem  so  soon.  "  While  he  was  praying  in  the  tem- 
ple, he  was  In  a  trance,"  ard  received  express  Injunctions 
to  this  effect.  See  on  ch.  22. 17,  Ac.  and  sent  him  forth 
to  Tarsus— In  Galatlans  1. 21  he  himself  says  of  this  Jour- 
ney, that  he  "  came  Into  the  regions  of  Syria  and  Cilicla ;" 
from  which  it  Is  natural  to  infer  that  instead  of  sailing  di- 
rect for  Tarsus,  he  landed  at  Seleucia,  travelled  thence  to 
Antiooh,  and  penetrated  from  this  northward  Into  Cillcia, 
•nding  his  Journey  at  Tarsus.  As  this  was  his  first  visit 
to  his  native  city  since  his  conversion,  so  it  Is  not  certain 
that  he  ever  was  there  again.  See  on  ch.  11. 25,  26.  Now 
It  probably  was  that  he  became  the  instrument  of  gather- 
ing Into  the  fold  of  Christ  those  "kinsmen,"  that  "sis- 
ter," and  perhaps  her  "  son,"  of  whom  mention  is  made 
In  Romans  16. 7, 11,  21 ;  ch.  23. 16,  Ac.    [Hows.] 

8L  FiiOtmiSHiNG  State  of  the  Church  in  Palestine 
AT  THIS  Time.  31.  Then  had  the  ehurcli.es  rest— rather. 
"the  Church,'  according  to  the  best  MSS.  and  versions. 
But  this  rest  was  owing  not  so  much  to  the  conversion  of 
Saul,  as  probably  to  the  Jews  being  engrossed  with  the 
smperor  Caligula's  attempt  to  have  his  own  image  set 
ap  in  the  temple  of  Jerusalem  (Josefhtts,  Antiquities,  18. 
8;  1,  Ac),  throughout  all  Judea,  and  Galilee,  and  Sa- 
maria —  This  Incidental  notloe  of  distinct  churches 
already  dotting  all  the  regions  which  were  the  chief 
scenes  of  our  Lord's  ministry,  and  that  were  best  able  to 
test  the  facts  on  which  the  whole  preaching  of  the  apos- 
tles was  based,  is  extremely  interesting.  "  The  fear  of  the 
Lord"  expresses  their  holy  walk;  "the  comfort  of  the 
Hoi y  Ghost,"  their  "  peace  and  Joy  in  believing,"  under 
tne  silent  operation  of  the  blessed  Comforter. 

tMS.  Peteh  Heai-s  Knbas  at  Lydda,  autj  Raises  Ta- 
•rra  s.  to  L'fb  at  .Toppa.    Tr  e  histc-ian  now  returns  to 


Peter,  in  order  to  Introduce  the  all-important  narratlvt 
of  Cornelius  (ch.  10).  The  occurrences  here  related  prob- 
ably took  place  during  Saul's  sojourn  in  Arabia.  S»-&4. 
as  Peter  passed  throughout  all  quarters— not  now  flee- 
ing from  persecution,  but  peacefully  visiting  the  churches. 
to  the  saints  which  dwelt  at  Lydda— about  five  mile* 
east  Of  Joppa.  And  Peter  said  unto  him,  Eneas,  Jesus 
Christ  maketh  thee  -whole — See  on  cY  .9  6.  make  thy 
bed— See  on  John  5.8.  all  that  dwelt  at  Lydda  and 
Saron— (or  "Sharon,"  a  rich  vale  between  Joppa  and  C»- 
sarea).  saw  him,  and  turned  to  the  Lord— i.  e„  thei  > 
was  a  general  conversion  in  consequence.  35-30.  at 
Joppa— the  modern  Jaffa,  on  the  Mediterranean,  a  very 
ancient  city  of  the  Philistines,  afterwards  and  still  the 
seaport  of  Jerusalem,  from  which  It  lies  distant  forty-five 
miles  to  the  north-west.  Tabltha  .  .  .  Dorcas— the  Syro- 
Chaldalc  and  Greek  names  for  an  antelope  or  gazelle, 
which,  from  its  loveliness,  was  frequently  employed  as  a 
proper  name  for  women.  [Meyer,  Ouuuusih.]  Doubt- 
less the  interpretation,  as  here  given,  is  but  an  echo  of 
the  remarks  made  by  the  Christians  regarding  her— how 
well  her  character  answered  to  her  name,  full  of  good 
works  and  alms-deeds — eminent  for  the  activities  and 
generosities  of  the  Christian  character,  when  they  had 
washed— according  to  the  custom  of  civilized  nations  to- 
wards the  dead,  in  an  (rather,  'the')  upper  ehamber- 
(cf.  1  Kings  17.  19).  the  disciples  sent  unto  Peter— show- 
ing that  the  disciples  generally  did  not  possess  miracu- 
lous gifts.  [Bengel.]  all  the  widows— whom  she  had 
clad  or  fed.  stood  by  him  -weeping,  and  showing  tin 
coats  and  garments  which  Dorcas  had  made — i.  e.  (a* 
the  tense  Implies),  showing  these  as  specimens  only  of 
what  she  was  in  the  habit  of  making.  40-43.  Peter  put 
them  all  forth,  and  kneeled  down.— the  one  in  imita- 
tion of  his  Master's  way  (Luke  8.54;  and  cf.  2  Kings  4. 83) ; 
the  other,  in  striking  contrast  with  it.  The  kneeling  be- 
came the  lowly  servant,  but  not  the  Lord  himself,  of  whom 
it  is  never  once  recorded  that  he  knelt  in  the  performance  of  r i 
miracle,  opened  her  eyes,  and  when  she  saw  Peter,  she 
sat  up— The  graphic  minuteness  of  detail  here  Imparts  to 
the  narrative  an  air  of  charming  reality,  he  gare  hei 
his  hand,  and  lifted  her  up— as  his  Lord  had  dona  to  his 
own  mother-in-law  (Mark  1.  31),  -with  one  Simon  a  tan- 
ner—a  trade  regarded  by  the  Jews  as  half  unclean,  ant! 
consequently  disreputable,  from  the  contact  with  doad 
animals  and  blood  which  was  connected  with  it.  For  thla 
reason,  even  by  other  nations,  it  is  usually  carried  on  at 
some  distance  from  towns;  accordingly,  Simon's  house  was 
"  by  the  seaside"  (oh.  10.  6).  Peter's  lodging  there  shows 
him  already  to  some  extent  above  Jewish  prejudice. 

CHAPTER  X. 

Ver.  1-48.    Accession  and  Baptism  of  Cornelius  ake 

HIS    PABTY;    OR,    THR    FTRST-FRinTS    OF    THE   GKNTILE3, 

We  here  enter  on  an  entirely  new  phase  of  the  Christian 
Church,  the  "  opening  of  the  door  of  faith  to  the  Gen- 
tiles;" In  other  words,  the  recognition  of  Gentile,  oa 
terms  of  perfect  equality  with  Jewish,  dlsclpleship  with- 
out the  necessity  of  circumcision.    Some  beginnings  ap- 
pear to  have  been  already  made  In  this  direction  (see  or 
ch.  11.20,21);  and  Saul  probably  acted  on  this  principle 
from  the  first,  both  in  Arabia  and  in  Syria  and  Cilicla 
But  had  he  been  the  prime  mover  In  the  admission  of  un 
circumcised  Gentiles  Into  the  Church,  the  Jewish  party 
who  were  never  friendly  to  him,  would  have  acquirer, 
such  strength  as  to  bring  the  Church  to  the  ve*ge  or  a  dls 
astrons  schism.    But  on  Peter,  "the  apostle"  sped  all . 
"of  the  circumcision,"  was  conferred  the  honour  of  inltl 
ating  thts  great  movement,  as  before  of  the  first  admis 
slon  of  Jewish  believers.     (See  on  Matthew  16. 19.)    Aitei 
this,  however,  one  who  had  already  come  upon  the  stag* 
was  to  eclipse  this  "chlefest  of  the  apostles."    1,  a.  Cw- 
— r—    Boo  on  ch.  8. 40.  the  Italian  band— a  cohort  of  Ital- 
ians, as  distinguished  from  native  soldiers,  quartered  at 
Otesarea,  probably  as  a  body-guard  to  the  Roman  pr^v-.r 
ator  who  resided  there.    An  ancient  coin  makes  exrwMK 
mention  of  such  *  cohort  In  Syria,    f  Akerkan's  /Vw»im 

1  Bfi 


A.CT8   X. 


*»©»io  IttuatralUms  oj  the  New  Testament.)  A  devout 
bmui,  Ac  — an  uncircuinclsed  Gentile  proselyte  to  the 
Jewish  faith,  of  whom  there  were  a  very  great  number  at 
this  time;  a  distinguished  proselyte,  who  had  brought  his 
whole  household  establishment  under  the  hallowing  In- 
fluence of  the  Jewish  faith  and  the  regular  observance  of 
its  principal  seasons  of  worship,  gave  much  alms  to 
the  people— i.  «.,  the  Jewish  people,  on  the  same  principle 
*s  another  centurion  before  him  (Luke  7. 5) ;  thinking  it 
no  "great  thing,"  if  they  had  "sown  unto  him  spiritual 
things,  that  they  should  reap  his  carnal  things"  (1  Corin- 
thians 9. 11).  prayed  to  God  alway- at  the  stated  dally 
ieasons.  See  on  v.  3.  3-6.  saw  . .  .  evidently— 'distinctly' 
—the  ninth  hour  of  the  day— three  o'clock,  the  hour  of 
the  evening  sacrifice.  But  he  had  been  "  fasting  until  that 
hour"  (v.  30),  perhaps  from  the  sixth  hour  (v.  9).  What  is 
it,  liord  {—language  which,  tremulously  though  it  was  ut- 
tered, betokened  child-like  reverence  and  humility.  Thy 
prayers  and  thine  alms  — The  way  In  which  both  are 
specified  is  emphatic.  The  one  denotes  the  spiritual  out- 
going of  his  soul  to  God,  the  other  its  practical  outgoing 
to  men.  are  come  up  for  a  memorial  before  God — i,  e., 
as  a  sacrifice  well-pleasing  unto  God,  as  an  odour  of  a 
sweet  smell  (Revelation  8. 4).  send  to  Joppa  .  .  .  for  one 
Simon,  Ac. — See  on  ch.  9.  11.  7,  8.  when  the  angel  was 
departed,  he  called— immediately  doing  as  directed,  and 
thereby  showing  the  simplicity  of  his  faith,  a  devout 
soldier  of  them  that  waited  on  him  continually — of 
the  "  soldiers  under  him,"  such  as  the  centurion  at  Caper- 
naum had,  Matthew  8. 9.  Who  this  "  devout  soldier  "  was, 
oan  only  be  matter  of  conjecture.  Da  Costa  ("  Four  Wit- 
nesses") gives  a  number  of  Ingenious  reasons  for  think- 
ing that,  having  attached  himself  henceforth  to  Peter— 
whose  Influence  in  the  composition  of  the  second  Gospel 
is  attested  by  the  earliest  tradition,  and  Is  stamped  on 
that  Gospel  Itself— he  is  no  other  than  the  Evangelist 
Mark.  9-10.  upon  the  housetop — the  flat  roof,  the  chosen 
place  in  the  East  for  cool  retirement,  the  sixth  hour— 
noon— a  trance — differing  from  the  "  vision"  of  Cornelius, 
In  so  far  as  the  things  seen  had  not  the  same  objective 
reality,  though  both  were  supernatural,  all  manner  of 
four-footed  beasts,  Ac. — i.  «.,  the  clean  and  the  unclean 
(ceremonially)  all  mixed  together.  Not  so,  Lord  —  See 
Marginal  reference.  I  have  never  eaten  anything  that 
la  common — i.  e.,  not  sanctified,  by  Divine  permission  to 
eat  of  it,  and  so  "andean."  'The  distinction  of  meals 
was  a  sacrament  of  national  distinction,  separation  and 
consecration.'  [WEBSTER  au<i  WILKINSON.]  What  God 
hath  cleansed,  that  call  not  thou  common — The  cere- 
monial distinctions  are  at  an  end,  and  Gentiles,  ceremo- 
nially separated  from  the  ohosen  people  (v.  28),  and  de- 
barred from  that  access  to  God  in  the  visible  ordinances 
•f  His  Church  which  they  enjoyed,  are  now  on  a  perfect 
equality  with  them  done  thrice— See  Genesis  41.  32. 
IT-34.  while  Peter  doubted  .  .  .  what  this  should 
■scan,  behold,  the  three  men  .  .  .  stood  before  the  gate 
.  .  .  and  ashed—'  were  inquiring,'  t. «.,  in  the  act  of  doing 
■o.  The  preparations  here  made — of  Peter  for  his  Gentile 
visitors,  as  of  Cornelius  for  him — are  devoutly  to  be  noted. 
But  besides  this,  at  the  same  moment,  "the  Spirit"  ex- 
pressly informs  him  that  three  men  were  inquiring 
tor  him,  and  bids  him  unhesitatingly  go  with  them,  as 
sent  by  Him.  I  am  he  whom  ye  seek— This  seems  to 
have  been  said  without  any  communication  being  made 
bo  Peter  regarding  the  men  or  their  errand,  they  said, 
Cornelius,  a  Just  man,  Ac— fine  testimony  this  from  his 
own  servants,  of  good  report  among  all  the  nation 
of  the  Jews — specified,  no  doubt,  to  conciliate  the  favour- 
able regard  of  the  Jewish  apostle,  to  hear  words  of  i  bee 
—See  on  ch.  11.  14.  called  them  in  and  lodged  them— 
thus  partially  anticipating  this  fellowship  with  Gentiles. 
Peter  went  .  .  .  with  them,  and  certain  brethren— six 
in  number,  ch.  11. 12.  from  Joppa— as  witnesses  of  a 
transaction  which  Peter  was  prepared  to  believe  preg- 
nant with  great  consequences.  Cornelius  .  .  .  called  to- 
gether hi*  kinsmen  and  near  friends — implying  that 
h  e  had  bean  long  enough  at  Csesarea  to  form  relationships 
mere  and  that  be  hed  intimate  friends  there  whose  pres- 
186 


ence  he  was  not  ashamed  to  Invite  to  a  religious  meeting 
of  the  most  solemn  nature.  25-29.  as  Peter  was  coming 
in,  Cornelius  met  him— a  mark  of  the  highest  respect 
fell  down  at  his  feet,  and  worshipped  him — In  the  East 
this  way  of  showing  respect  was  customary  not  only  to 
kings,  but  to  others  occupying  a  superior  station:  but 
among  the  Greeks  and  Romans  it  was  reserved  for  the 
gods,  r-eter,  therefore,  declines  It  as  due  to  no  mortal.  [Gno- 
titjs.]  '  Those  who  claim  to  have  succeeded  Peter,  have  nok 
imitated  this  part  of  his  conduct'  [Ai.fordI,  therein  only 
verifying  2  Thessalonlans  2.  4,  and  cf.  Revelation  19.  10, 
%,.  v.  ye  know  it  Is  .  .  .  unlawful  .  .  .  for  ...  a  .Tew 
to  keep  company,  or  come  unto  one  of  another  nation, 
Ac— There  was  noexpress  prohibition  to  this  effect,  and  to 
a  certain  extent  intercourse  was  certainly  kept  up.  (See 
the  Gospel  history,  towards  the  end.)  But  intimate  social 
fellowship  was  not  practised,  as  being  adverse  to  the  spirit 
of  the  law.  I  ash  therefore,  Ac— The  whole  speech  Is  full 
of  dignity,  the  apostle  seeing  in  the  company  before  him 
a  new  brotherhood,  into  whose  devout  and  inquiring 
minds  he  was  divinely  directed  to  pour  the  light  of  new 
truth.  30-33.  Four  days  ago— the  messengers  being  de- 
spatched on  the  first;  on  the  second  reaching  Joppa  (v.  9); 
starting  for  Cffisarea  on  the  third;  and  on  the  fourth  ar- 
riving, we  are  all  here  present  before  Oml,  to  hear  all 
things  that  are  commanded  thee  of  God — Beautiful  ex- 
pression of  entire  preparedness  to  receive  the  expected 
Divine  teaching  through  the  lips  of  this  heaven-commi* 
slonod  teacher,  and  delightful  encouragement  to  Peter  to 
give  free  utterance  to  what  was  doubtless  already  on  his 
lips  I  34,  35.  Peter  opened  his  mouth — See  on  Matthew 
5.  2.  Of  a  truth  I  perceive — i,  «.,  '  1  have  It  now  demon- 
strated before  mine  eyes.'  that  God  is  no  respecter  of 
persons — Not '  I  see  there  Is  no  capriclous/arourt'/um  with 
God,'  for  Peter  would  never  imagine  such  a  thing;  but 
(as  the  next  clause  shows), '  I  see  that  God  has  respect  only 
to  personal  character  and  state  in  the  acceptance  of  men, 
national  and  ecclesiastical  distinctions  being  of  no  ac- 
count.' but  In  every  nation — not  (observe),  in  every  re- 
ligion; according  to  a  common  distortlon'of  these  words 
he  that  feareth  him,  and  worketh  righteousness — Till! 
being  the  well-known  phraseology  of  the  Old  Testament 
in  describing  the  truly  godly  man,  within  the  pa!e  of  re- 
vealed religion,  it  cannot  he  alleged  that  Peter  meant 
It  to  denote  a  merely  vfrtuoM*  character,  In  the  henthes 
sense;  and  as  Peter  had  learnt  enough,  from  the  messen- 
gers of  Cornelius  and  from  his  own  lips,  to  convince  'ilm 
that  the  whole  religious  character  of  this  Romer  ^flicer 
had  been  moulded  in  the  Jewish  faith,  there  can  !*•  no 
doubt  that  the  apostle  Intended  to  describe  exactly  such 
saintship— in  its  Internal  spirituality  and  external  fruit- 
fulness— as  God  had  already  pronounced  to  be  genuine 
and  approved.  And  since  to  such  "  He  giveth  mora 
grace,"  according  to  the  law  of  His  Kingdom  (James  4.  •• 
Matthew  25.  29),  he  sends  Peter,  not  to  be  the  Instrument  of 
his  conversion, as  this  is  very  frequently  called,  but  simply 
to  "show  him  the  way  of  God  more  perfectly,"  as  before 
to  the  devout  Ethiopian  eunuch.  30-38.  the  word  .  .  . 
sent  unto  the  children  of  Israel— for  to  them  (he  would 
have  them  distinctly  know)  the  Gospel  was  first  preached 
even  as  the  facts  of  It  took  place  on  the  special  theatre  oi 
the  ancient  economy,  preaching  peace  by  Jesus  Christ 
—the  glorious  sum  of  all  Gospel  truth,  1  Corinthians  L  20- 
23.  he  is  L.ord  of  all — exalted  to  embrace  nnder  the  can- 
opy of  His  peace,  Jew  and  Gentile  alike,  wnom  the  blood 
of  His  Cross  had  cemented  into  one  reconciled  and  ac- 
cepted family  of  God,  Epheslaus  2. 13-18.  that  word  jr« 
know— The  facts,  it  seems,  were  too  notorions  and  extra- 
ordinary to  be  nnknown  to  those  who  mixed  so  ranci 
with  Jews,  and  took  so  tender  an  interest  in  all  Jewish 
matters  as  they  did ;  though,  like  the  eunuch,  they  knew 
not  the  significance  of  them,  which  was  published 
throughout  all  Judea,  and  began  from  Galilee  —  See 
Luke  4.  14,  37,  44;  7.  17;  9.  6;  28.  6.  after  the  baptism 
which  John  preached— See  on  oh.  1.  22.  how  God 
anointed  Jeans  of  Naaareth— rather, '  Jesus  of  Nasaretb 
(as  the  burden  of  that  "published  word"),  how  God 
anointed  him  '    'with  the  Holy  Ghost  and  wMh  oower. 


ACTS  XI. 


a*,  -i.  e.,  at  His  baptism,  thus  visibly  proclaiming  Him 
Messiah,  "  the  Lord's  Christ."  See  Luke  4. 18-21.  For  It  is 
not  His  unction  for  personal  holiness  at  his  Incarnation 
that  Is  referred  to — as  many  of  the  Fathers  and  some 
moderns  take  it— but  His  investiture  with  the  insignia  of 
the  Messianic  office,  in  which  He  presented  Himself  after 
His  baptism  to  the  acceptance  of  the  people,  went  about 
iotetg  gi>od— holding  up  the  beneficent  character  of  all 
His  miracles,  which  was  their  predicted  character  (Isa- 
t&h  36.  5,  3,  Ac),  healing  all  that  were  oppressed  with 
Um  devil— whether  in  the  form  of  demoniacal  posses- 
sions, or  more  indirectly,  as  in  her  "  whom  Satan  had 
bound  with  a  spirit  of  infirmity  eighteen  years"  (Luke  13. 
M);  thereby  showing  Himself  the  Redeemer  from  all  evil. 
ftor  God  was  with  him— Thus  gently  does  the  apostle  rise 
to  the  supreme  dignity  of  Christ  with  which  he  closes, 
accommodating  himself  to  his  hearers.  39-4:3.  we  are 
witnesses  of  all  he  did— not  objects  of  superstitious  rev- 
erence, but  simply  witnesses  to  the  great  historical  facts 
en  which  the  Gospel  is  founded,  slew  and  hanged  (<.  c, 
slew  by  hanging)  on  a  tree— So  ch.  5.  30;  and  see  on  Gala- 
Uans  3. 13.  showed  him  openly  s  not  to  all  the  people- 
tor  it  was  not  fitting  that  He  should  subject  Himself,  in 
His  risen  condition,  to  a  second  rejection  in  Person,  but 
unto  witnesses  chosen  before  of  God,  ...  to  us,  who 
did  eat  and  drink  with  him  after  he  arose,  &c— Not  the 
less  certain,  therefore,  was  the  fact  of  His  resurrection, 
though  withholding  Himself  from  general  gaze  In  His 
risen  body.  He  which  was  ordained  of  God  to  be  the 
Judge  of  quick  and  deail— He  had  before  proclaimed 
Him  "Lord  of  all,"  for  the  dispensing  of  "peace"  to  all 
alike ;  now  he  announces  Him  in  the  same  supreme  lord- 
ship, for  the  exercise  of  judgment  upon  all  alike.  On  this 
Divine  ordination,  see  John  5.  22,  23,  27 ;  ch.  17.  31.  Thus 
we  have  here  all  Gospel  truth  in  brief.  But,  Forgiveness 
through  this  exalted  One  is  the  closing  note  of  Peter's  beau- 
tifully simple  discourse.  To  him  give  all  the  prophets 
witness— i.  «.,  This  is  the  burden,  generally,  of  the  pro- 
phetic testimony.  It  was  fitter  thus  to  give  the  spirit  of 
their  testimony,  than  to  quote  them  in  detail  on  such  an 
occasion.  But  let  this  apostolic  statement  of  the  evan- 
jellcal  Import  of  the  Old  Testament  writings  be  devoutly 
jelghed  by  those  who  are  disposed  to  rationalize  away 
this  element  in  the  Old  Testament,  whosoever  be- 
lieveth  In  him— This  was  evidently  said  with  special 
reference  to  the  Gentile  audience  then  before  him,  and 
formed  a  noble  practical  conclusion  to  the  whole  dis- 
course. 44,  45.  While  he  yet  spake,  the  Holy  Ghost 
Ml— by  visible  and  audible  manifestation  (v.  46).  they 
of  the  circumcision  .  .  .  -were  astonished,  .  .  .  because 
that  on  the  Gentiles  also  was  poured  out,  Ac. — without 
eiroumoislon.  heard  them  speak  with  tongues  and 
Magnify  God— As  on  the  day  of  Pentecost  it  was  no 
empty  miracle,  no  mere  speaking  of  foreign  languages, 
but  utterance  of  "the  wonderful  works  of  God"  in 
tongues  to  them  unknown  (ch.  2. 11),  so  here;  but  more 
remarkable  In  this  case,  as  the  speakers  were  perhaps 
less  familiar  with  the  Old  Testament  songs  of  praise. 
46-48.  Then  answered  Peter,  Can  any  man  forbid 
water  .  .  .  which  have  received  the  Holy  Ghost,  Ac- 
Mark,  he  does  not  say,  They  have  received  the  Spirit, 
what  need  have  they  for  water?  but,  Having  the  living 
Jisclpleshlp  imparted  to  them  and  visibly  stamped  upon 
Ihem,  what  objection  can  there  be  to  admitting  them,  by 
the  seal  of  baptism,  Into  the  full  fellowship  of  the  Church  T 
who  have  received  the  Holy  Ghost  as  well  as  we — and 
are  thus,  in  all  that  is  essential  to  salvation,  on  a  level 
With  ourselves,  he  commanded  them  to  be  baptized— 
not  doing  it  with  his  own  hands,  as  neither  did  Paul,  save 
»n  rare  occasions,  1  Corinthians  1. 14-17 ;  cf.  ch.  2.  38,  and 
John  4.  2.  prayed  him  to  tarry  certain  days—'  golden 
days'  fBa»GKi,],  spent,  doubtless,  in  refreshing  Christian 
fellowship,  and  in  Imparting  and  receiving  fuller  teach- 
ing on  the  several  topics  of  the  apostle's  discourse. 

CHAPTER   XI. 
Ver.  1-t?     Pbteh  VrJsrniCATKS  Himself  before  the 
Ohcboh  nr  Jerusalem  fob  hxs  procedure  towards 
59 


thk  Oknttlbs.  1-11.  the  apostles  and  brethren  .  .  In 
Judea—  rather,  'throughout  Judea.'  they  ...  of  tfca 
circumcision— not  the  Jewish  Christians  generally,  fox 
here  there  were  no  other,  but  such  as,  from  their  Jealousy 
for  "the  middle  wall  of  partition"  which  circumcision 
raised  between  Jew  and  Gentile,  were  afterwards  known 
as  "  they  of  the  circumcision."  They  doubtless  embraced 
apostles  as  well  as  others.  Thou  wentest  In,  Ac.  But 
Peter  rehearsed  the  matter,  Ac— These  objectors  scruple 
not  to  demand  from  Peter,  though  the  first  among  the 
apostles,  an  explanation  of  his  conduct ;  nor  is  there  any 
insinuation  on  Peter's  part  of  disrespect  towards  his  au- 
thority in  that  demand— a  manifest  proof  that  such  au- 
thority was  unknown  both  to  the  complalners  and  te 
himself.  19-18.  -we  entered  the  man's  house — No  men- 
tion of  Cornelius'  name,  much  less  of  his  high  position, 
as  if  that  affected  the  question.  To  the  charge,  "  Thou 
wentest  in  to  men  uncircumcised,"  he  simply  speaks  of 
the  uncircumcised  "man"  to  whom  he  had  been  divinely 
sent,  seen  an  angel — lit.,  'the  angel,'  for  the  rumour 
took  that  definite  shape,  who  shall  tell  thee  words 
whereby  thou  and  all  thy  house  shall  be  saved— The 
historian  makes  the  angel  express  this  much  more  gen- 
erally, ch.  10.  6.  So  also  the  subsequent  report  of  It  by 
the  deputies  and  by  Cornelius  himself  to  Peter,  ch.  10.  23, 
82.  But  as  Peter  tarried  with  Cornelius  certain  days,  and 
they  doubtless  talked  over  the  wonderful  scene  together, 
perhaps  this  fuller  and  richer  form  of  what  the  angel  said 
was  given  to  Peter ;  or  the  apostle  himself  may  have  ex- 
pressed what  the  angel  certainly  designed  by  directing 
them  to  send  for  him.  Observe,  "Salvation"  is  here 
made  to  hang  npon  "words,"  i.  e.,  the  Gospel  message 
concerning  Christ.  But  on  the  "salvation"  of  Cornelius, 
see  on  ch.  10.  34,  35:  On  that  of  his  "house,"  see  on  Luke 
10. 10.  Then  remembered  I  the  'words  .  .  .  John  .  .  . 
baptised  with  water »  but  ye  shall  be  baptised  with 
the  Holy  Ghost.  Forasmuch  then,  Ac— q.  d.,  'Since 
God  himself  has  put  them  on  a  level  with  ourselves,  by 
bestowing  on  them  what  the  Lord  Jesus  pronounced  the 
higher  baptism  of  the  Holy  Ghost,  would  It  not  have  been 
to  withstand  God  If  I  had  withheld  from  them  the  lower 
baptism  of  water,  and  kept  aloof  from  them  as  still  "  un- 
clean T"  '  held  their  peace  and  glorified  God— Well  had 
It  been  if,  when  Paul  afterwards  adduced  equally  resist- 
less evidence  in  Justification  of  the  same  line  of  proce- 
dure, this  Jewish  party  had  shown  the  same  reverential 
and  glad  submission  t  Then  hath  God  also  granted  to 
the  Gentiles,  Ac— rather,  'granted  to  the  Gentiles  also.' 
(See  a  similar  misplacement  of  "also"  In  Hebrews  12. 1.) 
To  "grant  repentance  unto  life"— i.  e.,  'such  as  issues  in 
life'  (cf.  2  Corinthians  7. 10,  "  repentance  unto  salvation") 
—is  more  than  to  be  willing  to  pardon  upon  repentance. 
[Urotius.]  The  case  of  Cornelius  Is  so  manifestly  one  of 
grace  reigning  In  every  stage  of  his  religious  history,  thai 
we  can  hardly  doubt  that  this  was  Just  the  feature  of  It 
which  they  meant  here  to  express.  And  this  is  the  grata 
that  reigns  in  every  conversion. 

19-24.  Thk  Gospel  being  preached  to  Gentiles  a* 
Antioch  also,  Barnabas  is  sent  thither  from  Je- 
rusalem, WHO  HAILS  THEIR  ACCESSION  AND  LABOURS 
AMONG  THEM.  19-94.  they  which  were  scattered 
abroad  upon  the  persecution  that  arose  about  Stephen 
—and  who  "  went  everywhere  preaching  the  word"  (ch.  8. 
4).  travelled  as  far  as  Phenlce — that  part  of  the  Med- 
iterranean coast  which,  commencing  a  little  north  of 
Csesarea,  stretches  northwards  for  upwards  of  100  miles, 
halfway  to  Antioch.  and  Cyprus— See  on  oh.  4.  88.  An 
active  commercial  Intercourse  subsisted  between  Pheu  lee 
and  Cyprus,  and  Antioch— near  the  head  of  the  north- 
east coast  of  the  Mediterranean,  on  the  river  Orontes, 
and  containing  a  large  colony  of  Jews,  tc  whose  religion 
there  were  there  numerous  proselytes.  '  It  was  almost  aa 
Oriental  Rome,  in  which  all  the  forms  of  the  civilised 
life  of  the  empire  found  some  representative ;  and  through 
the  two  first  centuries  of  the  Christian  era  it  was  what 
Constantinople  became  afterwards,  'the  Gate  of  the 
East.'  [Hows.]  some  of  them  were  mora  of  Cjrnraa 
and   Cyren*  -(see  on   Luke  23.  28)— as   Lucius,   mee 

187 


ACTS  XIL 


ttocaed  ob.  IS.  1.  spake  unto  the  Grecians  —  rather, 
■"the  Greeks,"  i,  e.,  unclrcumcised  Gentiles  (as  the  true 
reading  beyond  donbt  Is).  The  Gospel  had,  from  the 
first,  been  preached  to  "the  Grecians"  or  Greek-speaking 
Jew,  and  these  '  men  of  Cyprus  and  Cyrene'  were  them- 
selves "Grecians."  How,  then,  oan  we  suppose  that  the 
historian  would  note,  as  something  new  and  singular  (v. 
S),  that  some  of  the  dispersed  Christians  preached  to 
fhemf  a  great  number  believed— Thus  the  accession  of 
Cornelius  and  his  party  was  not  the  first  admission  of 
unclrcumcised  Gentiles  Into  the  Church.  (See  on  ch.  10. 
1.)  Nay,  we  read  of  no  Influence  which  the  accession  of 
Cornelius  and  uis  house  had  on  the  further  progress  of 
the  Gospel  among  the  Gentiles;  whereas  there  here  open 
upon  us  operations  upon  the  Gentiles  from  quite  a  differ- 
ent quarter,  and  attended  with  ever-growing  success. 
The  only  great  object  served  by  the  case  of  Cornelius  was 
the  formal  recognition  o/  the  principles  which  that  case  after- 
wards  secured.  (See  on  ch.  15.)  sent  .  .  .  Barnabas  .  .  . 
mm  far  as  Antloch— implying  that  even  on  the  way  to 
Antloch  he  found  churches  to  visit.  [Olshausen.]  It 
was  In  the  first  instance,  no  doubt,  a  mission  of  inquiry; 
and  no  one  could  be  more  suitable  to  inquire  into  the 
proceedings  of  those  Cyprians  and  Cyrenians  than  one 
who  was  himself  a  "  Grecian"  of  Cyprus  (ch.  4.  36),  and  "  a 
■on  of  consolation."  when  be  .  .  .  bad  seen  the  grace  of 
God  (in  the  new  converts),  was  glad — owned  and  rejoiced 
In  It  at  once  as  Divine,  though  they  were  uncircumcised. 
exhorted  them  all  that  with  purpose  of  heart  (as  op- 
posed to  a  hasty  and  fickle  d'.sclpleship)  they  would 
•leave  unto  the  Lord — the  Lord  Jesus.  For  he  -was  a 
good  man— The  sense  of  "  good"  here  is  plainly  '  large- 
hearted,'  'liberal-minded,'  rising  above  narrow  Jewish 
sectarian  Ism,  and  that  because,  as  the  historian  adds,  he 
was  "full  of  the  Holy  Ghost  and  of  faith."  and  much 
people  tvere  added  unto  the  Lord — This  proceeding  of 
Barnabas,  so  full  of  wisdom,  love  and  zeal,  was  blessed  to 
the  great  increase  of  the  Christian  community  in  that 
Important  city. 

25,  28.  Barnabas,  finding  thk  work  in  Antioch 
too  much  for  him,  goes  to  tarsus  fob  saul— they 
labour  thkrk  together  for  a  whole  year  with 
1tuoh  success,  and  antioch  becomes  the  honoured 
birth-place  OF  THE  term  CHRISTIAN.  Then  de- 
parted Barnabas  to  Tarsus  for  to  seek  Saul — Of  course, 
then,  this  was  after  the  hasty  despatch  of  Saul  to  Tarsus, 
no  doubt  by  Barnabas  himself  among  others,  to  escape 
the  fury  of  the  Jews  at  Jerusalem.  And  as  Barnabas  was 
the  first  to  take  the  converted  persecutor  by  the  hand 
and  procure  his  recognition  as  a  disciple  by  the  brethren 
at  Jerusalem  (ch.  9. 27),  so  he  alone  seems  at  that  early 
period  to  have  discerned  in  him  those  peculiar  endow- 
ments by  virtue  of  which  he  was  afterwards  to  eclipse  all 
others.  Accordingly,  instead  of  returning  to  Jerusalem, 
to  which,  no  doubt,  he  sent  accounts  of  his  proceedings 
from  time  to  time,  finding  that  the  mine  in  Antloch  was 
rich  In  promise  and  required  an  additional  and  powerful 
hand  to  work,  he  leaves  it  for  a  time,  takes  a  Journey  to 
Tarsus,  "finds  Saul"  (seemingly  implying— not  that  he 
lay  hid  [Benqel],  but  that  he  was  engaged  at  the  time  in 
some  preaching  circuit  —  see  on  ch.  15.  23),  and  returns 
with  him  to  Antloch.  Nor  were  his  hopes  disappointed. 
As  oo- pastors,  for  the  time  being,  of  the  Church  there, 
they  so  laboured  that  the  Gospel,  even  in  that  great  and 
many-sided  community,  achieved  for  itself  a  name  which 
will  live  and  be  gloried  in  as  long  as  this  world  lasts,  as 
the  symbol  of  all  that  is  most  precious  to  the  fallen  fam- 
ily of  man :— "  The  disciples  were  called  Christians  first  in 
AntiocK"  This  name  originated  not  within,  but  without, 
the  Church;  not  with  their  Jewish  enemies,  by  whom 
they  were  styled  "Nazarenes"  (ch.  24. 5),  but  with  the  hea- 
then in  Antloch,  and  (as  the  form  of  the  word  shows)  with 
ihe  Romans,  •  ot  tbe  Greeks  there.  [Olshausxn.J  It  was 
sot  at  first  used  in  a  good  sense  (as  ch.  26. 28,  and  1  Peter  4. 
16  show),  though  hardly  framed  out  of  contempt  [as  Dr 
Wbttb,  Baumgabten,  <fec.]  ;  but  as  it  was  a  noble  testi- 
mony to  tbs  light  In  which  the  Church  regarded  Christ— 
fc.  noiiring  him  <**  their  only  Lord  and  Saviour,  dwelling 
588 


continually  on  His  name,  and  glorying  in  it— so  it  in 
lelt  to  be  too  apposite  and  beautiful  to  be  allowed  to  die, 
27-30.    By  occasion  of  a  famine,  Barnabas  and  Saui 
return  to  Jerusalem  with  a  contribution  fob  thb 

RELIEF  OF  THEIR  SUFFERING  BBETHREN.    came  prophet! 

from  Jerusalem— Inspired  teachers,  a  class  we  shall  af- 
terwards frequently  meet  with,  who  sometimes,  but  not 
necessarily,  foretold  future  events.  They  are  classed  next 
to  apostles,  1  Corinthians  12.  28,  29 ;  Ephesians  4. 11.  thai 
there  should  be  great  dearth  throughout  all  th< 
world — the  whole  Roman  empire,  which  came  to  past 
In  the  days  of  Claudius  Ceesar.  Four  famines  occurred 
during  his  reign.  This  one  in  Judea  and  the  adjacent 
countries  took  place,  a.  d.  41.  [Josephus,  A'siiquities,  20. 
2, 5.J  An  important  date  for  tracing  out  the  chronology  of  the 
Acts.  (Bat  this  subject  is  too  difficult  and  extensive  to 
admit  of  being  handled  here.)  Then  the  disciples,  every 
man  according  to  his  ability,  determined  to  send  row 
lief,  Ac.  This  was  the  pure  prompting  of  Christian  love, 
which  shone  so  bright  in  those  earliest  days  of  the  Gos- 
pel, sent  It  to  the  elders  — an  office  well  known  to  be 
borrowed  from  the  synagogue ;  after  the  model  of  which, 
and  not  at  ail  of  the  temple,  the  Christian  Churches  were  con- 
stituted by  the  apostles,  by  the  hands  of  Barnabas  and 
Saul— This  was  Saul's  second  visit  to  Jerusalem  after 
his  conversion. 

CHAPTER    XII. 

Ver.  1-19.  Persecution  of  the  Church  by  Hibob 
Agrippa  I.— Martyrdom  of  James  and  miraculous 
deliverance  of  Peter.  1-3.  Herod  the  king— grand- 
son of  Herod  the  Great,  and  son  of  Aristobulus.  He  at 
this  time  ruled  over  all  his  father's  dominions.  Palsy 
has  remarked  the  accuracy  of  the  historian  here.  For 
thirty  years  before  this  there  was  no  king  at  Jerusalem 
exercising  supreme  authority  over  Judea,  nor  was  there 
ever  afterwards,  save  during  the  three  last  years  of 
Herod's  life,  within  which  the  transactions  occurred. 
killed  James  .  .  .  'with  the  sword—  beheaded  him*,  v 
most  Ignominious  mode  of  punishment,  according  to  ths 
Jews.  Blessed  martyr!  Thou  hast  Indeed  "drunk  of  thy 
Lord's  cup,  and  hast  been  baptized  with  his  baptism.' 
(See  on  Mark  10.  38-40.)  A  grievous  loss  this  would  bs 
to  the  Church;  for  though  nothing  is  known  of  hira  be- 
yond what  we  read  In  the  Gospels,  the  place  whlcn  hs 
had  as  one  of  the  three  whom  the  Lord  admitted  to  his 
closest  intimacy  would  lead  the  Church  to  look  up  to  him 
with  a  reverence  and  affection  which  even  their  enemies 
would  come  to  hear  of.  They  could  spring  only  upon  on* 
more  prized  victim;  and  flushed  with  their  first  success, 
they  prevail  upon  Herod  to  seize  him  also,  because  he 
saw  It  pleased  the  Jews— Popularity  was  the  ruling  pas- 
sion of  this  Herod,  not  naturally  so  cruel  as  some  of  the 
family.  [Josbphus,  Antiquities,  19.  7,  3.J  to  take  Petes 
also— whose  loss,  at  this  stage  of  the  Church,  would  have 
been,  so  far  as  we  can  see,  Irreparable.  Then  were  ths 
days  of  unleavened  bread  — seven  In  number,  during 
which,  after  killing  and  eating  the  Passover,  no  leaven 
was  allowed  in  Jewish  houses  (Exodus  12).  4.  delivered 
him  to  four  quaternions  of  soldiers — i.  <*.,  to  four  parties 
of  four  each,  corresponding  to  the  four  Roman  watches; 
two  watching  in  prison  and  two  at  the  gates,  and  each 
party  being  on  duty  for  the  space  of  one  watch.  Intend- 
ing after  Easter— rather,  after  the  Passover;  i.e.,  after 
the  whole  festival  was  over.  (The  word  in  our  author- 
ized version  is  an  ecclesiastical  term  of  later  date,  and 
ought  not  to  have  been  employed  here.)  to  bring  hlna 
forth  to  the  people— for  execution  ;  for  during  "  the  days 
of  unleavened  bread,"  or  the  currency  of  any  religious 
festival,  the  Jews  had  a  prej  udlce  against  trying  or  putting 
any  one  to  death.  9, 6.  prayer  was  made  without  <  eae- 
Ing— rather  (Margin),  'instant,'  'earnest,'  'urgent;'  as  1b 
Luke  22.  44 ;  ch.  26.  7  ;  and  1  Peter  4.  8  (see  Greek>  ot  Uw 
Church  unto  God  for  him— not  In  public  assembly,  fof 
It  was  evidently  not  safe  to  meet  thus;  but  in  lltUe 
groups  in  private  houses,  one  of  whloh  was  Mary's,  t>.  IS 
And  this  was  kept  up  during  all  the  days  of  unleavened 


ACTS  XII. 


^wad.  MM  1  WlMSt  Herod  would  have  brought  him 
forth—'  waft  t,ol~i£  to  Ifliig  him  forth.'  the  nnu  night— 
i>ut  ft  few  horau  before  the  i ti  tended  execution.  Thus  long 
were  the  disciples  kept  waiting ;  their  prayers  apparently 
inavalllng,  and  their  faith,  as  would  seem  from  the 
lequel,  waxliig  feeble.  Snoh,  however,  Is  tbe  law  of  God's 
procedure  (Deuteronomy  82.  86,  and  see  on  John  21.  8). 
Peter  wm  sleeping  between  two  soldiers,  bound  'with 
tw»  chains— Roman  prisoners  had  a  ohaln  fastened  at 
me  end  to  the  wrist  of  their  right  hand,  and  at  the  other 
to  the  wrist  of  a  soldier's  left  hand,  leaving  the  right  arm 
of  the  keeper  free  in  case  of  any  attempt  to  escape.  For 
greater  security  the  prisoner  was  sometimes,  as  here, 
chained  to  two  soldiers,  one  on  each  side.  (See  ch.  21.  23.) 
S"e  think  your  prey  secure,  bloodthirsty  j.rlests  and  thou 
obsequious  tyrant  who,  to  "  please  the  Jews,"  hast  shut 
■n  this  most  eminent  of  the  servants  of  Christ  within 
double  gates,  guarded  by  double  sentinels,  while  double 
keepers  and  double  chains  seem  to  defy  all  rescue !  So 
thought  the  chief  priests,  who  "  made  the  sepulchre  of 
the  Lord  sure,  sealing  the  stone  and  setting  a  watch." 
But  "He  that  sltteth  in  heaven  shall  laugh  at  you." 
Meanwhile,  "  Peter  is  sleeping  I"  In  a  few  hours  he  ex- 
pects a  stingless  death ;  "  neither  counts  he  his  life  dear 
onto  him,  so  that  he  may  finish  his  course  with  joy  and 
the  ministry  which  he  has  received  of  tbe  Lord  Jesus." 
In  this  frame  of  spirit  he  has  dropt  asleep,  and  lies  the 
picture  of  peace.  7-11.  the  angel  of  the  Lord — rather, 
'an  angel'— -came  npon  him— So  In  Luke  2.  9,  expressive 
at  the  unexpected  nature  of  the  visit,  smote  Peter  on 
the  side  .  .  .  Arise  up  quickly.  And  his  chains  fell  off 
,  .  .  Gird  thyself .  .  .  And  so  he  did  .  .  .  Cast  thy  gar- 
ment (tunic,  which  be  had  thrown  off  for  the  night) 
*  bout  thee  .  .  .  follow  me— In  such  graphic  minuteness 
of  detail  we  have  a  charming  mark  of  reality :  while  the 
rapidity  and  curtness  of  the  orders,  and  the  promptitude 
with  which  they  were  obeyed,  betoken  the  despatch 
which,  in  the  circumstances,  was  necessary,  wist  not 
that  It  was  true  |  but  thought  he  saw  a  vision — So  11 1- 
Ue  did  the  apostle  look  for  deliverance  I  first  and  .  .  . 
•ecend  -ward  .  .  .  the  Iron  gate  that  leadeth  unto  the 
■ty  — We  can  only  conjecture  the  precise  meaning  of  all 
this,  not  knowing  the  position  of  the  prison,  passed  on 
through  one  street,  and  forthwith  the  angel  de- 
parted from  him— when  he  had  placed  him  beyond  pur- 
mit.  Thus  "He  disappointeth  the  devices  of  the  crafty, 
so  that  their  heads  cannot  perform  their  enterprise"  (Job 
1 13).  when  Peter  was  come  to  himself—  recovered 
from  his  bewilderment,  and  had  time  to  look  back  upon 
all  the  steps  that  had  followed  each  other  in  such  rapid 
succession,  Now  I  know  of  a  surety,  that  the  Lord 
hath  sent  his  angel,  and  hath  delivered  me,  Ac. — an- 
other evidence  that  Peter  expected  nothing  but  to  seal 
his  testimony  with  his  blood  on  this  occasion.  13-1T.  he 
came  to  the  house  of  Mary,  &c— who  '  must  have  had  a 
house  of  sons  j  pretensions  to  receive  a  large  number ;  and, 
accordingly,  we  read  that  her  brother  Barnabas  (Colos- 
slans  4. 10)  was  a  person  of  substance  (ch.  4.  87).  She  must 
also  have  been  distinguished  for  faith  and  courage  to 
allow  such  a  meeting  in  the  face  of  persecution.'  [Web- 
stkk  and  Wilkinson.]  To  such  a  house  it  was  natural 
that  Peter  should  come,  mother  of  John  .  .  .  Mark — 
so  called  to  distinguish  him  from  the  apostle  of  that 
name,  and  she  to  distinguish  her  from  the  other  Maries. 
where  many  were  gathered  together  praying — doubt* 
less  for  Peter's  deliverance,  and  continuing,  no  doubt,  on 
this  the  last  of  the  days  of  unleavened  bread,  which  was 
their  last  hope,  all  night  in  prayer  to  God.  came  to 
hearken— not  to  open;  for  neither  was  it  a  time  nor  an 
hour  of  night  for  that,  but  to  listen  who  was  there. 
•pened  not  for  gladness,  but  ran  In  and  told,  &c — 
How  exquisite  is  this  touch  of  nature  1  Thou  art  mad- 
one  of  those  exclamations  which  one  can  hardly  resist  on 
hearing  what  seems  far  '  too  good  to  be  true.'  she  con- 
stantly affirmed  ('kept  steadfastly  affirming')  that  It 
Was  even  so.  Then  said  they,  It  Is  Ills  angel— his  dis- 
embodied spirit,  his  ghost ;  anything,  in  fact,  rather  than 
almaelt    Though  this  had  been  tfce  burden  of  their  fer- 


vent prayers  during  all  the  days  of  unleavened  bread 
they  dispute  themselves  out  of  It  as  a  thin?  lncred.ble 
Still,  It  Is  but  the  unbelief  of  the  disciples  who  "  believed 
not  for  joy  and  wondered"  at  the  tidings  of  their  Lord'i 
resurrection.  How  often  do  we  pray  for  what  we  can 
hardly  credit  the  bestowment  of,  when  it  comes  in  an- 
swer to  our  prayers  I  This,  however,  argues  not  so  much 
bard  unbelief  as  that  kind  of  it  incident  to  the  best  in 
this  land  of  shadows,  which  perceives  not  so  clearly 
as  It  might  how  very  near  heaven  and  earth,  the  Lord 
and  his  praying  people,  are  to  each  other.  Peter  con- 
tinued knocking — delay  being  dangerous.  But  he, 
beckoning  .  .  .  with  his  hand  to  hold  their  peace — a 
lively  touch  this.  In  the  hubbub  of  Joyful  and  wondering 
interrogatories  there  might  mingle  reflections,  thrown 
out  by  one  against  another,  for  holding  out  so  long 
against  the  testimony  of  Rhoda ;  while  the  emotion  of 
the  apostle's  own  spirit  would  be  too  deep  and  solemn 
to  take  part  in  such  demonstrations  or  utter  a  word 
till,  with  his  hand,  he  bad  signified  his  wish  for  perfect 
silence.  Go  show  these  things  unto  James  and  to  the 
brethren— Whether  James  the  son  of  Alpheus,  one  of 
the  Twelve,  usually  known  as  'James  the  Less,'  and 
"  James  the  Lord's  brother"  (Galatlans  1.  19),  were  the 
same  person;  and  If  not,  whether  the  James  here  re- 
ferred to  was  the  former  or  the  latter,  critics  are  sin- 
gularly divided,  and  the  whole  question  Is  one  of  the 
most  difficult.  To  us,  It  appears  that  there  are  strong 
reasons  for  thinking  that  they  were  not  tbe  same  per- 
son, and  that  the  one  here  meant,  and  throughout  the 
Acts,  is  the  apostle  James.  (But  on  this  more  hereafter., 
James  is  singled  out,  because  he  had  probably  begun  to 
take  the  oversight  of  the  Church  In  Jerusalem,  which  we 
afterwards  find  him  exercising  (ch.  15).  And  he  de- 
parted, and  went  Into  another  place — according  to  his 
Lord's  express  command,  Matthew  10.  23.  When  told, 
on  a  former  miraculous  liberation  from  prison,  to  go 
and  speak  unto  the  people  (ch.  6.  20),  he  did  it ;  but  in 
this  case  to  present  himself  In  public  would  have  been 
to  tempt  God  by  rushing  upon  certain  destruction.  18, 
19.  as  soon  as  It  was  day,  <fec— His  deliverance  must 
have  been  during  the  fourth  watch  (three  to  six  A.  M.); 
else  he  must  have  been  missed  by  the  keepers  at  the 
change  of  the  watch.  [Wies.]  examined  the  keepers- 
who,  either  like  the  keepers  of  our  Lord's  sepulohre,  had 
"  shaken  and  become  as  dead  men"  (Matthew  28. 4),  or  had 
slept  on  their  watch  and  been  divinely  kept  from  awaking. 
commanded  that  they  should  be  put  to  death— Impo- 
tent vengeance ! 
20-25.    Hebod's  Misebable   End— Gbowing  Success 

OF  THE  GOSPEIi— BABNABA8  AND  SAUL  RETUBN  TO  AlC- 
TIOCH.  20.  Herod  was  .  .  .  displeased  with  them  of 
Tyre  and  SIdon— for  some  reason  unknown ;  but  tbe 
effect  on  their  commercial  relations  made  the  iatter  glad 
to  sue  for  peace,  their  country  was  nourished  by  the 
king's  country— See  1  Kings  5.  11;  Ezra  8. 7;  Ezekiel  27. 
17.  Perhaps  the  famine  (ch.  11.  28)  made  them  the  more 
urgent  for  reconciliation.  21,  83.  And  upon  a  set  day 
Herod  .  .  .  made  an  oration  unto  them— to  the  Tyriani 
and  Sldonlans  especially,  the  people  gave  a  about,  Ac 
— Joskpbtus'  account  of  his  death  is  remarkably  similar 
to  this.  [Antiquities,  xix.  8. 2. J  Severa  cases  of  such  death* 
occur  In  history.  Thus  was  this  wretched  man  nearer  his 
end  than  he  of  whom  he  had  thought  to  make  a  public 
spectacle.  24.  But  the  word  grew,  &c. — q.  d., '  Not  only 
was  the  royal  representative  lgnominlonsly  swept  from 
the  stage,  while  his  intendeu  victim  was  spared  to  the 
Church,  but  the  cause  which  he  and  his  Jewish  instiga- 
tors sought  to  crush  was  only  furthered  and  glorifleu. 
How  full  of  encouragement  and  consolation  Is  all  this  to 
the  Christian  Church  in  every  age !  25.  Barnabas  and 
Saul  returned  from  Jerusalem— where,  It  thus  appears, 
they  had  remained  during  all  this  persecution,  when 
they  had  fulfilled  their  ministry— or  service ;  that  men- 
tioned on  ch.  11.  29,  80.  took  with  them  John  .  .  .  Mara 
—(See  on  ».  12),  not  to  be  confounded  with  the  second 
Evangelist,  as  Is  often  done.  As  his  uncle  was  Barnaha* 
so  his  spiritual  father  was  Pe'er  (1  Teter  5  18). 

189 


A.CT8  XIII 


CHAPTER    XIII 

(Chapters  13.,  14.) 
PA  UL'S  FIRST  MISSION AR  Y  JO  URNET, 
In  Company  with  Barnabas. 
Vet.  1-*.    Barnabas  and  Saul,  divinely  called  to 

LABOUR  AMONG  THE  GENTILES,  ARE  SET  APART  AND  SENT 

FORTH  BT  THE  Church  at  Antioch.  The  first  seven 
chapters  of  this  book  might  be  entitled,  The  Church  among 
Oie  Jews;  the  next  five  (ch.  8.-12.),  The  Church  in  transition 
from  Jews  to  QenW.es;  and  the  last  sixteen  (ch.  13.-28.),  The 
Church  among  the  Gentiles.  [Baumgarten.]  'Thongh 
Christianity  had  already  spread  beyond  the  limits  of  Pal- 
estine, still  the  Chnrch  continued  a  stranger  to  formal 
missionary  effort.  Casual  occurrences,  particularly  the 
persecution  at  Jerusalem  (ch.  8.  2),  had  hitherto  brought 
about  the  diffusion  of  the  Gospol.  It  was  from  Antioch 
that  teachers  were  first  sent  forth  with  the  definite  pur- 
pose of  spreading  Christianity,  and  organizing  churches, 
with  regular  institutions  (ch.  14.  23).  [Olshausen.]  1. 
there  were  .  .  .  certain  prophet*  (see  on  oh.  11.  27)  and 
teachers,  as  Barnabas,  <fcc.— implying  that  there  were 
others  there  besides;  but,  according  to  what  appears  the 
true  reading,  the  meaning  Is  simply  that  those  here  men- 
tioned were  in  the  Church  at  Antioch  as  prophets  and 
teachers.  Simeon  .  . .  Niger— of  whom  nothing  Is  known. 
Lucius  of  Cyrene — See  on  ch.  2.  20.  He  is  mentioned, 
Romans  18.  21,  as  one  of  Paul's  kinsmen.  Mnnaen — or 
Menahem,  the  name  of  one  of  the  kings  of  Israel  (2  Kings 
16. 14).  '«rhich  had  been  brought  np  with  (or  'the  fos- 
ter-brother Of)  Herod  the  tetrarch— i.  e„  Antipas,  Who 
was  himself  'brought  up  with  a  certain  private  person  at 
Borne.'  [Josephus,  Antiquities,  17. 1,  8.]  How  differently 
did  these  two  foster-brothers  turn  out— the  one,  aban- 
doned to  a  licentious  life  and  stained  with  the  blood  of 
the  most  distinguished  of  God's  prophets,  though  not 
without  his  fits  of  reformation  and  seasons  of  remorse; 
the  other,  a  devoted  disciple  of  the  Lord  Jtesus  and 
prophet  of  the  Church  at  Antioch !  But  this  is  only  what 
may  be  seen  in  every  age:  "Even  so,  Father,  for  so  It 
seemeth  good  in  thy  sight."  If  the  courtier,  whose  son, 
at  the  point  of  death,  was  healed  by  our  Lord  (John  4.  46) 
was  of  Herod's  establishment,  while  Susanna's  husband 
was  his  steward  (Luke  8.  8),  his  foster-brother's  becoming 
a  Christian  and  a  prophet  is  something  remarkable,  and 
Soul—  1  ost  of  all,  but  soon  to  become  first.  Henceforward 
this  book  Is  almost  exclusively  occupied  with  him ;  and  his 
impress  on  the  New  Testament,  on  Christendom,  and  on 
the  world  Is  paramount,  ».  As  they  ministered  to  the 
Lard— The  word  denotes  the  performance  of  official  duties 
of  any  kind,  and  was  used  to  express  the  priestly  func- 
tions under  the  Old  Testament.  Here  it  signifies  the  cor- 
responding ministrations  of  the  Christian  Church,  and 
(hst«d— As  this  was  done  in  other  cases  on  special  occa- 
sions (t>.  8, 14,  23),  It  is  not  improbable  that  they  had  been 
led  to  expect  some  such  prophetic  announcement  at  this 
time,  the  Holy  Ghost  said— through  some  of  the  proph- 
ets mentioned  in  v.  1.  Separate  me— So  Romans  1. 1.  for 
the  work  whereunto  I  have  called  them — by  some 
communication,  perhaps,  to  themselves:  in  the  case  of 
Saul  at  least,  suoh  a  designation  was  indicated  from  the 
first  (ch.  22.  21).  N.  B.  While  the  personality  of  the  Holy 
Ghost  Is  manifest  from  this  language,  His  supreme  divin- 
ity will  appear  equally  so  by  comparing  it  with  Hebrews 
%.  4.  laid  their  hands  on  them— (See  on  ch.  6.  6)— "re- 
oommending  them  to  the  grace  of  God  for  the  work  which 
they  had  to  fulfil,"  oh.  14.  26.  sent  them  away— with  the 
double  call — of  the  Spirit  first,  and  next  of  the  Church.  So 
clothed,  their  mission  Is  thus  described :  "  They  being  sent 
forth  by  the  Holy  Ghost."  Have  we  not  here  for  all  time 
the  true  principle  of  appointment  to  sacred  offices? 
4-12.  Abetting  in  Cyprus,  they  preach  in  the  syna- 

80GUBB    0#    SALAMDJ—AT    PAPHOS,    ELYMAS    IS     STRUCK 
BUND,    AND    THE    GOVERNOR    OF     THE     ISLAND     IS    OON- 

nBETHD.  *,  0.  departed  unto  Selenela— the  seaport  of 
Antioch,  from  which  it  lay  nearly  due  west  fifteen  miles, 
and  fir©  from  the  Mediterranean  shore,  on  the  river 
Drontes.  thence  sailed  to  Cypros— whose  high  mountain 
190 


summits  are  easily  Been  in  clear  weather  from  the  coast 
[Colonel  Chesney  in  Hows.]  '  Four  reasons  may  have 
Induced  them  to  turn  in  first  to  this  Island :  (L)  Its  near- 
ness to  the  mainland;  (2.)  It  was  the  native  place  o? 
Barnabas,  and  since  the  time  when  Andrew  found  hit 
brother  Simon,  and  brought  him  to  Jesus,  and  "Jesus 
loved  Martha,  and  her  sister,  and  Lazarus,"  family  ties 
had  not  been  without  effect  on  the  progress  of  the  Gospel 
(8.)  It  could  not  be  unnatural  to  suppose  that  the  trutx 
would  be  welcomed  in  Cyprus  when  brought  by  Barnabas 
and  his  kinsman  Mark,  to  their  own  connections  or 
friends.  The  Jews  were  numerous  in  Salamls.  By  sail- 
ing to  that  city,  they  were  following  the  track  of  the 
synagogues;  and  though  their  mission  was  chiefly  to  the 
Gentiles,  their  surest  course  for  reaching  them  was 
through  the  proselytes  and  Hellenlxlng  Jews.  (4.)  Some 
of  the  Cypriotes  were  already  Christians.  Indeed,  no  one 
place  out  of  Palestine,  except  Antioch,  had  been  so  hon- 
ourably associated  with  the  work  of  successful  evangeli- 
zation. [Hows.]  and  when  they  were  at  Salamls— the 
Grecian  capital  of  the  island,  on  the  eastern  side,  and  not 
many  hours'  sail  from  Selenela.  At  this  busy  mercantile 
port  immense  numbers  of  Jews  were  settled,  which  ac- 
counts for  what  Is  here  said,  that  they  had  more  than  one 
synagogue,  in  which  Barnabas  and  Saul  preached,  while 
other  cities  had  one  only,  they  had  .  .  .  John  (Mark) 
to  their  minister— 'for  their  officer.'  (See  on  Luke  4. 
20.)  With  what  fruit  they  preached  here  is  not  said. 
Probably  their  feeling  was  what  Paul  afterwards  ex- 
pressed at  Antioch  in  Plsidla,  v.  46.  6.  when  they  had 
gone  round  the  Isle  unto  Paphos— on  the  opposite  or 
west  side  of  the  island,  about  100  miles  by  land,  along 
the  south  coast;  the  Roman  capital,  where  the  governoi 
resided,  they  found  a  sorcerer— one  of  a  numerous 
class  of  impostors  who,  at  this  time  of  general  unbelief, 
were  encouraged  even  by  cultivated  Romans.  T.  which 
was  with  the  deputy— properly  'the  Proconsul.'  This 
name  was  reserved  for  the  governors  of  settled  provinces, 
which  were  placed  under  the  Roman  Senate,  and  is  never 
given  in  the  New  Testament  to  Pilate,  Felix,  or  Fest.ua, 
who  were  but  Procurators,  or  subordinate  administrator* 
of  unsettled,  imperial,  military  provinces.  Now  as  Au- 
gustus reserved  Cyprus  for  himself,  its  governor  would  In 
that  case  have  been  not  a  Proconsul,  but  simply  a  Procu- 
rator, had  not  the  emperor  afterwards  restored  it  to  the 
Senate,  as  a  Roman  historian  [Dio  Cassius]  expressly 
states.  In  most  striking  confirmation  of  this  minnte  ac- 
curacy of  the  sacred  historian,  coins  have  actually  boon 
found  In  the  island,  stamped  with  the  names  of  Proconsuls, 
both  In  Greek  and  Latin.  [Akerman's  Numismatic  Illus- 
trations of  the  New  Testament.]  (Grotius  and  Bengel,  not 
aware  of  this,  have  missed  the  mark  here.)  Sergtus 
Panlns,  a  prudent  (or  '  intelligent')  man— who  thirsting 
for  truth,  sent  for  Barnabas  and  Saul,  desiring  ('  earnestly 
desiring')  to  hear  the  word  of  God.  8-1)8.  But  Klymas  (ot 
'  the  wise')  for  so  U  his  name  by  Interpretation  (the  wort 
Is  from  the  Arabic)  withstood  then*— perceiving,  proba- 
bly, how' eagerly  the  proconsul  was  drinking  in  the  word, 
and  fearing  a  dismissal.  (Cf.  2  Timothy  8.  8.)  Then  Saul 
. . .  also  . . .  called  Paul— and  henceforward  Paul  only ;  a 
softening  of  his  former  name,  in  accommodation  to  Roman 
ears,  and  (as  the  word  signifies  'little')  probably  with 
allusion  as  elsewhere  to  his  insignificance  of  stature  and 
appearance  (2  Corinthians  10. 1, 10).  [Webster  and  Wil- 
kinson.] nll»d  with  the  Holy  Ghost— The  Spirit  com- 
ing mightily  upon  him.  set  his  eyes  on  him  and  said— 
Henceforward  Barnabas  sinks  into  the  background.  The 
whole  soul  of  his  great  colleague,  now  drawn  out,  as 
never  before,  shoots,  by  the  lightning  gaze  of  his  eye, 
through  the  dark  and  tortuous  spirit  of  the  sorcerer. 
What  a  picture!  full  of  all  subtlety— referring  to  his 
magic  arts,  and  all  malice— The  word  signifies 'readi- 
ness for  anything,'  knavish  dexterity,  thou  child  ('  son') 
of  the  devil  .  .  .  enemy  of  all  righteousness— Theaa 
were  not  words  of  passion,  for  immediately  before  utter- 
ing them  it  is  said  he  was  "  filled  with  the  Holy  Ghost." 
[Chrysostom.]  wilt  thou  not  cease  to  pervert  the 
right  ways  of  the  Lord.  Ac— referring  to  his  bavin*-  t*> 


ACTS   XIII. 


feat  hour  made  a  trade  of  leading  his  fellow-creatures 
♦Stray.  The  hand  of  the  Lord  Is  upon  thee,  and  thou 
■bait  be  blind  for  a  season— the  Judgment  being  merci- 
fully designed  to  lead  him  to  repentance.  The  tradition 
that  it  did  is  hardly  to  be  depended  on.  there  fell  on 
him  a  mist,  Ac— This  is  in  Luke's  medical  style.  Then 
(lie  deputy,  when  he  saw  what  was  done,  believed, 
feeing  astonished  at  the  doctrine  of  the  Lord— so 
marvellously  attested;  cf.  Mark  1.  27.  What  fruit,  if 
smy,  followed  this  remarkable  conversion,  or  how  long 
after  It  the  missionaries  remained  at  Paphos,  we  know 
■ot 

18-62  Ar  Pkrga  John  Mark  forsakes  them— At  An- 
tiooh,  in  Pisidia,  Paul  Preaches  with  glorious 
«rrEOT— The  Jews,  enraged,  expel  them  out  of  their 
COASTS.  13.  They  came  to  Perga  In  Famphylla— The 
distance  from  Paphos  to  Attalela,  on  the  Gulf  of  Pamphy- 
11a  (see  on  ch.  14.  25),  sailing  in  a  north-west  direction,  is 
not  much  greater  than  from  Seleueia  to  Salarals  on  the 
east.  Perga  was  the  metropolis  of  Pamphylia,  on  the 
rlTer  Oestrus,  and  about  seven  miles  inland  from  Atta- 
lela. and  John  departing  from  them  returned  to  Je- 
rusalem—As Paul  afterwards  peremptorily  refused  to 
take  Mark  with  him  on  his  second  missionary  Journey, 
because  "he  had  departed  (or  'fallen  off')  from  them  and 
had  not  gone  with  them  to  the  work"  (ch.  15.  38),  there 
can  be  no  doubt  that  he  had  either  wearied  of  it  or  been 
deterred  by  the  prospect  of  the  dangers  which  lay  before 
him.  (But  see  on  ch.  15.  87,  Ac.)  14.  departed  from  Perga 
—apparently  without  making  any  stay  or  doing  any  work: 
efc  the  different  language  of  ch.  14. 25,  and  see  immediately 
below,  came  to  Antloch  In  Fisldla— usually  so  called, 
to  distinguish  It  from  Antioch  In  Syria,  from  which  they 
had  started,  though  it  actually  lies  in  Phrygia,  and  almost 
due  north  from  Perga.  It  was  a  long  journey,  and  as  It 
lay  almost  entirely  through  rugged  mountain-passes, 
while  'rivers  burst  out  at  the  base  of  huge  cliffs,  or  dash 
down  wildly  through  narrow  ravines,'  it  must  have  been 
ft  perilous  one.  The  whole  region  was,  and  to  this  day  is, 
infested  by  robbers,  as  ancient  history  and  modern  trav- 
ail abundantly  attest ;  and  there  can  be  but  little  doubt 
(hat  to  this  very  Journey  Paul  many  years  after  alludes, 
when  he  speaks  amidst  his  "Journeylngs  often,"  of  his 
"perils  o/  rivers"  (as  the  word  Is),  and  his  "perils  of  rob- 
bers."  (2  Owrinthlans  11.  26.)  If  this  Journey  were  taken 
In  May — a.ad  much  earlier  than  that  the  passes  would 
have  been  blocked  up  with  snow— it  would  account  for 
their  not  staying  at  Perga,  whose  hot  streets  are  then  de- 
serted ;  'men,  women,  and  children,  flocks,  herds,  camels, 
and  asses,  all  ascending  at  the  beginning  of  the  hot  sea- 
son from  the  plains  to  the  cool  basin-like  hollows  on  the 
mountains,  moving  In  the  same  direction  with  our  mis- 
sionaries.' [Hows.]  15-1T.  Then  Paul  stood  up,  and  beck* 
oning  with  his  hand — as  was  his  manner  on  such  occa- 
sions, ch.  21.  40;  and  see  oh.  26. 1.  Men  of  Israel,  and  ye 
Hint  fear  God— by  the  latter  expression  meaning  relig- 
ious proselytes,  who  united  with  the  Jews  in  all  acts  of 
ordinary  worship,  and  exalted  them  when  they  dwelt 
as  strangers  In  Egypt— by  marvellous  interpositions  for 
them  in  tbelr  deepest  depression.  18-22.  forty  years 
suffered  he  their  manner — rather,  according  to  what 
appears  the  true  reading,  'cherished  he  them'  (as  a  nurse 
the  Infant  in  her  bosom),  after  that  he  gave  .  .  .  judges 
...  by  the  space  of  four  hundred  and  fifty  years— As 
this  appears  to  contradict  1  Kings  6. 1,  various  solutions 
Lave  been  proposed.  Taking  the  words  as  they  stand  In 
the  Qreek,  thus,  'after  that,  by  the  space  of  450  years,  he 
gave  judges,'  the  meaning  may  be,  that  about  450  years 
elapsed  from  the  time  of  the  covenant  with  Abraham 
muu  the  period  of  the  Judges ;  which  Is  historically  cor- 
rect, the  word  'about'  showing  that  chronological  exact- 
ness was  not  aimed  at.  But  taking  the  sense  to  be  as  in 
our  version,  that  it  was  the  period  of  the  judges  Itself 
which  lasted  about  460  years,  this  statement  also  will  ap- 
pear historically  correct,  if  we  include  in  it  the  interval 
ftf  subjection  to  foreign  powers  which  occurred  during  the 
period  of  the  judges,  and  understand  it  to  describe  the 
vfcosn  period  from  the  settlement  of  the  tribes  in  Canaan 


to  the  establishment  of  royalty.  Thus,  from  the  Exoduf 
to  the  building  of  the  temple  were  502  years  [Joskphus 
Antiquities,  8.  3. 1];  deduct  forty  years  in  the  wilderness- 
twenty-five  years  of  Joshua's  rule  [Josephus,  Antiquities. 
6.  1.  29];  forty  years  of  Saul's  reign  (v. 2);  forty  of  David's- 
and  the  first  four  years  of  Solomon's  reign  (1  Kings  6. 1), 
and  there  remain,  Just  443  years;  or,  in  round  numbers, 
'about  450  years.'  God  gave  them  Saul  .  .  .  of  thstrlb* 
of  Benjamin— That  the  speaker  was  himself  of  the  same 
name  and  of  the  same  tribe,  has  often  been  noticed  as  iu 
all  likelihood  present  to  the  apostle's  mind  while  speak 
lng.  forty  years— With  this  length  of  Saul's  reign  (not 
mentioned  in  the  Old  Testament),  Joskphus  coincides 
{Antiquities,  6.  14. 9).  I  have  found  David,  Ac— This  quo- 
tatlon  is  the  substance  of  Psalm  89.20;  1  Samuel  13. 14; 
and  perhaps  also  of  Psalm  78.  70-72.  23-35.  Of  this  man's 
seed  hath  God,  according  to  .  .  .  promise,  raised  unto 
Israel  a  Saviour,  Jesus — The  emphasis  on  this  statement 
lies  (1.)  in  the  seed  from  which  Christ  sprang— Davld's- 
and  the  promise  to  that  effect,  which  was  thus  fulfilled; 
(2.)  on  the  character  In  which  this  promised  Christ  was 
given  of  God—"  a  Saviour."  His  personal  name  "  Jesus* 
is  emphatically  added,  as  designed  to  express  that  very 
character.  (See  on  Matthew  1.  21.)  20-31.  children  .  .  . 
of  Abraham,  and  whosoever  among  you  feareth  God 
(Gentile  proselytes),  to  you  Is  the  word  of  this  salvation 
sent— both  being  regarded  as  one  class,  as  "  the  Jew  first," 
to  whom  the  Gospel  was  to  be  addressed  in  the  first  in- 
stance. For  they  that  dwell  at  Jerusalem,  and  their 
rulers,  because  they  knew  him  not,  Ac— The  apostle 
here  speaks  as  if  the  more  immediate  guilt  of  Christ's 
death  lay  with  the  rulers  and  people  of  the  metropolis,  to 
which  he  fondly  hoped  that  those  residing  at  such  a  dis- 
tance as  Antloch  would  not  Bet  their  seal,  found  no  cause 
of  death— though  they  sought  it,  Matthew  26.  59,  60.  they 
took  him  down  .  .  .  and  laid  htm  In  a  sepulchre- 
Though  the  burial  of  Christ  was  an  act  of  honour  an 
love  to  him  by  the  disciples  to  whoni  the  body  was  com 
mitted,  yet  since  his  enemies  looked  after  it,  and  oo 
talned  a  guard  of  soldiers  to  keep  watch  over  It,  as 
the  remains  of  their  own  victim,  the  apostle  regards 
this  as  the  last  manifestation  on  their  part  of  enmity  to 
the  Saviour,  that  they  might  see  how  God  lnnghed 
all  their  precautions  to  scorn  by  "raising  him  from 
the  dead."  he  was  seen  many  days  of  them  which 
came  up  with  htm  from  Galilee  to  Jerusalem, 
Ac— i.  «.,  by  those  who,  having  gone  out  and  in  with 
him  In  closest  intimacy  during  all  his  public  ministry, 
which  lay  chiefly  In  Galilee,  and  having  aocompanled 
him  on  his  last  Journey  to  Jerusalem,  could  not  possibly 
be  mistaken  as  to  the  identity  of  the  risen  One,  and  were 
therefore  unexceptionable  and  sufficient  witnesses.  32, 
83.  God  hath  fulfilled  the  same— 'hath  completely  ful- 
filled.' In  that  he  hath  raised  up  Jesus  again—  lit., 
'raised  up;'  but  the  meaning  is  (notwithstanding  the 
contrary  opinion  of  many  excellent  interpreters)  "from 
the  dead ;"  as  the  context  plainly  shows,  as  It  Is  written 
In  the  second  Psalm— in  many  M8S.  '  the  first  Psalm ;' 
what  we  call  the  first  being  regarded  by  the  ancient  Jews 
as  only  an  introduction  to  the  Psalter,  which  was  con- 
sidered to  begin  with  the  second,  this  day  have  I  be- 
gotten thee— As  the  apostle  in  Romans  1.  4  regards  the 
resurrection  of  Christ  merely  as  the  manifestation  of  • 
prior  Sonshlp,  which  he  afterwards,  ch.  8.  32,  represents 
as  essential,  it  is  plain  that  this  Is  his  meaning  here. 
(Such  declarative  meaning  of  the  verb  '  to  be'  is  familiar 
to  every  reader  of  the  Bible.)  8ee  ex.  or,  John  15.  8,  "So 
shall  ye  be,"  i. «.,  be  seen  to  be  "  my  disciples."  It  Is  against 
the  whole  sense  of  the  New  Testament  to  ascribe  the 
origin  of  Christ's  Sonshlp  to  His  resurrection.  34-37, 
now  no  more  to  return  to  corruption— i.  e.,  to  the  grave 
where  death  reigns ;  and  cf.  Romans  6.  9,  "  Christ  being 
raised  from  the  dead  dieth  no  more,  death  hath  no  mart 
dominion  over  him."  I  will  give  yon  the  sure  mercies  •« 
David— (Isaiah  65.  8.)  The  word  rendered  "  mercies"  it 
peculiar,  denoting  the  sanctity  of  them,  as  comprehending 
the  whole  riches  of  the  new  covenant;  while  the  other 
word,  "sure,"  points  to  the  certainty  with  whloh  thej 

191 


ACTS  XJV. 


iroold,  through  David's  Seed,  be  at  length  all  substan- 
tiated.   See  on  John  1.  14.    But  how  do  these  words  prove 
che  resurrection  of  Christ?     'They  presuppose  it;    for 
since  an  eternal  kingdom  was  promised  to  David,  the 
Ruler  of  this  kingdom  could  not  remain  under  the  power 
of  death.    But  to  strengthen  the  indefinite  prediction  by 
■>ne  more  definite,  the  apostle  adduces  Psalm  16.  10,  of 
which  Peter  had  given  the  same  explanation  (see  on  ch.  2. 
f7, 80, 81),  both  apostles  denying  the  possibility  of  its  proper 
referenoe  to  David.'    [Olshausen.]    for  David,  after  lie 
had  served  Ills  own  generation  by  the  will  of  God — 
>-ather,  'served,'  in  his  own  generation,  the  will  (or  'coun- 
sel') of  God ;  yielding  himself  an  instrument  for  the  ac- 
complishment of  God's  high  designs,  and  In  this  respect 
t>eing  emphatically  "the  man  after  God's  own   heart." 
This  done,  he  •  fell  asleep,  and  was  gathered  to  his  fathers, 
and  saw  corruption.'  David,  therefore  (argues  the  apostle), 
jould  not  be  the  subject  of  his  own  prediction,  which  had 
Its  proper  fulfilment  only  In  the  resurrection  of  the  un  cor- 
rupted body  of  the  Son  of  God,  emphatically  God's  "  Holy 
One."    38-41.  the  forgiveness  of  sins — the  first  necessity 
of  the  sinner,  and  so  the  first  experienced  blessing  of  the 
Gospel,    by  htm  all  that  believe  are  justified  front  all 
things— The  sense  requires  that  a  pause  In  the  sentence 
be  made  here:   q.  d.,  'By  him  the  believer  Is  absolved 
from  all  charges  of  the  law.'    What  follows— from  which 
ye  co-odd  not  be  justified  by  the  law  of  Moses — Is  not  an 
teeeptional  but  an  explanatory  clause.    The  meaning  Is  not, 
'Though  the  law  Justifies  from  many  things,  It  cannot 
Justify  from  all  things,  but  Christ  makes  up  all  deficien- 
cies:' but  the  meaning  Is,  'By  Christ  the  believer  Is  Jus- 
tified from  all  things,  whereas  the   law  Justifies   from 
nothing.'     (N.  B.  The  deeper  sense  of  justification,  the 
positive  side  of  it,  Is  reserved  for  the  Epistles,  addressed  to 
the  justified  themselves :  and  whereas  it  Is  the  resurrection 
of  Christ  here,  and  throughout  the  Acts  chiefly,  which  is 
dwelt  on,  because  the  first  thing  In  order  to  bring  peace 
to  the  guilty  through  Christ  was  to  establish  His  Mes- 
siahshlp  by  His  resurrection,  in  the  Epistles  to  believers 
His  death  as  the  way  of  reconciliation  is  fully  unfolded.) 
Beware,  therefore,  Ac— By  this  awful  warning  of  the 
Old  Testament  the  apostle  would  fain  "  shut  them  up  unto 
the  faith."    ye  will  not  believe  though  a  man  declare  It 
nnto  yom— i.  e.,  even  on  unexceptionable  testimony.    The 
words,  from  Habakkuk  1.  5,  were  originally  a  merciful 
but  fruitless  warning  against  the  approaching  destruction 
of  Jerusalem  by  the  Chaldeans  and  the  Babylonish  cap- 
tivity.   As  snch   nothing  could  more  fitly  describe  the 
more  awful   calamity  impending   over   the  generation 
which   the  apostle  addressed.    43,  43.   And  when  the 
Jews  were  gone  out  of  the  synagogue,  the  Gentiles 
besought  that  these  words  might  be  preached  to  them 
the  next  sabbath— rather  (according  to  what  Is  beyond 
doubt  the  true  reading), ' Now,  as  they  were  going  out  (of 
the  synagogue)  they  besought'— i.  e.,  not  the  Gentiles, 
whose  case  comes  in  afterwards,  but  the  mixed  congrega- 
tion of  Jews  and  proselytes,  to  whom  the  discourse  had 
been  addressed,  entreated  to  have  another  hearing  of  such 
truths ;  those  of  them,  that  Is,  who  had  been  impressed. 
'And  after  the  breaking  np  of  the  synagogue,  many 
of"  both  classes,  Jews  and  religious  proselytes,  followed 
Paul  and  Barnabas  (observe,  from  this  time  forward,  the 
Inverted  order  of  these  names ;  except  ch.  14. 14 ;  13.  7 ;  12. 
25;  on  which  see).    These  had  evidently  been  won  to  the 
Gospel  by  what  they  had  heard,  and  felt  a  clinging  to  their 
spliitnal  benefactors,    who  speaking  to  them— following 
up  the  discourse  In  the  synagogue  by  some  further  words 
of  encouragement,    persuaded  them  to  continue  In  the 
grace  of  God— which  they  had  experienced  through  the 
Gospel.    (Of.  ch.  11.  33.)    44-48.  the  next  sabbath  came 
almost  the  whole  etty  together  to  hear  the  word  of  God 
—the  Intervening  days  having  been  spent  In  further  in- 
quiry and  Instruction,  and  the  excitement  reaching  the 
Gentiles,  who  now  for  the  first  time  crowded,  along  with 
the  usual  worshippers,  into  the  synagogue.  But  when  the 
Jew*— those  zealots  of  exclusive  Judaism— saw  the  mul- 
titudes, they  were  filled  with  envy— rather, '  indigna- 
tion,' and  broke  out  in  their  usual   manner,     contra- 
^92 


dieting  and  blaspheming— There  Is  nothing  more  a*rfu: 
than  Jewish  fury  and  execration  of  the  name  of  Jesus  o* 
Nazareth,  when  thoroughly  roused.  Then  Paul  and  Bar* 
nabas  waxed  bold,  and  said,  &c— This  Is  in  the  highest 
style  of  a  last  and  solemn  protestation.  It  was  necessary 
that  the  word  should  first  have  been  spoken  to  you— 
See  the  direction  of  Christ  in  Luke  24.  47;  also  Romans  L 
16.  since  ye  judge  yourselves  unworthy  of  everlasting 
life— pass  sentence  upon  yourselves.  For  so  hath  the 
Lord  commanded  us,  saying,  Ac— These  and  other  pre- 
dictions must  have  been  long  before  this  brought  vividly 
home  to  Paul's  mind  In  connection  with  his  special  voca- 
tion to  the  Gentiles.  I  have  set  thee — i.  e.,  Messiah; 
from  which  Paul  inferred  that  he  was  but  following  oul 
this  destination  of  his  Lord,  in  transferring  to  the  Gen- 
tiles those  "  unsearchable  riches"  which  were  now  by  trie 
Jews  rejected  and  despised,  when  the  Gentiles  heard 
this,  they  were  glad— to  perceive  that  their  accession 
to  Christ  was  matter  of  Divine  arrangement  as  well  as 
apostolic  effort,  and  glorified  the  word  of  the  Lord- 
by  a  cordial  reception  of  It.  and  as  many  as  were  or- 
dained to  eternal  life  believed — a  very  remarkable  state- 
ment, which  cannot,  without  force,  be  Interpreted  of 
anything  lower  than  this,  that  a  Divine  ordination  to  etemai 
life  is  the  lame,  not  the  effect,  of  any  man's  believing.  49- 
52.  And  the  word  of  the  Lord  was  published  through* 
out  all  the  region — Implying  some  stay  in  Autloch  and 
missionary  activity  in  its  vicinity,  the  devout  and  hon- 
ourable women— female  proselytes  of  distinction,  Jaun- 
diced against  the  new  preachers  by  those  Jewish  ecclesi- 
astics to  whom  they  had  learnt  to  look  up.  The  (intent 
Influence  of  the  female  character  both  for  and  against  the 
truth  Is  seen  in  every  age  of  the  Church's  history,  ex- 
pelled them — an  easier  thing  than  to  refute  them,  shook 
off  the  dust  of  their  feet  against  them — as  directed, 
Matthew  10.  14.  came  unto  Iconlum— a  populous  city 
about  forty-five  miles  south-east  from  Plsidlan  Antloch  : 
at  the  foot  of  Mount  Taurus;  on  the  borders  of  Lycaonla, 
Phrygla,  and  Plsldla;  and  In  later  times  largely  contribu- 
ting to  the  consolidation  of  the  Turkish  empire,  the  di»» 
clples — who,  though  not  themselves  expelled,  had  to  en- 
dure sufferings  for  the  Gospel,  as  we  learn  from  ch.  14.  22— 
were  filled  with  Joy  and  with  the  Holy  Ghost — who 
not  only  raised  them  above  sbame  and  fear,  as  professed 
disciples  of  the  Lord  Jesus,  but  filled  them  with  holy  and 
elevated  emotions. 

CHAPTER    XIV. 

Ver.  1-7.  Meeting  with  Similar  Success  and  Simi- 
lar Opposition  at  Iconitjm,  Paul  and  Barnabas 
Flee  for  their  Lives  to  Lystra  and  Derbk,  and 
Preach  there.  'After  this  detailed  account  of  Paul's 
labours  at  Plsidlan  Antloch,  Luke  subjoins  only  brief 
notices  of  his  further  labours,  partly  because  from  the 
nature  of  the  case  his  discourses  must  have  embraced 
nearly  the  same  topics,  and  partly  because  the  conse- 
quences that  resulted  assumed  quite  a  similar  shape.' 
[OL8HAUSEN.]  1.  they  went  both  together  Into  the 
synagogue — q.  d.,  'Though  Paul  was  now  the  prominent 
speaker  and  actor,  yet  In  everything  Barnabas  wpnt 
along  with  him.'  a  .  .  .  multitude  ...  of  the  Greeks 
believed— meaning  probably  the  religions  proselytes,  as 
opposed  to  "  the  Gentiles"  mentioned  v.  2.  3.  Long  time 
therefore  abode  they — becausein  splteof  opposition  thry 
were  meeting  with  so  much  success,  speaking  boldly 
In  th«  Lord— rather,  '  In  dependence  on  the  Lord,'  i. «.,  on 
their  glorified  Head,  who  gave  testimony  to  the  word 
of  his  grace— a  notable  definition  of  the  Gospel,  whose 
whole  burden  Is  Grace,  and  granted—"  granting."  (.  e. 
who  confirmed  the  Gospel  by  granting  miraculous  at- 
testation to  it.  (The  "  and"  Is  wanting  In  the  best  MSR 
5.  an  assault  made  .  .  .  to  stone  them— rather  here,  'ar 
Impetuous  movement'  with  a  view  to  stoning  them :  foi 
In  2  Corinthians  11. 25,  Paul  says,  "  Once  I  was  stoned,"  and 
that  was  at  Lystra,  as  expressly  related  in  ».  19.  (Pa 
let's  remarks  —Horce  Paulinas — on  this  singular  coinci- 
dence between    the    Epistle  and    the    history  are  v*r» 


ACTS  XIV. 


ttrlklug.)    fled— (Bee  Matthew  10.  23.)    «.  to  Lystra  and 

Derbe— the  on©  some  twenty  mlleB  to  the  south,  the  other 
tome  sixty  miles  to  the  east  of  Iconl am,  somewhere  about 
the  bases  of  what  are  called  the  Black  Mountains  and  the 
roots  of  Mount  Tanras ;  bnt  their  exact  position  has  not 
jet  been  discovered, 
m.    At  Ltbtba,  Paul  Healing   a   Cripple,  the 

PEOPLE  ARK  SCARCE  RESTRAINED  FROM  SACRIFICING  TO 

raEM  ah  Gods,  but  afterwards,  their  Minds  betng 
poisoned,  they  stone  paul,  leaving  him  for  dead— 
Withdrawing  to  Derbe,  thm  Preach  and  Teach 
there.  There  being  no  mention  of  the  synagogue  at 
Lystra,  It  Is  probable  there  were  too  few  Jews  there  to 
form  one.  8-10.  there  sat  there  a  certain  man  ...  a 
Clippie  from  his  mother's  womb  .  .  .  The  same  heard 
Paul  speak— In  the  open  air  and  (v.  11)  to  a  crowd  of 
people,  who  steadfastly  beholding  him— as  he  did 
Blymas  the  sorcerer  when  about  to  work  a  miracle  on 
him.  and  perceiving  that  he  had  faith  to  be  healed— 
Paul  may  have  been  led  by  the  sight  of  this  cripple  to 
dwell  on  the  Saviour's  miracles  of  healing,  and  His  pres- 
ent power;  and  perceiving  from  the  eagerness  with  which 
the  patient  drank  in  his  words,  that  he  was  prepared  to 
put  his  own  case  Into  the  Redeemer's  hands,  the  Spirit 
of  the  glorified  Physician  came  all  upon  him,  and  "  with 
a  loud  voice"  he  bade  him  "stand  upright  upon  his  feet." 
The  effect  was  Instantaneous— he  'sprang' to  his  feet  "and 
walked."  11-13.  In  the  speech  of  Lycaonla— whether  a 
corruption  of  the  Greek  tongue,  which  was  well  enough 
understood  in  this  region,  or  the  remains  of  some  older 
tongue,  is  not  known.  The  gods  are  come  down  to  us 
In  the  likeness  of  men — the  language  of  a  rude  and  un- 
sophisticated people.  But '  that  which  was  a  superstition 
in  Lycaonla,  and  for  which  the  whole  creation  groaned, 
became  a  reality  at  Bethlehem.'  [Webster  and  Wilkin- 
son.] they  called  Barnabas,  Jnptter— the  father  of  the 
gods,  from  his  commanding  mien  (Chrvsostom  thinks). 
and  Paul,  Mercnrlns— the  god  of  eloquence  and  the  mes- 
senger and  attendant  of  Jupiter,  in  the  heathen  myth- 
ology, the  priest  of  Jupiter  which  -was  (t.  e.,  whose 
temple  stood)  before  their  city,  brought  oxen  and 
garlands — to  crown  the  victims  and  decorate,  as  on 
festive  occasions,  the  porches.  14-18.  -when  Barnabas 
and  Paul  heard— Barnabas  is  put  first  here,  apparently 
M  having  been  styled  the  "Jupiter"  of  the  company— 
they  rent  their  clothes  and  ran  In — rather  (according 
to  the  true  reading),  'ran  forth'— among  the  people,  cry- 
tag  out,  Sirs,  why  do  ye  these  things  1— This  was  some- 
thing more  than  that  abhorrence  of  idolatry  which  took 
possession  of  the  Jews  as  a  nation  from  the  time  of  the 
Babylonish  captivity:  It  was  that  delicate  sensibility  to 
everything  which  affects  the  honour  of  God  which  Chris- 
tianity, giving  us  in  God  a  reconciled  Father,  alone  can 
produce;  making  the  Christian  instinctively  feel  himself 
to  be  wounded  in  all  dishonour  done  to  God,  and  filling 
aim  with  mingled  horror  and  grief  when  such  gross  in- 
sults as  this  are  offered  to  him.  we  are  men  of  like 
passions,  Ac.— How  unlike  either  imposture  or  enthu- 
ilasm  Is  this,  and  how  high  above  all  self-seeking  do 
these  men  of  Christ  show  themselves  to  be !  unto  the 
living  God— This  Is  the  most  glorious  and  distinctive  of 
all  the  names  of  God.  It  is  the  familiar  phraseology  of 
the  Old  Testament,  which,  in  such  contrast  with  all  that 
U  to  be  found  within  the  literature  of  heathenism,  Is 
shown  to  be,  with  its  sequel,  the  New  Testament,  the  one 
Book  of  the  true  religion,  who  made  heaven,  and 
•arth,  and  the  sea,  and  all  therein— This  idea  of  creation, 
utterly  unknown  alike  to  rude  and  to  cultivated  heathen- 
ism, would  aot  only  define  what  was  meant  by  "the 
living  God,"  but  open  up  a  new  world,  on  after  reflec- 
tion, to  the  more  thoughtful  part  of  the  audience,  -who 
tn  tlm«r  past  suffered  all  nations  to  -walk  In  their  own 
ways— i.  «.,  without  extending  to  them  the  revelation 
rouchsafed  to  the  seed  of  Abraham,  and  the  grace  attend- 
.ng  it :  of.  oh.  17.  80  •  1  Corinthians  1.  21,  (Yet  not  without 
julit  on  their  part  was  this  privation,  Romans  1.  20,  Ac.) 
Av^ertheless  he  left  not  himself  without  witness, 
i»     hat,  Ac. — Though  the  heinousness  of  idolatry  is  rep- 


resented as  so  much  less  in  the  heathen,  by  how  moo) 
they  were  outside  the  pale  of  revealed  religion,  he  taker 
care  to  add  that  the  heathen  have  Divine  "witness" 
enough  to  leave  them  "without  excuse."  he  did  good- 
scattering  his  beneficence  everywhere  and  in  a  thousand 
forms,  rain  from  heaven  and  fruitful  seasons— on 
which  human  subsistence  and  all  human  enjoyment  de- 
pend. In  Lycaonia,  where,  as  ancient  writers  attest, 
rain  is  peculiarly  scarce,  this  allusion  would  have  all  the 
greater  effect,  filling  our  hearts  with  food  and  glad- 
ness—a natural  colloquialism,  the  heart  being  gladdened 
by  the  food  supplied  to  the  body,  and  with  these  say- 
ings scarce  restrained  they  the  people  that  they  had 
not  done  sacrifice  to  them — In  spite  of  this,  and  Peter's 
repudiation  of  all  such  honour  (ch.  10.  26),  how  soon  did 
Idolatrous  tendencies  begin  to  show  themselves  In  the 
Christian  Church,  at  length  to  be  systematized  and  en- 
Joined  in  the  Church  of  Rome  I  came  thither  Jews 
from  Antloch  and  Iconlum— Furious  zeal  that  would 
travel  so  far  to  counteract  the  missionaries  of  the  Cross! 
persuaded  the  people — 'the  multitudes.'  and  having 
stoned  Paul — See  on  v.  5.  Barnabas  they  seem  to  have 
let  alone;  Paul,  as  the  prominent  actor  and  speaker, 
being  the  object  of  all  their  rage.  The  words  seem  to 
imply  that  it  was  the  Jews  who  did  this;  and  no  doubt 
they  took  the  lead  (v.  19),  but  it  was  the  act  of  the  insti- 
gated and  fickle  multitudes  along  with  them,  drew 
him  out  of  the  city— By  comparing  this  with  ch.  7. 58  It 
will  be  seen  that  the  Jews  were  the  chief  actors  in  this 
scene,  as  the  disciples  stood  round  about  him — sor- 
rowing. So  his  labours  here  had  not  been  In  vain :  "  Dis- 
ciples" had  been  gathered,  who  now  rallied  around  the 
bleeding  body.  And  one  appear*  to  have  been  gained  on  this 
occasion,  of  far  more  importance  than  all  the  rest— Tiiro- 
THEUS.  See  on  ch.  16. 1-3.  (It  could  scarcely  have  been  at 
the  subsequent  visit,  v.  21,  for  the  reason  given  on  2  Timo- 
thy 3. 10, 11;  while  at  the  third  visit,  ch.  16.  1-3,  he  was 
already  a  Christian.)  he  rose  up— It  is  Just  possible  that 
this  recovery  was  natural;  the  insensibility  occasioned 
by  such  treatment  as  he  had  received  sometimes  passing 
away  of  itself,  and  leaving  the  patient  less  hurt  than  ap- 
peared. Bnt  certainly  the  impression  naturally  left  on 
the  mind  by  the  words  is  that  the  restoration  was  mirac- 
ulous; and  so  the  best  Interpreters  understand  the  words. 
This  is  confirmed  by  what  follows — came  Into  the  city- 
Noble  intrepidity  1  next  day  he  departed  with  Barna- 
bas to  Derbe— a  Journey  for  which  he  could  hardly  be  fit 
if  his  recovery  had  been  natural.  (See  as  to  Derbe,  on  r.  6.) 
and  'when  they  had  preached  to  that  city  and  had 
taught  many— rather,  'had  made  many  disciples'  (mar- 
gin)', but  probably  without  suffering  any  persecution,  as 
Derbe  Is  not  mentioned  along  with  Antloch,  Iconlum, 
and  Lystra,  2  Timothy  3. 11. 

21-28.  Paul  and  Barnabas  retrace  theib  steps,  re- 
turn to  Antioch  in  Syria,  and  thus  complete  theib 
first  Missionary  Journey.  SI,  aa.  they  returned  tm 
Lystra,  Iconlum,  and  Antloch,  confirming  the  souls, 
Ac— At  Derbe,  Paul  was  not  far  from  the  well-known 
pass  which  leads  down  from  the  central  tableland  to  Q- 
llcia  and  Tarsus.  But  his  thoughts  did  not  centre  In  an 
earthly  home.  He  revisited  the  places  where  he  had  been 
reviled  and  persecuted,  but  where  he  had  left  as  sheep  In 
the  desert  the  disciples  whom  his  Master  had  enabled  htm 
to  gather.  They  needed  building  up  and  strengthening 
in  the  faith,  comforting  in  the  midst  of  their  inevitable 
suffering,  and  fencing  round  by  permanent  institutions. 
Undaunted  therefore  by  the  dangers  that  awaited  them, 
our  missionaries  return  to  them,  using  words  of  encour- 
agement which  none  but  the  founders  of  a  true  religion 
would  have  ventured  to  address  to  their  earliest  converts, 
that  "  we  can  only  enter  into  the  kingdom  of  God  by  pass- 
ing through  much  tribulation."  [Hows.]  »3,  a*,  when 
they  had  ordained  them  elders— lit.,  'chosen  by  show  Of 
hands.'  But  as  that  would  imply  that  this  was  done  by 
the  apostles'  own  hands,  many  render  the  word,  as  In  oui 
version,  "ordained."  Still,  as  there  Is  no  evidence  in  the 
New  Testament  that  the  word  had  then  lost  its  propel 
meaning,  as  this  is  beyond  doubt  its  meaning  In  2  Oortn 

193 


ACTS   XV. 


1 8.  It,  and  as  there  Is  Indisputable  evidence  that  the 
eouourrenoe  of  the  people  •was  required  In  all  elections  to 
stored  oflloe  In  the  earliest  ages  of  the  Church,  It  Is  per- 
haps  better  to  understand  the  words  to  mean,  'when  they 
had  made  a  choice  of  elders,'  i.  «.,  superintended  such 
choice  on  the  part  of  the  disciples,  and  had  prayed  with 
mating— iu., '  fastings,'  thus  setting  them  solemnly  apart. 
This  last  olause  confirms  our  interpretation  of  the  former. 
Fer  If  "  ordination"  was  by  prayer  and  fasting  (see  cb.  18. 
I),  why  should  It  be  said  they  first  "ordained  elders,"  and 
after  that  "prayed  with  fasting?"  Whereas  if  the  first 
clause  refer  to  the  choice  and  the  second  to  the  ordination, 
all  Is  natural,  they  commended  ('committed')  them— 
i.  «.,  all  these  churches,  to  the  Lord— Jesus,  when  they 
had  preached  the  word  In  Perga— now  doing  what,  for 
some  reason,  they  had  not  done  on  their  former  visit,  but 
probably  with  no  visible  fruit,  they  went  down  Into 
AttuJela— a  seaport  on  the  Gulf  of  Pamphylia,  drawing 
to  itself  the  commerce  of  Egypt  and  Syria.  26.  sailed  to 
Antioch,  from  whence  they  had  heen  recommended— 
Hee  on  oh.  II.  8.  87.  when  they  had  gathered  the  Chnrch 
together,  they  rehearsed  all  that  God  had  done  with 
them,  Ac.— As  their  call  and  mission  had  been  solemn  and 
formal,  in  the  presence  of  and  by  the  Church  as  well  as 
the  Holy  Ghost,  they  dutifully,  and  no  doubt  with  eager 
Joy,  oonvened  the  Church  and  gave  in  their  report  of  "all 
that  God  had  done  with  them,"  i.e.,  by  and  for  them. 
and  how  (In  particular)  he  had  opened  the  door  of 
Calth  to  the  Gentiles— to  such  even  as  before  had  not 
been  proselytes.  See  on  ch.  11.21;  and  on  the  language, 
see  1  Corinthians  16.  8;  2  Corinthians  2. 12;  Colossians  4.3. 
The  ascribing  directly  to  God  of  such  access  to  the  Gen- 
tiles is  to  be  noted.  38.  there  they  abode  long  time— 
('  no  little  time').  From  the  commencement  of  the  mis- 
sion till  they  left  Antioch  to  go  up  to  attend  the  council 
at  Jerusalem,  some  four  or  five  years  elapsed ;  and  as  the 
missionary  Journey  would  probably  occupy  less  than  two 
fears,  the  rest  of  the  time  would  be  the  period  of  their 
*iay  at  Antioch.    (But  see  Chronological  Table.) 

CHAPTER     XV. 
Ver.  l-».    Council  at  Jerusalem  to  decide  on  the 

NBOBMOTY  OF  CIRCUMCISION  FOR  THE  GENTILE  CONVERTS. 

L,  18.  certain  men— See  the  description  of  them  in  Gala- 
Uans  2.  4.  Paul  and  Barnabas  (now  the  recognized 
heads  of  the  Church  at  Antioch)  had  no  small  dissen- 
sion sad  disputation  with  them,  they  determined 
ft.  s.,  the  Church  did)  that  Paul  and  Barnabas,  and 
certain  ethers  of  them— Titus  was  one,  GalatiatiH  2.1; 
probably  as  an  unclrcumclsed  Gentile  convert  endowed 
with  the  gifts  of  the  Spirit.  He  is  not  mentioned  in  the 
Acts,  but  only  in  2  Corinthians,  Gaiatians,  2  Timothy, 
and  the  Epistle  addressed  to  him.  [Alfokd.]  they  de- 
termined that  Paul  and  Barnabas  should  go  up  to  .Je- 
rusalem .  .  .  about  this  question— That  such  a  deputa- 
tion should  be  formally  despatched  by  the  Church  of  An- 
tioch was  natural,  as  it  might  be  called  the  mother-church 
of  Gentile  Christianity.  3-6.  being  brought  on  their 
way  by  the  Church— a  kind  of  official  escort.  *hey 
passed  through  Phenlce— See  on  ch.  11.  19.  and  Sa- 
maria, declaring  the  conversion  of  the  Gentiles,  and 
they  caused  great  Joy  to  the  brethren— As  the  converts 
in  those  parts  were  Jewish  (ch.ll.  19),  their-  spirit  contrasts 
favourably  with  that  of  others  of  their  nation,  and  when 
they  were  come  to  Jerusalem— This  was  Paul's  third 
visit  to  Jkbubalem  after  his  conversion,  and  on  this  oc- 
casion took  place  what  it  related  in  Gaiatians  2. 1-10.  (See 
there.)  ■were  received  of  the  Church,  and  the  apostles 
and  elders— evidently  at  a  meeting  formally  convened  for 
this  purpose:  the  deputation  being  one  so  influential,  and 
from  a  Church  of  such  note,  they  declared  all  things 
3fcat  God  had  done  with  them.  See  on  ch.  14.  14-27.  the 
'apostles  and  elders  came  together  to  consider  of  this — 
tat  In  presence,  as  would  seem,  of  the  people  (v.  12,  22, 23). 
T.  Peter,  Ac,  This  is  the  last  mention  of  him  In  the  Acts, 
and  one  worthy  of  his  standing,  as  formally  pronouncing, 
from  the  Divine  decision  of  the  matter  already  In  his  own 
104 


case,  In  favour  of  the  views  which  Paul's  whole  labour* 
were  devoted  to  establishing,    a  good  while  ago — pro- 
bably about  fifteen  years  before  this,    made  choice  .  .  . 
that  the  Gentiles  by  my  mouth.    See  on  oh.  11.  21.    God 
which   fcnoweth  the  hearts— Implying   that   the  rea. 
question  for  admission  to  full  standing  in  the  vlsiblt 
Church  Is  the  state~of  the  heart.    Hence,  though  that  can 
not  be  known   by  men,  no  principle  of  admission  te 
Church  privileges  which  reverses  this  can  be  sound,    put 
no  difference  between  us  and  them:  Purifying  thelf 
hearts  by  faith— "Purification"  here  refers  to  "sprlnk- 
ling  (of  the  conscience  by  the  blood  of  Jesus)  from  dead 
works  to  serve  the  living  God."    (See  on  1  Corinthians  6. 
11.)    How  rich  is  this  brief  description  of  the  inward  rev- 
olution wrought  upon  the  genuine  disciples  of  the  Lord 
Jesus!     10.  why  tempt  ('try,'  'provoke')  ye  God— by 
standing  in  the  way  of  his  declared  purpose,    to  put  s 
yoke  upon  the  neck  of  the  disciples,  Ac.    He  that  was 
circumcised  became  thereby  bound  to  keep  the  whole 
law.    (See  Gaiatians  5. 1-6.)    It  was  not  then  the  mere 
yoke  of  burdensome  ceremonies,  but  of  an   obligation 
which,  the  more  earnest  and  spiritual  men  became,  the 
more  impossible  they  felt  it  to  fulfil.    (See  Romans  8.5.' 
Gaiatians  2.  4,  Ac.)      11.  through  the  grace  of  the  Lord 
Jesus — i.  e.,  by  that  only,    we  shall  be  saved  even  as 
they—*  Cii'eumcision  in  our  case  being  no  advantage,  and 
in  their  case  uuclrcumcision  no  loss;  but  grace  doing  all 
for  both,  and  the  same  for  each.'    13.  Then  all  .  .  .  gave 
audience  to  Barnabas  and  Paul — On  this  order  of  the 
names  here,  see  on  v.  25.    declaring  -what  miracles  and 
signs  God  wrought  among  the  Gentiles  by  them — This 
detail  of  facts,  immediately  following  up  those  which 
Peter  had  recalled  to  mind,  would  lead  all  who  waited 
only  for  Divine  teaching  to  see  that  God  had  himself  pro- 
nounced the  Gentile  converts  to  be  disciples  In  as  full 
standing  as  the  Jews,  without  circumcision;  and  the  at- 
testing miracles  to  which  Paul  here  refers  would  tend,  la 
such  an  assembly,  to  silence  opposition.    13.  James  an- 
swered, saying,  Ac— "Whoever  this  James  was  (see  on 
Gaiatians  1.  19),  he  was  the  acknowledged  head  of  the 
Church  at  Jerusalem,  and  here,  as  president  of  the  assem- 
bly, speaks  last,  winding  up  the  debate.    His  decision, 
though  given  as  his  own  judgment  only,  could  not  be  of 
great  weight  with  the  opposing  party,  from  his  conserva- 
tive reverence  for  all  Jewish  usages  within  the  circle  of 
Israelitlsh  Christianity.    14-17.  Simeon— a  Hebrew  vari- 
ation  of  Simon,  as  in  2  Peter  1.1;  (Gr.)  the  Jewish  and 
family  name  of  Peter,    hath  declared  how  God  at  the 
first— answering  to  Peter's  own  expression  "a good  while 
ago,"  v.  7.    did  visit  the  Gentiles  to  take  out  of  them — 
in  the  exercise  of  His  adorable  sovereignty,    a  people  tot 
(the  honour  of)  his  name — or  for  His  glory,    to  this  agree 
the  words  of  the  prophets — generally;   but  those  of 
Amos  (ch.  9.  11)  are  specified  (nearly  as  in  the  Septuaglnt 
version).    The  point  of  the  passage  lies  in  the  predicted 
purpose  of  God,    under   the   new   economy,  that  "the 
heathen  "  or  "  Genti les  "  should  be  "  called  by  His  name," 
or  have  "His  name  called  upon  them."    By  the  "build- 
ing again  of  the  fallen  tabernacle  ol  David,"  or  restoring 
Its  decayed  splendour,  is  meant  tnat  only  and  glorious 
recovery  which  it  was  to  experience  under  David's  "sob 
and  Lord."    18,19.  Known  unto  God  are  all  hit  workt 
from  the  beginning— He  who  announced  these  things  se 
long  before,  and  He  who  had  now  brought  them  to  pass, 
were  one  and  the  same;  so  that  they  were  no  novelty. 
wherefore,  my  sentence  (or   'Judgment')  is,  that  w« 
trouble  not  (with  Jewish  obligations)  them  -which  from 
among  the  Gentiles  are  turned  to  God — rather,  'are 
turning.'    The  work  is  regarded  as  in  progress,  and  in- 
deed was  rapidly  advancing.    80.  But  .  .  .  that  they  ab- 
stain from  pollutions  of  idols — i.  e.,  things  polluted  by 
having  been  offered  in  sacrifice  to  idols.    The  heathen 
were  accustomed  to  give  away  or  sell  portions  of  such  ani- 
mals.   From  such  food  James  would  enjoin  the  (lentils 
converts  to  abstain,  lest  it  should  seem  to  the  Jews  thai 
they  were  not  entirely  weaned  from  idolatry,    and  from 
fornication— The  characteristic  sin  of  heathendom,  oa- 
blushingly  practised  by  al)  ranks  and  classes,  and  ttas  la 


ACT8  X\\ 


■ulgencs  of  which  on  the  part  of  the  Gentile  converts 
would  to  Jews,  whose  Scriptures  branded  It  as  an  abomi- 
nation of  the  heathen,  proclaim  them  to  be  yet  Joined  to 
their  Old  Idols,  and  from  things  strangled— which  had 
the  blood  In  them,  and  from  blood— In  every  form,  as 
peremptorily  forbidden  to  the  Jews,  and  the  eating  of 
which,  therefore,  on  the  part  of  the  Gentile  converts, 
would  shock  their  prejudices.  See  on  v.  28,  29.  For  Moses 
of  old  time  hath  In  every  ctty  them  that  preach  him 
,  ,  .  svary  Sabbath-day— thus  keeping  alive  in  every 
Jew  those  feelings  which  such  practices  would  shock,  and 
which,  therefore,  the  Gentile  converts  must  carefully 
respect  If  the  oneness  of  both  classes  In  Christ  was  to 
be  practloally  preserved.  The  wisdom  of  these  suggestions 
commended  Itself  to  all  present,  32,  33.  Judas  snr- 
named  Barsabas— therefore  not  the  apostle  "Judas  the 
brother  of  James"  (ch.  1.  18),  surnamed  "Thaddeus" 
(Matthew  10. 8) ;  nor  can  It  be  shown  that  he  was  a  brother 
of  "  Joseph  called  Barsabas  "  (ch.  1.  23).  But  nothing  is 
known  of  him  beyond  what  Is  here  said,  and  Silas— the 
same  as  "Silvanus"  In  the  Epistles.  He  beoame  Paul's 
companion  on  his  second  missionary  Journey  (v.  40). 
etttef  men  among  the  brethren — selected  purposely  as 
such,  to  express  the  honour  in  which  they  held  the  Church 
at  Antloch,  and  the  deputies  they  had  sent  to  the  conn- 
oil,  and,  as  the  matter  affected  all  Gentile  converts,  to  give 
weight  to  the  written  decision  of  this  Important  assem- 
bly. They  were  "prophets,"  v.  82  (and  see  on  ch.  11.27), 
and  as  such  doubtless  their  eminence  in  the  Church  at 
Jerusalem  had  been  obtained,  and  they  wrote  .  .  .  by 
them— This  Is  the  first  mention  in  the  New  Testament  his- 
tory of  uniting  as  an  element  In  Its  development.  And 
the  combination  here  of  written  and  oral  transmission 
of  an  Important  decision  reminds  us  of  the  first  occasion 
of  writing  mentioned  In  the  Old  Testament,  where  a  simi- 
lar combination  occurs,  Exodus  17. 14.  But  whereas  there 
It  Is  the  deep  difference  between  Israel  and  the  Gentiles 
which  is  proclaimed,  here  it  is  the  obliteration  of  that  differ- 
ence through  faith  in  the  Lord  Jesus.  [Baumgarten.] 
greeting— The  only  other  place  in  the  New  Testament 
where  this  word  occurs  (except  in  the  letter  of  Lyslas,  ch. 
K.  25)  is  James  1. 1,  which  seems  to  show  that  both  letters 
were  drawn  up  by  the  same  hand.  [Bengel.]  the  Gen- 
tile brethren  In  Antloch,  and  Syria,  and  Cillcla  — 
showing  that  churches  then  existed  in  Cillcla  as  well  as 
Syria,  which  owed  their  existence,  in  all  likelihood,  to 
Paul's  labours  during  the  Interval  between  his  return  to 
Tarsus  (ch.  9.  80)  and  his  departure  in  company  with  Bar- 
nabas for  Antloch  (see  on  ch.  11.  25,  26).  34-37.  Foras- 
much as  we  have  heard  that  certain  which  went  out 
from  us  have  troubled  you  -with  words — without  au- 
thority or  even  knowledge  of  the  Church  at  Jerusalem, 
though  they  belonged  to  It,  and  probably  pretended  to 
represent  Its  views,  subverting  your  souls— Such  strong 
language  is  evidently  designed  to  express  indignation  at 
this  attempt,  by  an  unauthorized  party,  to  bring  the 
whole  Christian  Church  under  Judicial  and  legal  bond- 
age, our  beloved  Barnabas  and  Paul— Barnabas  is 
put  first  here,  and  In  v.  12,  on  account  of  his  former  supe- 
rior position  In  the  Church  at  Jerusalem  (see  ch.  9.  27 ;  11. 
•2)— an  evtdenoe  this  that  we  have  the  document  precisely 
as  written,  as  also  of  the  credibility  of  this  precious  his- 
tory. Men  that  have  haxarded  (lit.,  'rendered  up,'  as  in 
vHU  they  did)  their  Uvea  for  the  name  of  our  Lord 
Jesus  Christ— Noble  testimony  to  those  beloved  men !  It 
was  doubtless  prompted  more  immediately  by  the  narra- 
tive they  had  Just  listened  to  from  their  own  lips,  v.  12, 
and  Judiciously  Inserted  In  this  letter,  to  give  them  the 
highest  weight  as  the  bearers  of  it,  along  with  their  own 
deputies.  Judas  and  SUas  shall  tell  you  the  same  by 
■south— Mark  here  how  considerate  and  tender  it  was  to 
■end  men  who  would  be  able  to  say  of  Barnabas  and  Paul 
what  could  not  be  expected  to  come  from  themselves. 
88,  99.  For  It  seemed  good  to  the  Holy  Ghost  and  to 
as.  The  One,  Inwardly  guiding  to  and  setting  His  seal 
•a  the  decision  come  to;  the  other,  the  external  ecclesi- 
ustical  authority  devoutly  embracing,  expressing,  and 
•anveylna  to  the  churches  that  decision :— a  great  princi- 


ple this  for  the  Church  in  all  time,  to  lay  upon  y*«  ma 
greater  burden  than  these  necessary  things  .  .  .  from 
which  If  ye  keep  yourselves,  ye  shall  do  well — Thr 

whole  language  of  these  prohibitions,  and  of  v.  20,  21.  im- 
plies that  they  were  designed  as  concessions  to  Jewish 
feelings  on  the  part  of  the  Gentile  converts,  and  not  as 
things  which  were  all  of  unchanging  obligation.  The 
only  cause  for  hesitation  arises  from  "  fornication  "  being 
mixed  up  with  the  other  three  things;  which  has  led 
many  to  regard  the  whole  as  permanently  prohibited.  But 
the  remarks  on  v.  20  may  clear  this.  The  then  state  of 
heathen  society  in  respect  of  all  the  four  things  seems  the 
reason  for  so  mixing  them  up.  30-33.  they  rejoiced  for 
the  consolation— As  the  same  word  is  In  the  next  verse 
properly  rendered  "exhorted,"  the  meaning  probably  is 
*  rejoiced  for  the  exhortation '  {margin),  or  advice ;  so  wise 
In  Itself  and  so  contrary  to  the  Imposition  attempted  to  be 
practised  upon  them  by  the  Judalzers.  Judas  and  SUas 
being  prophets  themselves— i.  e.,  inspired  teachers — ex- 
horted the  brethren  -with  many  words  (or  '  much  dis- 
course '),  and  confirmed  them— opening  up,  no  doubt,  the 
great  principle  Involved  In  the  controversy  now  settled, 
of  gratuitous  salvation,  or  the  purification  of  the  heart  by 
faith  alone  (as  expressed  by  Peter,  v.  9, 11),  and  dwelling 
on  the  necessity  of  harmony  in  principle  and  affection  be- 
tween the  Gentile  disciples  and  their  Jewish  brethren. 
were  let  go  In  peace— 'with  peace,'  as  the  customary 
parting  salutation.  34,  35.  It  pleased  SUas  ('Silas  de- 
termined ')  to  abide  there  still — (The  authorities  against 
the  Insertion  of  this  verse  are  strong.  It  may  have  been 
afterwards  added  to  explain  v.  40.)  Donbtless  the  attrac- 
tion to  Antloch  for  Silas  was  Panrs  presence  there,  to 
whom  he  seems  to  have  now  formed  that  permanent  at- 
tachment which  the  seqnel  of  this  book  and  Paul's  Epis- 
tles show  to  have  existed.  Paul  and  Barnabas  con- 
tinued in  Antloch,  teaching  (to  the  disciples)  and 
preaching  (to  those  without)  the  word  of  the  Lord, 
with  many  others  (other  labourers)  also— How  rich 
must  Antloch  at  this  time  have  been  in  the  ministrations 
of  the  Gospel !  (For  a  painful  scene  on  thin  occasion  between 
Paul  and  Peter,  see  Galatlans  2. 11,  &c.) 

86-48.  Dissension  between  Paul  and  Barnabas— 
They  part  company  to  prosecute  separate  mission- 
ary TOURS.  And  some  days  after— how  long,  Is  matter 
only  of  conjecture.  Paul  said  to  Barnabas,  Let  us  go 
again  and  visit  our  (the  true  reading  is,  '  the')  brethren 
In  every  city  where  we  have  preached  .  .  .  and  see 
how  they  do— whether  they  were  advancing  or  declin- 
ing, Ac. :  a  pattern  for  churches  and  successful  mission- 
aries in  every  age.  (' Reader,  how  stands  it  with  thee?') 
[Benqei..]  '  Paul  felt  that  he  was  not  called  to  spend  a 
peaceful,  though  laborious  life  at  Antloch,  but  that  his 
true  work  was  "  far  off  among  the  Gentiles." '  We  notice 
here,  for  the  first  time,  a  trace  of  that  tender  solicitude 
for  his  converts,  that  earnest  longing  to  see  their  faces, 
which  appears  in  the  letters  which  he  wrote  afterwards, 
as  one  of  the  most  remarkable  and  attractive  features  of 
his  character.  He  thought,  doubtless,  of  the  Pisidians 
and  Lycaonians,  as  he  thought  afterwards  at  Athens  and 
Corinth  of  the  Thessalonians,  from  whom  he  had  been 
lately  "  taken  in  presence,  not  in  heart,  night  and  day 
praying  exceedingly  that  he  might  see  their  face  and 
perfect  that  which  was  lacking  in  their  faith."  [Hows.] 
Barnabas  determined  to  take  with  them  John  .  .  . 
Mark— his  nephew  (Colosslans  4. 10).  But  Paul  though! 
not  good  to  take  him  with  them  who  departed  front 
them— i.  e.,  who  had  departed ;  but  the  word  is  stronger 
than  this — '  who  stood  aloof  or  '  turned  away'  from  them 
—from  Pamphylla,  and  'went  not  with  them  to  the 
work— the  work  yet  before  them.  The  allusion  is  to 
what  is  recorded  in  ch.  13. 13  (on  which  see).  And  the 
contention  'was  so  sharp  between  them  (such  was  the 
'irritation,'  or  ■  exacerbation')  that  they  departed  asun- 
der one  from  the  other— Said  they  not  truly  to  the  Lys- 
trlans  that  they  were  "men  of  like  passions  with  them?" 
(Ch.  14. 15.)  But  who  was  to  blame*  (1),  That  John  Mark 
had  either  tired  of  the  work  or  shrunk  from  the  dangert 
and  fatigues  that  yet  lay  before  them,  was  undeniable 

195 


ACTS    XVI. 


and  Paul  concluded  that  what  he  had  done  he  might,  and 
probably  would,  do  again.  Was  he  wrong  in  this?  (See 
Proverbs  25. 19.)  But  (2),  To  this  Barnabas  might  reply 
that  no  rule  was  without  exception  ;  that  one  failure,  In 
%  young  Christian,  was  not  enough  to  condemn  him  for 
life;  that  if  near  relationship  might  be  thought  to  warp 
alK  Judgment,  It  also  gave  him  opportunities  of  knowing 
the  man  better  than  others ;  and  that  as  he  was  himself 
anxious  to  be  allowed  another  trial  (and  the  result  makes 
this  next  to  certain),  In  order  that  he  might  wipe  out  the 
direct  of  his  former  failure  and  show  what  "hardness  he 
could  now  endure  as  a  good  soldier  of  Jesus  Christ,"  his 
petition  ought  not  to  be  rejected.  Now,  since  John  Mark 
did  retrieve  his  character  in  these  respects,  and  a  recon- 
ciliation took  place  between  Paul  and  him,  so  cordial 
that  the  apostle  expresses  more  than  once  the  confidence 
he  had  in  him  and  the  value  he  set  upon  his  services  (Co- 
losslans  4. 10, 11 ;  2 Timothy  4. 11),  It  may  seem  that  events 
showed  Barnabas  to  be  In  the  right,  and  Paul  too  harsh 
and  hasty  In  his  Judgment.  But,  In  behalf  of  Paul,  it  may 
well  be  answered,  that  not  being  able  to  see  Into  the  fu- 
ture he  had  only  the  unfavourable  past  to  J  udge  by ;  that 
the  gentleness  of  Barnabas  (ch.  4.  36;  11.  24)  had  already 
laid  him  open  to  Imposition  (see  on  Galatlans  2. 13),  to 
which  near  relationship  would  In  this  case  make  him 
more  liable;  and  that  In  refusing  to  take  John  Mark  on 
this  missionary  Journey  he  was  not  Judging  his  Christian 
character  nor  pronouncing  on  his  fitness  for  future  ser- 
vloe,  but  merely  providing  In  the  mean  time  against  being 
again  put  to  serious  inconvenience  and  having  their 
hands  weakened  by  a  possible  second  desertion.  On  the 
whole,  then,  It  seems  clear  that  each  of  these  great  ser- 
vants of  Christ  had  something  to  say  for  himself,  in  de- 
fence of  the  position  which  they  respectively  took  up ; 
that  while  Barnabas  was  quite  able  to  appreciate  the 
ground*  on  which  Paul  proceeded,  Paul  was  not  so  com- 
petent to  Judge  of  the  considerations  which  Barnabas 
probably  urged;  that  while  Paul  had  but  one  object  In 
view,  to  see  that  the  companion  of  their  arduous  work 
was  one  of  thoroughly  congenial  spirit  and  sufficient 
nerve,  Barnabas,  over  and  above  the  same  desire,  might 
not  unreasonably  be  afraid  for  the  soul  of  his  nephew, 
lest  the  refusal  to  allow  blm  to  accompany  them  on  their 
journey  might  Injure  his  Christian  character  and  deprive 
the  Church  of  a  true  servant  of  Jesus  Christ;  and  that 
while  both  sought  only  the  glory  of  their  common  Mus- 
ter, each  looked  at  the  question  at  Issue,  to  some  extent, 
through  the  medium  of  his  own  temperament,  which 
grace  sanctifies  and  refines,  but  does  not  destroy  —Paul, 
through  the  medium  of  absolute  devotion  to  the  cause 
and  kingdom  of  Christ,  which,  warm  and  womanly  as  his 
affections  were,  gave  a  tinge  of  lofty  sternness  to  his 
resolves  where  that  seemed  to  be  affected;  Barnabas, 
through  the  medium  of  the  same  singleness  of  heart  in 
Christ's  service,  though  probably  not  In  equal  strength 
(Galatlans  2. 13),  but  also  of  a  certain  natural  gentleness 
which,  where  a  Christian  relative  was  concerned,  led  him 
to  attach  more  weight  to  what  seemed  for  his  spiritual 
good  than  Paul  could  be  supposed  to  do.  In  these  cir- 
oumstances.  It  seems  quite  possible  that  they  might  have 
amicably  'agreed  to  differ,'  each  taking  his  own  com- 
panion, as  they  actually  did.  But  the  '  paroxysm'  (as  the 
word  is),  the  'exacerbation'  which  is  expressly  given  as 
the  cause  of  their  parting,  shows  but  too  plainly,  that 
human  Infirmity  amidst  the  great  labours  of  the  Church 
at  Antioch  at  length  sundered  those  who  had  sweetly 
and  lovingly  borne  together  the  heat  and  burden  of  the 
day  during  a  protracted  tour  In  the  service  of  Christ. 
"  Therefor©  let  no  man  glory  In  men"  (1  Corinthians  3. 21). 
As  for  John  Mark,  although  through  his  uncle's  warm 
advocacy  of  his  cause  he  was  put  in  a  condition  to  dissi- 
pate the  olond  that  hun«  over  him,  how  bitter  to  him 
must  have  ever  afterwards  been  the  reflection  that  it  was 
his  culpable  conduct  which  gave  occasion  to  whatever 
was  sinful  in  the  strife  between  Paul  and  Barnabas,  and 
to  a  separation  in  aotion,  though  no  doubt  with  a  mu- 
tual Christian  regard,  between  those  who  had  till  then 
wrought  nobly  together  I  How  watchful  does  all  this 
196 


teach  Christians,  and  especially  Christian  ministers  and 
missionaries,  to  be  against  giving  way  to  rash  judgment 
and  hot  temper  towards  each  other,  especially  where  on 
both  sides  the  glory  of  Christ  Is  the  ground  of  difference  I 
How  possible  Is  It  that  In  such  cases  both  parties  may, 
on  the  question  at  Issue,  be  more  or  less  in  the  right! 
How  difficult  is  it  even  for  the  most  faithful  and  devoted 
servants  of  Christ,  differing  as  they  do  in  their  natural 
temperament  even  under  the  commanding  influence 
of  grace,  to  see  even  important  questions  precisely  In  the 
same  light !  And  If,  with  every  disposition  to  yield  what 
is  unimportant,  they  still  feel  It  a  duty  each  to  stand  to 
his  own  point,  how  careful  should  they  be  to  do  It  lov- 
ingly, each  pursuing  his  own  course  without  disparage- 
ment of  his  Christian  brother  1  And  how  affectlngly  does 
the  Lord  overrule  such  difference  of  judgment  and  such 
manifestations  of  human  infirmity,  by  making  them 
"  turn  out  rather  unto  the  furtherance  of  the  Gospel;"  as 
in  this  case  is  eminently  seen  in  the  two  missionary  par- 
ties Instead  of  one,  not  travelling  over  the  same  ground 
and  carrying  their  dispute  over  all  the  regions  of  theli 
former  loving  labours,  but  dividing  the  field  between 
them !  and  so  Barnabas  took  Mark,  and  sailed  ante 
Cyprus  ;  and  Paul  chose  Silas  (see  on  v.  34) — going  two 
and  two,  as  the  Twelve  and  the  Seventy  (Mark  8.  7;  Luke 
10.  1).  and  departed,  being  recommended  ...  to  tin 
grace  of  God — (no  doubt  by  some  solemn  service;  see  ch 
13.  3),  as  In  ch.  14.  26.  It  does  not  follow  from  the  histori- 
an's silence  that  Barnabas  was  not  so  recommended  too 
for  this  is  the  last  mention  of  Barnabas  in  the  history 
whose  sole  object  now  Is  to  relate  the  proceedings  of  Pan 
Nor  does  It  seem  quite  fair  [with  De  Wette,  Metki 
Hows,  Alfokd,  Hacket,  Webster  and  Wilkinson,  Ac 
to  conclude  from  this  that  the  Church  at  Antioch  too* 
that  marked  way  of  showing  their  symyathy  with  Paul 
in  opposition  to  Barnabas,  and  lie  went  through  Syria 
and  Clllcla,  confirming  the  churches — '  It  is  very  likely 
that  Paul  and  Barnabas  made  a  deliberate  and  amicable 
arrangement  to  divide  the  region  of  their  first  mission 
between  them;  Paul  taking  the  continental,  and  Barnabas 
the  insular,  part  of  the  proposed  visitation.  If  Barnabas 
visited  Kalamls  and  Paphos,  and  if  Paul  (travelling  west- 
ward), after  passing  through  Derbe,  Lystra,  and  Iconlum, 
went  as  far  as  Antioch  In  Pisidia,  the  whole  circuit  of  the 
proposed  visitation  was  actually  accomplished,  for  it  does 
not  appear  that  any  converts  had  been  made  at  Perga 
and  Attalela.'  [Hows.]  'This  second  missionary  tour  ap- 
pears to  have  proceeded  at  first  solely  from  the  desire  of 
visiting  the  churches  already  planted.  In  the  end,  how- 
ever, It  took  a  much  wider  sweep,  for  it  brought  trie 
apostle  to  Europe.'    [Olshausen.] 

CHAPTER   XVI. 

Chaps.  15.  41  to  18.  22. 
PA  UL'S  SECOND  MISSIONARY  JOURNBT. 
Chaps.  15.  41  to  16.  5.     Visitation  of  the  churchkh 

FORMERLY  ESTABLISHED,  TlMOTHBTJS  HEBE  JOINING  TH1 

MISSIONARY  pabty.    Ch.  15.  41.    he  went  through  Syria 

and  Clllcla  (see  on  v.  23)— taking  probably  the  same  route 
as  when  despatched  In  haste  from  Jerusalem  to  Tarsas, 
he  then  went  by  land  (see  on  ch.  9.  80).  Ch.  xvl .  1-5. 
Then  came  he  to  Derbe  and  Lystra )  and,  behold,  a 
certain  disciple  was  there — i.  «.,  at  Lystra  (not  Derbe,  as 
some  conclude  from  ch.  20.  4).  named  Tlmotheus— See 
on  ch.  14.20.  As  Paul  styles  him  "his  own  son  In  the 
faith"  (1  Timothy  1. 2),  he  must  have  been  gained  to  Christ 
at  the  apostle's  first  visit ;  and  as  Paul  says  he  "  had  fully 
known  his  persecutions  which  came  on  him  at  Lystra" 
(2  Timothy  3. 10, 11),  he  may  have  been  in  that  group  of 
disciples  that  surrounded  the  apparently  lifeless  body  of 
the  apostle  outside  the  walls  of  Lystra,  and  that  at  a  time 
of  life  when  the  mind  receives  Its  deepest  Impressions 
from  the  spectacle  of  innocent  suffering  and  undaunted 
courage.  [Hows.]  His  would  be  one  of  "  the  souls  of  the 
disciples  confirmed"  at  the  apostle's  second  visit,  "ex- 
horted to  continue  in  the  faith,  and"  warned  "  that  we 
must  through  much  tribulation  enter  into  the  kingdom 


ACTS  XVI. 


tt  God"  (en.  14.  21,  22).  the  Kin  of  a  certain  .  .  .  Jeweas 
—"The  unfeigned  faith  which  dwelt  first  In  his  grand- 
mother Lois"  descended  to  "his  mother  Eunice,"  and 
thence  It  passed  to  this  youth  (2  Timothy  1.  5),  who  "  from 
ft  child  knew  the  Holy  Scriptures"  (2  Timothy  3. 15).  His 
gifts  and  destination  to  the  ministry  of  Christ  had  already 
been  attested  (1  Timothy  1. 18;  4.14);  and  though  some  ten 
fears  after  this  Paul  speaks  of  him  as  still  young  (1  Tim- 
9thy  4. 12),  "  he  was  already  well  reported  of  by  the  breth- 
ren that  were  at  Lystra  and  Iconlum"  (v.  2),  and  conse- 
quently must  have  been  well  known  through  all  that 
quarter,  but  his  father  was  a  Greek — Such  mixed  mar- 
riages, though  little  practised,  and  disliked  by  the  stricter 
Jews,  In  Palestine,  must  have  been  very  frequent  among 
the  Jews  of  the  dispersion,  especially  In  remote  districts, 
where  but  few  of  the  scattered  people  were  settled. 
[HOWS.]  Him  would  Paul  have  to  go  forth  with  him — 
This  Is  In  harmony  with  all  we  read  In  the  Acts  and 
Epistles  of  Paul's  affectionate  and  confiding  disposition. 
He  had  no  relative  ties  which  were  of  service  to  him  in 
his  work;  his  companions  were  few  and  changing;  and 
though  Silas  would  supply  the  place  of  Barnabas,  it  was 
no  weakness  to  yearn  for  the  society  of  one  who  mi{  ht 
become,  what  Mark  once  appeared  to  be,  a  son  in  the  Gos- 
pel. [Hows.]  And  such  he  Indeed  proved  to  be,  the  most 
attached  and  serviceable  of  his  associates  (Phllipplans  \. 
18-23;  1  Corinthians  4. 17 ;  16. 10, 11 ;  1  Thessalonlans  3.  1-6;. 
His  double  connection,  with  the  Jews  by  the  mother's 
side  and  the  Gentiles  by  the  father's,  would  strike  the 
apostle  as  a  peculiar  qualification  for  his  own  sphere  of 
labour.  'So  far  as  appears,  Timothy  is  the  first  Gentile 
who  after  his  conversion  comes  before  us  as  a  regular 
missionary;  for  what  Is  said  of  Titus  (Galatians  2. 3)  refers 
to  a  later  period.*  [Wies.]  But  before  his  departure,  Paul 
took  and  circumcised  him  (a  rite  which  every  Israelite 
might  perform),  because  of  the  Jews  .  .  .  for  they  knew 
all  that  hia  father  was  a  Greek — This  seems  to  imply 
that  the  father  was  no  proselyte.  Against  the  wishes  of 
a  Gentile  father  no  Jewish  mother  was,  as  the  Jews  them- 
selves say,  permitted  to  circumcise  her  son.  We  thus  see 
why  all  the  religion  of  Timothy  is  traced  to  the  female 
side  of  the  family  (2  Timothy  1.  5).  'Had  Timothy  not 
been  circumcised,  a  storm  would  have  gathered  round 
Wie  apostle  In  his  farther  progress.  His  fixed  line  of  pro- 
cedure was  to  act  on  the  cities  through  the  synagogues; 
and  to  preach  the  Gospel  to  the  Jew  first  and  then  to  the 
Gentile.  But  such  a  course  would  have  been  impossible 
had  not  Timothy  been  circumcised.  He  must  necessarily 
have  been  repelled  by  that  people  who  endeavoured  once 
to  murder  St.  Paul  because  they  imagined  he  had  taken  a 
Greek  Into  the  temple  (ch.  21.  29).  The  very  Intercourse 
of  social  life  would  have  been  almost  Impossible,  for  it 
was  still "  an  abomination"  for  the  circumcised  to  eat  with 
the  uncircumcised.'  [Hows.]  In  refusing  to  compel  Titus 
afterwards  to  be  circumcised  (Galatians  2.3)  at  the  bidding 
of  Judaizlng  Christians,  as  necessary  to  salvation,  he  only 
vindicated  "the  truth  of  the  Gospel"  (Galatians  2.  5);  in 
circumcising  Timothy,  "to  the  Jews  he  became  as  a  Jew 
that  he  might  gain  the  Jews."  Probably  Timothy's  ordi- 
nation took  place  now  (1  Timothy  4. 14 ;  2  Timothy  1. 6);  and 
it  was  a  service,  apparently,  of  much  solemnity — "  before 
many  witnesses"  (1  Timothy  6. 12).  And  as  they  went 
through  'the  cities'  they  delivered  the  decrees  .  .  . 
And  so  were  the  churches  established  in  the  faith,  and 
increased  in  number  daily— not  the  churches,  but  the 
number  of  their  members,  by  this  visit  and  the  written 
evidence  laid  before  them  of  the  triumph  of  Christian 
liberty  at  Jerusalem,  and  the  wise  measures  there  taken 
to  preserve  the  unity  of  the  Jewish  and  Gentile  converts. 
6-12.  They  break  new  ground  in  Phrygia  and 
rialatia  — their  course  in  that  direction  being 
mysteriously  hedged  up,  they  travel  west- 
ward to  troas,  where  they  are  divinely 
directed  to  macedonia— the  historian  himself 
here  joining  the  missionary  party,  they  em- 
bark for  neapolis,  and  reach  philippi.  6-8.  sow 
when  they  had  gone  throughout  Phrygia  and  the 
region  of  Galatla— proceeding  in  a  north-westerly  direc- 


tion. At  this  time  must  have  been  formed  "  the  churchet 
of  Galatia"  (Galatians  1.2;  1  Corinthians  16.  1);  founded, 
as  we  learn  from  the  Epistle  to  the  Galatians,  partlcularlj 
ch.  4.  19,  by  the  apostle  Paul,  and  which  were  already  In 
existence  when  he  was  on  his  third  missionary  Journey, 
as  we  learn  from  ch.  18.  23,  where  It  appears  that  he  was 
no  less  successful  in  Phrygia.  Why  these  proceedings,  so 
interesting  as  we  should  suppose,  are  not  here  detailed,  It 
Is  not  easy  to  say ;  for  the  various  reasons  suggested  are 
not  very  satisfactory:  ex.  gr.,  that  the  historian  had  not 
Joined  the  party  [Alford];  that  he  was  in  haste  to  bring 
the  apostle  to  Europe  [Olshausen];  that  the  main  stream 
of  the  Church's  development  was  from  Jerusalem  to 
Rome,  and  the  apostle's  labours  in  Phrygia  and  Galatia 
lay  quite  out  of  the  line  of  that  direction.  [Baumgarten.] 
and  were  forbidden  of  the  Holy  Ghost  (speaking  by 
some  prophet,  see  on  ch.  11.  27)  to  preach  the  word  in 
Asia— not  the  great  Asiatic  continent,  nor  even  the  rich 
peninsula  now  called  Asia  Minor,  but  only  so  much  of  Its 
western  coast  as  constituted  the  Roman  province  of  Asia. 
After  they  were  come  to  Mysla — where,  as  being  part  of 
Roman  Asia,  they  were  forbidden  to  labour  (v.  8) — they 
assayed  (or  attempted)  to  go  into  (or  '  towards')  Bithynla 
— to  the  north-east — but  the  Spirit  (speaking  as  before) 
suffered  them  not — probably  because  (1.)  Europe  was  ripe 
for  the  labours  of  this  missionary  party ;  and  (2.)  other 
instruments  were  to  be  honoured  to  establish  the  Gospel 
in  the  eastern  regions  of  Asia  Minor,  especially  the  apostle 
Peter  (see  1  Peter  1. 1).  By  the  end  of  the  first  century,  aa 
testified  by  Pliny  the  governor,  Bithynia  was  filled  with 
Christians.  'This  is  the  first  time  that  the  Holy  Ghost  la 
expressly  spoken  of  as  determining  the  course  they  were 
to  follow  in  their  efforts  to  evangelize  the  nations,  and  It 
was  evidently  designed  to  show  that  whereas  hitherto  the 
diffusion  of  the  Gospel  had  been  carried  on  in  unbroken 
course,  connected  by  natural  points  of  Junction,  It  was 
now  to  take  a  leap  to  which  it  could  not  be  impelled  but 
by  an  immediate  and  Independent  operation  of  the  Spirit; 
and  though  primarily,  this  Intimation  of  the  Spirit  was 
only  negative,  and  referred  but  to  the  Immediate  neigh- 
bourhood, we  may  certainly  conclude  that  Paul  took  it 
for  a  sign  that  a  new  epoch  was  now  to  commence  in  his 
apostolic  labours.'  [Baumgarten.]  came  down  to  Troaa 
—a  city  on  the  north-east  coast  of  the  ^Egean  Sea,  the 
boundary  of  Asia  Minor  on  the  west ;  the  region  of  which 
was  the  scene  of  the  great  Trojan  war.  9, 10.  a  vision 
appeared  to  Paul  (while  awake,  for  it  is  not  called  a 
dream)  in  the  night  t  There  stood  a  man  of  Macedonia, 
and  prayed  him,  saying,  Come  over  into  Macedonia, 
and  help  us— Stretching  his  eye  across  the  Mgenn  8ea, 
from  Troas  on  the  north-east,  to  the  Macedonian  hills, 
visible  on  the  north-west,  the  apostle  could  hardly  fail 
to  think  this  the  destined  scene  of  his  future  labours; 
and,  if  he  retired  to  rest  with  this  thought,  he  would  be 
thoroughly  prepared  for  the  remarkable  Intimation  oi 
the  Divine  will  now  to  be  given  him.  This  visional  Mace- 
donian discovered  himself  by  what  he  said.  But  It  was  a 
cry  not  of  conscious  desire  for  the  Gospel,  but  of  deep  need 
of  It  and  unconscious  preparedness  to  receive  it,  not  onlj 
in  that  region,  but,  we  may  well  say,  throughout  all  that 
western  empire  which  Macedonia  might  be  said  to  repre- 
sent. It  was  a  virtual  confession  '  that  the  highest  splen- 
dour of  heathendom,'  which  we  must  recognize  in  the 
arts  of  Greece  and  in  the  polity  and  imperial  power  of 
Rome,  had  arrived  at  the  end  of  all  its  resources.  God 
had  left  the  Gentile  peoples  to  walk  in  their  own  ways  (ch. 
14.  2).  They  had  sought  to  gain  salvation  for  themselves; 
but  those  who  had  carried  it  farthest  along  the  paths  of 
natural  development  were  now  pervaded  by  the  feeling 
that  all  had  indeed  been  vanity.  This  feeling  is  the  simple, 
pure  result  of  all  tne  history  of  heathendom.  And  Israel, 
going  along  the  way  which  God  had  marked  out  for  him, 
had  likewise  arrived  at  his  end.  At  last  he  is  in  a  condi- 
tion to  realize  his  original  vocation,  by  becoming  th* 
guide  who  is  to  iead  the  Gentiles  unto  God,  the  only 
Author  and  Creator  of  man's  redemption  ;  and  St.  Paul  la 
in  truth  the  very  person  In  whom  this  vocation  of  IsraaJ 
is  now  a  present  Divine  reality,  and  to  whom,  by  this  noo* 

197 


ACTS  XVI. 


wrual  apparition  of  the  Macedonian,  the  preparedness 
of  the  heathen  world  to  receive  the  ministry  of  Israel 
towards  the  Gentiles  is  confirmed.'  [Baumgarten.] 
This  voice  cries  from  heathendom  still  to  the  Christian  Church, 
and  never  does  the  Church  undertake  the  work  of  missions, 
nor  any  missionary  go  forth  from  it,  in  the  right  spirit,  save  in 
obedience  to  this  cry.  and  after  he  had  seen  the  vision, 
Immediately  we  endeavoured  to  go  into  Macedonia— 
The  "  wb,"  here  first  Introduced,  is  a  modest  intimation 
that  the  historian  himself  had  now  Joined  the  missionary 
party.  (The  modern  objection*  to  this  are  quite  frivolous.) 
Whether  Paul's  broken  health  had  anything  to  do  with 
this  arrangement  for  having  "the  beloved  physician" 
with  him  [Wies],  can  never  be  known  with  certainty; 
but  that  he  would  deem  himself  honoured  in  taking  care 
of  so  precious  a  life,  there  can  be  no  doubt.  11, 13.  there- 
fore loosing  from  Troas,  we  came  (lit.,  'ran')  with  a 
straight  course  (i.  e.,  '  ran  before  the  wind')  to  Samo- 
thracla— a  lofty  island  on  the  Thraclan  coast,  north  from 
Troas,  with  an  inclination  westward.  The  wind  must 
have  set  in  strong  from  the  south  or  south-south-east  to 
bring  them  there  so  soon,  as  the  current  is  strong  in  the 
opposite  direction,  and  they  afterwards  took  five  days  to 
what  they  now  did  in  two  (ch.  20.  6).  [Hows.]  next  day 
to  Weapons— on  the  Macedonian,  or  rather  Thraclan, 
coast,  about  sixty-five  miles  from  Samothracia,  and  ten 
from  Phllippl,  of  which  it  Is  the  harbour.  Philippl  .  .  . 
the  chief  (rather,  perhaps,  '  the  first')  city  of  that  part 
of  Macedonia— The  meaning  appears  to  be— the  first  city 
one  comes  to,  proceeding  from  Neapolls.  The  sense  given 
in  our  version  hardly  consists  with  fact,  a  colony— i.e., 
possessing  all  the  privileges  of  Roman  citizenship,  and, 
as  such,  both  exempted  from  scourging  and  (in  ordinary 
cases)  from  arrest,  and  entitled  to  appeal  from  the  local 
magistrate  to  the  emperor.  Though  the  Pisidlan  Anlioch 
and  Throat  were  also  "colonies,"  the  fact  is  mentioned  in 
this  history  of  Phllippl  only  on  account  of  the  frequent 
references  to  Roman  privileges  and  duties  In  the  sequel 
of  the  chapter. 

12-34.  At  Philippi,  Lydia  is  gained  and  with  heb 
household  baptized— an  evil  spibit  is  expelled, 
Paul  and  Silas  abe  Scourged,  imprisoned,  and 
manacled,  but  miraoulou8lt  set  free,  and  the 
jaileb  wtth  all  hd3  household  converted  and  bap- 
TIZED. 13,  13.  we  'were  In  that  city  abiding  certain 
days— waiting  till  the  sabbath  came  round:  their  whole 
stay  must  have  extended  to  some  weeks.  As  their  rule 
was  to  begin  with  the  Jews  and  proselytes,  they  did 
nothing  till  the  time  when  they  knew  that  they  would 
convene  for  worship,  on  the  sabbath-day— the  first  after 
their  arrival,  as  the  words  Imply,  we  went  out  of  the 
eity— rather,  as  the  true  reading  Is,  'outside  of  the  (city) 
sate.'  try  a  rlver-slde — one  of  the  small  streams  which 
(ave  name  to  the  place  ere  the  city  was  founded  by  Philip 
of  Maoedon.  where  prayer  was  wont  to  be  made — or  a 
prayer-meeting  held.  It  is  plain  there  was  no  synagogue 
at  Phllippl  (contrast  ch.  17.  1),  the  number  of  the  Jews 
being  small.  The  meeting  appears  to  have  consisted 
wholly  of  women,  and  these  not  all  Jewish.  The  neigh- 
bourhood of  streams  was  preferred,  on  account  of  the  cere- 
monial washings  used  on  such  occasions,  we  sat  down 
and  spake  unto  the  women,  &c. — a  humble  congregation, 
and  simple  manner  of  preaching.  But  here  and  thus  were 
gathered  the  first  fruits  of  Europe  unto  Christ,  and  they 
were  of  the  female  sex,  of  whose  accession  and  services 
honourable  mention  will  again  and  again  be  made.  14, 
15.  Lydia— a  common  name  among  the  Greeks  and  Ro- 
mans, a  seller  of  purple,  of  the  city  of  Thyatira— on 
the  confines  of  Lydia  and  Phrygia.  The  Lydians,  partic- 
ularly the  inhabitants  of  Thyatira,  were  celebrated  for 
their  dyeing,  in  which  they  inherited  the  reputation  of 
the  Tyrlans.  Inscriptions  1o  this  effect,  yet  remaining, 
confirm  the  accuracy  of  our  historian.  This  woman  ap- 
pears to  have  been  in  good  circumstances,  having  an  es- 
tablishment at  Phllippi  large  enough  to  accommodate 
the  missionary  party  (v.  15),  and  receiving  her  goods  from 
her  native  town,  -which  worshipped  God — i.  e.,  was  a 
prosalyts  to  the  Jewish  faith,  and  as  such  present  at  this 
li»8 


meeting,  whose  heart  the  Lord  opened — i.  e.,  the  Lord 
Jesus  (see  v.  15;  and  cf.  Luke  24.  45;  Matthew  11.  27).  tbae 
she  attended  to  the  things  spoken  by  Paul — 'showing 
that  the  inclination  of  the  heart  towards  the  truth  origi- 
nates not  in  the  will  of  man.  The  first  disposition  to  turn 
to  the  Gospel  is  a  work  of  grace.'  [Olshausen.]  Observe 
here  the  place  assigned  to  'giving  attention'  or  'heed'  to 
the  truth— that  species  of  attention  which  consists  1b 
having  the  whole  mind  engrossed  with  it,  and  in  appre-  * 
hending  and  drinking  it  in,  In  its  vital  and  saving  cha- 
racter. And  when  .  .  .  baptized  .  .  .  and  her  house* 
hold— probably  without  much  delay.  The  mention  of 
baptism  here  for  the  first  time  in  connection  with  the  la- 
bours of  Paul,  while  It  was  doubtless  performed  on  all  his 
former  converts,  indicates  a  special  importance  in  this 
first  European  baptism.  Here  also  is  the  first  mention 
of  a  Christian  household.  Whether  it  included  children, 
also  In  that  case  baptized,  is  not  explicitly  stated ;  but 
the  presumption,  as  In  other  cases  of  household  baptism, 
is  that  it  did.  Yet  the  question  of  infant  baptism  must 
be  determined  on  other  grounds;  and  such  incidental 
allusions  form  only  part  of  the  historical  materials  for 
ascertaining  the  practice  of  the  Church,  she  besought 
us,  saying,  If  ye  have  judged  me  to  be  faithful  to  the 
Lord— the  Lord  Jesus;  q.  d., '  By  the  faith  on  Him  which 
ye  have  recognized  in  me  by  baptism.'  There  is  a  beauti- 
ful modesty  in  the  expression.  And  she  constrained  us 
— the  word  seems  to  imply  that  they  were  reluctant,  but 
were  overborne.  16-18.  as  we  went  to  prayer— The 
words  Imply  that  it  was  on  their  way  to  the  usual  place  of 
public  prayer,  by  the  river  side,  that  this  took  place; 
therefore  not  on  the  same  day  with  what  had  Just  oc- 
curred, a  damsel — '  a  female  servant,'  and  In  this  case  * 
slave  (v.  19).  possessed  of  a  spirit  of  divination — or  'of 
Python,'  i.  c,  a  spirit  supposed  to  be  Inspired  by  the 
Pythian  Apollo,  or  of  the  same  nature.  The  reality  of 
this  demoniacal  possession  Is  as  undeniable  as  that  of 
any  in  the  Gospel  history.  These  men  are  servants  of 
the  most  high  God,  <fec. — Glorious  testimony  t  But  see 
on  Luke  4.  41.  this  did  she  many  days — i.  e.,  on  many 
successive  occasions  when  on  their  way  to  their  usua.' 
place  of  meeting,  or  when  engaged  in  religious  service*. 
Paul  being  grieved— for  the  poor  victim ;  grieved  to  see 
such  power  possessed  by  the  enemy  of  man's  salvation, 
and  grieved  to  observe  the  malignant  design  with  which 
this  high  testimony  was  born  to  Christ.  19.  when  her 
masters  saw  that  the  hope  of  their  gains  was  gone, 
they  caught  Paul  and  Silas — as  the  leading  persons — 
and  drew  them  into  the  market-place  (or  Forum,  where 
the  courts  were)  to  the  magistrates,  saying,  <Sc. — We 
have  here  a  full  and  independent  confirmation  of  the 
reality  of  this  supernatural  cure,  since  on  any  other  sup- 
position such  conduct  would  be  senseless.  20.  Tlies* 
men,  being  Jews — objects  of  dislike,  contempt,  and  sus- 
picion by  the  Romans,  and  at  this  time  of  more  than 
usual  prejudice,  do  exceedingly  trouble  our  city— See 
similar  charges,  ch.  17.  6;  24.  5;  1  Kings  18. 17.  There  Is 
some  colour  of  truth  in  all  such  accusations,  in  so  far  as 
the  Gospel,  and  generally  the  fear  of  God,  as  a  reigning 
principle  of  human  action,  is  in  a  godless  world  a  tho- 
roughly revolutionary  principle.  How  far  external  com- 
motion a«a  change  will  in  any  case  attend  the  triumph 
of  this  principle  depends  on  the  breadth  and  obstinacy 
of  the  resistance  it  meets  with.  21.  And  teaeh  customs 
which  are  not  lawful  for  us  to  receive,  neither  to  ob- 
serve, being  Romans — Here  also  there  was  a  measure  of 
truth ;  as  the  introduction  of  new  gods  was  forbidden  oy 
the  laws,  and  this  might  be  thought  to  apply  to  any 
change  of  religion.  But  the  whole  charge  was  pure 
hypocrisv;  for  as  these  men  would  have  let  the  mission- 
aries preach  what  religion  they  pleased  if  they  had  not 
dried  up  the  source  of  their  gains,  so  they  conceal  the 
real  cause  of  their  rage  under  colour  of  a  zeal  for  religion, 
and  law,  and  good  order:  so  ch.  17.  6,  7;  and  19.  25,  27.  S8JS. 
the  multitude  rose  up  together  against  them— so  ch, 
19.28,34;  21.30;  Luke  23.  18.  the  magistrates  rent  eff 
their  (Paul's  and  Silas')  clothes — i.  e.  ordered  the  llctora 
or  rod-bearers,  to  tear  them  off   sc   as  to  expose  that? 


ACTS  XVI. 


Miked  bod.es  (see  on  v.  37).  The  word  expresses  the  rough- 
sew  with  which  this  was  done  to  prisoners  preparatory 
to  whipping,  and  commanded  to  beat  them— without 
any  trial  (v.  87),  to  appease  the  popular  rage.  Thrice,  It 
seems,  Paul  endured  this  Indignity,  2  Corinthians  11.  25. 
•3,  jj+.  -when  they  had  laid  many  stripes  upon  them— 
the  bleeding  wounds  from  which  they  were  not  washed 
till  it  was  done  by  the  converted  Jailer  (v.  33).  charged 
(he  Jailer  .  .  .  who  thrust  them  into  the  Inner  prison 
•-'pestilential  cells,  damp  and  cold,  from  which  the  light 
was  excluded,  aid  where  the  chains  rusted  on  the  prison- 
ars.  One  such  place  may  be  seen  to  this  day  on  the  slope 
of  the  Capitol  at  Rome.'  [Hows.]  he  made  their  feet 
fast  In  the  stocks — an  Instrument  of  torture  as  well  as 
confinement,  made  of  wood  bound  with  iron,  with  holes 
tor  the  fset,  which  were  stretched  more  or  less  apart  ac- 
cording to  the  severity  intended.  (Origen  at  a  later 
period,  besides  having  his  neck  thrust  into  an  iron  col- 
lar, lay  extended  for  many  days  with  his  feet  apart 
In  the  rack.)  Though  Jailers  were  proverbially  unfeel- 
ing, the  manner  in  which  the  order  was  given  in  this 
ease  would  seem  to  warrant  al  that  was  done.  25.  And 
at  midnight  Paul  and  Silas  prayed  and  sang  praises- 
Mi.,  'praying,  were  singing  praises:'  i.  e.,  while  engaged 
In  pouring  out  their  hearts  in  prayer,  had  broken  forth 
Into  singing,  and  were  hymning  loud  their  Joy.  As  the 
word  here  employed  is  that  used  to  denote  the  Paschal 
hymn  sung  by  our  Lord  and  His  disciples  after  their  last 
Passover  (Matthew  26.  30),  and  which  we  know  to  have 
consisted  of  Psalm  113.-118.,  which  was  chaunted  at  that 
festival,  it  is  probable  that  it  was  portions  of  the  Psalms, 
so  rich  In  such  matter,  which  our  Joyous  sufferers 
chaunted  forth ;  nor  could  any  be  more  seasonable  and 
Inspiring  to  them  than  those  very  six  Psalms,  which 
every  devout  Jew  would  no  doubt  have  by  heart.  "He 
giveth  song*  in  the  night"  (Job  35. 10).  Though  their  bodies 
were  still  bleeding  and  tortured  in  the  stocks,  their 
spirits,  under  'the  expulsive  power  of  a  new  affection,' 
rose  above  suffering,  and  made  the  prison  walls  resound 
with  their  song.  'In  these  midnight  hymns,  by  the 
Imprisoned  witnesses  for  Jesus  Christ,  the  whole  might 
of  Roman  injustice  and  violence  against  the  Church  is 
aot  only  set  at  naught,  but  converted  into  a  foil  to  set 
forth  more  completely  the  majesty  and  spiritual  power 
of  the  Church,  which  as  yet  the  world  knew  nothing  of. 
And  If  the  sufferings  of  these  two  witnesses  of  Christ 
are  the  beginning  and  the  type  of  numberless  martyr- 
doms which  were  to  flow  upon  the  Church  from  the  same 
source,  In  like  manner  the  unparalleled  triumph  of  the 
Spirit  over  suffering  was  the  beginning  and  the  pledge  of 
a  spiritual  power  which  we  afterwards  see  shining  forth 
■o  triumphantly  and  irresistibly  in  the  many  martyrs 
of  Christ  who  were  given  up  as  a  prey  to  the  same  impe- 
rial might  of  Rome.'  [Nbanbkk  in  Bacmgarten.]  and 
the  prisoners  heard  them— lit.,  '  were  listening  to  them,' 
i. «.,  when  the  astounding  events  immediately  to  be  re- 
lated took  place;  not  asleep,  but  wide  awake  and  rapt 
(no  doubt)  in  wonder  at  what  they  heard.  26-38.  And 
suddenly  there  was  a  great  earthquake — in  answer, 
doubtless,  to  the  prayers  and  expectations  of  the  sufferers 
that,  for  the  truth's  sake  and  the  honour  of  their  Lord, 
some  interposition  would  take  place,  every  one's  bands 
(i. «.,  the  bands  of  all  the  prisoners)  -were  loosed— not  by 
the  earthquake  of  course,  but  by  a  miraculous  energy 
accompanying  It.  By  this  and  the  joyous  strains  which 
they  bad  heard  from  the  sufferers,  not  to  speak  of  the 
change  wrought  on  the  Jailer,  these  prisoners  could 
hardly  fall  to  have  their  hearts  in  some  measure  opened 
to  the  truth;  and  this  part  of  the  narrative  seems  the  re- 
sult of  information  afterwards  communicated  by  one  or 
more  of  these  men.  the  keeper  .  .  .  awaking  .  .  .  drew 
his  sword,  and  would  have  killed  himself,  <feo. — know- 
ing that  his  life  was  forfeited  in  that  case  (eh.  12. 19;  and 
at  27. 42).  But  Paul  eried  with  a  loud  voice— the  better 
to  arrest  the  deed— Do  thyself  no  harm,  for  we  are  all 
hare— What  Divine  calmness  and  self-possession  1  No 
elation  at  tnelr  miraculous  liberation,  or  haste  to  take 
Advantage  of  It:  but  one  thought  filled  the  apostle's 


mind  at  that  moment— anxiety  to  save  a  fellow-creaturt 
from  sending  himself  Into  eternitj ,  Ignorant  of  the  only 
way  of  life;  and  his  presence  of  mind  appears  In  the 
assurance  which  he  so  promptly  gives  to  the  desperate 
man,  that  his  prisoners  had  none  of  them  fled  as  h« 
feared.  But  how,  It  has  been  asked  by  recent  skeptical 
critics,  could  Paul  in  his  inner  prison  know  what  the 
Jailer  was  about  to  do?  In  many  conceivable  ways, 
without  supposing  any  supernatural  communication. 
Thus,  if  the  Jailer  slept  at  the  door  of  "  the  Inner  prison/' 
which  suddenly  flew  open  when  the  earthquake  shook 
the  foundations  of  the  building ;  if,  too,  as  may  easily  be 
conceived,  he  uttered  some  cry  of  despair  on  seeing  the 
doors  open ;  and,  if  the  clash  of  the  steel,  as  the  affrighted 
man  drew  it  hastily  from  the  scabbard,  was  audible  but  a 
few  yards  off,  in  the  dead  midnight  stillness,  Increased 
by  the  awe  inspired  in  the  prisoners  by  the  miracle— 
what  difficulty  is  there  In  supposing  that  Paul,  perceiv- 
ing in  a  moment  how  matters  stood,  after  crying  out, 
stepped  hastily  to  him,  uttering  the  noble  entreaty  here 
recorded?  Not  less  flat  is  the  question,  why  the  other 
liberated  prisoners  did  not  make  their  escape :— as  if  there 
were  the  smallest  difficulty  In  understanding  how,  under 
the  resistless  conviction  that  there  must  be  something 
supernatural  in  their  instantaneous  liberation  without 
human  hand,  such  wonder  and  awe  should  possess  them 
as  to  take  away  for  the  time  not  only  all  desire  of  escape, 
but  even  all  thought  on  the  subject.  29,  30.  then  h« 
called  for  a  light,  and  sprang  in  .  .  .  and  fell  down 
before  Paul  and  Silas,  and  brought  them  out  and  said 
—How  graphic  this  rapid  succession  of  minute  details, 
evidently  from  the  parties  themselves,  the  prisoners  and 
the  jailer,  who  would  talk  over  every  feature  of  the  scene 
once  and  again,  In  which  the  hand  of  the  Lord  had  been 
so  marvellously  seen.  Sirs,  what  must  I  do  to  be  saved  ! 
—If  this  question  should  seem  in  advance  of  any  light 
which  the  Jailer  could  be  supposed  to  possess,  let  It  be 
considered  (1)  that  the  "  trembling"  which  came  over  him 
could  not  have  arisen  from  any  fear  for  the  safety  of  nis 
prisoners,  for  they  were  all  there;  and  if  it  had,  he  would 
rather  have  proceeded  to  secure  them  again  than  leave 
them,  to  fall  down  before  Paul  and  Silas.  For  the  same 
reason  it  is  plain  that  his  trembling  had  nothing  to  dc 
with  any  account  he  would  have  to  render  to  the  magis- 
trates. Only  one  explanation  of  it  can  be  given — that  he 
had  become  all  at  once  alarmed  about  his  spiritual  state, 
and  that  though,  a  moment  before,  he  was  ready  to  plunge 
into  eternity  with  the  guilt  of  self-murder  on  his  head, 
without  a  thought  of  the  sin  he  was  committing  and  1U 
awful  consequences,  his  unfitness  to  appear  before  God, 
and  his  need  of  salvation,  now  flashed  full  upon  his  soul 
and  drew  from  the  depths  of  his  spirit  the  cry  here  re- 
corded. If  still  it  be  asked  how  it  could  take  such  definite 
shape,  let  It  be  considered  (2)  that  the  Jailer  could  hardly 
be  ignorant  of  the  nature  of  the  charges  on  which  these 
men  had  been  imprisoned,  seeing  they  had  been  publicly 
whipped  by  order  of  the  magistrates,  which  would  fill  the 
whole  town  with  the  facts  of  the  case,  including  that 
strange  cry  of  the  demoniac  from  day  to  day  — "These 
men  are  the  servants  of  the  most  high  God,  which  thou 
unto  us  the  way  of  salvation"— words  proclaiming  not  only 
the  Divine  commission  of  the  preachers,  but  the  news  of 
salvation  they  were  sent  to  tell,  the  miraculous  expulsion 
of  the  demon  and  the  rag«  of  her  masters.  All  this,  in- 
deed, would  go  for  nothing  with  such  a  man,  until  roused 
by  the  mighty  earthquake  which  made  the  building  to 
rock ;  then  despair  seizing  him  at  the  sight  of  the  open 
doors,  the  sword  of  self-destruction  was  suddenly  arrested 
by  words  from  one  of  those  prisoners  such  as  he  would 
never  imagine  could  be  spoken  in  their  circumstances— 
words  evidencing  something  Divine  about  them.  Then 
would  flash  across  him  the  light  of  a  new  discovery: 
'  That  was  a  true  cry  which  the  Pythoness  uttered, "  These 
men  are  the  servants  of  the  most  high  God,  which  show 
unto  us  the  way  of  salvation !  That  I  now  must  know 
and  from  them,  as  divinely  sent  to  me,  most  I  learn  thai 
"  way  of  salvation !" '  Substantially,  this  is  the  cry  of 
every  awakened  sinner,  though  the  degree  of  light  an* 

196 


ACTS   XVU 


the  depths  of  anxiety  It  expresses  will  be  different  in 
each  ease.  31-34.  Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved— The  brevity,  simplicity  and  direct- 
ness of  this  reply  are,  In  the  circumstances,  singularly 
beautiful.  Enough  at  that  moment  to  have  his  faith  di- 
rected simply  to  the  Saviour,  with  the  assurance  that  this 
would  bring  to  his  soul  the  needed  and  sought  salvation 
—the  how  being  a  matter  for  after  teaching.  Thou  shalt 
be  saved,  and  thy  house— See  on  Luke  19. 10.  And  they 
spake  unto  him  the  word  of  the  Lord— unfolding  now, 
doubtless,  more  fully  what  "  the  Lord  Jesus  Christ"  was 
to  whom  they  had  pointed  his  faith,  and  what  the  "sal- 
vation" was  which  this  would  bring  him.  and  to  all 
that  were  in  his  house — who  from  their  own  dwelling 
(under  the  same  roof  no  doubt  with  the  prison)  had 
crowded  round  the  apostles,  aroused  first  by  the  earth- 
quake. (From  their  addressing  the  Gospel  message  "  to 
all  that  were  In  the  house"  It  is  not  necessary  to  infer 
that  It  contained  no  children,  but  merely  that  as  it  con- 
tained adults  besides  the  Jailer  himself,  so  to  all  of  these, 
as  alone  of  course  fit  to  be  addressed,  they  preached  the 
word.)  And  he  took  them— the  word  implies  change  of 
place  —  the  same  hour  of  the  night,  and  washed  their 
stripes— In  the  well  or  fountain  which  was  within  or  near 
the  precincts  of  the  prison.  [Hows.]  The  mention  of 
"the  same  hour  of  the  night"  seems  to  imply  that  they 
had  to  go  forth  Into  the  open  air,  which,  unseasonable  as 
the  hour  was,  they  did.  These  bleeding  wounds  had  never 
been  thought  of  by  the  Indifferent  Jailer.  But  now,  when 
bis  whole  heart  was  opened  to  his  spiritual  benefactors, 
he  cannot  rest  until  he  has  done  all  in  his  power  for  their 
bodily  relief,  and  was  baptized,  he  and  all  his, 
straight-way  —  probably  at  the  same  fountain,  since  it 
took  place  "  straightway ;"  the  one  washing  on  his  part 
being  Immediately  succeeded  by  the  other  on  theirs.  And 
when  he  had  brought  them  into  his  houne,  he  set  meat 
before  them  and  rejoiced,  believing  (i.  e.,  as  the  expres- 
iton  implies, 'rejoiced because  he  had  believed')  in  God— 
as  »  converted  heathen,  for  the  faith  of  a.  Jew  would  not  be 
so  expressed.  [Alford.]  with  all  his  house — the  won- 
Jrous  change  on  himself  and  the  whole  house  filling  his 
soul  with  Joy.  'This  Is  the  second  housewhich,  in  the  Ro- 
man city  of  Phllippl,  has  been  consecrated  by  faith  In  Je- 
sus, and  of  which  the"  Inmates,  by  hospitable  entertain- 
ment of  the  Gospel  witnesses,  have  been  sancti  fled  to  a  new 
beginning  of  domestic  life,  pleasing  and  acceptable  to  God. 
The  first  result  came  to  pass  in  consequence  simply  of  the 
preaching  of  the  Gospel ;  the  second  was  the  fruit  of  a  tes- 
timony sealed  and  ennobled  by  suffering.'  [Baumoar- 
TEN.]  33,  36.  when  it  was  day,  the  magistrates  sent 
the  sergeants,  saying,  L<et  those  men  go — The  cause 
of  this  change  can  only  be  conjectured.  When  the  com- 
motion ceased,  reflection  would  soon  convince  them  of 
the  Injustice  they  had  done,  even  supposing  the  prison- 
ers had  been  entitled  to  no  special  privileges;  and  If 
rumour  reached  them  that  the  prisoners  were  somehow 
under  supernatural  protection,  they  might  be  the  more 
awed  Into  a  desire  to  get  rid  of  them,  the  keeper  (over- 
Joyed  to  have  such  orders  to  execute)  told  tikis  ...  to 
Paul  .  .  .  now  therefore  .  .  .  go  in  peace— Very  dif- 
ferently did  Paul  receive  such  orders.  37.  Paul  said 
unto  them — to  the  sergeants  who  had  entered  the  prison 
along  with  the  Jailer,  that  they  might  be  able  to  report 
that  the  men  had  departed.  They  have  beaten  us 
openly— The  publicity  of  the  injury  done  them,  exposing 
their  naked  and  bleeding  bodies  to  the  rude  populace, 
was  evidently  the  most  stinging  feature  of  it  to  the  apos- 
tle's delicate  feeling,  and  to  this  accordingly  he  alludes  to 
the  Thessalonlans,  probably  a  year  after :  "  Even  after  we 
had  suffered  before,  and  were  shamefully  entreated  (or  'In- 
tuited') as  ye  know  at  Phlllppi"  (1  Thessalonians  2.2). 
uncondemned  (unconvicted  on  trial),  being  Romans 
(see  on  ch.  22.  28),  and  cast  us  into  prison — both  illegal. 
Of  Silas'  citizenship,  if  meant  to  be  Included,  we  know 
nothing,  and  now  do  they  thrust  ('  hurry')  us  out  (see 
Mark  9.  38,  Greek)  privily  1— Mark  the  intended  contrast 
between  the  public  insult  they  had  inflicted  and  the 
private  way  in  which  they  ordered  them  to  he  off.    »».v 

%in 


verily    (no,    indeed);    but   let  them    come  tnentsei-*r» 
and  fetch  us  out— by  open  and  formal  act,  eqnlvale  i: 
to  a   public  declaration   of  their   innocei.ee.    38.  they 
feared    when   they   heard   they  were   Romans — th~ir 
authority  being  thus  imperilled;  for  they  were  liable  to 
an  action  for  what  they  had  done.    39,  *0.  And  they 
came  (in  person)  and  besought  them — not  to  complain 
of  them.    What  a  contrast  this  suppliant  attitude  of  the 
prsetors  of  Phlllppi  to  the  tyrannical  air  wltn  which  they 
had  the  day  before  treated  the  preachers  I    (See  Isaiah  00 
14  ;  Revelation  3.  9.)  brought  them  oat  ('  conducted  them 
forth  from  the  prison  Into  the  street,  as  insisted  on')  and 
desired  ('requested')  them  to  depart  out  of  the  city— 
perhaps  fearing  again  to  excite  the  populace.    And  they 
went  out  of  the  prison— Having  attained  their  object- 
to  vindicate  their  civil  rights,  by  the  infraction  of  which 
in  this  case  the  Gospel  in  their  persons  had  been  illegally 
affronted— they  had  no  mind  to  carry  the  matter  farther. 
Their  citizenship  was  valuable  to  them  only  as  a  shield 
against   unnecessary  injuries   to   their   Master's   cause. 
What  a  beautiful  mixture  of  dignity  and  meekness  is  this! 
Nothing  secular,  which  may  be  turned  to  the  account  of 
the  Gospel,  is  morbidly  disregarded;  in  any  other  view, 
nothing  of  this  nature  is  set  store  by :— an  example  this 
for  all  ages,    and  entered  Into  the  house  of  Lydia — as 
If  to  show  by  this  leisurely  proceeding  that  they  had  not 
been  made  to  leave,  but  were  at  full  liberty  to  consult 
their  own  convenience,    and  -when  they  had  seen  the 
brethren— not  only  her  family  and  the  Jailers,  but  prob- 
ably others  now  gained  to  the  Gospel,    they  comforted 
them— rather,  perhaps,  'exhorted'  them,  which  would 
Include  comfort.     'This  assembly  of  believers  in  the  house 
of  Lydia  was  the  first  Church  that  had  been  founded  in 
Europe.'    [Baumgarten.]    and  departed— but   not  all; 
for  two  of  the  company  remained  behind  (see  on  ch.  17. 
14):  IHmotheus,  of  whom  the  Philippians  "learned  the 
proof"  that  he  honestly  cared  for  their  state,  and  was 
truly  like-minded  with  St.  Paul,  "serving  with  him  in 
the  Gospel  as  a  son  with  his  father"  (Philemon  2.  19-28); 
and  Luke,  "whose  praise  is  in  the  Gospel,"  though  bs 
never  praises  himself  or  relates  his  own  labours,  and 
though  we  only  trace  his  movements  in  connection  wl*J» 
St.  Paul,  by  the  change  of  a  pronoun,  or  the  unconscious 
variation  of  his  style.    In  ch.  17.  the  narrative  is  again  In 
the  third  person,  and  the  pronoun  is  not  changed  to  ths 
second  till  we  come  to  ch.  20.  5.    The  modesty  with  which 
St.  Luke  leaves  out  all  mention  of  his  own  labours  need 
hardly  be  pointed  out.    We  shall  trace  him  again  when 
he  rejoins  St.  Paul  in  the  same  neighbourhood.    His  vo- 
cation as  a  physician  may  have  brought  him  Into  connec- 
tion with  these  contiguous  coasts  of  Asia  and  Europe,  and 
he  may  (as  Mr.  Smith  suggests,  "  Shipwreck,"  &c.)  hava 
been  in  the  habit  of  exercising  his  professional  skill  as  • 
surgeon  at  sea.  [Hows.] 

CHAPTER    XVII. 

Ver.  1-15.  At  Thessalonica  the  Success  or  Paul's 
Preaching  Endangering  his  Life,  he  is  Despatched 
by  Night  to  Berea,  whebe  his  Message  meets  with 
Enlightened    Acceptance  — A    Hostile   Movement 

FROM  THESSALONICA  OCCASIONS  HIS  SADDEN  DEPAS- 
TURE from  Berea— He  Arrives  a1*"  Athens.  1.  when 
they  had  passed  through  Amphtpolts—  thirty-thres 
miles  south-west  of  Phlllppi,  on  the  river  Strymon,  and 
at  the  head  of  the  gulf  of  that  name,  on  the  northers 
coast  of  the  iEgean  Sea.  and  A  poll  on  la — about  thirtj 
miles  south-west  of  Araphipolls;  but  the  exact  site  is  n* 
known,  they  came  to  Thessalonlca — about  thirty-sevei, 
miles  due  west  from  Apollonla,  at  the  head  of  the  Ther 
male  (or  Thessalonian)  Gulf,  at  the  north-western  ex 
tremlty  of  the  jEgean  Sea ;  the  principal  and  most  popu- 
lous city  in  Macedonia.  '  We  see  at  once  how  appropriate 
a  place  it  was  for  one  of  the  starting-points  of  the  Gospei 
in  Europe,  and  can  appreciate  the  force  of  what  Paul  said 
to  the  Thessalonians  within  a  few  months  of  his  depar- 
ture from  them:  "From  you,  the  word  of  the  Lord 
southed  forth  like  a  trumpet,  not  only  in  Macedonia  %i*r 


ACTS   XVII. 


Achaia,  but  In  e7ery  place"  (1  Thessalonlans  1. 8).  [Hows.] 
where  was  a  synagogue  of  the  Jews — implying  that 
(as  at  Phlllppl)  there  was  none  at  Amphlpolis  and  Ap- 
ollonia.  3-4.  Paul,  as  his  manner  was  —  always  to 
begin  with  tl'e  Jews,  -went  In  unto  them— In  writing 
tc  the  converts  but  a  few  months  after  this,  he  reminds 
them  of  the  courage  and  superiority  to  Indignity,  for  the 
Gospel's  sake,  which  this  required  after  the  shameful 
treatment  he  had  so  lately  experienced  at  Phlllppl  (1 
thessalonlans  2.  2).  opening  and  alleging  that  Christ 
artttst  needs  have  suffered,  dec— His  preaching,  it  seems, 
was  chiefly  expository,  and  designed  to  establish  from 
the  Old  Testament  Scriptures  (1.)  that  the  predicted  Mes- 
siah was  to  be  a  suffering  and  dying,  and  therefore  a 
rising  Messiah;  (2.)  that  this  Messiah  was  none  other 
than  Jesus  of  Nazareth,  consorted  ('  cast  in  their  lot') 
with  Paul  and  Silas— Cf.  2  Corinthians  8. 5.  of  the  chief 
women— female  proselytes  of  distinction.  From  the  First 
Epistle  to  the  Thessalonlans  it  appears  that  the  converts 
were  nearly  all  Gentiles;  not  only  such  as  had  before 
been  proselytes,  who  would  be  gained  In  the  synagogue, 
but  such  as  up  to  that  time  had  been  Idolaters  (1  Thessa- 
lonlans 1.  9,  10).  During  his  stay,  while  Paul  supported 
himself  by  his  own  labour  (1  Thessalonlans  2. 9 ;  2  Thes- 
salonlans 3.  7-9),  he  received  supplies  once  and  again 
from  the  Philippians,  of  which  he  makes  honourable 
acknowledgment  (Philippians  4. 15, 16).  5-9.  the  .lew*  . . . 
■cored  'with  envy— seeing  their  influence  undermined 
by  this  stranger,  lewd  fellows  of  the  baser  sort — better, 
perhaps,  '  worthless  market-people,'  i.  e.,  idle  loungers 
about  the  market-place,  of  Indifferent  character,  having 
gathered  a  company— rather,  'having  raised  a  mob'— 
assaulted  the  house  of  Jason — with  whom  Paul  and  Silas 
abode  (v.  7),  one  of  Paul's  kinsmen,  apparently  (Romans 
16.  21),  and  from  his  name,  which  was  sometimes  used 
as  a  Greek  form  of  the  word  Joshua  [Gkotius],  probably 
a  Hellenistic  Jew.  sought  to  bring  them  (Jason's 
lodgers)  «ut  to  the  people.  And  when  they  found  them 
not,  they  drew  Jason  and  certain  brethren  unto  the 
rulers— IU.,  'the  polltarchs;'  the  very  name  given  to  the 
magistrates  of  Thessalonlca  in  an  inscription  on  astlll  re- 
maining arch  of  the  city— so  minute  is  the  accuracy  of 
this  history  —  crying,  These  that  have  turned  the 
world  upside  down— See  on  ch.  16.  20.  all  do  contrary 
to  Una  decrees  of  Ceesar,  Ac.— meaning,  probably,  noth- 
ing but  what  is  specified  in  the  next  words,  saying  .  .  . 
there  Is  another  king,  one  Jesus.  See  on  John  19. 12. 
having  taken,  security  of  Jason  and  of  the  other 
('the  others')— probably  making  them  deposit  a  money- 
piedge  that  the  preachers  should  not  again  endanger  the 
public  peace.  10-13.  the  brethren  Immediately  sent 
away  Pan!  and  Silas  by  night — for  it  would  have  been 
as  useless  as  rash  to  attempt  any  further  preaching  at 
that  time,  and  the  conviction  of  this  probably  made  his 
friends  the  more  willing  to  pledge  themselves  against  any 
present  oontlnuanoe  of  missionary  effort,  to  Berea—  fifty 
or  sixty  miles  south-west  of  Thessalonlca;  a  town  even 
xtill  of  considerable  population  and  importance.  These 
were  more  noble  than  those  In  Thessalonlca— The  com- 
parison is  between  the  Jews  of  the  two  places ;  for  the  tri- 
umphs of  the  Gospel  at  Thessalonlca  were  mostly  among 
the  Gentiles.  See  on  v.  2-4.  In  that  they  received  the 
word  with  all  readiness  of  mind— heard  It  not  only 
without  prejudice,  but  with  eager  Interest,  "  in  an  honest 
and  good  heart"  (Luke  8.  17),  with  sincere  desire  to  be 
taught  aright  (see  John  7.17).  Mark  the  "nobility" 
Ascribed  to  this  state  of  mind,  searched  the  Scriptures 
dnily  -whether  these  things  were  so — whether  the  Chris- 
tian Interpretation  which  the  apostle  put  upon  the  Old 
Testament  Boriptrres  was  the  true  one.  Therefore 
many  of  them  believed — convinced  that  Jesus  of  Naza- 
reth whom  Paul  preached  was  Indeed  the  great  Promise 
and  Burden  of  the  Old  Testament.  From  this  it  is  unde- 
niable (l.)that  the  people,  no  less  than  the  ministers  of  the 
Church,  are  entitled  and  bound  to  search  the  Scriptures:  (2.) 
'hat  they  are  entitled  and  bound  to  judge,  on  their  own  re- 
sponsibility, whether  the  teaching  they  receive  from  the  minis- 
tart  of  the  Church  is  acco^dina  to  the  word  of  God  ;  '8.)  that 


no  faith  but  such  as  results  from  personal  conviction  ought  U 
be  demanded,  or  is  of  any  avail,  of  honourable  women 
which  were  Greeks,  and  of  men  (which  were  Greeks. 
not  a  few— 'The  upper  classes  In  these  European-Greek 
and  Romanized  towns  were  probably  better  educated 
thau  those  of  Asia  Minor.'  [Webster  and  Wilkinson. 
the  Jew's  of  Thessalonlca  .  .  .  came  thither  also—*  like 
hunters  upon  their  prey,  as  they  had  done  before  from 
Iconlum  to  Lystra.'  [Hows.]  13,  14.  Immediately  th* 
brethren— the  converts  gathered  at  Berea.  sent  away 
Paul— as  before  from  Jerusalem  (ch.  9,  30),  and  from 
Thessalonlca  (v.  10).  How  long  he  stayed  at  Berea  we 
know  not;  but  as  we  know  that  he  longed  and  expected 
soon  to  return  to  the  Thessalonlans  (1  Thessalonlans  2. 17), 
It  is  probable  he  remained  some  weeks  at  least,  and  only 
abandoned  his  Intention  of  revisiting  Thessalonlca  at 
that  time  when  the  virulence  of  his  enemies  there,  stim- 
ulated by  his  success  at  Berea,  brought  them  down 
thither  to  counterwork  blm.  to  go  as  It  were  to  the  sea 
—rather,  perhaps, '  in  the  direction  of  the  sea.'  Probably 
he  delayed  fixing  his  next  destination  till  he  should  reach 
the  coast,  and  the  providence  of  God  should  guide  him  to 
a  vessel  bound  for  the  destined  spot.  Accordingly,  it  was 
only  on  arriving  at  Athens,  that  the  convoy  of  Berean 
brethren,  who  had  gone  thus  far  with  him,  were  sent 
back  to  bid  Silas  and  Timothy  follow  him  thither.  Silas 
and  Timotheus  abode  there  still— 'to  build  it  up  In  its 
holy  faith,  to  be  a  comfort  and  support  In  its  trials  and 
persecutions,  and  to  give  it  such  organization  as  might  be 
necessary.'  [Hows.]  Connecting  this  with  the  apostle's 
leaving  Timothy  and  Luke  at  Phllippl  on  bis  own  depar- 
ture (see  on  ch.  16.  40),  we  may  couclude  that  this  was  his 
fixed  plan  for  cherishing  the  first  beginnings  of  the  Gos- 
pel in  European  localities,  and  organizing  the  converts. 
Timotheus  must  have  soon  followed  the  apostle  to  Thes- 
salonlca, the  bearer,  probably,  of  one  of  the  Phillpplan 
"contributions  to  his  necessity"  (Philippians  4.  16, 16),  and 
from  thence  he  would  with  Silas  accompany  him  to 
Berea.  15.  Silas  and  Timotheus  to  come  to  hint  with 
all  speed— He  probably  wished  their  company  and  aid  in 
addressing  himself  to  so  new  and  great  a  sphere  em 
Athens.  Accordingly  it  Is  added  that  he  "waited  for 
them"  there,  as  If  unwilling  to  do  anything  till  they 
came.  That  they  did  come,  there  is  no  good  reason  to 
doubt  (as  some  excellent  critics  do).  For  though  Paul 
himself  says  to  the  Thessalonlans  that  he  "thought  It 
good  to  be  left  at  Athens  alone"  (1  Thessalonlans  3. 1),  he 
Immediately  adds  that  he  "sent  Timotheus  to  establish 
and  comfort  them"  (v.  2);  meaning,  surely,  that  he  de- 
spatched him  from  Athens  back  to  Thessalonlca.  He  had 
Indeed  sent  for  him  to  Athens;  but,  probably,  when  It  ap- 
peared that  little  fruit  was  to  be  reaped  there,  while  Thes- 
salonlca was  In  too  Interesting  a  state  to  be  left  uncher- 
lshed,  he  seems  to  have  thought  It  better  to  send  him 
back  again.  (The  other  explanations  which  have  been 
suggested  seem  less  satisfactory.)  Timotheus  rejoined  the 
apostle  at  Corinth  (ch.  18. 5). 

16-84.  Paul  at  Athens.  16,  17.  wholly  given  to 
Idolatry—' covered  with  idols;'  meaning  the  city,  not  the 
inhabitants.  Petkonius,  a  contemporary  writer  at  Nero's 
court,  says  satirically  that  It  was  easier  to  And  a  god  at 
Athens  than  a  man.  This  "stirred  the  spirit"  of  the 
apostle.  'The  first  Impression  which  the  masterpieces 
of  man's  taste  for  art  left  on  the  mind  of  St,  Paul  was  a 
revolting  one,  since  all  this  majesty  and  beauty  ha<< 
placed  itself  between  man  and  his  Creator,  and  bound 
him  the  faster  to  his  gods,  who  were  not  God.  Upon  the 
first  contact,  therefore,  which  the  Spirit  of  Christ  came 
into  with  the  subllmest  creations  of  human  art,  the 
Judgment  of  the  Holy  Ghost— through  which  they  have 
all  to  pass— is  set  up  as  "  the  strait  gate,"  and  this  must 
remain  the  correct  standard  for  ever.'  [Battmgarten.J 
therefore  disputed  (or  'discussed')  he  In  the  synagogue 
with  the  Jews.  The  sense  Is  not,  'Therefore  went  he  tc 
the  Jews,'  because  the  Gentile  Athenians  were  steeped  Ir. 
idolatry;  but,  'Therefore  set  he  himself  to  lift  up  iiis 
voice  to  the  Idol-city,  but,  as  his  manner  was,  he  begat 
with  the  Jews.'    and  with  the  devout  persons — Gent»i» 

201 


ACTS  XVII. 


j>ro»ely  tefe.  After  that,  In  the  market  (the  Agora,  or  place 
at  public  concourse)  daily  with  them  that  met  with 
felui— or  'came  In  his  way.'  18-31.  certain  of  the  Epi- 
cureans— a  well-known  6chool  of  atheistic  materialists,  who 
taught  that  pleasure  was  the  chief  end  of  human  exist- 
ence, a  principle  which  the  more  rational  interpreted 
In  a  refined  sense,  while  the  sensual  explained  it  In  its 
coarser  meaning,  and  of  the  Stoics— a  celebrated  school 
of  mvere  and  lofty  pantheists,  whose  principle  was  that  the 
universe  was  under  the  law  of  an  Iron  necessity,  the  spiri  t 
of  which  was  what  Is  called  the  Deity:  and  that  a  pas- 
sionless conformity  of  the  human  will  to  this  law,  un- 
moved by  all  external  circumstances  and  changes,  ts  the 
perfection  of  virtue.  While  therefore  the  Stoical  was  iu 
Itself  superior  to  the  Epicurean  system,  both  were  alike 
Hostile  to  the  Gospel.  'The  two  enemies  it  has  ever  had 
to  contend  with  are  the  two  ruling  principles  of  the  Epi- 
cureans and  Stoics— Pleasure  and  Pride,'  [Hows.]  What 
will  tli  is  babbler  say  1  The  word,  which  means  'a  picker- 
apof  seeds,'  bird-like,  lsapplied  to  a  gatherer  and  retailer 
of  scraps  of  knowledge,  a  prater;  a  general  term  of  con- 
tempt for  any  pretended  teacher,  a  setter-forth  of  strange 
gods — 'demons,'  but  in  the  Greek  (not  Jewish)  sense  of 
'  objects  of  worship.'  because  he  preached  Jesus  and  the 
resurrection — Not  as  If  they  thought  he  made  these  to  he 
two  divinities:  the  strange  gods  were  Jehovah  and  the 
Risen  Saviour,  ordained  to  Judge  the  world,  they  took 
him,  and  brought  him  to  Areopagus — 'the  hill  where  the 
most  awful  courtof  judicature  had  sat  from  time  immemo- 
rial to  pass  sentence  on  the  greatest  criminals,  and  to  de- 
cide on  the  most  solemn  questions  connected  with  religion. 
No  place  In  Athens  was  so  suitable  for  a  discourse  on  the 
mysteries  of  religion.'  [Hows.]  The  apostle,  however, 
was  not  here  on  his  trial,  but  to  expound  more  fully  what 
he  had  thrown  out  in  broken  conversations  in  the  Agora. 
all  the  Athenians  .  .  .  spent  their  time  in  nothing  else 
but  to  tell  or  hear  some  new  thing — lit.,  '  newer  thing,' 
as  if  what  was  new  becoming  presently  stale,  they  craved 
something  still  more  new.  [Bengel.]  This  lively  descrip- 
tion of  the  Athenian  character  is  abundantly  attested  by 
their  own  writers.  22.  Then  Paul  stood  .  .  .  and  said- 
more  graphically, 'standing  in  the  midst  of  Mars'  hill, 
said.'  This  prefatory  allusion  to  the  position  he  occupied 
shows  the  writer's  wish  to  bring  the  situation  vividly  be- 
fore us.  [Bavhoarten,]  I  perceive  that  in  all  things 
ye  are  too  superstitious— rather  (with  most  modem  in- 
terpreters and  the  ancient  Greek  ones), '  in  all  respects 
extremely  reverential' or  '  much  given  to  religious  wor- 
ship,' a  conciliatory  and  commendatory  introduction, 
founded  on  his  own  observation  of  the  symbols  of  devo- 
tion with  which  their  city  was  covered,  and  from  which 
all  Greek  writers,  as  well  as  the  apostle,  Inferred  the  ex- 
emplary religiousness  of  the  Athenians.  (The  authorized 
translation  would  imply  that  only  too  much  superstition 
was  wrong,  and  represents  the  apostle  as  repelling  his 
hearers  in  the  \ery  first  sentence ;  whereas  the  whole  dis- 
course is  studiously  courteous.)  23.  as  I  passed  by  and 
beheld  your  devotions— rather,  'the  objects  of  your  de- 
votion,' referring,  as  is  plain  from  the  next  words,  to  their 
works  of  art  consecrated  to  religion.  I  found  an  altar 
,  .  .  To  the  (or  'an')  unknown  god— erected,  probably, 
to  commemorate  some  Divine  interposition,  which  they 
were  unable  to  ascribe  to  any  known  deity.  That  there  were 
such  altars,  Greek  writers  attest;  and  on  this  the  apostle 
skillfully  fastens  at  the  outset,  as  the  text  of  his  discourse, 
taking  It  as  evidence  of  that  dimness  of  religious  concep- 
tion which,  In  virtue  of  his  better  light,  he  was  prepared 
to  dissipate,  whom  therefore  ye  Ignorant ly  'worship 
—rather,  'Whom,  therefore,  knowing  him  not,  ye  wor- 
ship,' alluding  to  "The  Unknown  God."  htm  declare 
('announce')  I  unto  you—  2'his  is  like  none  of  his  previous 
discourses,  save  that  to  the  idolaters  of  Lycaonia  (ch.  14.  l.>-17). 
His  subject  is  not,  as  in  the  synagogues,  the  Messlahship 
of  Jesus,  but  the  Living  God,  In  opposition  to  the  mate- 
rialistic and  pantheistic  polytheism  of  Greece,  which 
subverted  all  true  religion.  Nor  does  he  come  with  specu- 
lation on  this  profound  subject — of  which  they  had  had 
■roonsrh  from  others— but  an  authoritative  "anuounoe- 
202 


ment"  of  Him  alter  whom  they  were  groping ;  not  giving 
Him  any  name,  however,  nor  even  naming  the  Savioui 
Himself,  but  unfolding  the  true  character  of  both  as  they 
were  able  to  receive  It.  24,  25.  God  that  made  the 
world  and  all  therein— The  most  profound  philosophers 
of  Greece  were  unable  to  conceive  any  real  distinction 
between  God  and  the  universe.  Thick  darkness,  there- 
fore, behooved  to  rest  on  all  their  religious  conceptions. 
To  dissir  ate  this,  the  apostle  sets  out  with  a  sharp  state- 
ment of  tbe  fact  of  creation  as  the  central  principle  of  all 
true  re.lgion— not  less  needed  now,  against  the  transcen- 
dental Idealism  of  our  day.  seeing  he  Is  Lord  (or  Sover- 
eign) of  heaven  and  earth— holding  In  free  and  absolute 
subjection  all  the  works  of  Hl6  hands ;  presiding  in  august 
royalty  over  them,  as  well  as  pervading  them  all  as  the 
principle  of  their  being.  How  different  this  from  the 
blind  Force  or  Fate  to  which  all  creatures  were  regarded 
as  in  bondage!  dwellcth  not  in  temples  made  with 
hands— This  thought,  so  familiar  to  Jewish  ears  (1  King* 
8.  27 ;  Isaiah  66. 1,  2;  ch.  7.  48),  and  so  elementary  to  Chris- 
tians, would  serve  only  more  sharply  to  define  to  hit 
heathen  audience  the  spirituality  of  that  living,  personal 
God,  whom  he  "  announced"  to  them.  Neither  is  -wor- 
shipped -with  ('ministered  unto,'  'served  by')  men's 
hands,  as  though  he  needed  anything — No  less  familiar 
as  this  thought  also  Is  to  us,  even  from  the  earliest  times 
of  the  Old  Testament  (Job  35.  6,  8;  Psalm  16.  2,  3;  50. 12-14; 
Isaiah  40. 14-18),  It  would  pour  a  flood  of  light  upon  any 
candid  heathen  mind  that  heard  It.  seeing  he  ('  he  him- 
self')glveth  to  all  life,  and  breath,  and  all  tilings — Tbe 
Giver  of  all  cannot  surely  be  dependent  for  aught  upon 
tho  receivers  of  all  (1  Chronicles  29. 14).  This  Is  the  cul- 
minating point  of  a  pure  Theism.  26,  27.  and  hath 
made  of  one  blood  all  nations  of  men  to  dwell  on  all 
the  face  of  the  earth— Holding  with  the  Old  Testament 
teaching,  that  In  the  blood  Is  the  life  (Genesis  9.  4 ;  Leviti- 
cus 17. 11;  Deuteronomy  12.  23),  the  apostle  sees  this  life- 
stream  of  the  whole  human  race  to  be  one,  flowing  from 
one  source.  [Batimgarten.]  and  hath  determined  the 
times  before  appointed,  and  the  bounds  of  their  hubl- 
tatlon— The  apostle  here  opposes  both  Stoical  Fate  and 
Epicurean  Chance,  ascribing  the  periods  and  localities  In 
which  men  and  nations  flourish  to  the  sovereign  will  and 
prearrangementsof  a  living  God.  that  they  should  seek 
the  Lord— That  Is  the  high  end  of  all  these  arrangement! 
of  Divine  Power,  Wisdom,  and  Love,  if  haply  they 
might  feel  after  him  (as  men  groping  their  way  in  th» 
dark)  and  And  him— a  lively  picture  of  the  murky  at- 
mosphere of  Natural  Religion— though  he  be  not  far 
from  every  one  of  us— The  difficulty  of  finding  God  out- 
side the  pale  of  revealed  religion  lies  not  In  His  distance 
from  us,  but  In  our  distance  from  Him  through  the  blind- 
ing effect  of  sin.  28.  For  in  him  we  live,  and  move, 
and  have  our  being  (or,  irore  briefly,  ' exist')  —  Thll 
means,  not  merely,  '  Without  Him  we  have  uo  life,  noi 
that  motion  which  every  inanimate  nature  displays,  nor 
even  existence  Itself  [Meyeb],  but  that  God  Is  the  living, 
immanent  Principle  of  all  these  In  men.  as  certain  *\m 
of  your  own  poets  have  said.  For  w«  are  also  his  off"- 
spring— the  first  half  of  the  fifth  line,  word  for  word,  of 
an  astronomical  poem  of  Arattts,  a  Greek  countrymap 
of  the  apostle,  and  his  predecessor  by  about  three  centu 
rles.  But,  as  he  hints,  the  same  sentiment  Is  to  be  found 
In  other  Greek  poets.  They  meant  It  doubtless  In  a  pan- 
theistic  sense;  but  the  truth  which  it  expresses  the  apostle 
turns  to  his  own  purpose — to  teach  a  pure,  personal,  spir- 
itual Theism.  (Probably  during  his  quiet  retreat  at  Tar- 
sus, ch.  9.  30,  revolving  his  special  vocation  to  the  Gen 
tiles,  he  gave  himself  t^  the  study  of  so  much  Greek 
literature  as  might  be  turned  to  Christian  account  in  hu 
future  work.  Hence  this  and  his  other  quotations  from 
the  Greek  poets,  1  Corinthians  15.  a3;  Titus  1.  12.)  2». 
Forasmuch  then  as  we  are  the  offspring  of  God,  we 
ought  not  to  think—  The  courtesy  of  this  language  U  worthy 
of  notice — that  the  Godhead  Is  like  unto  gold,  or  diver, 
or  stone,  graven  by  art  and  man's  device — ('  graven  by 
the  art  or  device  of  man').  One  can  hardly  doubt  tfaas 
the  apostle  would  here  point  to  those  matchless  mm>  ■ 


ACTS  XVIII. 


aetata  of  the  plastic  art,  in  gold  and  silver  and  costliest 
stone,  which  lay  so  profusely  beneath  and  around  him. 
The  more  Intelligent  Pagan  Greeks  no  more  pretended 
that  these  sculptured    gods  and    goddesses   were   real 
deities,  or  even  their  actual  likenesses,  than  Romanist 
Christians  do  their  Images;  and  Paul  doubtless  knew 
this;  yet  here  we  And  him  condemning  all  such  efforts 
TiM'jly  to  represent  the  invisible  God.    How  shamefully 
inexcusable  then  are  the  Greek  and  Roman  churches  in 
paganizing  the  worship  of  the  Christian  Church  by  the 
encouragement  of  pictures  and  images  in  religious  ser- 
vice t    (In  the  eighth  century,  the  second  council  of  Nlcea 
decreed  that  the  Image  of  God  was  as  proper  an  object  of 
worship  as  God  himself.)    30.  the  times  of  this  igno- 
rance God  winked  &V— lit.  (and  far  better),  '  overlooked,' 
i,  «.,  bore  with,  without  Interposing  to  punish  it,  other- 
rise  than  suffering  the  debasing  tendency  of  such  wor- 
ship to  develop  itself  (cf.  ch.  14.  16,  and  see  on  Romans 
L  24,  &c).    out  now- that  a  new  light  was  risen  upon 
the  world,     commandeth- q.  d„  'That  duty— all  along 
lying  upon  man  estranged  from  his  Creator,  but  hitherto 
only  silently  reoommendlng  itself  and  little  felt— Is  now 
peremptory.'    all  men  every  where  to  repent — (cf.  Colos- 
sians  1.  6,  23;  Titus  1.  11)— a  tacit  allusion  to  the  narrow 
preclnots  of  favoured  Judaism,  within  which  immediate 
and  entire  repentance  was  ever  urged.    The  word  "re- 
pentance" Is  here  used  (as  in  Luke  13.  3,  6;  15.  10)  in  its 
most  comprehensive  sense  of  "repentance  unto  life."    31. 
Because  he  hath  appointed  a  day  in  the  which  he  -will 
Judge  the  world — Such  language  beyond  doubt  teaches 
that  the  Judgment  will,  in  Its  essence,  be  a  solemn  judicial 
assize  held  upon  all  mankind  at  once.    'Aptly  Is  this  ut- 
tered on  the  Areopagus,  the  seat  of  judgment.'  [Bengel.] 
by  that  man  whom  he  hath  ordained — cf.  John  5.  22, 
23,  27 ;  ch.  10.  42.     whereof  he  lint  li  given  assurance  unto 
all  men,  in  that  he  hath  raised  him  from  the  dead — lac 
most  patent  evidence  to  mankind  at  large  of  the  Judicial 
authority  with  which  the  Risen  One  is  clothed.    3'-J-34. 
when  they  heard  of  the  resurrection  of  the  dead,  some 
mocked — As  the  Greek  religion  was  but  the  glorification 
9f  the  present  life,  by  the  worship  of  all  Its  most  beaute- 
■2TVS  forms,  the  Resurrection,  which  presupposes  the  vanity 
<4  the  present  life,  and  is  nothing  but  life  out  of  the  death 
of  a]l  that  sin  has  blighted,  could  have  no  charm  for  the  true 
CJreek.    It  gave  the  deathblow  to  his  fundamental  and 
most  cherished  ideas;  nor  until  these  were  seen  to  be  false 
and  fatal  could  the  Resurrection,  and  the  Gospel  of  which 
it  was  a  primary  doctrine,  seem  otherwise  than  ridiculous. 
So  Paul  departed — "Whether  he  woulil  have  opened,  to 
any  extent,  the  Gospel  scheme  in  this  address,  if  he  had 
not  been  Interrupted,  or  whether  he  reserved  this  for  ex- 
position afterwards  to  earnest  inquirers,  we  cannot  tell. 
Only  the  speech  is  not  to  be  judged  of  as  quite  complete. 
ethers  said,  We  will  hear  thee  again  of  tills — 'an  \i}'<z 
eompliment  to  Paul  and  an  opiate  to  their  consciences, 
such  as  we  often  meet  with  in  our  own  day.    They  proba- 
bly, like  Felix,  feared  to  hear  more,  lest  they  should  be 
constrained  to  believe  unwelcome  truths;  ch.  24.  25;  and 
ct  Matthew  13.  15.'    [Webster  and  Wilkinson.]    How- 
beit  certain  men  clave  unto  him— instead  of  mocking 
or  politely  waiving  the  subject,  having  listened  eagerly, 
they  Joined  themselves  to  the  apostle  for  further  Instruc- 
tion; and  so  they  "believed."    Dionyslus  the  Areopa- 
glte—  a  member  of  that  august  tribunal.    Ancient  tra- 
dition says  he  was  placed  by  the  apostle  over  the  little 
flock  at   Athens.     'Certainly  the   number   of  converts 
there  and  of  men  fit  for  office  in  the  Church  was  not  so 
great  that  there  could  be  much  choice.'    [Olshausen.]    a 
woman  named  Damaris— not  certainly  one  of  the  apos- 
tle's audience  on  the  Areopagus,  but  won  to  the  faith 
olthar  before  or  after.    Nothing  else  is  known  of  her.    Of 
*ny  further  labours  of  the  apostle  at  Athens,  and  how 
long  he  stayed,  we  are  not  informed.   Certainly  he  was  not 
Irlvm  away.    But 'It  is  a  serious  and  instructive  fact 
that   the  mercantile   populations  of    Thessalonica   and 
Corinth  received  the  message  of  God  with  greater  readl- 
aeas  than  the  highly  educated  and  polished  Athenians. 
Prro  letters  to  the  Thessalonians,  and  two  to  the  Corin- 
60 


thians,  remain  to  attest  the  flourishing  state  of  thaw 
churches.  But  we  possess  no  letter  written  by  St.  Paul  ta 
the  Athenians;  and  we  do  not  read  that  he  was  evsr  la 
Athens  again.'    [Hows.] 

CHAPTER    XVIII. 

Ver.  1-22.  Paul's  arrival  and  labours  at  Corinth, 
where  he  is  rejoined  by  sllas  and  tlmotht,  ajfd. 
under  Divine  encouragement,  makes  a  long  stay— 
at  length,  retracing  his  steps,  by  ephesus,  c2e8abjba, 
and  Jerusalem,  he  returns  fob  the  last  time  to  An- 
tioch,  thus  completing  his  second  missionary  jour- 
NEY. 1-4.  came  to  Corinth— rebuilt  by  Julius  Ceesar  on 
the  Isthmus  between  the  iEgean  and  Ionian  Seas ;  the  capi- 
tal of  the  Roman  province  of  Achala,  and  the  residence  of 
the  proconsul;  a  large  and  populous  mercantile  city, 
and  the  centre  of  commerce  alike  for  East  and  West; 
having  a  considerable  Jewish  population,  larger,  probably, 
at  this  time  than  usual,  owing  to  the  banishment  of  the 
Jews  from  Rome  by  Claudius  Ceesar  (v.  2).  Such  a  city  was 
a  noble  field  for  the  Gospel,  which,  once  established  there, 
would  naturally  diffuse  Itself  far  and  wide,  a  .Tew  .  .  . 
Aqulla  .  .  .  with  his  wife  Prlscilla— From  these  Latin 
names  one  would  conclude  that  they  had  resided  bo 
long  In  Rome  as  to  sink  their  Jewish  family  names, 
born  In  Pontus — the  most  easterly  province  of  Asia 
Minor,  stretching  along  the  southern  shore  of  the  Black 
Sea.  From  this  province  there  were  Jews  at  Jerusalem 
on  the  great  Pentecost  (ch.  2.  9),  and  the  Christians  of  it 
are  included  among  "  the  strangers  of  the  dispersion,"  to 
whom  Peter  addressed  his  first  Epistle  (1  Peter  1. 1). 
Whether  this  couple  were  converted  before  Paul  made 
their  acquaintance,  commentators  are  much  divided. 
They  may  have  brought  their  Christianity  with  them 
from  Rome  [Olshausen],  or  Paul  may  have  been  drawn 
to  them  merely  by  like  occupation,  and,  lodging  with  them, 
have  been  the  Instrument  of  their  conversion.  [Meyer.] 
They  appear  to  have  been  in  good  circumstances,  and 
after  travelling  much,  to  have  eventually  settled  at  Ephe- 
sus.  The  Christian  friendship  now  first  formed  con- 
tinued warm  and  unbroken,  and  the  highest  testimony  Is 
once  and  again  borne  to  them  by  the  apostle.  Claudius, 
&c. — This  edict  is  almost  certainly  that  mentioned  by 
Suetonius,  in  his  life  of  this  emperor  (oh.  25).  tent- 
makers  — manufacturers,  probably,  of  those  hair-cloth 
tents  supplied  by  the  goats  of  the  apostle's  native  prov- 
ince, and  hence,  as  sold  In  the  markets  of  the  Levant, 
called  ciUcium.  Every  Jewish  youth,  whatever  the  pecu- 
niary circumstances  of  his  parents,  was  taught  some 
trade  (see  on  Luke  2.  42),  and  Paul  made  it  a  point  of  con- 
science to  work  at  that  which  he  had  probably  been  bred 
to,  partly  that  he  might  not  be  burdensome  to  the 
churches,  and  partly  that  his  motives  as  a  minister  ol 
Christ  might  not  be  liable  to  misconstruction.  To  both 
these  he  makes  frequent  reference  in  his  Epistles,  the 
Greeks — t.  e.,  Gentile  proselytes;  for  to  the  heathen,  as 
usual,  he  only  turned  when  rejected  by  the  Jews  (v.  6).  5, 
6.  And  when  Silas  and  Timotheus  were  come  froas 
Macedonia — i.  e.,  from  Thessalonica,  whither  Silas  had 
probably  accompanied  Timothy  when  sent  back  from 
Athens  (see  on  ch.  17. 15).  Paul  was  pressed  In  the  spirit- 
rather  (according  to  what  is  certainly  the  true  reading) 
'was  pressed  with  the  word ;'  expressing  not  only  his  zeal 
•  and  assiduity  in  preaching  it,  but  some  inward  pressure 
which  at  this  time  he  experienced  In  the  work  (to  convey 
which  more  clearly  was  probably  the  origin  of  the  commoB 
reading).  What  that  pressure  was  we  happen  to  know, 
with  singular  minuteness  and  vividness  of  description, 
from  the  apostle  himself,  In  his  first  Epistles  to  the  Cor- 
inthians and  Thessalonians  (1  Corinthians  2. 1-5;  1  Thessa- 
lonians 3.  1-10).  He  had  come  away  from  Athens,  as  he  re- 
mained there,  in  a  depressed  and  anxious  state  of  mind, 
having  there  met,  for  the  first  time,  with  unwilling  Gen- 
tile ears.  He  continued,  apparently  for  some  time,  labour- 
ing alone  in  the  synagogue  of  Corinth,  full  of  deep  anal 
anxious  solicitude  for  his  Thessalonlan  converts.  Hie 
early  ministry  at  Corinth  was  coloured  by  these  feeilmgs 

m 


ACTS  XVIII. 


gelf-deeply  Abased,  his  power  as  a  preacher  was  more  than 
•ver  felt  to  lie  In  demonstration  of  the  Spirit.    At  length 
Silas  and  Timotheus  arrived  with  exhilarating  tidings 
af  the  faith  and  love  of  his  Thessalonian  children,  and  of 
their  earnest  longing  again  to  see  their  father  in  Christ; 
bringing  with  them  also,  In  token  of  their  love  and  duty, 
a  pecuniary  contribution  for  the  supply  of  his  wants. 
This  seems  to  have  so  lifted  him  as  to  put  new  life  and 
vigour  Into  his  ministry.    He  now  wrote  his  First  Epistle 
to  thk  Thessalonians,  in  which  the  "pressure"  which 
resulted  from  all  this  strikingly  appears.     (See  Introduc- 
tion to  First  Thessalonians.)    Such  emotions  are  known 
only  to  the  mlntsters  of  Christ,  and,  oven  of  them,  only 
to  such  as  "travail  in  birth  until  Christ  be  formed  in" 
their  hearers.   Your  blood  be  upon  your  own  heads,  <fcc. 
—See  Ezekiel  33.  4, 9.   from  henceforth.  I  will  go  unto  the 
Gentiles  — Cf.  ch.  13.  46.    7,  8.  he  departed  thence,  and 
entered  Into  a  certain  man's  house,  named  Justus — 
not  changing  his  lodging,  as  if  Aquila  and  Priscilla  up  to 
this  time  were  with  the  opponents  of  the  apostle  [Al- 
ford],  but  merely  ceasing  any  more  to  testify  in  the  syn- 
agogue, and  henceforth  carrying  on  his  labours  in  this 
house  of  Justus,  which  "Joining  hard  to  the  synagogue," 
would  be  easily  accessible  to  such  of  its  worshippers  as 
were  still  open  to  light.     Justus,  too,  being  probably  a 
proselyte,  would  more  easily  draw  a  mixed  audience  than 
the  synagogue.    From  this  time  forth  conversions  rapidly 
Increased.     Crlipus,  the  chief  ruler  of  the  synagogue, 
believed  on  the  Lord  -with  all  his  house — an  event  felt 
to  be  so  Important  that  the  apostle  deviated  from  his 
usual  practice  (1  Corinthians  1.  14-10)  and  baptized  him, 
as  well  as  Calus  (Galus)  and  the  household  of  Stephanas, 
with  his  own  hand.    [Hows.]    many  of  the  Corinthians 
believed    and    were    baptized  — the   beginning    of   the 
Church  gathered  there.    9-11*  Then  spake  the  Lord  to 
Paul  .  .  .  by  a  vision,  Be  not  afraid  .  .  .  no  man  shall 
set  on  thee  to  hart  thee,  <fec— From  this  it  would  seem 
that  these  signal  successes  were  stirring  up  the  wrath  of 
the  unbelieving  Jews,  and  probably  the  apostle  feared 
being  driven  by  violence,  as  before,  from  this  scene  of 
such  promising  labour.    He  is  reassured,  however,  from 
above.    I  have  much  people  In  this  city — '  whom  in  vir- 
tue of  their  election  to  eternal  life  he  already  designates 
aa  Ills '  (of.  Oh.  13.  48).    [Haiimoautkn.]   continued  there  a 
year  and  six  months— the  whole  period  of  this  stay  at 
Corinth,  and  not  merely  up  to  what  Is  next  recorded. 
During  tome  part  of  this  period  he  ■wrote  his  Second  Epistle 
to  thk  Thessalonians.  (See  Introduction  toSecond  Thes- 
salonians.)    12-17.    when  Gallio  was  the  deputy—4  the 
proconsul.'    See  on  ch.  13.  7.    He  was  brother  to  the  cele- 
brated philosopher  Seneca,  the  tutor  of  Nero,  who  passed 
sentence  of  death  ou  both,    contrary  to  the  (Jewish)  law 
—probably  in  not  requiring  the  Gentiles  to  be  circum- 
cised.   If  It  were  a  matter  of  wrong  or  wicked  lewd- 
ness—any  offence  punishable  by  the  magistrate.    If  It  be 
a  question  of  word*  and  names,  and  of  your  law  .  .  . 
I  'will  toe  no  Judge,  <fcc— in  this  only  laying  down  the 
proper  limits  of  his  office,    drave  them,  &c— annoyed  at 
such   a  case,     all   the    Greeks— the    Gentile  spectators. 
took  Sosthenes — perhaps  the  successor  of  Crispus,  and 
certainly  the  head  of  the  accusing  party.    It  Is  very  Im- 
probable that  this  was  the  same  Sosthenes  as  the  apostle 
afterwards  calls  "his  brother,"  1  Corinthians  1.1.    and 
beat  him  before  the  Judgment-seat — under  the  very  eye 
of  the  j  udge.    And  Gallio  cared  for  none  of  those  things 
—nothing  loth,  perhaps,  to  see  these  turbulent  Jews,  for 
whom    probably  he   felt  contempt,  themselves   getting 
what  they  hoped  to  inflict  on  another,  and  indifferent  to 
whatever  was  beyond  the  range  of  his  office  and  case. 
His  brother  eulogizes  his  loving  and  lovable  manners. 
Religious  indifference,  under  the  influence  of  an  easy  and 
amiable  temper,  reappears  from  age  to  age.    18.  Paul 
.  .  .  tarried  .  .  .  yet  a  good  while— During  his  long  resi- 
dence at  Corinth,  Paul  planted  other  churches  in  Achaia 
(9  Ccrlnthiaus  1.  1).    then  took  .  .  .  leave  of  the  breth- 
ren,  and  sailed  .  .  .  Into  (rather,   'for')  Syria — to  An- 
fficsh,  the  starling-point  of  all  the  missions  to  the  Gen- 
Uisa  Thich  he  feels  to  be  for  the  present  concluded,   with 
20> 


him  Priscilla  and  Aquila— In  tnls  crder  the  names  o* 
cur  In  v.  26  (according  to  the  true  reading);  Romans  16.  8: 
2  Timothy  4. 19;  which  seems  to  Imply  that  the  wife  waf 
the  more  prominent  and  helpful  to  the  Church.  Silas  and 
Timotheus  doubtless  accompanied  the  apostle,  as  also 
Erastus,  Galus,  and  Arlstarchus  (ch.  19.  22,  29).  Of  Silas, 
as  Paul's  associate,  we  read  no  more.  His  name  occur* 
last  in  connection  with  St.  Peter  and  the  churches  of  Asia 
Minor.  [Webster  and  Wilkinson.]  having  shorn  hit 
head  In  Cenchrea— the  eastern  harbour  of  Corinth,  about 
ten  miles  distant,  where  a  Church  had  been  formed,  Ro- 
mans 16. 1.  for  he  (Paul)  had  a  vow— That  it  was  the 
Nazarlte  vow  (Numbers  6.)  is  not  likely.  It  was  probably 
one  made  In  one  of  his  seasons  of  difficulty  or  danger,  in 
prosecution  of  which  he  cuts  off  his  hair  and  hastens  tc 
Jerusalem  to  offer  the  requisite  sacrifice  within  the  pre- 
scribed thirty  days  (Josephus,  Jewish  War,  2. 15.  1).  This 
explains  the  haste  with  which  he  leaves  Ephesus  (v.  21), 
and  the  subsequent  observance,  on  the  recommendation 
of  the  brethren,  of  a  similar  vow  (ch.  21.  24).  This  one  at 
Corinth  was  voluntary,  and  shows  that  even  In  heathen 
countries  he  systematically  studied  the  prejudices  of  his 
Jewish  brethren.  10.  he  came  to  Ephesus— the  capital 
of  the  Roman  province  of  Asia.  (See  Introduction  to  Epis- 
tle to  Ephesians.)  It  was  a  sail,  right  across  from  the 
west  to  the  east  side  of  the  iEgean  Sea,  of  some  eight  or 
ten  days,  with  a  fair  wind,  left  them  (Aquila  and  Pris- 
cilla) there,  but  he  himself  entered  Into  the  synagogue— 
merely  taking  advantage  of  the  vessel  putting  In  there, 
and  reasoned  with  the  .Tews— the  tense  here  not  being 
the  usual  one  denoting  continuous  action  (as  in  ch.,17.  2; 
18. 4),  but  that  expressing  a  transient  act.  He  had  been  for- 
bidden to  preach  the  word  In  Asia  (ch.  18.  6),  but  he  would 
not  consider  that  as  precluding  this  passing  exercise  of 
his  ministry  when  Providence  brought  him  to  its  capital ; 
nor  did  it  follow  that  the  prohibition  was  still  in  force. 
30.  when  they  desired  him  to  tarry — The  Jews  seldom 
rose  against  the  Gospel  till  the  successful  preaching  of  It 
stirred  them  up,  aud  there  was  no  time  for  that  here.    SI 

1  must  .  .  .  keep  this  feast— probably  Pentecost,  present 
lng  a  noble  opportunity  of  preaching  the  Gospel,  but 
will  return— the  fulfilment  of  which  promise  Is  reccrde-.' 
ch.  19.  1.  And  when  he  had  landed  at  Ceesarea—  where 
he  left  the  vessel.  33.  and  gone  up  (».  e.,  to  Jerusalem) 
and  saluted  the  Church— In  these  few  woids  does  th» 
historian  despatch  the  apostle's  fourth  visit  to  Jeru- 
salem after  his  conversion.  The  expression  "  going  up  " 
is  invariably  used  of  a  journey  to  the  metropolis ;  and 
thence  he  naturally  "went  down  to  Antloch."  Perhapt 
the  vessel  reached  too  late  for  the  feast,  as  he  seems  ta 
have  done  nothing  In  Jerusalem  beyond  "saluting  th« 
Church,"  and  privately  offering  the  sacrifice  with  which 
his  vow  (v.  18)  would  conclude.  It  Is  left  to  be  understood, 
as  ou  his  arrival  from  his  first  missionary  tour,  that 
"  when  he  was  come,  and  had  gathered  the  Church  to- 
gether, he  rehearsed  all  that  God  had  done  with  him " 
(ch.  14.  27)  on  this  his  second  missionary  journey. 

23.  Ch.  21.  16.  Paul's  Third  and  Last  Missionary 
Journey— He  visits  the  churches  of  Galatia  anb 
Phrygia.  and  after  he  had  spent  some  time  there— 
but  probably  not  long,  he  departed— little  thinking, 
probably,  he  was  never  more  to  return  to  Antloch.  went 
over  all  .  .  .  Galatia  and  Phrygia  in  order  —  visit inj 
the  several  churches  in  succession.  See  on  ch.  16. 6.  Gala- 
tia is  mentioned  first  here,  as  he  would  come  to  it  first 
from  Antloch.  It  was  on  this  visitation  that  he  ordained 
the  weekly  collection,  1  Corinthians  16.1,2,  which  has 
been  since  adopted  generally,  and  converted  into  a  public 
usage  throughout  Christendom.  Timotheus  and  Erastua 
Gaius  and  Arlstarchus,  appear  to  have  accompanied  hlra 
on  this  journey  (ch.  19.  x2,  29;  2  Corinthians  1. 1),  aud  froi* 

2  Corinthians  we  may  presume,  Titus  also,    The  detail' 
of  this  visit,  as  of  the  former  (ch.  Id.  6),  are  not  given. 

24-28.  Episode  concerning  Apollos  at  Ephesus  Aid 
in  Achaia.  This  is  one  of  the  most  interesting  p>U 
suggestive  incidental  narratives  in  this  precious  History 
34,  35.  a  .  .  .  Jew  named  Apollos  (a  contraction  fro** 
Apollonlus)   bora   at    Alexandria  —  the  celeb/sted   eilf 


ACTS   XIX. 


of  Egypt  on  the  S.  B.  shore  of  the  Mediterranean,  called 
»fter  Its  founder,  Alexander  the  Great.     Nowhere  was 
there  snch  a  fusion  of  Greek,  Jewish,  and  Oriental  pecu- 
liarities, and  an  intelligent  Jew  educated  in  that  city 
oonld  hardly  fall  to  manifest  all  these  elements  in  his 
mental  character,    eloquent— turning  his  Alexandrian 
culture  to  high  account,    and  mighty  In  the  Scripture* 
/•-his  eloquenoe  enabling  him  to  express  clearly  and  en- 
Sbrce  skilfully  what,  as  a  Jew,  he  had  gathered  from  a 
dUllgent  study  of  the  Old  Testament  Scriptures,    came  to 
B3>h*sus— on  what  errand  is  not  known.    This  man  was 
Instructed  in  tlie  way  of  the  Lord  .  .  .  knowing  only 
the  baptism  of  John— He  was  instructed,  probably,  by 
some  disciple  of  the  Baptist,  in  the  whole  circle  of  John's 
teaching  concerning  Jesus,  but  no  more:  he  had  yet  to 
learn  the  new  light  which  the  outpouring  of  the  Spirit  at 
Pentecost  had  thrown  upon  the  Redeemer's  Death  and 
Resurrection ;  as  appears  from  ch.  19.  2,  3.    being  fervent 
in  the  spirit— His  heart  warm,  and  conscious,  probably, 
of  his  gifts  and  attainments,  he  burned  to  impart  to 
others  the  truth  he  had  himself  received,    he  spake  and 
taught  diligently— rather,  'accurately'  (It  is  the  same 
word  as  Is  rendered  "perfectly"  in  v.  26).      80.   speak 
boldly  In  the   synagogue,  whom  -when  Aquila   and 
Prlscllla  heard— joying  to  observe  the  extent  of  Scrip- 
ture knowledge  and    evangelical    truth  which   he   dis- 
played, and  the  fervency,  courage,  and  eloquence  with 
which  he   preached  the  truth,     they  took   him   unto 
them  (privately)  and  expounded  unto  him  the  'way  of 
God  more  perfectly— opening  up  those  truths,  to  him  as 
yet  unknown,  on  which  the  Spirit  had  shed  such  glorious 
light.    (In  what  appears  to  be  the  true  reading  of  this 
verse,  Priscilla  is  put  before  Aquila,  as  in  v.  18,  on  which 
see;  she  being  probably  the  more  intelligent  and  devoted 
of  the  two.)    One  cannot  but  observe  how  providential  it 
was  that  this  couple  should  have  been  left  at  Ephesus 
when  Paul  sailed  thence  for  Syria;  and  no  doubt  it  was 
ehiefly  to  pave  the  way  for  the  better  understanding  of 
this  episode  that  the  fact  is  expressly  mentioned  by  the 
historian  In  v.  19.    We  see  here  also  an  example  of  not 
only  lay  agency  (as  It  is  called),  but  female  agency  of  the 
highest  kind  ai.  1  with  the  most  admirable  fruit.    Nor  can 
ene  help  admiring  the  humility  and  teachableness  of  so 
gifted  a  teacher  in  sitting  at  the  feet  of  a  Christian  woman 
and  her  husband.    37,  28.  And  when  he  was  disposed 
('minded,'  'resolved')  to   pass   into  Achala—  of  which 
Corinth,  on  the  opposite  coast  (see  on  v.  1),  was  the  capi- 
tal; there  to  proclaim  that  Gospel  which  he  now  more 
fully  comprehended— the  brethren — We  had  not  before 
heard  of  such  gathered  at  Ephesus.    But  the  desire  of  the 
Jews  to  whom  Paul  preached  to  retain  him   amongst 
them  for  some  time  (v.  20),  and  his  promise  to  return  to 
them  (v.  21),  seem  to  indicate  some  drawing  towards  the 
Gospel,  which,  no  doubt,  the  zealous  private  labours  of 
Prlscllla    and   Aquila   would    ripen    into    disclpleship. 
wrote,  exhorting  the  disciples  to  receive  him — a  beau- 
tiful specimen  of  '  letters  of  recommendation'  (as  ch.  15. 
13,  26-27,  and  see  2  Corinthians  8. 1);  by  which,  as  well  as 
by  interchange  of  deputations,  Ac,  the  early  churches 
maintained  active  Christian  fellowship  with  each  other. 
when  he  was  come,  helped  them  much — was  a  great 
acquisition  to  the  Achaian  brethren,     which  believed 
through   grace  — one   of  those   incidental   expressions 
which  show  that  faith's  being  a  production  of  God's  grace 
in  the  heart  was  so  current  and  recognized  a  truth  that  it 
was  taken  for  granted,  as  a  necessary  consequence  of  the 
general  system  of  grace,  rather  than  expressly  insisted 
on.    (It  is  against  the  natural  order  of  the  words  to  read 
them,  as  Bengkl,  Meyer,  Ac,  do,  'helped  through  grace 
those  who  believed.')    For  he  mightily  convinced  the 
Jews— The  word  is  very  strong :  '  stoutly  bore  them  down 
in  argument,'  '  vigorously  argued  them  down ;'  and  the 
tttue  implies  that  he  continued  to  do  it,  or  that  this  was 
the  characteristic  of  his   ministry,     showing   by  the 
Scriptures   that   Jesus    was   Christ — Rather,   that    the 
Cbrist(or  'Messiah')  was  Jesus.'    This  expression,  when 
sompared  with  v.  25,  seems  to  imply  a  richer  testimony 
ttes  with  his  partial  knowledge  he  was  at  first  able  to 


bear;  ana  tne  power  with  which  he  Lore  down  all  eppo' 
sltion  in  argument  is  that  which  made  him  such  an  ac- 
quisition to  the  brethren.  Thus  his  ministry  would  be  as 
good  as  anotner  visitation  of  the  Achaian  churches  by  the 
apostle  himself  (see  1  Corinthians  3.  6);  and  the  more  as, 
In  so  far  as  he  was  indebted  for  it  to  Priscilla  and  Aquila, 
it  would  have  a  decidedly  Pauline  cast. 

CHAPTER    XIX. 

Ver.  1-41.    Signal  success  of  Paul  at  Ephesus.    1-8, 
-while  Apollos  was  at  Corinth — where  his  ministry  was 
so  powerful  that  a  formidable  party  in  the  Church  of  that 
city  gloried  in  his  type  of  preaching  in  preference  to 
Paul's  (1  Corinthians  1. 12;  3.4),  no  doubt  from  the  marked 
infusion   of    Greek    philosophic   culture   which   distin- 
guished it,  and  which  the  apostle  studiously  avoided  (1 
Corinthians  2.  1-5).     Paul  having  passed  through  th« 
upper  coasts  (or  '  parts') — the    interior  of  Asia  Minor, 
which,  with  reference   to   the   sea-coast,  was  elevated. 
came  to  Ephesus — thus  fulfilling  his  promise,  ch.  18.  21. 
finding  certain  disciples — in  the  same  stage  of  Christian 
knowledge  as  Apollos  at  first,  newly  arrived,  probably, 
and  having  had  no  communication  as  yet  with  the  Church 
at  Ephesus.    Have  ye  received  the  Holy  Ghost  slttoe 
ye  believed  T— rather, '  Received  ye  the  Holy  Ghost  when 
ye  believed?'  Implying,  certainly,  that  the  one  did  not  of 
necessity  carry  the  other  along  with  it  (see  on  ch.  8. 14-17). 
Why  this  question  was  asked,  we  cannot  tell ;  but  it  was 
probably  in  consequence  of  something  that  passed  be- 
tween them  froin  which  the  apostle  was  led  to  suspect  the 
imperfection  of  their  light.    We  have  not  so  much  as 
heard  whether  there  be  any  Holy  Ghost — This  cannot 
be  the  meaning,  since  the  personality  and  office  of  the 
Holy  Gbost,  in  connection  with  Christ,  formed  an  espe- 
cial subject  of  the   Baptist's   teaching.     Literally,  the 
words  are,  'We  did  not  even  hear  whether  the   Holy 
Ghost  was  (given);'  meaning,  at  the  time  of  their  bap- 
tism.   That  the  word  'given'  is  the  right  supplement,  as 
in  John  7.  39,  seems  plain  from  the  nature  of  the  case.    4. 
Then  said  Paul,  John  .  .  .  baptizes  with  the  baptism 
of  (water  unto)  repentance,  saying  unto  the  people, 
that  they  should  believe  on  Him  -which  should  come 
after  him— 4.  e.,  who  should  baptize  with  the  Holy  Ghost. 
The  point  of  contrast  is  not  between  John  and  Christ 
personally,  but  between  the  water  baptism  of  John  unto 
repentance,  and  the  promised  baptism  of  the  Spirit  from 
the  hands  of  his  coming  Master  unto  new  life.    As  to  all 
the  facts,  or  at  least  the  signiflcanoy,  of  this  baptism, 
which  made  the  whole  life  and  work  of  Christ  another 
thing  from  what  it  was  conceived  to  be  before  it  was 
vouchsafed,  these  simple  disciples  were  unenlightened. 
5-7.  "When  they  heard   this — not  the  mere  words  re- 
ported in  v.  4,  but  the  subject  expounded  according  to  the 
tenor  of  those  words— they  -were   baptized— not  how- 
ever by  Paul  himself  (1  Corinthians  1. 14)— in  the  name 
of  the  Lord  Jesus— into  the  whole  fulness  of  the  new 
economy,  as  now  opened  up  to  their  believing  minds. 
And    when    Paul    had   laid    his    hands   upon   them 
they  spake  with    tongues,   Ac— See    on    ch.  10.  44,  46. 
8-10.  he  went  into  the  synagogue  and  spake  boldly 
for  .  .  .  three  month*,  Ac— See  on  ch.  17.  2,  8.     whe» 
divers  ('some')  -were  hardened,  Ac. — implying  that  oth- 
ers, probably  a  large  number,  believed,    spake  evil  of 
that  -way  before  the  multitude,  he  departed  (from  the 
synagogue,  as  at  Corinth,  ch.  18.  7).    and  separated  the 
disciples — withdrawing  to  a  separate  place  of-  meeting, 
for  the  sake  both  of  the  converts  already  made,  and  the 
unsophisticated  multitude,     disputing  ('discoursing'  or 
'discussing')  daily  in  the  school  (or   lecture-hall)  of 
one  Tyrannus— probably  a  converted  teacher  of  rhet- 
oric or  philosophy,    this  continued  .  .     two  years— in 
addition  to  the  former  three  months.    See  on  ch.  20.  8L 
But  during  some  part  of  this  period  he  must  aave  paid  a 
second  unrecorded  visit  to  Corinth,  since  the  one  next 
recorded  (see  on  ch.  20.  2,  3)  is  twice  oalled  his  third  visit 
(2  Corinthians  12. 14;  13. 1).    Seen  on  2  Corinthians  1. 14 
16,  whicn  might  seem  inconsistent  with  t  bis    The  passant 

205 


ACTS   XIX. 


across  was  quite  a  short,  one  (see  on  ch.  18.  19).  Towards 
Vhe  close  of  this  long  stay  at  Ephesus,  as  we  learn  from  1 
Corinthians  16.8,  he  wrote  his  First  Epistle  to  the 
Ookinthians;  also  (though  on  this  opinions  are  di- 
vided) the  Epistle  to  the  Galatians.  (See  Introduc- 
tion to  those  Epistles.)  And  Just  as  at  Corinth  his  great- 
est success  was  after  his  withdrawal  to  a  separate  place 
of  meeting  (ch.  18.  7-10),  so  at  Ephesus.  so  that  all  they 
which  dwelt  in  (the  Roman  province  of)  Asia  heard 
the  word  of  the  Lord  Jesus,  both  Jews  and  Greeks — 
This  Is  the  "great  door  and  effectual  opened  unto  him." 
while  resident  at  Ephesus,  1  Corinthians  16.  9,  which  In- 
duced him  to  make  it  his  headquarters  for  so  long  a 
period.  The  unwearied  and  varied  character  of  his  la- 
bours here  are  best  seen  in  his  own  subsequent  address 
to  the  elders  of  Ephesus,  ch.  20. 17,  <fcc.  And  thus  Ephesus 
became  the  'ecclesiastical  centre  for  the  entire  region,  as 
Indeed  It  remained  for  a  very  long  period.'  [Baumgar- 
teit.J  Churches  arose  at  Colosse,  Laodicea,  and  Hieropolis 
eastward,  either  through  his  own  labours  or  those  of  his 
faithful  helpers  whom  he  seiit  out  In  different  directions, 
Epaphras,  Arohippus,  Philemon  (Colossians  1.  7 ;  4. 12-17 ; 
Philemon  23).  11,  19.  God  wrought  special  ('  no  ordin- 
ary') miracles  by  the  hand  of  Paul— implying  that  he 
had  not  been  accustomed  to  work  such.  So  that  from 
his  body  were  brought  unto  the  sick  handkerchiefs 
•r  aprons,  Ac— Cf.  ch.  6.  15, 16,  very  different  from  the 
magical  acts  practised  at  Ephesus.  "  God  wrought  these 
miracles"  merely  "by  the  hands  of  Paul;"  and  the  very 
exorcists  (v.  13),  observing  that  the  name  of  Jesus  was  the 
secret  of  all  his  miracles,  hoped,  by  aping  him  In  this,  to 
be  equally  successful ;  while  the  result  of  all  in  the  "mag- 
nifying of  the  Lord  Jesus"  (v.  17)  showed  that  In  working 
them  the  apostle  took  care  to  hold  up  Him  whom  he 
preached  as  the  source  of  all  the  miracles  which  he 
wrought.  13.  vagabond  Jew» — simply, '  wandering  Jews,' 
who  went  from  place  to  place  practising  exorcism,  or  the 
art  of  conjuring  evil  spirits  to  depart  out  of  the  pos- 
sessed. That  such  a  power  did  exist,  for  some  time  at 
least,  seems  Implied  in  Matthew  12.  27.  But  no  doubt 
this  would  breed  imposture;  and  the  present  case  is  very 
different  from  that  referred  to  in  Luke  9.  49, 60.  We  ad- 
jure yon  by  Jesus  whom  Paul  preacheth— a  striking 
testimony  to  the  power  of  Christ's  name  in  Paul's  mouth. 
11-17.  seven  sons  of .  .  .  Sceva  .  .  .  chief  of  the  priests 
—head,  possibly,  of  one  at  the  24  courts,  the  evil  spirit 
answered,  Jesus  1  know('  recognize')  and  Paul  I  know 
(know  intimately)— In  contrast  to  them,  whom  he  alto- 
gether disowns  — but  who  are  yel  And  the  man  In 
whom  the  evil  spirit  was— Mark  the  clear  line  of  de- 
markation  here  between  "  the  evil  spirit  which  answered 
and  said"  and  "the  man  in  whom  the  evil  spirit  was."  The 
reality  of  such  possessions  could  not  be  more  clearly  ex- 
pressed, leaped  on  them  ...  so  that  they  fled  naked 
and  wounded- This  was  so  appalling  a  testimony  at 
once  against  those  profane  Impostors  and  in  favour  of 
Paul  and  the  Master  whom  he  preached,  that  we  wonder 
not  It  spread  to  "  all  the  Jews  and  Greeks  at  Ephesus, 
that  fear  fell  on  them,"  and  that  "  the  name  of  the  Lord 
Jesus  was  magnified."  19,  HO.  many  that  believed 
same  and  confessed  .  .  .  their  deeds— the  dupes  of  ma- 
gicians, Ac,  acknowledging  how  shamefully  they  had 
been  deluded,  and  how  deeply  they  had  allowed  them- 
selves to  be  implicated  In  such  practices.  Many  of  them 
.  .  .  -which  used  curious  arts— The  word  signifies  things 
'  overdone ;'  significantly  applied  to  arts  in  which  labori- 
ous but  senseless  incantations  are  practised,  brought 
their  books— containing  the  mystic  formularies— and 
burned  them  before  all— The  tense,  here  used  graphi- 
cally, expresses  progress  and  continuance  of  the  con- 
flagration, counted  the  price  .  .  .  and  found  it  fifty 
thefisond  pieces  of  silver— about  £2000  (presuming  it  to 
b*  the  drachma,  the  current  coin  of  the  Levant,  of  about 
Wd.  value).  From  their  nature  they  would  be  costly,  and 
books  then  bore  a  value  above  any  standard  we  are 
familiar  with.  The  scene  must  have  been  long  remem 
Dered  at  Ephesus,  as  a  strong  proof  of  honest  conviction 
on  the  part  of  the  sorcerers  and  a  striking  triumph  of 
206 


Jesus  Christ  over  the  powers  of  darkness.  The  worfceri 
of  evil  were  put  to  scorn,  Like  Baal's  priests  on  Carme! 
and  the  word  of  God  mightily  grew  and  prevailed 
[Hows.]  21,  11.  After  these  things  were  ended  ('  com- 
pleted')—implying  something  like  a  natural  finish  to  hi* 
long  period  of  labour  at  Ephesus.  Paul  purposed  .  .  . 
when  he  had  passed  through  Macedonia  and  Achat*, 
to  go  to  Jerusalem  .  .  .  After  I  have  been  there  I  must 
see  Rome  also — Mark  here  the  vastness  of  the  apostle'i 
missionary  plans.  They  were  all  fulfilled,  though  ho 
"saw  Borne"  only  as  a  prisoner.  So  he  sent  into  Mace* 
donta  Tlmotheus  and  Erastus — as  his  pioneers.  In  part 
to  bring  "them  into  remembrance  of  his  ways  which 
were  in  Christ"  (1  Corinthians  4. 17  and  1  Corinthians  16 
10),  partly  to  convey  his  mind  on  various  matters.  After 
a  brief  stay  he  was  to  return  (1  Corinthians  16.  11).  It  is 
very  unlikely  that  this  Erastus  was  "  the  chamberlain  ol 
the  city"  of  Corinth,  of  that  name  (Romans  16.  23).  he 
himself  stayed  in  (the  province  of)  Asia  for  a  season— 
i.  e.,  at  Ephesus,  its  chief  city.  (Asia  Is  mentioned  Id 
contrast  with  Macedonia  in  the  previous  clause.)  33, 
the  same  time — of  Paul's  proposed  departure,  about 
that  ('the')  way— So  the  new  religion  seemed  then 
to  be  designated  (ch.  9.  2;  22.  4;  24.  14).  24-20.  silver 
shrines  for  ('of')  Diana — small  models  of  the  Ephe- 
siau  temple  and  of  the  shrine  or  chapel  of  the  goddess, 
or  of  the  shrine  and  statue  alone,  which  were  pur- 
chased by  visitors  as  memorials  of  what  they  had  seen, 
and  were  carried  about  and  deposited  in  houses  as  s 
charm.  (The  models  of  the  chapel  of  our  Lady  of  Loretio, 
and  such  like,  which  the  Church  of  Rome  systematically 
encourages,  are  such  a  palpable  imitation  of  this  heathen 
practice  that  it  is  no  wonder  it  should  be  regarded  by  Im- 
partial Judges  as  Christianity  Paganized.)  gain  to  the 
craftsmen— the  master-artificers.  Whom  he  called  to- 
gether with  the  workmen  of  like  occupation  —rather, 
'  with  the  workmen  (or  fabricators)  of  such  articles, ' 
meaning  the  artisans  employed  by  the  master-artificers 
all  who  manufactured  any  kind  of  memorial  of  the  tem- 
ple and  its  worship  for  sale,  ye  see  and  hear— the  evl 
deuces  of  it  were  to  be  seen,  and  the  report  of  it  was  It 
everybody's  mouth,  that  not  alone  at  Ephesus,  bmt 
almost  throughout  all  Asia,  this  Paul  hath  turned 
■way  much  people— Noble  testimony  this  to  the  extent 
of  Paul's  Influence!  saying  that  they  be  no  gods 
which  are  made  with  hands — The  universal  belief  of 
the  people  was  that  they  were  gods,  though  the  more  In- 
telligent regarded  them  only  as  habitations  of  Deity,  and 
some,  probably,  as  mere  aids  to  devotion.  It  is  exactly 
so  in  the  Church  of  Rome.  27.  So  that  not  only  this 
our  craft  is  In  danger,  but,  Ac. — q.  d.,  '  that  indeed  is  a 
small  matter;  but  there  is  something  far  worse.'  So  the 
masters  of  the  poor  Pythoness  put  forward  the  religious 
revolution  which  Paul  was  attempting  to  effect  at  Phll- 
lppl,  as  the  sole  cause  of  their  zealous  alarm,  to  cloak 
the  self-Interest  which  they  felt  to  be  touched  by  his 
success  (ch.  16. 19-21).  In  both  cases  religious  zeal  was  the 
hypocritical  pretext ;  self-interest,  the  real  moving  causs 
of  the  opposition  made,  also  the  temple  of  the  great 
goddess  Diana  .  .  .  despised,  and  her  magnificence 
.  .  .  destroyed,  whom  all  Asia  and  the  world  wor- 
shippeth— It  was  reckoned  one  of  the  wonders  of  the 
world.  It  was  built  about  550  B.  c,  of  pure  white  mar- 
ble, and  though  burned  by  a  fanatic  on  the  night  of  the 
birth  of  Alexander  the  Great,  b.  c.  356,  was  rebuilt  with 
more  splendour  than  before.  It  was  425  feet  long,  by  220 
broad,  and  the  columns,  127  In  number,  were  sixty  feet 
in  height,  each  of  them  the  gift  of  a  king,  and  thirty-six 
of  them  enriched  with  ornament  and  colour.  It  was 
what  the  Bank  of  England  is  in  the  modern  world,  the 
larger  portion  of  the  wealth  of  Western  Asia  being  store* 
up  In  it.  It  was  constantly  receiving  new  decoration*, 
and  additional  buildings,  statues,  and  pictures  by  tL* 
most  celebrated  artists,  and  kindled  unparalleled  aurnV 
ration,  enthusiasm,  and  superstition.  Its  very  site  is  no** 
a  matter  of  uncertainty.  The  little  wooden  image  of  Diana 
was  as  primitive  and  rude  as  its  shrine  was  sumptuous: 
not  like  the  Greek  Diana,  in  the  form  of  ao  imposing 


ACT8   XX. 


huntress,  bat  qalte  Asiatic,  In  the  form  of  a  many- 
hreasted  female  (emblematic  of  the  manifold  ministra- 
tions o*»Nature  toman),  terminating  In  a  shapeless  block. 
Like  some  other  far-famed  Idols,  It  was  believed  to  have 
fallen  from  heaven  (v.  35),  and  models  of  it  were  not  only 
sold  in  Iiasinense  numbers  to  private  persons,  but  set  up 
for  worship  In  other  cities.  [Hows.]  What  power  must 
hare  attended  the  preaching  of  that  one  man  by  whom 
the  deathblow  was  frit  to  be  given  to  their  gigantic  and 
Titohlni?  superstition  I  SJ8,  29.  Great  is  Diana  of  tlie 
Sphestana— '  he  civic  cry  of  a  populace  so  proud  of  their 
temple  that  they  refused  to  Inscribe  on  it  the  name  of 
Alexander  the  Great,  though  he  offered  them  the  whole 
spoil  of  his  Eastern  campaign  If  they  would  do  it, 
[Strabo  in  Hows.]  Having  caught  Gains  and  Aris- 
tarchus— disappointed  of  Paul,  as  at  Thessalonlca  (ch. 
17.6,6).  They  are  mentioned  ch.  20.  4;  27.2;  Romans  18. 
23;  1  Corinthians  1. 14;  and  probably  3  John  1.  If  it  was 
in  the  house  of  Aqui'a  and  Priscilla  that  he  found  an 
asylum  (see  1  Corinthians  16.  9),  that  would  explain  Ro- 
mans 16.  8,  4,  where  he  says  of  them  that  "  for  his  life 
they  laid  down  their  own  necks."  [Hows.]  rushed  .  .  . 
into  the  theatre— a  vast  pile,  whose  ruins  are  even  now 
a  wreck  of  immense  grandeur.  [Sir  C.  Fellowes,  Asia 
Minor,  18%.]  30-31.  when  Paul  would  have  entered 
In  (with  r.oble  forgetfnlness  of  self)  unto  the  people 
(the  drmes,  L  e,,  the  people  met  in  public  assembly),  the 
disciples  suffered  hint  not— The  tense  used  implies  only 
that  they  were  using  their  efforts  to  restrain  him ;  which 
might  have  been  unavailing  bat  for  what  follows.  And 
certain  of  the  chief  of  Asia— Yd.,  'And  certain  also  of 
the  Asiarchs.'  These  were  wealthy  and  distinguished 
citizens  of  the  principal  towns  of  the  Asian  province, 
chosen  annually,  and  ten  of  whom  were  selected  by  the 
proconsul  to  preside  over  the  games  celebrated  in  the 
month  of  May  (the  same  month  which  Romanism  dedi- 
cates to  the  Virgin).  It  was  an  office  of  the  highest  hon- 
our, and  greatly  coveted.  Certain  of  these,  it  seems,  were 
Javourably  inclined  to  the  Gospel,  at  least  were  Paul's 
"irlsnds,"  and  knowing  the  passions  of  an  Athesian 
snob,  excited  during  the  festivals,  "sent  (a  message)  to 
aim  desiring  him  not  to  adventure  himself  into  the  the- 
atre." they  drew  Alexander  out  of  the  multitude,  the 
Jews  putting  him  forward— rather,  'some  of  the  mul- 
titude urged  forward  Alexander,  the  Jews  thrusting  him 
forward.'  As  the  blame  of  such  a  tumult  would  natu- 
rally be  thrown  upon  the  Jews,  who  were  regarded  by  the 
Romans  as  the  authors  of  all  religious  disturbances,  they 
seeiij.  to  have  put  forward  this  man  to  clear  them  of  all 
responslhillty  for  the  riot.  (Bengel's  conjecture,  that 
this  was  Alexander  the  coppersmith,  2  Timothy  4. 14,  has 
llttlo  to  s  apport  it.)  beckoned  with  the  hand— cf.  ch.  13. 
16;  21,  40.  would  have  made  his  defence — 'offered  to 
ipeak  in  defence.'  But  when  they  knew  he  was  a  Jew, 
all  with  one  voice,  for  the  space  of  two  hours,  cried 
out,  Great  is  Diana,  &c— The  very  appearance  of  a  Jew 
had  the  opposite  effect  to  that  intended.  To  prevent  him 
obtaining  a  hearing,  they  drowned  his  voice  in  one 
tumultuous  shout  in  honour  of  their  goddess,  which  rose 
to  6uch  frantic  enthusiasm  as  took  two  hours  to  exhaust 
Itself.  35-41.  when  the  town-clerk— keeper  of  the  pub- 
lic archives,  and  a  magistrate  of  great  authority,  had 
appeased  ('calmed')  the  people  ('the  multitude')— which 
the  very  presence  of  such  an  officer  would  go  far  to  do. 
he  said  .  .  .  what  man  .  .  .  knoweth  not  that  the  city 
of  the  Ephesians  is  a  worshipper  of  the  great  goddess 
Diana— lit.,  'the  neocoros  or  warden.'  The  word  means 
'temple-sweeper;'  then,  'temple-guardian.'  Thirteen 
cities  of  Asia  had  an  interest  in  the  temple,  but  Ephesus 
was  honoured  with  the  charge  of  it.  (Various  cities  have 
claimed  this  title  with  reference  to  the  Virgin  or  certain 
salute.)  [Webster  and  Wilkinson.]  and  of  the  image 
which  fell  down  from  Jupiter — '  from  the  sky'  or  '  from 
ieaven.'  See  on  v.  27.  '  With  this  we  may  compare  vari- 
ous legends  concerning  images  and  pictures  In  the  Romish 
Charsh,  such  as  the  traditional  likenesses  of  Christ, 
which  were  said  to  be  "not  made  with  hands."'  [Web- 
W»r  »ud  WILRTW30H.]    8e*lng  that  these  things  can- 


not bespoken  against,  Ac. — Like  a  true  legal  man,  h< 
urges  that  such  was  notoriously  the  constitution  and  flx*£ 
character  of  the  city,  with  which  Its  very  existence  w*s 
all  but  bound  up.  Did  they  suppose  that  all  this  waa 
going  to  be  overturned  by  a  set  of  Itinerant  orators? 
Ridiculous  I  What  did  they  mean,  then,  by  raising  sueu 
a  stir  ?  For  ye  have  brought  hither  these  men,  whittle 
are  neither  robbers  of  churches — 'temple-plunderers,' 
or  sacrilegious  persons,  nor  blasphemers  of  your  god* 
dess — This  is  a  remarkable  testimony,  showing  that  the 
apostle  had,  In  preaching  against  idolatry,  studiously 
avoided  (as  at  Athens)  Insulting  the  feelings  of  those 
whom  he  addressed— a  lesson  this  to  missionaries  and 
ministers  in  general.  If  Demetrius  have  a  matter  (of 
complaint)  against  any  man,  the  law  is  open — rather, 
'the  assizes  (or  court-days)  are  being  holden.'  and  there 
sure  deputies — lit.,  'proconsuls'  (see  on  ch.  13.  7),  i.  e.,  prob- 
ably, the  proconsul  and  his  council,  as  a  court  of  appeal, 
if  ye  inquire — '  have  any  question.'  concerning  other 
matters— of  a  public  nature.  For  we  (the  public  author- 
ities) are  in  danger  of  being  called  in  question— by  our 
superiors. 

CHAPTER    XX. 

Ver.  1-12.  Paul  fulfils  his  purpose  of  proceeding 
again  to  Macedonia  and  Greece—  Returning  thencr, 
on  his  route  for  Jerusalem,  he  revisits  Philippi 
and  Troas—  His  ministrations  at  Troas.  This  section 
of  the  apostle's  life,  though  peculiarly  rich  In  matter,  is 
related  with  great  brevity  in  the  History.  Its  details 
must  be  culled  from  his  own  Epistles.  1,3.  departed- 
after  Pentecost,  1  Corinthians  16.  8.  to  go  Into  Macedo- 
nia—in  pursuance  of  the  first  part  of  his  plan,  ch.  J9.  21 
From  his  Epistles  we  learn  (1.)  that,  as  might  have  been 
expected  from  its  position  on  the  coast,  he  revisited  Troas.. 
2  Corinthians  2. 12.  (See  on  ch.  16.  8.)  (2.)  That  while  on 
his  former  visit  he  appears  to  have  done  no  missionary 
work  there,  he  now  went  expressly  "  to  preach  Christ's 
Gospel,"  and  found  "a  door  opened  unto  him  of  the 
Lord"  there,  which  he  entered  so  effectually  as  to  lay  the 
foundation  of  a  church  there,  6,  7.  (3.)  That  he  would 
have  remained  longer  there  but  for  his  uneasiness  at  the 
non-arrival  of  Titus,  whom  he  had  despatched  to  Corinth 
to  flulsh  the  collection  for  the  poor  saints  at  Jerusalem  (1 
Corinthians  16. 1,  2;  2  Corinthians  8.  6),  but  still  more,  that 
he  might  bring  him  word  what  effect  his  first  Epistle  to 
that  Church  had  produced.  (He  had  probably  arranged 
that  they  should  meet  at  Troas.)  (4.)  That  in  this  state 
of  mind,  afraid  of  something  wrong,  he  "  took  leave"  of 
the  brethren  at  Troas,  and  went  from  thence  into  Mace- 
donia. It  was,  no  doubt,  the  city  of  Philippi  that  he 
came  to  (landing  at  Nicopolis,  its  seaport,  see  on  oh.  16.  l! 
12),  as  appears  by  comparing  2  Corinthians  11.  9,  where 
"Macedonia"  is  named,  with  Phillppians  4. 15,  where  it 
appears  that  Philippi  is  meant.  Here  he  found  the  breth- 
ren, whom  he  had  left  on  his  former  visit  in  olrcumstanoe* 
of  such  deep  interest,  a  consolidated  and  thriving  Church, 
generous  and  warmly  attached  to  their  father  in  Christ; 
under  the  superintendence,  probably,  of  our  historian, 
"  the  beloved  physician"  (see  on  ch.  16.  40).  All  that  i& 
said  by  our  historian  of  this  Macedonian  visit  is  that  "h* 
went  over  those  parts  and  gave  them  much  exhortation." 
(5.)  Titus  not  having  reached  Philippi  as  soon  as  the  apos- 
tle, "  his  flesh  had  no  rest,  but  he  was  troubled  on  every 
side:  without  were  fightings,  within  were  fears"  (2  Co- 
rinthians?. 5).  (6.)  At  length  Titus  arrived,  to  the  Joy  of  the 
apostle,  the  bearer  of  better  tidings  from  Corinth  thai, 
he  had  dared  to  expect  (2  Corinthians  7.6,  7, 18),  but  cheq- 
uered by  painful  intelligence  of  the  efforts  of  a  hostile 
party  to  undermine  his  apostolio  reputation  there  (2  Co- 
rinthians). (7.)  Under  the  mixed  feelings  which  this  pro- 
duced, he  wrote— from  Macedonia,  and  probably  Philippi 
— his  Second  Epistle  to  the  Corinthians  (see  Intro- 
duction to  2  Corinthians);  despatching  Titus  with  it, and 
along  with  him  two  other  unnamed  deputies,  expressly 
chosen  to  take  up  and  bring  their  collection  for  the  pooi 
saints  at  Jerusalem,  and  to  whom  he  bears  to*  beautify 
testimony,  that  they  were  "the  glory  of  Christ"  (3  C* 

307 


ACTS  XX. 


rlnthlans  8. 22, 23).  (8.)  It  must  have  been  at  this  time  that 
he  penetrated  as  far  as  to  the  confines  of  "  Illyricum,"  ly- 
lns  along  the  shores  of  the  Adriatic  (Romans  15. 19).    He 
would  naturally  wish  that  his  second  Letter  to  the  Co- 
rinthians should  have  some  time  to  produce  its  proper 
effect  ere  he  revisited'them,  and  this  would  appear  a  con- 
venient opportunity  for  a  north-western  circuit,  which 
would  enable  him  to  pay  a  passing  visit  to  the  churches 
at  Thessalonica  and  Berea,  though  of  this  we  have  no 
record.     On   his  way  southward    to   Greece,  he  would 
preach  the  Gospel  in  the  intermediate  regions  of  Eplrus, 
Thessaly  and  Boeotia(see  Romans  15. 19),  though  of  this  we 
have  no  record,    he  came  Into  Greece — or  Achaia,  in  pur- 
suance of  the  second  part  of  his  plan,  ch.  19.  21.    3.  And 
there  abode  three  months— Though  the  province  only  is 
here  mentioned,  it  is  the  city  of  Corinth  that  is  meant, 
as  the  province  of  "  Macedonia,"  v.  1,  meant  the  city  of 
Philippi.   Some  rough  work  he  anticipated  on  his  arrival 
at  Corinth  (2  Corinthians  10. 1-8, 11;  13. 1-10),  though  he  had 
reason  to  expect  satisfaction  on  the  whole;  and  as  we 
know  there  were  other  churches  in  Achaia  besides  that 
at  Corinth  (2  Corinthians  1. 1;  11. 10),  he  would  have  time 
enough  to  pay  them  all  a  brief  visit  during  the  three 
months  of  his  stay  there.    This  period  was  rendered  fur- 
ther memorable  by  the  despatch  of  the  Epistle  to  tub 
Romans,  written  during  his  stay  at  Corinth,  and  sent  by 
"  Phoebe,  a  servant('deaconess')of  the  Church  at  Ceuchrea" 
(see  on  ch.  18.  3),  a  lady  apparently  of  some  standing  and 
substance,  who  was  going  thither  on  private  business. 
(See  on  Romans  16. 1  and  Introduction  to  Epistles  to  Ro- 
mans.)   And  when  the  Jews  laid  wait  for  him,  as  he 
was  about  to  sail  into  Syria — Ue  had  Intended  to  em- 
bark, probably  at  Cenchrea,  the  eastern  harbour  of  the 
city,  for  Palestine,  on  his  route  to  Jerusalem,  the  third 
part  of  his  plan,  ch.  19.  21.    But  having  detected  some  con- 
spiracy against  his  life  by  his  bitter  Jewish  enemies  (as  at 
Damascus,  ch.  9.  22-25,  and  Jerusalem,  ch.  9.  29,  30),  he 
changed  his  plan,  and  determined  "  to  return"  as  he  had 
come,  "through  Macedonia."    As  he  was  never  more  to 
return  to  Corinth,  so  this  route  would  bring  him,  for  the 
last  time,  face  to  face  with  the  attached  disciples  of  Berea, 
Thessalonica  and  Philippi.    4,  5.  there  accompanied  him 
Into  (the  province  of)  Asia,  Sopater  of  Berea — The  true 
reading  beyond  doubt,  Is,  'Sopater  [the  son]  of  Pyrrhus 
of  Berea.'    Some  tblnk  this  mention  of  his  father  was  to 
distinguish  him  from  Soslpater  (the  same  name  in  fuller 
form),  mentioned  Romans  16.  21.    But  that  they  were  the 
same  person  seems  more  probable,    of  the  Thessalo- 
nians,  Arlstarchus — See  on  ch.  19.  29.    and  Secuudus — 
of  whom  nothing  else  Is  known.   Gains  of  Derbe — Though 
the  Galus  of  ch.  19.29  1s  said  to  be  of  "  Macedonia,"  and 
this  one  "of  Derbe,"  there  Is  no  sufficient  reason  for  sup- 
posing them  different  persons;  on  the  contrary,  Romans 
16.23,  cf.  with  8  John  1,  where  there  Is  hardly  any  reason 
to  doubt  that  the  same  Galus  Is  addressed,  seems  to  show 
that  though  he  spent  an  Important  part  of  his  Christian 
life  away  from  his  native  Derbe,  he  had  latterly  retired  to 
some  place  not  very  far  from  It.    and  Timotheus—  not 
probably  of  Derbe,  as  one  might  suppose  from  this  verse, 
bat  of  Lystra  (see  on  ch.  16. 1);  both  being  so  associated  In 
his  early  connection  with  the  apostle  that  the  mention 
of  the  one  In  the  previous  clause  would  recall  the  other 
on  the  mention  of  bis  name,    and  of  Asia,  Tychicus  and 
Trophimns— The  latter  was  an  Ephesian,  and  probably 
the  former.  They  seem  to  have  put  themselves,  from  this 
time  forward,  at  the  apostle's  disposal,  and  to  the  very 
last  been  a  great  comfort  to  him.    (Epheslans  6.  21. 22 ;  Co- 
losslans  4.7,  8;  ch.  21.29;  2  Timothy  4.12,  20.)    From  the 
mention  of  the  places  to  which  each  of  these  companions 
belonged,  and  still  more  the  order  in  which  they  occur, 
we  are  left  to  conclude  that  they  were  deputies  from  their 
respective  churches,  charged  with  taking  up  and  bring- 
ing on  the  collection  for  the  poor  saints  at  Jerusalem, 
first  at   Berea,  next  at  Thessalonica,  then  at  Philippi 
[Hows],  where  we  gather  that  our  historian  himself  rejoined 
(he  party  (from  the  resumption  at  t.  5  of  the  "we"  dropped 
at  ch.  16. 17),  by  whom  the  Phlllpplnn  collection  would 
natur&jly  be  broucht  on      5.  6.  These  enlnu  before—  per- 
208 


haps  to  announce  and  prepare  for  the  apostle's  coming. 
tarried  for  us  at  Troas.    And  we  sailed  .  .  .  from  Phil* 
ippi  after  the  days  of  unleavened  bread — (t.  e.,  the  Pass- 
over). This,  compared  with  1  Corinthians  16.  8,  shows  that 
the  three  months  spent  at  Corinth  (v.  3)  were  the  winter 
months,     came  to  Troas — for  the  third  and  last  time, 
(See  on  ch.  16.  8,  and  on  v.  1.)    in  five  days— As  it  might 
have  been  done  in  two  days,  the  wind  must  have  bee& 
adverse.    The  vivid  style  of  one  now  present  will  be  ners 
again  observed,    -where  we  abode  seven  days — i.  e.,  ar- 
riving on  a  Monday,  they  stayed  over  the  Jewish  sabbath 
and  the  Lord's  Day  following ;  occupying  himself,  doubt- 
less, in  refreshing  and  strengthening  fellowship  with  the 
brethren  during  the  interval.    7.  upon  the  first  day  of 
the  week,  when  the  disciples  came  together — This, 
compared  with  1  Corinthians  16. 2,  and  other  similar  allu- 
sions, plainly  indicates  that  the  Christian  observance  of 
the  day  afterwards  distinctly  called  "  the  Lord's  Day," 
was  already  a  fixed   practice   of   the   churches.     Paul 
preached— ('discoursed').     The  tense  Implies  continued 
action— 'kept  discoursing.'    8.  there  were  many  lights 
in  the  upper  chamber — not  a  mere  piece  of  graphic  de- 
tail by  an  eye-witness  [Hackett,  Hows],  but  mentioned, 
probably,  as  increasing  the  heat   and   contributing   to 
drowsiness  [Webster  and  Wilkinson],   as   the   next 
clause  seems  to  show.    9.  in  a  ('the')  window — or  win- 
dow-seat, or  recess,     fell  down  from    the    third   loft 
('story')  and  was  taken  up  dead— '  The  window  projected 
(according  to  the  side  of  the  room  where  It  was  situated) 
either  over  the  street  or  over  the  Interior  court;  so  that 
In  either  case  he  fell  on  the  hard  earth  or  pavement  be- 
low.' 10-13.  Paul  .  .  .  fell  on  him— like  Elisha,  2  Kings 
4.  31.    his  life  Is  in  him— now  restored ;  cf.  Mark  5.  39. 
broken  bread  and  eaten — with  what  a  mixture  of  awe 
and  Joy  after  such  an  occurrence!    and  eaten — denoting 
a  common  repast,  as  distinguished  from  the  breaking  of 
the  eucharlstic  bread,    and  talked  a  long  while,  even 
till  break   of  day.     How  lifelike  this  record  of  dear 
Christian  fellowship,  as  free  and  gladsome  as  It  was  so! 
emu !    (See  Ecclesiastes  9. 7.) 

13-38.  Continuing  his  route  to  Jerusalem,  hc 
reaches  Miletus,  whence  he  sends  for  ihk  el- 
ders of  Ephesus— His  farewell  address  to  them. 
13,  14.  we  .  .  .  sailed  (from  Troas)  unto  Assos  |  there 
to  take  in  Paul  i  for  so  had  he  appointed,  minding 
himself  to  go  afoot — '  to  go  by  land.'  (See  on  Mark  b. 
33.)  In  sailing  southward  from  Troas  to  Assos,  one  has  to 
round  Cape  Lectum,  and  keeping  due  east  to  run  along 
the  northern  shore  of  the  Gulf  of  Adramyttium,  on 
which  It  lies.  This  Is  a  sail  of  nearly  forty  miles ;  where- 
as by  land,  cutting  right  across,  in  a  south-easterly  di- 
rection, from  sea  to  sea,  by  that  excellent  Roman  road 
which  then  existed,  the  distance  was  scarcely  more  than 
half.  The  one  way  Paul  wished  his  companions  to  take, 
while  he  himself,  longing  perhaps  to  enjoy  a  period  of 
solitude,  took  the  other,  Joining  the  ship,  by  appoint- 
ment, at  Assos.  came  to  Mitylene — the  capital  of  the 
beautiful  and  classical  Island  of  Lesbos,  which  lies  oppo- 
site the  eastern  shore  of  the  iEgeau  Sea,  about  thirty  miles 
south  of  Assos ;  In  whose  harbour  they  seem  to  have  lain 
for  the  night.  15,  16.  came  the  next  day  oxer  against 
Chios— now  Sclo:  one  of  the  most  beautiful  of  those 
islands  between  which  and  the  coast  the  sail  is  so  charm- 
ing. They  appear  not  to  have  touched  at  it.  next  day 
•we  arrived  ('touched'  or  'put  in*)  at  Samos — another 
island  coming  quite  close  to  the  mainland,  and  about  as 
far  south  of  Chios  as  it  Is  south  of  Lesbos,  tarried  (for 
the  night)  at  Trogyllium— an  anchorage  on  the  project* 
ing  mainland,  not  more  than  a  mile  from  the  southern 
extremity  of  the  island  of  Samos.  next  day  we  came  tm 
Miletus— on  the  mainland;  the  ancient  capital  of  Ionia, 
near  the  mouth  of  the  Meander.  For  Paul  had  deter* 
mined  to  sail  by  (or  '  sail  past ')  Ephesus— He  was  right 
opposite  to  It  when  approaching  Chios,  because  he  womH 
not  spend  time  in  Asia  (the  Asian  province  of  which 
Ephesus  was  the  chief  city);  for  he  hasted,  if . . .  pos- 
sible ...  to  b«  at  Jerusalem  the  day  of  Pentecost — as  a 
suitable  season  for  giving  In  the  great  collection  from  aii 


ACTS  XX. 


the  western  churches,  for  keeping  the  feast,  and  clearing 
Uls  apostolic  position  with  the  Church,  then  represented  In 
large  number  at  Jerusalem.  The  words  Imply  that  there 
was  considerable  ground  to  doubt  if  he  would  attain  this 
object— for  more  than  three  of  the  seven  weeks  from  Pass- 
over to  Pentecost  had  already  expired— and  they  are  in- 
serted evidently  to  explain  why  he  did  not  once  more 
Visit  Ephesus.  17.  from  Miletus  he  sent  to  Ephesus, 
»n<!  called  the  elders  of  the  church— As  he  was  now 
some  forty  miles  south  of  Ephesus,  we  might  think  that 
more  time  would  be  lost  by  sending  thus  far  for  the  elders 
to  come  to  him,  than  by  going  at  once  to  Ephesus  itself, 
when  so  near  it.  But  if  unfavourable  winds  and  stormy 
weather  had  overtaken  them,  his  object  could  not  have 
been  attained,  and  perhaps  he  was  unwilling  to  run  the 
risk  of  detention  at  Ephesus  by  the  state  of  the  Church 
and  other  causes.  Those  here  called  "elders"  or  "pres- 
byters," are  In  v.  28  called  "  6w/iops."  (See  note  there.) 
The  identity  of  presbyters  and  bishops  in  the  New  Testa- 
ment Is  beyond  all  reasonable  dispute.  IS.  Ye  know 
.  .  .  after  vrbat  manner  I  have  been  with  you  at  all 
•tMoni,  Ac— For  the  Christian  integrity  and  fidelity  of 
his  whole  official  Intercourse  with  them  he  appeals  to 
themselves.  19.  Serving  the  Lord  (Jesus)  with  all  hu- 
mility .  ,  .  and  many  tears  and  temptations — Self-ex- 
altation was  unknown  to  him,  and  ease  of  mind:  He 
"sowed  In  tears,"  from  anxieties  both  on  account  of  the 
tonverts  for  whom  he  "travailed  in  birth,"  and  of  the 
Jews,  whose  bitter  hostility  was  perpetually  plotting 
against  him,  interrupting  bis  work  and  endangering  his 
life,  20.  kept  back— timidly  withheld  from  fear  of  con- 
sequences, nothing  that  was  profitable — edification  di- 
recting all.  have  taught  you  publicly,  and  from  house 
to  house— Did  an  apostle,  whose  functions  were  of  so  wide 
a  range,  not  feel  satisfied  without  private  as  well  as  public 
ministrations?  flow  then  must  pastors  feel ?  [Bengel.] 
41.  testifying  both  to  .lews  and  Greeks  (labouring  under 
a  common  malady,  and  recoverable  only  by  a  common 
treatment)  repentance  toward  God  and  faith  towards 
our  Lord  Jesus  Christ— See  on  ch.  5. 81.  Repentance,  as 
distinguished  from  faith,  is  that  state  of  the  "  honest  and 
good  heart"  which  arises  from  a  discovery  of  one's  con- 
trariety to  the  righteous  demands  of  the  Divine  law.  This 
is  said  to  be  "towards  Ood,"  because  seeing  Him  to  be  the 
party  dishonoured  by  sin,  it  feels  all  Its  acknowledgments 
and  compunctions  to  be  properly  due  to  Him,  as  the  great 
Lawgiver,  and  directs  them  to  Him  accordingly;  con- 
demning, humbling  Itself,  and  grieving  before  Him,  look- 
ing also  to  Him  as  Its  only  Hope  of  deliverance.  Faith 
la  said  to  be  "  towards  our  Lord  Jesus  Christ,"  because  in  that 
frame  of  mind  Just  described  it  eagerly  credits  the  testi- 
mony of  relief  divinely  provided  in  Christ,  gladly  em- 
braces the  overtures  of  reconciliation  in  Him,  and  directs 
all  its  expectations  of  salvation,  from  its  first  stage  to  its 
last,  to  Him  as  the  one  appointed  Medium  of  all  grace 
from  God  to  a  sinful  world.  Thus  we  have  here  a  brief 
summary  of  all  Gospel  preaching.  And  it  Is  easy  to  see 
why  repentance  is  here  put  before  faith;  for  the  former 
mast  of  necessity  precede  the  latter.  There  is  a  repentance 
subsequent  to  faith,  the  fruit  of  felt  pardon  and  restora- 
tion. It  was  this  which  drew  the  tears  with  which  the 
Saviour's  feet  were  once  so  copiously  moistened.  (Luke 
T.  J7, 38, 47;  and  of.  Ezeklel  18. 63.)  But  that  is  not  the  light 
In  which  It  Is  here  presented.  22,  23.  And  now,  behold, 
I  ("I"  Is  emphatic  here)  bound  in  the  Spirit— cf.  ch.  19. 
3L,  This  Internal  pressure,  unattended  with  any  know- 
ledge of  "what  was  to  befall  him  there,"  was  the  result 
of  that  higher  guidance  which  shaped  all  his  movements. 
Save  that  the  Holy  Ghost  witnesseth  in  every  city,  <fec. 
-*T  prophetic  utterances  from  city  to  city,  as  ch.  11.4; 
XL  10, 11.  Analogous  premonitions  of  coming  events  are 
not  unknown  to  the  general  method  of  God's  providence. 
They  would  tend  to  season  the  apostle's  spirit.  24.  But 
asms  of  these  things  move  me,  neither,  Ac. — In  this  no- 
fele  expression  of  absolute  dedication  to  the  service  of 
Ohriat  and  preparedness  for  the  worst  that  could  befall 
aim  In  such  a  cause,  note  (V  his  Jealousy  for  the  peculiar 
9h»racter  of  his  mission,  as  immediately  from  Christ  Him- 


self, on  which  all  the  charges  against  him  turned;  (2)  tht 
Burden  of  that  Gospel  which  he  preached— Gkaue;  It  waa 
"  the  Gospel  of  the  Grace  of  God."  25-27.  1  know  that 
ye  all  .  .  .  shall  see  my  face  no  more — not  an  Inspired 
prediction  of  what  was  certainly  to  be,  but  what  the  apos- 
tle, in  his  peculiar  circumstances,  fully  expected. 
Whether,  therefore,  he  ever  did  see  them  again,  is  a  ques- 
tion to  be  decided  purely  on  its  own  evidence.  I  am  purs 
from  the  blood  of  all  men— (Ch.  18.  6;  and  cf.  1  Samuel  12. 
3,  5;  Ezeklel  3.  17-21;  33.  8,9.)  For  I  have  not  shunned 
to  declare  all  the  counsel  of  God— God's  way  of  Salva- 
tion, and  His  kingdom  of  souls  saved  by  His  Son  Jesus 
Christ.  See  Luke  7.  30.  28.  Take  heed  .  .  .  unto  your- 
selves—Cf.  1  Timothy  3.  2-7 ;  4. 16 ;  6. 11.  and  to  the  flock 
— Cf.  Hebrews  13. 17.  Observe  here  how  the  personal  is  put 
before  the  pastoral  care,  over  .  .  .  -which  the  Holy 
Ghost  hath  made  you— Cf.  John  20.  22,  23 ;  Ephesians  4. 
8, 11, 12;  Revelations  3. 1.  (Ch.  14.  23  shows  that  the  apos- 
tle did  not  mean  to  exclude  human  ordination.)  overseers 
— or,  as  the  same  word  is  everywhere  else  rendered  in  our 
version, '  bishops.'  '  The  English  Version  has  hardly  dealt 
fair  in  this  case  with  the  sacred  text,  in  rendering  the 
word  "overseers,"  whereas  It  ought  here,  as  in  all  other 
places,  to  have  been  'bishops,'  In  order  that  the  fact  of 
elders  and  bishops  having  been  originally  and  apostoll- 
cally  synonymous,  might  be  apparent  to  the  ordinary  En- 
glish reader,  which  now  it  is  not.'  [Alfobd.]  The  dl&tlnc- 
tion  between  these  offices  cannot  be  certainly  traced  till 
the  second  century,  nor  was  It  established  till  late  In  that 
century,  to  feed  the  Church  of  God— or,  '  the  Church  of 
the  Lord.'  Which  of  these  two  readings  of  the  text  Is  the 
true  one,  is  a  question  which  has  divided  the  best  critics. 
The  evidence  of  MSS.  preponderates  in  favour  of  'th« 
Lord  ;'  some  of  the  most  ancient  Versions,  though  not  all, 
so  read;  and  Athanasius,  the  great  champion  of  the  su- 
preme Divinity  of  Christ  early  in  the  fourth  century,  says 
the  expression  '  Church  of  God '  is  unknown  to  the  Scrip- 
tures. Which  reading,  then,  does  the  internal  evidence  fa- 
vour? As  'Church  of  God '  occurs  nine  times  elsewhere  in 
Paul's  writings,  and  '  Church  of  the  Lord '  nowhere,  the 
probability,  It  Is  said,  Is,  that  he  used  his  wonted  phraseol- 
ogy here  also.  But  If  he  did,  it  Is  extremely  difficult  to  see 
how  so  many  early  transcribers  should  have  altered  It  Into 
the  quite  unusual  phrase, '  Church  of  the  Lord ;'  whereas,  if 
the  apostle  did  use  this  latter  expression,  and  the  histo- 
rian wrote  it  so  accordingly,  It  is  easy  to  see  how  tran- 
scribers might,  from  being  so  accustoned  to  the  usual 
phrase,  write  It  '  Church  of  God.'  On  the  whole,  there- 
fore, we  accept  the  second  reading  as  most  probably  the 
true  one.  But  see  what  follows,  which  he  hath  pur- 
chased ('made  his  own,'  'acquired')  with  his  own  blood 
— '  His  own'  is  emphatic ;  q.  d„  '  That  glorified  Lord  who 
from  the  right  hand  of  power  in  the  heavens  Is  gathering 
and  ruling  the  Church,  and  by  His  Spirit,  through  human 
agency,  hath  set  you  over  it,  cannot  be  indifferent  to  its 
welfare  in  your  hands,  seeing  He  hath  given  for  It  His 
own  most  precious  blood,  thus  making  It  His  own  by  the 
dearest  of  all  ties.'  The  transcendent  sacredness  of  the 
Church  of  Christ  Is  thus  made  to  rest  on  the  Dignity  of 
its  Lord  and  the  consequent  preciousness  of  that  blood 
which  He  shed  for  It.  And  as  the  sacrificial  atoning  cha- 
racter of  Christ's  dsatn  is  here  plainly  expressed,  so  His 
supreme  dignity  is  implied  as  clearly  by  the  second  read- 
ing as  It  is  expressed  by  the  first.  What  a  motive  to  pas- 
toral fidelity  Is  here  furnished  I  29,  30.  after  my  depart- 
ure shall  grievous  wolves  enter  in  among  you — Two 
classes  of  coming  enemies  are  here  announced,  the  one 
more  external  to  themselves,  the  other  bred  In  the  bosom 
of  their  own  community;  both  were  to  be  teachers,  but 
the  one,  "grievous  wolves,"  not  sparing,  t,  c,  making  a 
prey  of  the  flock ;  the  other,  simply  sectarian  "  pervert- 
ers"  of  the  truth,  with  the  view  of  drawing  a  party  after 
them.  Perhaps  the  one  pointed  to  that  subtle  poison  of 
Oriental  Gnosticism  which  we  know  to  have  very  early 
infected  the  Asiatic  churches;  the  other  to  such  Judaliing 
tendencies  as  we  know  to  have  troubled  nearly  all  th* 
early  churches.  See  the  Epistles  to  the  Ephesia.ru,  Oohs- 
tians,  and  Timothy,  also  those  to  the  seven  churches  of 

209 


ACTS  XXI. 


Asia  (chs.  2.  and  3).  But  watchfulness  against  all  that 
tends  to  Injure  and  corrupt  the  Church  is  the  duty  of  its 
pastors  in  every  age.  31.  by  the  space  of  three  years — 
•peaking  in  round  numbers ;  for  It  was  nearer  three  than 
two  years.  I  ceased  not  to  warn  every  one  night  and 
day  with  tears— What  an  appeal  to  be  able  to  make ! 
'And  if  this  was  an  apostle's  part,  how  much  more  a 
pastor's !'  [Bengel.]  3»-35.  I  commend  you  to  God— 
the  almighty  Conservator  of  His  people,  and  to  the 
word  of  his  grace— that  message  of  His  pure  grace  (v. 
24)  by  the  faith  of  which  He  keeps  us  (1  Peter  1. 5).  -which 
(t.  «.,  God)  Is  able  to  build  you  up,  and  to  give  you  an 
inheritance,  &c— Observe  how  Salvation— not  only  in  its 
initial  stages  of  pardon  and  regeneration,  but  in  all  its  sub' 
tequent  stages  of  "  up-building,"  even  to  its  consummation 
in  the  final  inheritance— Is  here  ascribed  to  the  "ability" 
of  God  to  bestow  it,  as  in  Romans  16.  25;  Ephesiaus  3.  20; 
particularly  Jude  24 ;  and  cf.  2  Timothy  1. 12,  where  the 
same  thing  is  ascribed  to  Christ,  among  all  them  which 
are  sanctified— Sanctiflcation  is  here  viewed  as  the  final 
character  and  condition  of  the  heirs  of  glory,  regarded  as 
•tie  saved  company,  these  bonds — doubtless  holding 
tbem  np,  as  before  Agrlppa  in  chains,  ch.  26.  29.  have 
■ti  mistered  unto  my  necessities,  and  to  them  that  were 
with  me— See  ch.  18.  3;  and  1  Corinthians  4. 12;  9.  6,  writ- 
ten from  Ephesus ;  also  1  Thessalonlans  2.  9.  that  so  la- 
bouring (as  I  have  done,  for  others,  as  well  as  myself) 
ye  ought  to  support  the  weak,  and  to  remember  tlie 
words  of  the  Lord  Jesus,  how  he  ('how  Himself)  said, 
It  Is  more  blessed  to  give  than  to  receive,  <fcc. — This  gold- 
en saying,  snatched  from  oblivion,  and  here  added  to 
the  Church's  abiding  treasures,  is  apt  to  beget  the  wish 
that  more  of  what  Issued  from  those  Lips  which  "dropped 
as  an  honeycomb,"  had  been  preserved  to  us.  But  see  on 
John  21.  25.  30-38.  he  kneeled  down  and  prayed  with 
them  all,  Ac— Nothing  can  be  more  touching  than  these 
three  concluding  verses,  leaving  an  indelible  impression 
of  rare  ministerial  fidelity  and  affection  on  the  apostle's 
part,  and  of  warm  admiration  and  attachment  on  the  part 
of  these  Ephesian  presbyters.  Would  to  God  that  such 
scenes  were  more  frequent  In  the  Chnrch ! 


CHAPTER   XXI. 

Var.  1-16.     Sailing  from  Ephesus,  they  land  at 
Trota,  and  thence  sailing  to  Ptolemais,  they  pro- 

0XH>    BY    LAND    TO    C/ESAKKA    AND     JERUSALEM.       1.  We 

were  gotten  ('torn')  from  them— expressing  the  dlffl- 
enlty  and  pain  of  the  parting,  with  a  straight  course- 
running  before  the  wind,  as  ch.  16. 11.  unto  Coos  ('Cos') 
—an  island  due  sduth  from  Miletus,  which  they  would 
reach  in  about  six  hours,  and  coming  close  to  the  main- 
land, the  day  following  unto  Rhodes— another  island, 
some  fifty  miles  to  the  south-east,  of  brilliant  classic 
memory  and  beauty,  thence  unto  Patara— a  town  on 
the  magnificent  mainland  of  Lycla,  almost  due  east  from 
Rhodes.  It  was  the  seat  of  a  celebrated  oracle  of  Apollo. 
*.  And  finding  a  ship  (their  former  one  going  no  farther, 
probably)  to  Phoenicia— See  on  ch.  11. 19.  went  abroad — 
One  would  almost  think  this  extracted  from  a  journal  of 
the  voyage,  so  graphic  are  its  details.  3.  when  -we  .  .  . 
discovered  ('sighted,'  as  the  phrase  Is)  Cyprus,  we  left  It 
on  the  left  hand— i.e.,  steered  south-east  of  it,  leaving  it 
on  the  north-west,  sailed  Into  ('  unto')  Syria,  and  landed 
at  Tyre — the  celebrated  seat  of  maritime  commerce  for 
East  and  West.  It  might  be  reached  from  Patara  in  about 
two  days,  there  the  ship  was  to  unlade  her  burden — 
which  gave  the  apostle  time  for  what  follows.  4-6.  find- 
ing disciples  ('  finding  out  the  disciples')— implying  some 
search.  They  would  expect  such,  from  what  Is  recorded, 
ih,  11. 19.  Perhaps  they  were  not  many;  yet  there  were 
gifted  ones  among  them,  'who  said  to  Paul  .  .  .  that 
he  should  not  go  to  Jerusalem— See  on  ch.  20.  23 ;  also 
an  «.  11-14.  they  all  brought  us  on  our  way  -with 
wteoe  and  children  .  .  .  and  we  kneeled  down  on 
•W  shore  and  prayed,  Ac— See  on  ch.  20.  36-38.  Observe 
tore  that  the  children  of  these  Tyrian  disciples  not  only 
210 


were  taken  along  with  their  parents,  but   must   hav« 
joined  in  this  act  of  solemn  worship.    See  on  Epaesians 
6.  1.    7.  when  we  had  finished  our  course  ('  completing 
the  voyage')  from  Tyre,  we  came  (which  they  would  do 
the  same   day)  to   Ptolemais—  anciently   called   Accho 
(Judges  1.  31),  now  St.  Jean  d'Acre,  or  Acre,    and  saluted 
the  brethren,  and  abode,  &c. — disciples  gathered  proba- 
bly as  at  Tyre,  on  the  occasion  mentioned  ch.  11. 19.    8- 
10.  next  day  we  [that  were  of  Paul's  companyj  departed 
— (The  words  In  brackets  are  omitted  in  the  best  MSS. 
They  were  probably  added  as  the  connecting  words  at  the 
head  of  some  church  lessons.)    and  came  to  Cwsarea — a 
run  along  the  coast,  southward,  of  some  thirty  miles. 
Philip  the  evangelist  —  a  term  answering  apparently 
very  much  to  our  missionary  [Hows],  by  whose  ministry 
such  Joy  had  been  diffused  over  Samaria,  and  the  Ethio- 
pian eunuch  had  been  baptized,  ch.  8.    one  of  the  seven 
(deacons) — who  had  "  purchased  to  himself  a  good  degree" 
(1  Timothy  3.  13).    He  and  Paul  now  meet  for  the  first 
time,  some  twenty-five  years  after  that  time,    the  same 
man  had  four  daughters  .  .  .  which  did  prophesy — 
fulfilling  Joel  2.  28  (see  ch.  2. 18).    This  is  mentioned,  it 
would  seem,  merely  as  a  high  distinction  divinely  con- 
ferred on  so  devoted  a  servant  of  the  Lord  Jesus,  and 
probably  indicates  the  high  tone  of  religion  in  his  family. 
tarried  there    many    ('a  good   many')   days  — Finding 
himself  in  good    time   for  Pentecost  at  Jerusalem,  he 
would  feel  it  a  refreshing  thing  to  his  spirit  to  hold  Chris- 
tian communion  for  a  few  days  with  such  a  family,    there 
tame  down  from  Judea  (the  news  of  Paul's  arrival 
having  spread)  a  certain  prophet  .  .  .  Agabus—  no  doubt 
the  same  as  In  ch.  11.  28.    11-14.  So  shall  the  Jews  bind 
the  man  that  owneth  this  girdle,  dec. — For  though  the 
Romans  did  it.it  was  at  the  Jews' instigation,  v.  33;  ch. 
28. 17.    Such  dramatic  methods  of  announcing  Important 
future  events  would  bring  the  old  prophets  to  remem- 
brance.   (Cf.  Isaiah  20.  2,  &c. ;  Jeremiah  13. 1,  and  Ezekiel 
5. 1,  &c.)    This  prediction  and  that  at  Tyre  (v.  4)  were  in- 
tended, not  to  prohibit  him  from  going,  but  to  put  his 
courage  to  the  test  and  when  he  stood  the  test,  to  deepen 
and  mature  it.    we  and  they  at  that  place  (the  Cesarean 
Christians)  besought  him  (even  with  tears,  v.  13)  not  to 
go  to  Jerusalem.    Then  Paul  answered,  What  mean  ye 
to  weep  and  to  break  mine  heart,  Ac. — Beautiful  union 
of  manly  resoluteness  and  womanly  tenderness,  alike  re- 
moved from  mawkishness  and  stoicism  I    I  am  ready 
not  to  be  bound  only — q.  d.,  '  If  that  Is  all,  let  it  come.' 
but  to  die,  &c— It  was  well  he  could  add  this,  for  he  had 
that  also  to  do.    15,  16.  we  took  up  our  carriages  ('our 
baggage'),  and  rvent  up  to  Jerusalem— for  the  fifth  time 
after  his  conversion,  thus  concluding  his  third  mission- 
ary tour,  which  proved  his  last,  so  far  as  recorded ;  for 
though  he  accomplished  the  fourth  and  last  part  of  the 
missionary  plan  sketched  out,  ch.  19.  21—"  After  I  have 
been  at  Jerusalem,  I  mnst  also  see  Rome"— it  was  as  "a 
prisoner  of  Jesus   Christ."     -went    with   us  .   .   .   and 
brought  with  them  (rather,  'brought  us  to')  one  IUna- 
son  of  Cyprus,  an  old  disciple,  &c— not  an  aged  disciple, 
but  probably  '  a  disciple  of  old  standing,'  perhaps  one  of 
the  3000  converted  on  the  day  cf  Pentecost,  or,  more  likely 
still,  drawn  to  the  Saviour  Himself  during  His  lifetime. 
He  had  come,  probably,  with  the  other  Cyprians  (ch.  1L 
20),  to  Antioch,  "preaching  the  Lord  Jesus  unto  the  Gre- 
cians," and  now  he  appears  settled  at  Jerusalem. 

17-10.  Paul  reports  the  events  op  his  Tuird  Mis- 
sionary Journey— In  the  temple,  purifying  him- 
self from  a  Jewish  vow,  he  is  seiimcd  by  a  mob  and 
beaten  to  the  danger  of  his  life— the  uproar  be- 
coming universal,  the  roman  commandant  has  him 
brought  in  chains  to  the  fortress,  from  the  stairs 
of  which  he  is  permitted  to  address  the  people. 
The  apostle  was  full  of  anxiety  about  this  vinit  to  Jerusa- 
lem, from  the  numerous  prophetic  intimations  of  danger 
awaiting  him,  and  having  reason  to  expect  -the  presence 
at  this  feast  of  the  very  parties  from  whose  virulent  rage 
he  had  once  and  again  narrowly  escaped  with  his  Ufa 
Hence  we  find  him  asking  the  Roman  Christians  fco  wros 
tie  with  him  in  prayer,  "  for  the  Lord  Jesus  Christ's  eake 


ACTS  XXII. 


«nd  for  the  love  of  the  Spirit,  that  he  might  be  delivered 
from  tnem  that  believed  not  in  Jitdea,"  as  well  as  "that  his 
ierrioe  which  he  had  for  Jerusalem  (the  great  collection 
for  the  poor  saints  there)  might  be  accepted  of  the  saints," 
Romans  15.  80,  31.      17-19.    the    brethren    received    us 
gladly— the  disciples  generally,  as  distinguished  from 
she  official  reception  recorded  In  v.  18.     Paul  went  lu 
giHh  us  unto  James  ^  and  all  the  elders  were  present 
-*o  "report   himself"  formally  to   the  acknowledged 
bMd  of  the  Church  at  Jerusalem,  and  his  associates  in 
Office..    See  ok  oi.  13. 13.    Had  any  other  of  the  apostles 
teen  in  Jerusalem  on  that  occasion,  It  could  hardly  fail 
to  have  been  noted,    he  declared  particularly  (in  detail) 
what  God  had  wrought  among  the  Gentiles  by  his 
ministry— as  on  previous  occasions,  ch.  14.  27 ;  and  see 
Romans  15. 15;  no  doubt  referring  to  the  insidious  and 
systematic  efforts  of  the  Judaizing  party  In  a  number  of 
places  to  shrivel  the  Church  of  Christ  into  a  Jewish  sect, 
and  his  own  oounter-procedure.    20-35.  they  glorified 
the  Lord,  &c— constrained  to  justify  his  course,  notwith- 
standing the  Jewish  complexion  of  the  Christianity  of 
Jerusalem,    they  are  Informed  .  .  .  that  thou  teachest 
all  the  Jews  which  are  among  the  Gentiles  (those  re- 
siding In  heathen  countries)  to  forsake  Moses,  &c— This 
calumny  of  the  unbelieving  Jews  would  find  easy  credence 
among  the  Christian  zealots  for  Judaism,    we  have  four 
■ten  (Christian  Jews,  no  doubt)  which  have  a  vow- 
perhaps  kept  ready  on  purpose,    be  at  charges  with 
them— i.  e.,  defray  the  expense  of  the  sacrifices  legally  re- 
quired of  them,  along  with  his  own,  which  was  deemed  a 
mark  of  Jewish  generosity,    touching  the  Gentiles  .  .  . 
we  have  written  and  concluded  that  they  observe  no 
•uch  things,  <fec— This  shows  that  with  all  their  concili- 
ation to  Jewish  prejudice,  the  Church  of  Jerusalem  was 
taught  to  adhere  to  the  decision  of  the  famous  council 
held  there  (ch.  15).    26.  to  signify  (t.  e.,  announce  to  the 
priest)  the  accomplishment  of  the  days  of  purifica- 
tion, Ac— See  on  Numbers  6.  13-21.    27-30.  the  Jews  of 
Asia— in  all  likelihood  those  of  Xtphesus  (since  they  recog- 
nised Trophlmus  apparently  as  a  townsman,  v.  29),  em- 
bittered by  their  discomfiture,  ch.  19.  9,  &c.    Trophimus 
—See  on  ch.  20.  4.    took  Paul,  and  drew  him  out  of  the 
templet    and  forthwith    the    doors   were    shut— 1  hat 
Ihe  murder  they  meant  to  perpetrate  might  not  pol- 
lute that  holy  place.    31.  tidings  came — lit.,  '  went  up,' 
i.e.,  to  the  fortress  of  Antonia,  where  the  commandant 
resided.    See  on  v.  82.    This  part  of  the  narrative  is  par- 
ticularly graphic,    the  chief  captain — '  the  chiliarch,'  or 
tribune  of  the  Roman  cohort,  whose  full  number  was  1,000 
men.     83.    commanded   him  to  be  bound  with  two 
chains— See  on  Ch.  12.    34.  some  cried  one  tiling— The 
difficulty  would  be  so  to  state  his  crimes  as  to  justify  their 
proceedings  to  a  Roman  officer,    to  be  carried  into  the 
castle— rather,  perhaps,  'the  barracks,'  or  that  part  of  the 
fortress  of  Antonia  appropriated  to  the  soldiers.    The  fort 
was  built  by  Herod  on  a  high  rock  at  the  north-west  cor- 
ner of  the  great  temple  area,  and  called  after  Mark  An- 
tony.   35,  36.  Away  with  him— as  before  of  his  Lord, 
Lake  23.  18;   John  19.  15.     37-40.   Art  not  thou   that 
Egyptian,  Ac— The  form  of  the  question  implies  that 
the  answer  is  to  be  in  the  negative,  and  is  matter  of  some 
uurprise :    g.  d.,  '  Thou  art  not  then,'  &c.  ?     madest  an 
iproar,  &c.— The  narrative  Is  given  in  Josephus  (Jewish 
War,  11, 8.  6 ;  and  18.  5),  tbongh  his  two  allusions  and  ours 
<eem  to  refer  to  different  periods  of  the  rebellion,    a  citi- 
zen of  no  mean  city— See  on  ch.  16.  37.     stood  on  the 
Aairs— 'What  nobler  spectacle  than  that  of  Paul  at  thU 
snoinent!    There  he  stood,  bound  with  two  chains,  ready 
!o  make  his  defence  to  the  people.    The  Roman  com- 
nander  site  by,  to  enforce  order  by  his  presence.    An  en- 
aged  populace  look  up  to  him  from  below.    Yet  In  the 
Midst  of  so  many  dangers,  how  self-possessed  is  he,  how 
tranquil !'    [Chbysostom  (or  in  his  name)  in  Hacxet.J    a 
great  silence — the  people  awed  at  the  permission  given 
■%!m  by  the  commandant,  and  seeing  him  sitting  as  a 
latener.     l»  th»  Hebrew  tongue— the  Syro-Chaldaic, 
(>itd  vernacul»r  tongue  of  the  Palestine  Jews  since  the 
»pUvHy 


CHAPTER    XXII. 

Ver.  1-30.  Paul's  defence  from  the  stairs  of  thi 
fortress  — The  rage  of  the  audience  bursting 
forth,  the  commandant  has  him  brought  into  th« 
fort  to  be  examined  by  scourging,  but  learning  that 
he  is  a  Roman,  he  orders  his  release  and  commands 
the  Sanhedrim  to  try  him.  1,  2.  when  they  heard 
.  .  .  the  Hebrew  tongue  (see  on  ch.  21.  40)  they  kept  the 
more  silence — They  could  have  understood  him  in  Greek, 
and  doubtless  fully  expected  the  renegade  to  address 
them  in  that  language,  but  the  sound  of  their  holy 
mother-tongue  awed  them  into  deeper  silence.  3.  a  Jew 
of  Tarsus,  brought  up  In  this  city,  at  the  feet  (see  on 
Luke  10.  39)  of  Gamaliel— (See  on  ch.  6.  24)— a  fact  ol 
great  Importance  in  the  apostle's  history,  standing  in  the 
same  relation  to  his  future  career  as  Moses'  education  In 
the  Egyptian  court  to  the  work  for  which  he  was  destined. 
the  perfect  manner  of  the  law  of  the  fathers — the 
strictest  form  of  traditional  Judaism,  zealous  ('a  zealot') 
toward  God  as  ye  all  are  this  day — his  own  murderous 
zeal  against  the  disciples  of  the  Lord  Jesus  being  merely 
reflected  In  their  present  treatment  of  himself.  4.  I  per- 
secuted, <fcc.— See  on  ch.  9.  1,  2,  5-7.  the  high  priest 
(still  alive)  doth  bear  me  witness,  and  all  the  estate 
of  the  elders — the  whole  Sanhedrim.  8.  Jesus  of  Naza- 
reth—('The  Nazarene.')  See  on  ch.  9.  5.  9-11.  the  men, 
<tc. — See  on  ch.  9.  7,  &c.  12.  Ananias,  a  devout  man,  ac- 
cording to  the  law,  having  a  good  report  of  all  the 
Jews  which  dwelt  there — One  would  not  know  from 
this  description  of  Ananias  that  he  was  a  Christian  at  all, 
the  apostle's  object  being  to  hold  him  up  as  unexception- 
able even  to  the  most  rigid  Jews.  13-15.  The  God  of  our 
fathers  hath  chosen  thee — studiously  linking  the  new 
economy  upon  the  old,  as  but  the  sequel  of  it;  both  hav- 
ing one  glorious  Author,  that  thou  shouldest  see  that 
('the')  Just  One— cf.  ch.  3. 14 ;  7.52.  and  hear  the  voice 
of  his  mouth — in  order  to  place  him  on  a  level  with  the 
other  apostles,  who  had  "seen  the  (Risen)  Lord."  be 
baptized  and  wash  away  thy  sins — This  way  of  speak- 
ing arises  from  baptism  being  the  visible  seal  of  remis- 
sion, calling  on  the  name  of  the  Lord — rather,  'having 
called,'  i.  e.,  after  having  done  so;  referring  to  the  confes- 
sion of  Christ  which  preceded  baptism,  as  ch.  8.  37.  17-21. 
it  came  to  pass,  &c. — This  thrilling  dialogue  between  the 
glorified  Redeemer  and  his  chosen  vessel  Is  nowhere  else 
related.  When  I  was  come  again  to  Jerusalem — on  the 
occasion  mentioned  ch.  9.  26,  &c.  while  I  prayed  in  the 
temple — He  thus  calls  their  attention  to  the  fact  that 
after  his  conversion  he  kept  up  his  connection  with  the 
temple  as  before,  get  quickly  out  of  Jerusalem  (cf. 
ch.  9.  29),  for  they  will  not  receive  thy  testimony  .  .  . 
And  I  said,  Lord,  tiiey  know,  &c. :  q.  d., '  Can  It  be,  Lord, 
that  they  will  resist  the  testimony  of  one  whom  they 
knew  so  well  as  among  the  bitterest  of  all  against  thy 
disciples,  and  whom  nothing  short  of  resistless  evidence 
could  have  turred  to  Thee?'  Depart,  for  1  will  send 
thee  far  hence  unto  the  Gentiles — q.  d.,  'Enough;  thy 
testimony  is  not  to  be  thrown  away  upon  Jerusalem  ;  the 
Gentiles,  afar  off,  are  thy  peculiar  sphere.'  22,  23.  gave 
him  audience  to  this  word  .  .  .  then  .  .  .  Away  with 
such  a  fellow  from  the  earth,  <fec. — Their  national  prej- 
udices lashed  Into  fury  at  the  mention  of  a  mission  to 
the  Gentiles,  they  would  speedily  have  done  to  him  as 
they  did  to  Stephen,  but  for  the  presence  and  protection 
of  the  Roman  officer.  24-26.  examined  by  scourging — 
according  to  the  Roman  practice,  that  he  might  know 
wherefore  they  cried  so— Paul's  speech  being  to  him  in 
an  unknown  tongue,  he  concluded  from  the  horror  which 
it  kindled  in  the  vast  audience  that  he  must  have  been 
guilty  of  some  crime.  Paul  said  to  the  centurion  that 
stood  by — to  superintend  the  torture  and  receive  the  con- 
fession expected  to  be  wrung  from  him.  Is  it  lawful  foi 
you  to  scourge  a  man  that  Is  a  Roman,  Ac. — See  on  ch. 
16. 37.  27-29.  Art  thou  a  Roman  1  —  showing  that  hit 
being  of  Tarsus,  which  he  had  told  him  before  (ch.  21.  30) 
did  not  necessarily  imply  that  he  was  a  Roman  citizen, 
With  a  great  sum  obtained  I  tills  freedom— Roman  cit- 

211 


ACTS  XXIII. 


laenship  was  bought  and  sold  in  the  reign  of  Claudius,  we 
Know,  at  a  high  price :  at  a  subsequent  date,  for  next  to 
nothing.  But  to  put  In  a  false  claim  to  this  privilege  was 
3  capital  crime.  I  wm  [free]  bora  ('born  to  it') — by  pur- 
ohase,  or  in  reward  of  services,  on  the  part  of  his  father 
or  some  ancestor.  chief  captain  feared,  &c. — See  on  ch. 
16.  38.  30.  commanded  the  chief  priests  and  all  their 
council  to  appear--t.  e.,  the  Sanhedrim  to  be  formally 
oonvened.  Note  here  the  power  to  order  a  Sanhedrim  to 
'.ry  this  case,  assumed  by  the  Roman  officers  and  ac- 
quiesced In  on  their  part. 

CHAPTER  XXIII. 
\er,  1-10.    Paul's  defence  before  the  Sanhedrim 

DIVIDES  THE  RIVAL  FACTIONS,  FROM  WHOSE  VIOLENCE 
THE  COMMANDANT  HAS  THE  APOSTLE  REMOVED  INTO  THE 
FORTRESS.  1.  Paid,  earnestly  beholding  the  council — 
with  a  look  of  conscious  Integrity  and  unfaltering  cour- 
age, perhaps  also  recognizing  some  of  his  early  fellow- 
pupils.  I  have  lived  in  all  good  conscience  before  God 
until  this  day,  <£c.— The  word  has  an  indirect  reference 
to  the  '  polity'  or  "  commonwealth  of  Israel,"  of  which  he 
would  signify  that  he  had  been,  and  was  to  that  hour,  an 
none8t  and  God-fearing  member,  a.  the  high  priest .  . . 
commanded  ...  to  smite  him  on  the  mouth — a  method 
of  silencing  a  speaker  common  in  the  East  to  this  day. 
[Hacket.]  But  for  ajudge  thus  to  treat  a  prisoner  on  his 
trial,  for  merely  prefacing  his  defence  by  a  protestation 
of  his  integrity,  was  Infamous.  3,  4.  God  shall  smite 
thee— as  indeed  He  did;  for  he  was  killed  by  an  assassin 
during  the  Jewish  war.  (Josephus,  Jewish  War,  li.  17.9.) 
thou  whlted  wall— i.  e.,  hypocrite  (Matthew  23. 27).  This 
epithet,  however  correctly  describing  the  man,  must  not 
be  defended  as  addressed  to  ajudge,  though  the  remon- 
strance which  follows— "for  slttest  thou,"  Ac— ought  to 
have  put  him  to  shame.  3.  I  wist  not  that  he  was  the 
high  priest— All  sorts  of  explanations  of  this  have  been 
given.  The  high  priesthood  was  in  a  state  of  great  con- 
fusion and  constant  change  at  this  time  (as  appears  from 
Josephcs),  and  the  apostle's  long  absence  from  Jerusa- 
lem, and  perhaps  the  manner  in  which  he  was  habited  or 
the  seat  he  occupied,  with  other  circumstances  to  us  un- 
known, may  account  for  such  a  speech.  But  if  he  was 
thrown  off  his  guard  by  an  Insult  which  touched  him  to 
the  quick, '  what  can  surpass  the  grace  with  which  he  re- 
covered his  self-possession,  and  the  frankness  with  which 
he  acknowledged  his  error?  If  his  conduct  in  yielding  to 
the  momentary  impulse  was  not  that  of  Christ  himself 
under  a  similar  provocation  (John  18.  22,  23),  certainly  the 
manner  in  which  he  atoned  for  his  fault  was  Wirtst-lUce.' 
[Hackbt.]  6-9.  when  Paul  perceived  (from  the  discus- 
sion which  plainly  had  by  this  time  arisen  between  the 
parties)  that  the  one  part  were  Sadducees,  anil  the 
•titer  Pharisees,  he  cried  out  (raising  his  voice  above 
both  parties),  I  am  a  Pharisee,  the  son  of  a  Pharisee 
(the  true  reading  seems  to  be,  '  the  son  of  Pharisees,'  i.  e., 
belonging  to  a  family  who  from  father  to  son  had  long 
been  such) — of  the  hope  and  resurrection  of  the  dead 
(i.  «.,  not  the  vague  hope  of  immortality,  but  the  definite 
expectation  of  the  resurrection)  I  am  called  in  question 
—By  this  adroit  stroke,  Paul  engages  the  whole  Pharisaic 
section  of  the  council  in  his  favour;  the  doctrine  of  a  res- 
urrection being  common  to  both,  though  they  would  to- 
tally differ  in  their  application  of  It.  This  was,  of  course, 
quite  warrantable,  and  the  more  so  as  It  was  already  ev- 
ident that  no  impartiality  in  trying  his  cause  was  to  be 
looked  from  such  an  assembly,  the  Sadducees  say  .  .  . 
there  is  no  resurrection,  neither  angel,  nor  spirit — See 
un  Luke  20.  37.  the  scribes  ...  of  the  Pharisees'  part 
.  .  strove,  saying,  We  And  no  evil  in  this  man,  but 

as  to  those  startling  things  which  he  brings  to  our  ears) 
M  a  spirit  or  an  angel  hath  spoken  to  him— referring, 
perhaps,  to  his  trance  in  the  temple,  of  which  he  had  told 
them,  ch.  22. 17.  They  put  this  favourable  construction 
upon  Uis  proceedings  for  no  other  reason  than  that  they 
U*d  found  him  one  of  their  own  party.    They  care  not  to 

laqnlre  into  the  truth  of  what  he  alleged,  over  and  above 
212 


their  opinions,  but  _>iily  to  explain  It  away  as  something 
not  worth  raising  a  noise  about.  (The  following  words, 
"  Let  us  not  fight  against  God,"  seem  not  to  belong  to  the 
original  text,  and  perhaps  are  from  ch.  5. 39.  In  this  case, 
either  the  meaning  is,  '  If  he  has  had  some  Divine  com- 
munication, what  of  that  f  or,  the  conclusion  of  the  sen- 
tence may  have  been  drowned  in  the  hubbub,  which  the 
next  verse  shows  to  have  been  intense.)  10.  the  chief 
captain,  fearing  lest  Paul  should  have  been  pulled  to 
pieces  .  .  .  commanded  the  soldiers  to  go  down  and 
take  him  by  force,  &c— This  shows  that  the  command- 
ant was  not  himself  present,  and  further,  that  Instead  of 
the  Sanhedrim  trying  the  cause,  the  proceedings  quickly 
consisted  in  the  one  party  attempting  to  seize  the  pris- 
oner, and  the  other  to  protect  him. 

11-35.  IN  THE  FORTRESS  PAUL  IS  CHEERED  BY  A  NIGHT 
VISION  —  AN  INFAMOUS  CONSPIRACY  TO  ASSASSINATE 
HIM  IS  PROVIDENTIALLY  DEFEATED,  AND  HE  IS  DE- 
SPATCHED BY  NIOHT  WITH  A  LETTER  FROM  THE  COM- 
MANDANT to  Felix  at  CiESAREA,  by  whom  arrange- 
ments   ARE    MADE      FOR    A     HEARING      OF     HIS     CAUSE. 

11.  the  night  following— his  heart  perhaps  sinking, 
in  the  solitude  of  his  barrrack-ward,  and  thinking  per- 
haps that  all  the  predictions  of  danger  at  Jerusalem 
were  now  to  be  fulfilled  in  his  death  there,  the  Lord 
(i.  «.,  Jesus)  stood  by  htm  .  .  .  Be  of  good  cheer,  Paul  j 
for  as  thou  hast  testified  of  me  In  Jerusalem,  so 
must  thou  also  at  Rome — q.  d.,  '  Thy  work  in  Jerusalem 
is  done,  faithfully  and  well  done;  but  thou  art  not  to  die 
here;  thy  purpose  next  to  "see  Rome"  (ch.  19.  21)  shall 
not  be  disappointed,  and  there  also  must  thou  bear  wit- 
ness of  Me.'  As  this  vision  was  not  nnneeded  now,  so  we 
shall  find  it  cheering  and  upholding  him  throughout  all 
that  befell  him  up  to  his  arrival  there.  13-14.  bound 
themselves  with  a  curse  .  .  .  that  they  -would  neither 
eat  .  .  .  1111  they  had  killed  Paul— Cf.  2  Samuel  3.  36;  I 
Samuel  14. 24.  15.  Now  ...  ye  with  the  council  signify 
to  the  chief  captain  ...  as  though,  Ac. — That  these  high 
ecclesiastics  fell  in  readily  with  this  infamous  plot  is 
clear.  What  will  not  unscrupulous  and  hypocritical  re» 
liglonlsts  do  under  the  mask  of  religion  T  The  narrative 
bears  unmistakable  Internal  marks  of  truth,  or  ever 
he  come  near— Their  plan  was  to  assassinate  him  on  hia 
way  down  from  the  barracks  to  the  council.  The  cast 
was  critical,  but  He  who  had  pledged  His  word  to  him 
that  he  should  testify  for  Him  at  Rome  provided  unex- 
pected means  of  defeating  this  well-laid  scheme.  16-39. 
Paul's  slater's  son— See  on  ch.  9.  30.  If  he  was  at  thli 
time  residing  at  Jerusalem  for  his  education,  like  Paul 
himself,  he  may  have  got  at  the  schools  those  hints  of  the 
conspiracy  on  which  he  so  promptly  acted.  Then  Pan] 
called  one  of  the  centurions— Though  divinely  assured 
of  safety,  he  never  allows  this  to  Interfere  with  the  duty 
he  owed  to  his  own  life  and  the  work  he  had  yet  to  do, 
(See  on  ch.  27.  22-25,  31.)  took  him  by  the  hand— This, 
shows  that  he  must  have  been  quite  In  his  boyhood,  and 
throws  a  pleasing  light  on  the  kind-hearted  impartiality 
of  this  officer,  and  now  are  they  ready,  looking  for  a 
promise  from  thee— Thus,  as  is  so  often  the  case  with 
God's  people,  not  till  the  last  moment,  when  the  plot  wai 
all  prepared,  did  deliverance  come.  33,  34.  two  hun- 
dred soldiers— a  formidable  guard  for  such  an  occasion; 
but  Roman  officials  felt  their  honour  concerned  in  the 
preservation  of  the  public  peace,  and  the  danger  of  an 
attempted  rescue  would  seem  to  require  it.  The  force  at 
Jerusalem  was  large  enough  to  spare  this  convoy.  *he 
third  hour  of  the  night — nine  o'clock,  beasts  to  set 
Paul  on— as  relays,  and  to  carry  baggage,  unto  Felix, 
the  governor— the  procurator.  See  on  ch.  24.  24,  25.  2«- 
30.  Claudius— the  Roman  name  he  would  take  on  pur- 
chasing his  citizenship.  Lyslas— his  Greek  family  name. 
the  most  excellent  governor— an  honorary  title  of  office. 
came  I  with  an  army — rather,  'with  the  military.' 
perceived  to  be  accused  of  questions  of  their  law,  Ac— 
Amidst  all  his  difficulty  In  getting  at  the  charges  laid 
against  Paul,  enough,  no  doubt,  came  out  to  satisfy  him 
that  the  whole  was  a  question  of  religion,  and  that  there 
was  no  case  for  a  civil  tribunal,  gave  »«mmandm*nt  {« 


ACTS  XXIV. 


ids  accusers  .  .  .  *•  say  before  thee  -This  was  not  done 
when  he  wTOte,  bat  would  be  ere  the  letter  reached.  31, 
W.  brought  bJm  to  Antlpatris— nearly  forty  miles  from 
Jerusalem,  on  the  way  to  Csesarea ;  so  named  by  Herod  In 
honour  of  his  father,  Antlpater.  On  the  morrow  they 
(the  Infantry)  left  the  horse— themselves  no  longer 
seeded  as  a  guard.  The  remaining  distance  was  about 
Hrenty-flve  or  twenty-six  miles.  34,  35.  asked  of  what 
province  he  was—  the  letter  describing  him  as  a  Roman 
aitlxen.  I  will  hear  thee— The  word  means, '  give  thee 
ft  full  hearing.'  to  be  kept  In  Herod's  judgment-hall— 
■  pnetorlum,'  the  palace  built  at  Ceesarea  by  Herod,  and 
bow  occupied  by  the  Roman  procurators;  In  one  of  the 
ulldlngs  attached  to  which  Paul  was  ordered  to  be  kept. 

CHAPTER    XXIV. 

Ver.  1-37.  Path,,  Accused  by  a  Professional  Pleader 
bbtork  Felix,  makes  his  Defence,  and  is  Remanded 
fob  A  Further  Hearing.  At  a  Pbivate  Interview 
Felix  Trembles  undeb  Paul's  Pbeaching,  but  keeps 
htm  Prisoner  for  Two  Years,  when  he  was  Succeeded 
Wt  FBSTUS.  1.  after  five  day* — or,  on  tho  fifth  day  from 
their  departure  from  Jerusalem.  Ananias  .  .  .  with  the 
elders— a  deputation  of  the  Sanhedrim,  a  certain  orator 
—one  of  those  Roman  advocates  who  trained  themselves 
for  the  higher  practice  of  the  metropolis  by  practising  in 
the  provinces,  where  the  Latin  language,  employed  in  the 
courts,  was  but  Imperfectly  understood  and  Roman  forms 
were  not  familiar.  Informed  .  .  .  against  Paul— 'laid 
Information,'  i.  e.,  put  In  the  charges.  i*-*.  Seeing  that 
by  thee  we  enjoy  great  quietness,  Ac— In  this  fulsome 
flattery  there  was  a  semblance  of  truth:  nothing  more. 
Felix  acted  with  a  degree  of  vigour  and  success  in  sup- 
pressing lawless  violence.  [Josephus,  Antiquities,  xx.  8. 
4;  confirmed  by  Tacitus,  Ann.  xll.  54].  by  thy  provi- 
dence— a.  phrase  applied  to  the  administration  of  the 
emperors.  5-8.  a  pestilent  fellow  ('a  plague,'  or  'pest') 
and  a  mover  of  sedition  among  all  the  Jews  (by  excit- 
ing disturbances  among  them)  throughout  the  world- 
dee  on  Luke  2. 1.  This  was  the  first  charge;  and  true  only 
In  the  sense  explained  on  ch.  16.  20.  a  ringleader  of  the 
•set  of  the  Naxarenes— the  second  charge;  and  true 
•nough.  hath  gone  about  ('attempted')  to  profane  the 
temple — the  third  charge;  and  entirely  false,  we  .  .  . 
would  have  judged  according  to  our  law.  But  .  .  . 
Lysias  came  upon  us,  and  with  great  violence  took 
him  out  of  our  hands — a  wilful  falsehood  and  calum- 
nious charge  against  a  public  officer.  He  had  commanded 
the  Sanhedrim  to  meet  for  no  other  purpose  than  to 
"Judge  him  according  to  their  law  ;"  and  only  when,  in- 
stead of  doing  so,  they  fell  to  disputing  among  them- 
selves, and  the  prisoner  was  In  danger  of  being  "  pulled 
In  pieces  of  them"  (ch.  23. 10) — or  as  his  own  letter  says 
"killed  of  them"  (ch.  23.  27)— did  he  rescue  him,  as  was 
his  duty,  "by  force"  out  of  their  hands,  commanding 
his  accusers  to  come  unto  thee — Here  they  Insinuate 
that,  instead  of  troubling  Felix  with  the  case,  he  ought  to 
nave  left  it  to  be  dealt  with  by  the  Jewish  tribunal;  in 
which  case  his  life  would  soon  have  been  taken,  by  ex- 
amining -whom  (Lysias,  as  would  seem,  v.  22)  thyself 
vsayest,  Ac— referring  all,  as  if  with  confidence,  to  Felix. 
The  Jews  assented,  Ac. — See  on  ch.  23.  15.  10.  thou  hast 
been  many  years  a  judge  to  this  nation — He  had  been 
In  this  province  for  six  or  seven  years,  and  in  Galilee  for 
a  longer  period.  Paul  uses  no  flattery,  but  simply  ex- 
presses his  satisfaction  at  having  to  plead  before  one 
wbose  long  official  experience  of  Jewish  matters  would 
enable  him  the  better  to  understand  and  appreciate  what 
he  had  to  say.  11.  thou  mayest  understand  (canst 
easily  learn)  that  there  are  but  twelve  days  since  I 
went  up  to  Jerusalem— viz.,  1.  The  day  of  his  arrival  in 
Jerusalem  (ch.  21. 15-17) ;  2.  The  interview  with  James  (ch. 
H.  18.  Ac) ;  8.  The  assumption  of  the  vow  (ch.  21. 26) ;  4, 6,  6. 
Continuance  of  the  vow,  interrupted  by  the  arrest  (ch.  21. 
V,  Ac);  7.  A.^ast  of  Paul  (ch.  21.  27);  8.  Paul  before  the 
Sanhedrim  (€jl,  ZL  90;  23. 1-10);  9.  Conspiracy  of  the  Jews 
ftnd  defeat  of  it  (eh.  23, 12,  Ac),  and  despatch  of  Paul  from 


Jerusalem  on  the  evening  of  tbe  same  day  (eh.  92.  2R,  SI); 
10, 11, 12, 13.  The  remaining  peiiod  referred  to  (.ch.  24. 1) 
[Meyer.]  This  short  period  1b  mentioned  to  show  how 
unlikely  it  was  that  he  should  have  had  time  to  do  what 
was  charged  against  him.  for  to  worship — a  very  dif- 
ferent purpose  from  that  imputed  to  him.  1»,  13.  they 
neither  found  me  .  .  .  neither  can  they  prove  thf 
tilings,  Ac— After  specifying  several  particulars,  he  chal- 
lenges proof  of  any  one  of  the  charges  brought  against  him. 
So  much  for  the  charge  of  sedition.  14, 15.  But  this  I  con- 
fess to  thee  (in  which  Felix  would  see  no  crimp)  that 
after  the  way  they  call  heresy  (lit.,  and  better,  'a  sect'), 
so  worship  I  the  God  of  my  fathers  ('  the  ancestral 
God').  Two  arguments  are  contained  here :  (1.)  Our  nation 
Is  divided  into  what  they  call '  sects'—  the  sect  of  the  Phari- 
sees, and  that  of  the  Sadducees— all  the  difference  between 
them  and  me  is,  that  I  belong  to  neither  of  these,  but 
to  another  sect,  or  religious  section  of  the  nation,  which 
from  its  Head  they  call  Nazarenes:  for  this  reason, 
and  this  alone,  am  I  hated.  (2.)  The  Roman  law  allows 
every  nation  to  worship  its  own  deities;  I  claim  protec- 
tion under  that  law,  worshipping  the  God  of  my  ancestors, 
even  as  they,  only  of  a  different  sect  of  the  common  re- 
ligion, believing  all,  Ac— Here,  disowning  all  opinions 
at  variance  with  the  Old  Testament  Scriptures,  he  chal- 
lenges for  the  Gospel  which  he  preached  the  authority 
of  the  God  of  their  fathers.  So  much  for  the  charge  of 
heresy,  and  have  hope  ...  as  themselves  allow,  that 
there  shall  be  a  resurrection,  Ac— This  appeal  to  the 
faith  of  his  accusers  shows  that  they  were  chiefly  of  the 
Pharisees,  and  that  the  favour  of  that  party,  to  which  he 
owed  in  some  measure  his  safety  at  the  recent  council  (ch. 
23. 6-9),  had  been  quite  momentary.  16.  And  herein— '  On 
this  account,'  'accordingly;'  q.  d.,  looking  forward  to  that 
awful  day  (cf.  2  Corinthians  5. 10).  I  exercise  myself— The 
"I"  here  is  emphatic ;  q.  d.,  '  Whatever  they  do,  this  is  my 
study.'  to  have  always  a  conscience  void  of  offence, 
Ac— See  ch.  23. 1;  2  Corinthians  1.  12,  2. 17,  Ac;  q.  d.,  '  These 
are  the  great  principles  of  my  life  and  conduct— how  dif- 
ferent from  turbulence  and  sectarianism!'  17.  Now 
after  many  ('  several')  years  (absence  from  Jerusalem)  I 
came  to  bring  alms  to  my  nation— referring  to  the  col- 
lection from  the  churches  of  Macedonia  and  Greece,  which 
he  had  taken  such  pains  to  gather.  This  only  allusion  in 
the  Acts  to  what  Is  dwelt  upon  so  frequently  In  his  own 
Epistles  (Romans  15. 25, 26;  1  Corinthians  16. 1-4 ;  2  Corinth- 
ians 8. 1-4),  throws  a  beautiful  light  on  the  truth  of  this 
History.  (See  Paley's  Horce  Paulina.)  and  (to  present) 
offerings — connected  with  his  Jewish  vow :  see  next  verse. 
18-21.  found  me  purified  In  the  temple — not  polluting 
It,  therefore,  by  my  own  presence,  and  neither  gathering 
a  crowd  nor  raising  a  stir :  If  then  these  Asiatic  Jews  have 
any  charge  to  bring  against  me  in  Justification  of  their 
arrest  of  me,  why  are  they  not  here  to  substantiate  it?  •» 
else  let  these  .  .  .  here  say—'  Or,  passing  from  all  that 
preceded  my  trial,  let  those  of  the  Sanhedrim  here  present 
say  if  I  was  guilty  of  aught  there,'  Ac.  No  doubt  his  hasty 
speech  to  the  high  priest  might  occur  to  them,  but  the 
provocation  to  it  on  his  own  part  was  more  than  they 
would  be  willing  to  recall.  Except  .  .  .  this  one  vote* 
.  .  .  Touching  the  resurrection,  Ac— This  would  recall 
to  the  Pharisees  present  their  own  Inconsistency,  in  be- 
friending him  then  and  now  accusing  him.  '4-4,  23.  hav- 
ing more  perfect  knowledge  of  that  ('the')  way — See 
on  ch.  19. 23;  and  ou  v.  10.  when  Lysias  .  .  .  shall  come 
...  I  will  know,  Ac— Felix  might  have  dismissed  the  case 
as  a  tissue  of  unsupported  charges.  But  if  from  his  inter- 
est in  the  matter  he  really  wished  to  have  the  presence  of 
Lysias  and  others  Involved,  a  brief  delay  was  not  un- 
worthy of  him  as  a  Judge.  Certainly,  so  far  as  recorded, 
neither  Lysias  nor  any  other  parties  appeared  again  In  the 
case.  Verse  23,  however,  seems  to  show  that  at  that  lime 
his  prepossessions  In  favour  of  Paul  were  strong  *±,  3*. 
Felix  .  .  .  with  his  wife  Drusilla  ...  a  Jewess— This 
beautiful  but  Infamous  woman  was  the  third  daughter  of 
Herod  Agrlppa  I.,  who  was  eaten  of  worms  (see  on  eh.  12. 
1),  and  a  sister  of  Agrlppa  II.,  before  whom  Paul  pleaded, 
oh.  26.    She  was  '  given  In  marriage  to  AzIkub,  king  of  tbc 


ACTS  XXV. 


Kmeeenes,  who  had  consented  to  be  circumcised  for  the 
lake  of  the  alliance.  But  this  marriage  was  soon  dissolved, 
after  this  manner:  When  Festus  was  procurator  of  Judea, 
be  saw  her,  and  being  captivated  with  her  beauty,  per- 
suaded her  to  desert  her  husband,  transgress  the  laws  of 
her  country,  and  marry  himself.'  [Joskphus,  Antiquities, 
xx.  7. 1,  2.J  Such  was  this  "  wife  "  of  Felix,  lie  sent  for 
Paul  and  heard  him  concerning  the  faith  In  Christ — 
Perceiving  from  what  he  had  heard  on  the  trial  that  the 
new  sect  which  was  creating  such  a  stir  was  represented 
by  Its  own  advocates  as  but  a  particular  development  of 
the  Jewish  faith,  he  probably  wished  to  gratify  the  curi- 
osity of  his  Jewish  wife,  as  well  as  his  own,  by  a  more  par- 
ticular account  of  it  from  this  distinguished  champion. 
And  no  doubt  Paul  would  so  far  humour  this  desire  as  to 
present  to  them  the  great  leading  features  of  the  Gospel. 
But  from  v.  25  It  Is  evident  that  his  discourse  took  an  en- 
tirely practical  turn,  suited  to  the  life  which  his  two  audi- 
tors were  notoriously  leading.  And  as  he  reasoned  of 
righteousness  (with  reference  to  the  public  character  of 
Felix),  temperance  (with  reference  to  his  immoral  life), 
and  Judgment  to  come  (when  he  would  be  called  to  an 
awful  account  for  both),  Felix  trembled— and  no  wonder. 
For,  on  the  testimony  of  Tacitus,  the  Roman  Annalist  (v. 
I;  xll.  64),  he  ruled  with  a  mixture  of  cruelty,  lust,  and  ser- 
vility, and  relying  on  the  Influence  of  his  brother  Pallas 
at  court,  he  thought  himself  at  liberty  to  commit  every 
sort  of  crime  with  Impunity.  How  noble  the  fidelity  and 
courage  which  dared  to  treat  of  such  topics  In  such  a  pre- 
sence, and  what  withering  power  must  have  been  in  those 
appeals  which  made  even  a  Felix  to  tremble  I  Go  thy 
way  for  this  time  i  and  when  I  have  a  convenient  sea- 
son I  will  call  for  thee— Alas  for  Felix  1  This  was  his 
golden  opportunity,  but— like  multitudes  still — he  missed  it. 
Convenient  seasons  In  abundance  he  found  to  call  for 
Paul,  but  never  again  to  "  hear  him  concerning  the  faith 
in  Christ,"  and  writhe  under  the  terrors  of  the  wrath  to 
come.  Even  in  those  moments  of  terror  he  had  no  thought 
of  submission  to  the  Cross  or  a  change  of  life.  The  Word 
discerned  the  thoughts  and  intents  of  his  heart,  but  that 
heart  even  then  clung  to  Its  idols;  even  as  Herod,  who 
"  did  many  things  and  heard  John  gladly,"  but  In  his  best 
moments  was  enslaved  to  his  lusts.  How  many  Felixes 
have  appeared  from  age  to  age  I  He  hoped  .  .  .  that 
money  should  have  been  given  him  .  .  .  wherefore  he 
sent  for  him  the  oftener,  and  communed  with  him — 
Bribery  in  a  Judge  was  punishable  by  the  Roman  law,  but 
the  spirit  of  a  slave  (to  use  the  words  of  Tacitus)  was  in 
all  his  acts,  and  his  "communing  with  Paul"— as  if  he 
eared  for  either  him  or  his  message— simply  added  hypoc- 
risy to  meanness.  The  position  in  life  of  Paul's  Christian 
visitors  might  beget  the  hope  of  extracting  something 
from  them  for  the  release  of  their  champion ;  out  the 
apostle  would  rather  He  in  prison  than  stoop  to  this !  after 
two  years,  &c. — What  a  trial  to  this  burning  missionary 
of  Christ,  to  suffer  such  a  tedious  period  of  inaction  I  How 
mysterious  It  would  seem!  But  this  repose  would  be  medi- 
eine  to  his  spirit ;  he  would  not,  and  could  not,  be  entirely 
Inactive,  so  long  as  he  was  able  by  pen  and  message  to 
communicate  with  the  churches ;  and  he  would  doubtless 
learn  the  salutary  truth  that  even  he  was  not  essential  to 
his  Master's  cause.  That  Luke  wrote  his  Gospel  during 
this  period,  under  the  apostle's  superintendence,  is  the  not 
unlikely  conjecture  of  able  critics.  Porcius  Festus— Little 
is  known  of  him.  He  died  a  few  years  after  this.  [Jose- 
PHUS,  Antiquities,  xx.  8.  f),  to  0. 1.]  came  Into  Felix'  room- 
He  was  recalled,  on  accusations  against  him  by  the  Jews 
of  Caesarea,  and  only  acquitted  through  the  intercession  of 
his  brother  at  court.  [Joskphus,  Antiquities,  xx.  8,  10.] 
Felix,  willing  to  show  the  Jews  a  pleasure — '  to  earn 
the  thanks  of  the  Jews,'  which  he  did  not.  left  Paul 
bound  (ch.  26. 29)— which  does  not  seem  to  have  been  till 
then. 

CHAPTER   XXV. 

Ver.  t-2.    Festus,  coming  to  Jerusalem,  declines  to 
■ats  Paul  bbocght  thither  fob  judgment,  but 
irm  THE  PAmBS  A  hearing  on  his  return  to  Cxsa- 
214 


rea— On  Festus  asking  the  apostle  if  he  would  eu 
to  Jerusalem  for  another  hearing  before  him,  kb 
is  constrained  in  justice  to  his  cause  to  appeal  to 
THE  EMPEROR.  1-3.  Festus  .  .  .  after  three  days  ftMOUM 
...  to  Jerusalem — to  make  himself  acquainted  with  the 
great  central  city  of  his  government  without  delay.  Then 
the  high  priest— a  successor  of  him  before  whom  Paul  had 
appeared  (ch.  23.  2).  and  the  chief  of  the  Jews — and  "tlM 
whole  multitude  of  the  Jews,"  v.  24,  clamorously.  In- 
formed him  against  Paul  .  .  .  desired  favour  (in  v.  15, 
"Judgment")  against  him— It  would  seem  that  they  had 
the  Insolence  to  ask  him  to  have  the  prisoner  executed 
-even  without  a  trial  (v.  16).  laying  -wait  ...  to  kill  hint 
—How  deep  must  have  been  their  hostility,  when  two 
years  after  the  defeat  ol  their  former  attempt,  they  thirst 
as  keenly  as  ever  for  his  blood  I  Their  plea  for  having 
the  case  tried  at  Jerusalem,  where  the  alleged  offence 
took  place,  was  plausible  enough ;  but  from  v.  10  It  would 
seem  that  Festus  had  been  made  acquainted  with  their 
causeless  malice,  and  that  In  some  way  which  Paul  wae 
privy  to.  4-6.  answered  .  .  .  that  Paul  should  be  kept 
(rather,  'is  in  custody')  at  Caeearea,  and  himself  would 
depart  shortly  thither.  Let  them  .  .  .  which  among 
you  are  able,  go  down— 'your  leading  men.'  the  Jews 
.  .  .  from  Jerusalem  — clamorously,  as  at  Jerusalem, 
see  v.  24.  many  and  grievous  complaints  against  Paul 
—From  his  reply, and  Festus'  statement  of  the  case  before 
Agrlppa,  these  charges  seem  to  have  been  a  Jumble  of  po- 
litical and  religious  matter  which  they  were  unable  to 
substantiate,  and  vociferous  cries  that  he  was  unfit  to 
live.  Paul's  reply,  not  given  In  full,  was  probably  little 
more  than  a  challenge  to  prove  any  of  their  charges, 
whether  political  or  religious.  0,  10.  Festus,  -willing  to 
do  the  Jews  a  pleasure  (to  ingratiate  himself  with  themX 
said,  Wilt  thou  go  up  to  Jerusalem,  and  ...  be  Judged 
.  .  .  before  me  (or  'under  rny  protection-).  If  this  was 
meant  In  earnest,  It  was  temporizing  and  vacillating. 
But,  possibly,  anticipating  Paul's  refusal,  he  wished 
merely  to  avoid  the  odium  of  refusing  to  remove  the  trial 
to  Jerusalem.  Then  said  Paul,  I  stand  at  Caesar'* 
Judgment-seat — i.  e.,  I  am  already  before  the  proper 
tribunal.  This  seems  to  Imply  that  he  understood  Festus 
to  propose  handing  him  over  to  the  Sanhedrim  for  Judg- 
ment (and  see  on  v.  11),  with  a  mere  promise  of  protection 
from  him.  But  from  going  to  Jerusalem  at  all  he  was  too 
well  Justified  In  shrinking,  for  there  assassination  had 
been  quite  recently  planned  against  nlm.  to  the  Jews 
have  I  done  no  wrong,  as  thou  knowest  very  well — 
lit., '  better,'  i.  e.  (perhaps),  better  than  to  press  such  a  pro- 
posal. If  there  be  none  of  these  things  .  .  .  no  man 
may  deliver  me  unto  them — The  word  signifies  to  'sur- 
render In  order  to  gratify'  another.  I  appeal  to  Caesar— 
The  right  of  appeal  to  the  supreme  power,  In  case  of  life 
and  death,  was  secured  by  an  ancient  law  to  every  Roman 
citizen,  and  continued  under  the  empire.  Had  Festus 
shown  any  disposition  to  pronounce  final  Judgment,  Paul, 
strong  In  the  consciousness  of  his  innocence  and  the 
Justice  of  a  Roman  tribunal,  would  not  have  made  this 
appeal.  But  when  the  only  other  alternative  offered  him 
was  to  give  his  own  consent  to  be  trausferred  to  the  great 
hotbed  of  plots  against  his  life,  and  to  a  tribunal  of  un- 
scrupulous and  bloodthirsty  ecclesiastics  whose  vocifer- 
ous cries  for  his  death  had  scarcely  subsided,  no  other 
course  was  open  to  him.  Vi.  Festus  (little  expecting  such 
an  appeal,  but  bound  to  respect  it)  having  conferred 
with  the  council  (his  assessors  in  Judgment,  as  to  the 
admissibility  of  the  appeal),  said,  Hart  thou  (tor  'thoc 
hast')  ...  to  Caesar  shall  thou  go— as  if  he  would  add 
(perhaps)  '  and  see  if  thou  fare  better.' 
13-27.    Herod  Agrippa  II.,  on  a  "isit  to  Festus, 

BEING  CONSULTED  BY  HIM  ON  PAUL'S  CASE,  DESIRES  TO 
HEAR    THK    APOSTLE,    WHO     IS    ACCORI INGLY     BROU1HT 

forth.  13.  King  Agrlppa— great  gran  Ison  of  Herod  th« 
Great,  and  Drusilla's  brother  (see  on  c  i.  24.  24).  On  hi* 
father's  awful  death  (ch.  12.  23),  being  tl  ought  too  young 
(17)  to  succeed,  Judea  was  attached  to  tho  province  of 
Syria.  Four  years  after,  on  the  death  oi  nis  uncle  Herod, 
he  was  made  king  of  the  northern  prin.   ta'itief.  of  Ofaa.' 


ACTS   XXVI. 


?is,  and  afterwards  got  Batonea,  Itarea,  Trachonitis,  Abi- 
lene, Galilee,  and  Perea,  with  the  title  of  king.  He  died 
a.,  d.  100,  after  reigning  fifty-one  years,  and  Berntce— his 
sister.  She  was  married  to  her  nncle  Herod,  king  of 
Chalols,  on  whose  death  she  lived  with  her  brother 
Agrlppa— not  without  suspicion  of  incestuous  Intercourse, 
which  her  subsequent  licentious  life  tended  to  confirm, 
tame  to  salute  Festus— to  pay  his  respects  to  him  on  his 
accession  to  the  procuratorship.  14,  15.  when  there 
many  ('  severaf )  days,  Festus  declared  Paul's  cause— 
making  advantage  of  the  presence  of  one  who  might  be 
presumed  to  know  such  matters  better  than  himself; 
though  the  lapse  of  "several  days"  ere  the  subject  was 
touched  on  shows  that  It  gave  Festus  little  trouble.  16- 
81.  to  deliver  any  man  to  die — See  on  the  word  "deliver 
up"  v.  11.  as  I  supposed  ('suspected') — crimes  punishable 
by  civil  law.  questions  of  their  own  superstition — 
rather  'religion'  (see  on  ch.  17.  22).  It  cannot  be  supposed 
that  Festus  would  use  the  word  in  any  discourteous  sense 
in  addressing  his  Jewish  guest,  one  Jesus — 'Thus  speaks 
this  miserable  Festus  of  Him  to  whom  every  knee  shall 
bow.'  [Bengel.]  whom  Paul  affirmed  ('  kept  affirming') 
was  alive — showing  that  the  resurrection  of  the  Crucified 
One  had  been  the  burden,  as  usual,  of  Paul's  pleading. 
The  Insignificance  of  the  whole  affair  in  the  eyes  of 
Kestus  is  manifest,  because  I  doubted  of  such  manner 
of  questions— The  "I"  is  emphatic— I,  as  a  Roman  Judge, 
being  at  a  loss  how  to  deal  with  such  matters,  the  hear- 
ing of  Augustus— the  Imperial  title  first  conferred  by 
the  Roman  Senate  on  Octavius.  3SJ-37.  1  would  also 
hear  ('should  like  to  hear')  the  man  myself— No  doubt 
Paul  was  right  when  he  said,  "The  king  knoweth  of  these 
things  .  .  .  for  I  am  persuaded  that  none  of  these  things 
are  hidden  from  him;  for  this  thing  was  not  done  in 
a  corner"  (ch.  26.  26).  Hence  his  curiosity  to  see  and  hear 
the  man  who  had  raised  such  commotion  and  was  re- 
modelling to  such  an  extent  the  whole  Jewish  life,  when 
Agrlppa  -was  come,  and  Bernlce,  with  great  pomp — in 
the  same  city  In  which  their  father,  on  account  of  his 
pride,  had  perished,  eaten  up  by  worms.  [Wetst.]  with 
the  chief  captains— See  on  ch.  21.  82.  Josephus  (Jewish 
War,  Hi.  4.  2)  says  that  five  cohorts,  whose  full  comple- 
ment was  1000  men,  were  stationed  at  Ctesarea.  principal 
men  of  the  city— both  Jews  and  Romans.  '  This  was  the 
most  dignified  and  influential  audience  Paul  had  yet  ad- 
dressed, and  the  prediction,  ch.  9. 15,  was  fulfilled,  though 
afterwards  still  more  remarkably  at  Rome,  ch.  27.  21 ;  2 
Timothy  4. 16, 17.'  [Webster  and  Wilkinson.]  I  have 
uncertain  ('definite')  thing  to  •write  to  my  lord— Nero. 
'The  writer's  accuracy  should  be  remarked  here.  It 
would  have  been  a  mistake  to  apply  this  terra  ("  lord")  to 
the  emperor  a  few  years  earlier.  Neither  Augustus  nor 
Tiberius  would  let  himself  be  so  called,  as  implying  the 
relation  of  master  and  slave.  But  It  had  now  come 
(rather,  was  coming)  Into  use  as  one  of  the  imperial 
titles.'  [Hacket.] 

CHAPTER   XXVI. 

Ver.  1-32.  Paul's  defence  of  himself  before  King 
Agrippa,  who  pronounces  him  innocent,  but  con- 
cludes THAT  THE  APPEAL  TO  CESAR  MUST  BE  CARRIED 

out.  This  speeeh,  though  in  substance  the  same  as  that 
from  the  fortress-stairs  of  Jerusalem  (ch.  22.),  differs  from 
It  in  being  less  directed  to  meet  the  charge  of  apostasy 
from  the  Jewish  faith,  and  giving  more  enlarged  views  of 
his  remarkable  change  and  apostolic  commission,  and 
the  Divine  support  under  which  he  was  enabled  to  brave 
the  hostility  of  his  countrymen.  1-3.  Agrlppa  said— 
Being  a  king  he  appears  to  have  presided.  Paul  stretch- 
ing forth  the  hand — chained  to  a  soldier  (v.  29,  and  see 
on  ch.  12.  6).  I  know  thee  to  be  expert,  &c— His  father 
was  zealous  for  the  law,  and  himself  had  the  office  of 
president  of  the  temple  and  its  treasures,  and  the  appoint- 
ment of  the  high  priest.  [Josephus,  Antiquities,  20. 1.  3.] 
&«*t  me  patiently— The  idea  of  'indulgently'  is  also 
eonvsyed.  4,  5.  from  my  youth,  -which  was  at  the 
first  ,  ,  .  at  Jerusalem,  know  all  the  .Jews  ;  which 
&»*w  ine  from  the  beginning— plainly  showing  that 


he  received  his  edncatlon,  even  from  early  youth,  at 
Jerusalem.  See  on  ch.  22. 3.  If  they  would  ('  were  will- 
ing to')  testify— but  this,  of  course,  they  were  not,  it  being 
a  strong  point  In  his  favour,  after  the  most  strattest 
('  the  strictest')  sect— as  the  Pharisees  confessedly  were. 
This  was  said  to  meet  the  charge,  that  as  a  He'lenlstla 
Jew  he  had  contracted  among  the  heathen  lax  Ideas  of 
Jewish  peculiarities.  6,  7.  I  .  .  .  am  Judged  for  the 
hope  of  the  promise  made  ...  to  our  fathers —  'for  be- 
lieving that  the  promise  of  Messiah,  the  Hope  of  the 
Church  (ch.  13. 32 ;  28. 20)  has  been  fulfilled  in  Jesus  of  Naz- 
areth risen  from  the  dead.'  unto  -which  promise  (the 
fulfilment  of  it)  our  twelve  tribes — James  1.1;  and  see 
on  Luke  2.  36.  instantly  — '  intently ;'  see  on  ch.  12.  5. 
serving  God— in  the  sense  of  religious  worship;  see  on 
"ministered,"  ch.  13.2.  day  and  night  hope  to  come— 
The  apostle  rises  into  language  as  catholic  as  the  thought 
—representing  his  despised  nation,  all  scattered  though 
it  now  was,  as  twelve  great  branches  of  one  ancient  stem, 
in  all  places  of  their  dispersion  offering  to  the  God  of 
their  fathers  one  unbroken  worship,  reposing  on  one 
great  "  promise"  made  of  old  unto  their  fathers,  and  sus- 
tained by  one  "hope"  of  "coming"  to  its  fulfilment;  th« 
single  point  of  difference  between  him  and  ills  country- 
men, and  the  one  cause  of  all  their  virulence  against  him, 
being,  that  his  hope  had  found  rest  in  One  already  come, 
while  theirs  still  pointed  to  the  future,  for  which 
hope's  sake,  King  Agrlppa,  I  am  accused  of  the  .Tews 
—'I  am  accused  of  Jews,  O  king'  (so  the  true  reading 
appears  to  be);  of  all  quarters  the  most  surprising  for 
such  a  charge  to  come  from.  The  charge  of  sedition  is  not 
so  much  as  alluded  to  throughout  this  speech.  It  was  in- 
deed a  mere  pretext.  8.  Why  should  it  be  thought  a 
thing  incredible  .  .  .  that  God  should  raise  the  dead  1 
—rather,  'Why  is  it  Judged  a  thing  Incredible  If  God 
raises  the  dead?  the  case  being  viewed  as  an  accomplished 
fact.  No  one  dared  to  call  in  question  the  overwhelming 
evidence  of  the  resurrection  of  Jesus,  which  proclaimed 
Him  to  be  the  Christ,  the  Son  of  God ;  the  only  way  ?A  get- 
ting rid  of  it,  therefore,  was  to  pronounce  It  Incredible. 
But  why,  asks  the  apostle,  is  it  so  Judged  f  Leaving  this 
pregnant  question  to  find  its  answer  in  the  breasts  of  his 
audience,  he  now  passes  to  his  personal  history.  9-15. 
See  on  ch.  9. 1,  Ac,  and  cf.  ch.  22. 4,  <fec.  16-18.  But  rise, 
<fec.  Here  the  apostle  appears  to  condsnse  into  one  state- 
ment various  sayings  of  his  Lord  to  him  In  visions  at  dif- 
ferent times,  In  order  to  present  at  one  view  the  grandeur 
of  the  commission  with  which  his  Master  had  clothed 
him.  [Alford.]  a  minister  .  .  .  both  of  these  tilings 
■which  thou  hast  seen  (putting  him  on  a  footing  with 
those  "eye-witnesses  and  ministers  of  the  word"  men- 
tioned Luke  1.  2),  and  of  those  in  -which  I  will  appear 
to  thee — referring  to  visions  he  was  thereafter  to  be  fa- 
voured with ;  such  as  ch.  18.9, 10;  22. 17-21;  23. 11 ;  2  Corin- 
thians 12,  &c.  (Galatians  1.  12).  delivering  thee  from 
the  people — (the  Jews)  and  from  the  Gentiles.  He  was  all 
along  the  object  of  Jewish  malignity,  and  was  at  that 
moment  in  the  hands  of  the  Gentiles;  yet  he  calmly  re- 
poses on  his  Master's  assurances  of  deliverance  from 
both,  at  the  same  time  taking  all  precautions  for  safety 
and  vindicating  all  his  legal  rights,  unto  -whom  now  I 
send  thee— The  emphatic  "I"  here  denotes  the  authority 
of  the  Sender.  [Bengel.]  To  open  their  eyes,  [and]  to 
turn  them  from  darkness  to  light — rather, '  that  they 
may  turn'  (as  in  v.  20),  i.e.,  as  the  effect  of  their  eyes 
being  opened.  The  whole  passage  leans  upon  Isaiah  61. 
1  (Luke  4. 18).  and  from  the  power  of  Satan — Note  the 
connection  here  between  being  "  turned  from  darkness" 
and  "  from  the  power  of  Satan,"  whose  whole  power  over 
men  lies  in  keeping  them  in  the  dark:  hence  he  is  called 
"the  ruler  of  the  darkness  of  this  world."  See  on  2 Co- 
rinthians 4.  4.  that  they  may  receive  forgiveness 
and  inheritance  among  the  sanctified  by  faith  that 
is  in  me— Note:  Faith  is  here  made  the  instrument  of 
salvation  at  once  in  its  first  stage,  forgiveness,  and  Its 
last,  admission  to  the  home  of  the  sanctified ;  and  the  faitb 
which  introduces  the  soul  to  all  this  is  emphatically 
declared  bv  the  glorified  Redeemer  to  rest  upon   Hir» 

215 


ACTS   XXVII. 


*el/~"  faith,  even  that  which  is  in  Me."  Aud  who 
that  believes  this  can  refrain  from  casting  his  crown  be- 
fore him  or  resist  offering  Him  supreme  worship  ?  19-81. 
Whereupon,  O  King  Agrippa,  I  was  not  disobedient 
auto  the  heavenly  vision— This  musical  and  elevated 
strain,  which  carries  the  reader  along  with  it,  and  doubt- 
less did  the  hearers,  bespeaks  the  lofty  region  of  thought 
and  feeling  to  which  the  apostle  had  risen  while  rehears- 
ing his  Master's  communications  to  him  from  heaven. 
showed  to  them  of  Damascus  and  at  Jerusalem — omit- 
ting Arabia ;  because,  beginning  with  the  Jews,  his  ob- 
ject was  to  mention  first  the  places  where  his  former  ha- 
tred of  the  name  of  Christ  was  best  known:  the  mention 
of  the  Gentiles,  so  unpalatable  to  his  audience,  is  reserved 
to  the  last,  repent  and  return  to  God,  and  do  works 
meet  for  repentance— a  brief  description  of  conversion 
and  Its  proper  fruits,  suggested,  probably,  by  the  Baptist's 
teaching,  Luke  3.  7,  8.  22,  23.  having  obtained  help 
('succour')  from  God  ('  that  [which  cometh]  from  God'),  I 
continue  ('  stand,'  '  hold  my  ground')  unto  this  day, 
witnessing,  <fec— q.  d.,  This  life  of  mine,  so  marvellously 
preserved,  In  spite  of  all  the  plots  against  it,  is  upheld 
for  the  Gospel's  sake ;  therefore  I  "  witnessed,"  <fec.  that 
Christ  should  suffer,  Ac.  The  construction  of  this  sen- 
tence Implies  that  In  regard  to  the  question  '  whether  the 
Messiah  is  a  suffering  one,  and  whether,  rising  first  from 
the  dead,  he  should  show  light  to  the  (Jewish)  people  and 
to  the  Gentiles,'  he  had  only  said  what  the  prophets  and 
Moses  said  should  come.  24.  Festus  said  with  a  loud 
voice— surprised  and  bewildered.  Paul,  thou  art  beside 
thyself,  much  learning  doth  make  thee  mad — q.  d.,  is 
turning  thy  head.  The  union  of  flowing  Greek,  deep  ac- 
quaintance with  the  sacred  writings  of  his  nation,  refer- 
ence to  a  resurrection  and  other  doctrines  to  a  Roman  ut- 
terly unintelligible,  and,  above  all,  lofty  religious  earnest- 
ness, so  strange  to  the  cultivated,  cold-hearted  skeptics 
of  that  day — may  account  for  this  sudden  exclamation. 
25,  26.  I  am  not  mad,  most  noble  Kestus,  but,  &o.  Can 
anything  surpass  this  reply,  for  readiness,  self-possession, 
calm  dignity  f  Every  word  of  it  refuted  the  rude  charge, 
though  Festus,  probably,  did  not  Intend  to  hurt  the  pris- 
oner's feelings,  the  king  knoweth,  Ac. — See  on  v.  1-3. 
27-21).  bellevest  thou  the  prophets!  I  know  that  thou 
belie  vest— The  courage  and  confidence  here  shown  pro- 
ceeded from  a  vivid  persuasion  of  Agrlppa's  knowledge 
of  the  /acta  and  faith  in  the  predietiims  which  they  veri- 
fied; and  the  king's  reply  Is  the  highest  testimony  to 
the  correctness  of  these  presumptions  and  the  Immense 
power  of  such  bold  yet  courteous  appeals  to  conscience. 
Almost  (or  'In  a  little  time')  thou  persuadest  me  to  be  a 
Christian— Most  modern  Interpreters  think  the  ordinary 
translation  inadmissible,  and  take  the  meaning  to  be, 
'Thou  thlnkest  to  make  me  with  little  persuasion  (or 
small  trouble)  a  Christian — but  I  am  not  to  be  so  easily 
turned.'  But  the  apostle's  reply  can  scarcely  suit  any  but 
the  sense  given  In  our  authorized  version,  which  is  that 
adopted  by  Chkysostom  and  some  of  the  best  scholars 
since.  The  objection  on  which  so  much  stress  is  laid,  that 
the  word  "Christian"  was  at  that  time  only  a  term  of 
contempt,  has  no  force  except  on  the  other  side ;  for  tak- 
ing It  In  that  view,  the  sense  is,  'Thou  wilt  soon  have  me 
one  of  that  despised  sect.'  I  would  to  God,  <ftc— What 
unequalled  magnanimity  does  this  speech  breathe !  Only 
Ills  Master  ever  towered  above  this,  not  only  .  .  .  al- 
most .  .  .  but  altogether — or,  'whether  soon  or  late,'  or 
'  with  little  or  much  difficulty.'  except  these  bonds- 
doubtless  holding  up  his  two  chained  hands  (see  on  ch.  12. 
8) :  which  in  closing  such  a  noble  utterance  must  have  had 
an  electrical  effect.  30-32.  when  he  had  thus  spoken, 
the  king  rose— not  over-easy,  we  may  be  sure.  This  man 
oalght  have  been  set  at  liberty  if  he  had  not  appealed 
to  Ceesar — It  would  seem  from  this  that  such  appeals,  once 
made,  behooved  to  be  carried  out. 

CHAPTER    XXVII. 

Ver.  1-44.    Thk  voyage  to   Italy— The  shipwreck 
awb  sa*b  landing  at  Malta.    1.  we  should  sail,  Ac  — 
21 S 


The  "we"  here  reintroduces  the  historian  as  one  of  the 
company.  Not  that  he  had  left  the  apostle  from  the  time 
when  he  last  included  himself— ch.  21. 18 — but  the  apostle 
was  parted  from  him  by  his  arrest  and  Imprisonment, 
until  now,  when  they  met  In  the  ship,  delivered  Paul 
and  certain  other  prisoners — State  prisoners  going  to  be 
tried  at  Rome;  of  which  several  Instances  are  on  record. 
Julius— who  treats  the  apostle  throughout  with  sacb 
marked  courtesy  (v.  3,  43;  ch.  28.  16),  that  it  has  been 
thought  [Bengel]  he  was  present  when  Paul  made  his 
defence  before  Agrippa  (see  ch.  25.  23),  and  was  Impressed 
with  his  lofty  bearing,  a  centurion  of  Augustus'  band 
—the  Augustan  cohort,  an  honorary  title  given  to  more 
than  one  legion  of  the  Roman  army,  implying,  perhai>s, 
that  they  acted  as  a  body-guard  to  the  emperor  or  procu- 
rator, as  occasion  required.  2.  a  ship  of  (belonging  to) 
Adramyttium — a  port  on  the  north-east  coast  of  the 
jEgean  Sea.  Doubtless  the  centurion  expected  to  find 
another  ship,  bound  for  Italy,  at  some  of  the  ports  of 
Asia  Minor,  without  having  to  go  with  this  ship  all  the 
way  to  Adramyttium;  and  in  this  he  was  not  disap- 
pointed. See  on  v.  6.  meaning  to  sail  by  the  coasts 
('  places')  of  Asia— a  coasting  vessel,  which  was  to  touch 
at  the  ports  of  proconsular  Asia,  [one]  Aristarchus,  a 
Macedonian  of  Thessalonlca,  being  with  us — rather, 
'Aristarchus  the  Macedonian,'  <fec.  The  word  "one" 
should  not  have  been  introduced  here  by  our  translators, 
as  if  this  name  had  not  occurred  before;  for  we  find  him 
seized  by  the  Ephesian  mob  as  a  "  man  of  Macedonia  and 
Paul's  companion  in  travel,"  ch.  19.  29,  and  as  a  "Thesna- 
lonian"  accompanying  the  apostle  from  Ephesus  on  his 
voyage  back  to  Palestine,  ch.  20. 4.  Here  both  these  places 
are  mentioned  In  connection  with  his  name.  After  this 
we  find  him  at  Rome  with  the  apostle,  Colossians  4. 10* 
Philemon  24.  3.  next  day  touched  at  Sidon — To  reach 
this  ancient  and  celebrated  Mediterranean  port,  about 
seventy  miles  north  from  Csesarea,  In  one  day,  they  must 
have  had  a  fair  wind.  Julius  courteously  (see  on  v.  1} 
gave  him  liberty  to  go  to  his  friends — no  doubt  disci- 
pies,  gained,  It  would  seem,  by  degrees,  all  along  the 
Phoenician  coast  since  the  first  preaching  there  (see  on  oh 
11. 19;  and  21.4).  to  refresh  himself— which  after  his  long 
confinement  would  not  be  unnecessary.  Such  small  per- 
sonal details  are  In  this  case  extremely  Interesting.  4. 
when  we  had  launched  ('set  sail')  from  thence,  we 
sailed  under  Cyprus,  because  the  winds  were  con- 
trary—The wind  blowing  from  the  westward,  probably 
with  a  touch  of  the  north,  which  was  adverse,  they  sailed 
under  the  lee  of  Cyprus,  keeping  It  on  their  le/t,  and  steer- 
ing between  It  and  the  mainland  of  Phoenicia.  5.  when 
we  had  sailed  over  the  Sea  of  Cilicia  and  Pamphylia— 
coasts  with  which  Paul  had  been  long  familiar,  the  one, 
perhaps,  from  boyhood,  the  other  from  the  time  of  his 
first  missionary  tour — we  came  to  Myra,  a  city  of  Lycia 
— a  port  a  little  east  of  Patara  (see  on  ch.  21. 1).  6.  there 
.  .  .  found  a  ship  of  Alexandria,  sailing  Into  Italy, 
and  he  put  us  therein— (See  on  v.  2.)  As  Egypt  was  the 
granary  of  Italy,  and  this  vessel  was  laden  with  wheat  (d 
35),  we  need  not  wonder  it  was  large  enough  to  carry  276 
souls,  passengers  and  crew  together  (v.  37).  Besides,  the 
Egyptian  merchantmen,  among  the  largest  in  the  Medi- 
terranean, were  equal  to  the  largest  merchantmen  lu  our 
day.  It  may  seem  strange  that  on  their  passage  from 
Alexandria  to  Italy  they  should  be  found  at  a  Lyclan 
port.  But  even  still  It  Is  not  unusual  to  stand  to  the  north 
towards  Asia  Minor,  for  the  sake  of  the  current.  7.  sailed 
slowly  many  days  (owing  to  contrary  winds),  and 
scarce  ('with  difficulty')  were  come  over  against 
Cnidus— a  towu  on  the  promontory  of  the  peninsula  ol 
that  name,  having  the  Island  of  Coos  (see  on  ch.  21.  1)  to 
the  west  of  it.  But  for  the  contrary  wind  they  mighl 
have  made  the  distance  from  Myra  (130  miles)  ic  one  day. 
They  would  naturally  have  put  in  at  Cnidus,  whom 
larger  harbour  was  admirable,  but  the  strong  westerly 
current  Induced  them  to  run  south,  under  (the  lee  of) 
Crete — (See  on  Titus  1.5.)  over  against  Salmon*—  tb« 
cape  at  the  eastern  extremity  of  the  island.  8.  and 
hardlv  i»u«ing  it — 'witb   diffinntt."  coasting  along  It:' 


ACTS  XXV II. 


from  the  tame  cause  as  before,  the  westerly  current  and 
bead-winds,  came  to  .  .  .  the  Fair  Havens— an  anchor- 
■ge  near  the  centre  of  the  south  coast,  and  a  little  east  of 
Cape  Matala,  the  southernmost  point  of  the  island,  nigh 
irhereunto  wu  the  city  Lasea— Identified,  but  quite  re- 
cently, by  the  Rbv.  George  Brown  [Smith's  Voyages 
and  Shipwreck  of  St.  Paul,  App.  ill.,  2d  Ed.,  1856.  To  this 
inraluable  book  all  recent  commentators  on  this  chapter, 
and  these  notes,  are  mostly  indebted].  9,  10.  when 
tmch  time  was  spent— since  leaving  Cresarea.  But  for 
anforeseen  delays  they  might  have  reached  the  Italian 
©oast  before  the  stormy  season,  and  sailing  (the  naviga- 
tion of  the  open  sea)  was  now  dangerous,  because  the 
last  was  now  .  .  .  past— that  of  the  day  of  atonement, 
answering  to  the  end  of  September  and  beginning  of  Octo- 
ber, about  which  time  the  navigation  is  pronounced  un- 
safe by  writers  of  authority.  Since  all  hope  of  completing 
the  voyage  during  that  season  was  abandoned,  the  ques- 
tion next  was,  whether  they  should  winter  at  Fair  Ha- 
vens, or  move  to  Port  Phenlce,  a  harbour  about  forty 
miles  to  the  westward.  St.  Paul  assisted  at  the  consulta- 
tion and  strongly  urged  them  to  winter  where  they  were. 
lira,  I  perceive,  that  this  voyage  will  be  with  hurt 
«>td  much  damage,  die. — not  by  any  Divine  communica- 
tion, but  simply  in  the  exercise  of  a  good  Judgment  aided 
by  some  experience.  The  event  justified  his  decision. 
11.  Nevertheless  the  centurion  believed  the  master 
and  owner  .  .  .  more  than  Pawl — He  would  naturally 
think  them  best  able  to  judge,  and  there  was  much  to  say 
for  their  opinion,  as  the  bay  at  Fair  Havens,  being  open  to 
nearly  one-half  of  the  compass,  could  not  be  a  good  winter 
harbour.  Phenlce  ('Phenix,'  i*ow  called  Lutro)  which 
lleth  toward  the  south-west  and  north-west — If  this 
mean  that  it  was  open  to  the  west,  it  would  certainly 
not  be  good  anchorage.  It  is  thought  therefore  to  mean 
that  a  wind  from  that  quarter  would  lead  into  it,  or  that  it 
lay  in  an  easterly  direction  from  such  a  wind.  [Smith.] 
The  next  verse  seems  to  confirm  this.  13.  when  the 
wrath  wind  blew  softly,  supposing  they  had  attained 
their  purpose — With  such  a  wind  they  had  every  pros- 
pect of  reaching  their  destination  in  a  few  hours.  14, 
15.  a  tempestuous  (' ty phonic')  wind  —  i.  e.,  like  a 
typhon  or  tornado,  causing  a  whirling  of  the  clouds, 
owing  to  the  meeting  of  opposite  currents  o*  air.  called 
Euroclydon— The  true  reading  appears  to  be  JShiro-aquilo, 
or  east-north-east,  which  answers  all  the  effects  here 
ascribed  to  it.  could  not  bear  up  into  (or  'face')  the 
wind,  we  let  her  drift— before  the  gale.  16, 17.  under 
(the  lee  of)  a  certain  ('small')  island  .  .  .  Clauda— 
south-west  of  Crete,  now  called  Oonzo;  about  twenty- 
three  miles  to  leeward,  we  had  much  work  to  come 
by  (i.  e.,  to  hoist  up  and  secure)  the  boat— now  become 
necessary.  But  why  was  this  difficult?  Independently 
of  the  gale,  raging  at  the  time,  the  boat  had  been  towed 
between  twenty  and  thirty  miles  after  the  gale  sprung  up, 
and  could  scarcely  fail  to  be  filled  with  water.  [Smith.] 
umdergirdlng  the  ship—  i,  e.,  passing  four  or  five  turns 
Ufa  cable-laid  rope  round  the  hull  or  frame  of  the  ship,  to 
unable  her  to  resist  the  violence  of  the  seas,  an  operation 
rarely  resorted  to  in  modern  seamanship,  fearing  lest 
they  should  fall  Into  the  quicksands — '  be  cast  ashore'  or 
stranded  upon  the  Syrtis;'  the  Syrtis  Major,  a  gulf  on  the 
African  x>ast,  south-west  of  Crete,  the  dread  of  mariners, 
owing  to  its  dangerous  shoals,  they  strake  (struck)  sail 
—This  cannot  be  the  meaning,  for  to  strike  sail  would 
have  driven  them  directly  towards  the  Syrtis.  The 
meaning  must  be, 'lowered  the  gear' (appurtenances  of 
svarykind);  here,  perhaps,  referring  to  the  lowering  of 
the  heavy  mainyard  with  the  sail  attached  to  It.  [Smith.] 
13-30.  cast  out  with  our  own  hands  (passengers  and 
erew  together)  the  tackling  of  the  ship— whatever  they 
oould  do  without  that  carried  weight.  This  further  effort 
to  lighten  the  ship  seems  to  show  that  it  was  now  In  a 
leaking  condition,  as  will  presently  appear  more  evident. 
neither  sun  nor  stars  appeared  many  ('  several')  days — 
probably  most  of  the  fourteen  days  mentioned  v.  27. 
I'bls  continued  thickness  of  the  atmosphere  prevented 
»fa*u  making  the  necessary  observations  of  the  heavenly 


bodies  by  day  or  by  night;  so  that  they  could  not  teU 
where  they  were,  all  hope  that  we  should  be  save*! 
was  taken  away— 'Their  exertions  to  subdue  the  leak 
had  been  unavailing;  they  could  not  tell  which  way  to 
make  for  the  nearest  land,  In  order  to  run  their  ship 
ashore,  the  only  resource  for  a  sinking  ship:  but  unless 
they  did  make  the  land,  they  must  founder  at  sea.  Their 
apprehensions,  therefore,  were  not  so  much  caasea  oy 
the  fury  of  the  tempest,  as  by  the  state  of  the  snip.' 
[Smith.]  From  the  lnferi®rlty  of  ancient  to  modern 
naval  architecture,  leaks  were  sprung  mucli  more  easily, 
and  the  means  of  repairing  them  were  fewer  than  now 
Hence  the  far  greater  number  of  shipwrecks  from  this 
cause.  31-36.  But  after  long  abstinence— See  on  v.  33. 
'  The  hardships  which  the  crew  endured  during  a  gale  of 
such  continuance,  and  their  exhaustion  from  labouring 
at  the  pumps  and  hunger,  may  be  imagined,  but  are  not 
described.'  [Smith.]  Paul  stood  forth  In  the  midst  of 
them,  and  said,  Sirs,  ye  should  have  hearkened  to 
me,  &c— not  meaning  to  reflect  on  them  for  the  past,  but 
to  claim  their  confidence  for  what  he  was  now  to  say .  .  . 
there  stood  by  me  this  night  the  angel  of  God  (as  ch. 
16.  9  and  23. 11).  whose  I  am  (1  Corinthians  6. 19,  20)  and 
whom  I  serve  (In  the  sense  of  worship  or  religious  conse- 
cration :  see  on  ch.  13.  2),  saying,  Fear  not,  Paul j  thou 
must  be  brought  before  Csesarj  and,  lo,  God  hath 
given  thee  all  .  .  .  that  sail  with  thee— While  the  crew 
were  toiling  at  the  pumps,  Paul  was  wrestling  In  prayer, 
not  for  himself  only  and  the  cause  in  which  he  was  going 
a  prisoner  to  Rome,  but  with  true  magnanimity  of  soul 
for  all  his  shipmates;  and  God  heard  him,  "giving  him' 
(remarkable  expression !)  all  that  sailed  with  him 
'When  the  cheerless  day  came  he  gathered  the  sailors 
(and  passengers)  around  him  on  the  deck  of  the  labour- 
ing vessel,  and  raising  his  voice  above  the  storm'  [Hows], 
reported  the  Divine  communication  he  had  received ; 
adding  with  a  noble  simplicity,  "for  I  believe  God  that  it 
shall  be  even  as  it  was  told  me,"  and  encouraging  all  on 
board  to  "be  of  good  cheer"  In  the  same  confidence. 
What  a  contrast  to  this  is  the  speech  of  Caesar  in  similar 
circumstances  to  his  pilot,  bidding  him  keep  up  his  spit  it 
because  he  carried  Cwsar  and  Caesar's  fortune!  [Plu- 
tarch.] The  Roman  general  knew  no  better  name  for 
the  Divine  Providence,  by  which  he  had  been  so  often 
preserved,  than  Ccesar's  fortune.  [Humphry.]  From  the 
explicit  particulars— that  the  ship  would  be  lost,  but  not 
one  that  sailed  in  It,  and  that  they  "must  be  cast  on  a 
certain  Island"— one  would  conclude  that  a  visional  rep 
resentation  of  a  total  wreck,  a  mass  of  human  being* 
struggling  with  the  angry  elements,  ana  one  and  all  oi 
those  whose  figures  and  countenances  had  dally  met  his 
eye  on  deck,  standing  on  some  unknown  island  shore 
From  what  follows,  it  would  seem  that  Paul  from  thu 
time  was  regarded  with  a  deference  akin  to  awe.  3?  -38. 
when  the  fourteenth  night  was  come  (from  the  time 
they  left  Fair  Havens),  as  we  were  driven  (drifting)  up 
and  down  in  Adria— the  Adriatic,  that  sea  which  lies  be- 
tween Greece,  Italy,  and  Africa,  about  midnight  the 
shipmen  deemed  (no  doubt  from  the  peculiar  sound  of 
the  breakers)  that  they  drew  near  some  country  ('  thai 
some  land  was  approaching  them').  This  nautical  lai) 
guage  gives  a  graphic  character  to  the  narrative,  the j 
cast  four  anchors  out  of  the  stern — The  ordinary  way 
was  to  cast  the  anchor, as  now,  from  the  bow:  but  ancient 
ships,  built  with  both  ends  alike,  were  fitted  with  hawse- 
holes  in  the  stern,  so  that  in  case  of  need  they  coul<i 
anchor  either  way.  And  when  the  fear  was,  as  here,  tha. 
they  might  fall  on  the  rocks  to  leeward,  and  the  intention 
was  to  run  the  ship  ashore  as  soon  as  daylight  enal>it<ti 
them  to  fix  upon  a  safe  spot,  the  very  best  thing  tbey 
could  do  was  to  anchor  by  the  stern.  [Smith.]  In  stormy 
weather  two  anchors  were  used,  and  we  have  instances 
of  four  being  employed,  as  here,  and  wished  ('  anxiously1 
or  'devoutly  wished')  for  day — the  remark  this  of  on* 
present,  and  with  all  his  shipmates  alive  to  the  horror? 
of  their  condition.  'The  ship  might  go  down  at  he? 
anchors,  or  the  coast  to  leeward  might  be  iron-botnc 
affording  no  beach  on  which  they  could  land  with  safety 

217 


ACTS   XXVIII. 


ffei.ee  their  anxious  longing  for  day,  and  the  ungenerous 
but  natural  attempt,  not  peculiar  to  ancient  times,  of  the 
seamen  to  save  their  own  lives  by  taking  to  the  boat.' 
[SMITH.]  30.  As  the  shipmen  were  about  to  flee  out 
of  the  ship  (under  cover  of  night)  when  tliey  had  let 
down  the  boat  ...  as  though  they  would  .  .  .  cast 
anchors  out  of  the  foreshlp  ('bow') — rather,  'carry  out' 
anchorB,  to  hold  the  ship  fore  as  well  as  aft.  '  This  could 
have  been  of  no  advantage  in  the  circumstances,  and  as 
the  pretext  could  not  deceive  a  seaman,  we  must  infer 
that,  the  officers  of  the  ship  were  parties  to  the  unworthy 
attempt,  which  was  perhaps  detected  by  the  nautical 
skill  of  St.  Luke,  and  communicated  by  him  to  St.  Paul.' 
[SMITH.]  31.  Paul  said  to  the  centurion  and  to  the  sol- 
alers — the  only  parties  now  to  be  trusted,  and  whose  own 
safety  was  now  at  stake,  except  ye  abide  in  the  ship  ye 
wBBOt  be  saved— The  soldiers  and  passengers  could  not 
be  expected  to  possess  the  necessary  seamanship  in  so 
very  critical  a  case.  The  flight  of  the  crew,  therefore, 
might  well  be  regarded  as  certain  destruction  to  all  who 
remained.  In  full  assurance  of  ultimate  safety,  in  virtue 
a/  a  Divine  pledge,  to  all  in  the  ship,  Paul  speaks  and  acts 
throughout  this  whole  scene  in  the  exercise  of  a  sound  Judg- 
ment as  to  the  indispensable  human  conditions  of  safety; 
and  as  there  is  no  trace  of  any  feeling  of  Inconsistency 
between  these  two  things  in  his  mind,  so  even  the  cen- 
turion, under  whose  order?  the  soldiers  acted  on  Paul's 
views,  seems  never  to  have  felt  perplexed  by  the  twofold 
aspect,  Divine  and  human,  in  which  the  same  thing  pre- 
sented itself  to  the  mind  of  Paul.  Divine  agency  and 
human  instrumentality  are  in  all  the  events  of  life  quite  as 
much  as  here.  The  only  difference  is  that  the  one  is 
for  the  most  part  shrouded  from  view,  while  the  other 
Is  ever  naked  and  open  to  the  senses.  33.  Tben  the 
soldiers  cut  oft  the  ropes  of  the  boat  (already  lowered), 
and  let  her  fall  oft— let  the  boat  drift  away.  33-37. 
while  day  was  coming  on — '  until  it  should  be  day ;' 
(.«.,  In  the  interval  between  the  cutting  oil' of  the  boat 
and  the  approach  of  day,  which  all  were  "  anxiously  look- 
ing for"  (v.  '*i9).  Paul— now  looked  up  to  by  all  the  pas- 
sengers as  the  man  to  direct  thern— besought  them  all 
to  take  meat  ('  partake  of  a  meal'),  saying,  This  Is  the 
fourteenth  tiny  ye  Have  tarried  ('  waited  for  a  breathing- 
time')  .  .  .  having  eaten  nothing  (t.  e.,  taken  no  regular 
meal).  The  impossibility  of  cooking,  the  occupation  of 
all  hands  to  keep  down  leakage,  Ac,  sufficiently  explain 
this,  which  is  indeed  a  common  occurrence  In  such 
oases.  I  pray  you  to  take  some  meat,  for  this  is  for 
your  health,  for  there  shall  not  a  hair  fall  from  .  .  .  any 
•f  you — On  this  beautiful  union  of  confidence  in  the  Divine 
t  edge  and  care  for  the  whole  ship's  health  and  safety  see 
'  n  v.  81.  when  he  had  thus  spoken  he  took  bread  (as- 
suming the  lead)and  gave  thanks  to  God  in  presence  of 
them  all— an  impressive  act  in  such  circumstances,  and 
fitted  to  plant  a  testimony  for  the  God  he  served  in  the 
breasts  of  all.  when  he  had  broken  It,  he  began  to  eat 
—not  understood  by  the  Christians  in  the  ship  as  a  love- 
feast,  or  a  celebration  of  the  Lord's  Supper,  as  some  think, 
bat  a  meal  to  recruit  exhausted  nature,  which  Paul  shows 
Shem  by  his  own  example  how  a  Christian  partakes  of. 
Then  were  they  all  of  good  cheer,  and  they  also  took 
some  meat—'  took  food ;'  the  first  full  meal  since  the  com- 
mencement of  the  gale.  Such  courage  in  desperate  cir- 
cumstances as  Paul  here  showed  is  wonderfully  Infec- 
tious. 38-40.  -when  they  had  eaten  enough,  &c. — With 
fresh  strength  after  the  meal,  they  make  a  third  and  last 
*ffort  to  lighten  the  ship,  not  only  by  pumping,  as  before, 
out  by  throwing  the  whole  cargo  of  wheat  into  the  sea 
(see  on  v.  0).  -when  It  was  day  they  knew  not  the  land 
—This  has  been  thought  surprising  in  sailors  accustomed 
to  that  sea.  But  the  scene  of  the  wreck  is  remote  from 
the  great  harbour,  and  possesses  no  marked  features  by 
which  it  could  be  recognized,  even  by  a  native  if  he  came 
unexpectedly  upon  it  [Smith],  not  to  speak  of  the  rain 
pouring  in  torrents  (ch.  28.2),  which  would  throw  a  haze 
aver  the  coast  even  after  day  broke.  Immediately  on 
landing  they  knew  where  they  were  (ch.  28. 1).  discov- 
ered a  creek  frith  a  shore — Every  creek  of  course  must 


have  a  shore;  but  the  meauing  is,  &  practicable  shore,  it 
a  nautical  sense,  i.e.,  one  with  a  smooth  beach,  in  con- 
tradistlnction  to  a  rocky  coast  (as  v.  41  shows),  int* 
which,  they  were  minded,  if  .  .  .  possible,  to  ttivusi 
the  ship— This  was  their  one  chance  of  safety,  taken  up 
the  anchors,  they  committed  themselves  to  the  se%~ 
The  Mary,  is  here  evidently  right,  'cut  the  anchors  (awayjj 
they  left  them  in  the  sea.  loosed  the  rudder-bands— 
Ancient  ships  were  steered  by  two  large  paddles,  one  or. 
each  quarter.  When  anchored  by  the  stern  in  a  gale,  It 
would  be  necessary  to  lift  them  out  of  the  water  and  se- 
cure them  by  lashings  or  rudder-bands,  and  to  loose  these 
when  the  ship  was  again  got  under  way.  [Smith.]  hoised 
up  the  iiininsail— rather,  'the  foresail,'  the  best  possible 
sail  that  could  be  set  in  the  circumstances.  How  neces- 
sary must  the  crew  have  been  to  execute  all  these  move- 
ments, and  how  obvious  the  foresight  which  made  their 
stay  indispensable  to  the  safety  of  all  on  board  (see  oa 
v.  81)  I  41.  falling  into  a  place  where  two  seas  met- 
Mk,  Smith  thinks  this  refers  to  the  channel,  not  mors 
than  100  yards  broad,  which  separates  the  small  island  of 
Salmone  from  Malta,  forming  a  communication  between 
the  sea  inside  the  bay  and  that  outside,  the  fore  part 
stuck  fast,  and  remained  immovable — 'The  rocks  of 
Malta  disintegrate  into  extremely  minute  particles  of 
sand  and  clay,  which,  when  acted  upon  by  the  currents 
or  surface  agitation,  form  a  deposit  of  tenacious  clay ;  but, 
in  still  waters,  where  these  causes  do  not  act,  mud  ii 
formed;  but  it  is  only  in  creeks,  where  there  are  no  cur- 
rents, and  at  such  a  depth  as  to  be  undisturbed  by  the 
waves,  that  the  mud  occurs.  A  ship,  therefore,  impelled 
by  the  force  of  a  gale,  into  a  creek,  with  such  a  bottom, 
would  strike  a  bottom  of  mud,  graduating  into  tenacious 
clay,  into  which  the  fore  part  would  fix  ltseif,  and  beheld 
fast,  while  the  stern  was  exposed  to  the  force  of  the 
waves.'  [SMITH.]  hinder  part  was  broken— The  con- 
tinued action  denoted  by  the  tense  here  Is  to  be  noted— 
•  was  fast  breaking,'  going  to  pieces.  43~44.  the  soldiers' 
counsel  una  to  kill  the  prisoners,  lest  any  .  .  .  should 
escape — Roman  cruelty,  which  made  the  keepers  answer- 
able for  their  prisoners  with  their  own  lives,  is  here  re- 
flected in  this  cruel  proposal,  the  centurion.  &c. — Great 
must  have  been  the  influence  of  Paul  over  the  centurion's 
mind  to  produce  such  an  effect.  All  followed  thi  swim 
mers  in  committing  themselves  to  the  deep,  and  accord- 
ing to  the  Divine  pledge  and  Paul's  confident  assurance 
given  them,  every  soul  got  safe  to  land— yet  without  mil- 
acle.  (While  the  graphic  minuteness  of  tills  narrative  of 
the  shipwreck  puts  It  beyond  doubt  that  the  narrator  wa« 
himself  on  board,  the  great  number  of  nautical  phrases, 
which  all  critics  have  noted,  along  with  the  unprofessional 
air  which  the  whole  narrative  wears,  agrees  singularly 
with  all  we  know  and  have  reason  to  believe  of  "  the  be 
loved  physician:"  see  on  ch.  1H.  40.) 

CHAPTER     XXVIII. 

Ver.  1-31.  The  wintering  at  Malta,  and  notabli 
occurrences  there— prosecution  of  the  voyage  to 
Italy  as  far  as  Puteoli,  and  land  journey  thenoi 
to  Rome— Summary  of  the  apostle's  labours  thebb 
for  THE  TWO  FOLLOWING  YEARS.  1.  knew  the  island 
was  called  Melita— See  on  ch.  27.39.  The  opinion  that 
this  island  was  not  Malta  to  the  south  of  Sicily,  but  Me- 
leda  in  the  Gulf  of  Venice— which  till  lately  had  respect- 
able support  among  competent  judges— is  now  all  but  ex 
ploded ;  recent  examination  of  all  the  places  on  the  spots 
and  of  all  writings  and  principles  bearing  on  the  question, 
by  gentlemen  of  the  highest  qualifications,  particularly 
Mr.  Smith  (see  on  ch.  27. 41),  having  set  the  question,  it 
may  now  be  affirmed,  at  rest.  a.  the  barbarous  people 
— so  called  merely  as  speaking  neither  the  Greek  nor  the 
Latin  language.  They  were  originally  Phoenician  colo- 
nists, showed  us  no  little  ('  no  ordinary')  kindness,  tor 
they  kindled  a  lire,  and  received  us  every  one,  be- 
cause of  the  present  rain  ('  the  rain  that  was  on  us' — not 
now  first  falling,  but  then  falling  heavily)  and  becauM 
of  the  cold— welcomed  us  all.  drenched  and  shivering.  U 


ACTS   XXVIII. 


these  most  seasonable  marks  of  friendship.  In  this  these 
"barbarians"  contrast  favourably  with  many  since,  bear- 
ing the  Christian  name.  The  lifelike  style  of  the  narra- 
tive here  and  in  the  following  verses  gives  It  a  great 
Charm.  3.  when  Paul  had  gathered  a  bundle  of  sticks 
('a  quantity  of  dry  sticks').  The  vigorous  activity  of 
Taul's  character  is  observable  In  this  comparatively  tri- 
fling action.  [Webster  and  Wilkinson.]  and  laid  them 
cm  the  tire,  there  came  a  viper  out  of  the  heat — Having 
laid  Itself  up  among  the  sticks  on  the  approach  of  the 
sold  ■winter  season,  it  had  suddenly  recovered  from  its 
torpor  by  the  heat,  and  fastened  (Its  fangs)  on  his  hand 
—Vipers  dart  at  their  enemies  sometimes  several  feet  at  a 
bound.  They  have  now  disappeared  from  Malta,  owing 
to  the  change  which  cultivation  has  produced.  4-8.  3Vo 
flonttt  this  man  Is  a  murderer  (his  chains,  which  they 
would  see,  might  strengthen  the  Impression)  whom  .  .  . 
vengeance  suflTereth  not  to  live— They  believed  In  a  Su- 
preme, Resistless,  Avenging  Eye  and  Hand,  however  vague 
their  notions  of  where  it  resided,  shook  off  the  beast 
wad  felt  no  harm  —  See  Mark  16.  18.  they  looked 
('continued  lookiug')when  he  should  have  swollen  or 
fallen  down  dead  (familiar  with  the  effects  of  such  bites), 
mad  saw  no  harm  come  to  him,  they  changed  their 
minds,  and  said  ...  he  was  a  god— from  "  a  murderer" 
to  "a  god,"  as  the  Lycaonlan  greeting  of  Paul  and  Silas 
from  "sacrificing  to  them"  to  "stoning  them"  (ch.  14. 13, 
19).  What  has  not  the  Gospel  done  for  the  uncultivated 
portion  of  the  human  family,  while  its  effects  on  the  ed- 
ucated and  refined,  though  very  different,  are  not  less 
marvellous  I  Verily  It  Is  God's  chosen  restorative  for  the 
human  spirit,  In  all  the  multitudinous  forms  and  grada- 
tions of  its  lapsed  state.  V,  8.  possessions  of  the  chief 
■tan  ('the  first  man')  of  the  Island—  He  would  hardly 
be  so  styled  in  the  lifetime  of  his  father,  if  his  distinc- 
tion was  that  of  the  family.  But  it  Is  now  ascertained 
that  this  was  the  proper  official  title  of  the  Maltese  rep- 
resentative of  the  Roman  prsetor  of  Sicily,  to  whose  pro- 
vince Malta  belonged;  two  inscriptions  having  been  dis- 
severed In  the  island,  one  in  Greek,  the  other  in  Latin, 
containing  the  same  words  which  Luke  here  employs. 
srho  received  us  (of  Paul's  company,  but  doubtless 
aolaJing  the  "  courteous"  Julius)  and  lodged  us  three 
days  courteously  —  till  proper  winter-lodgings  could 
be  obtained  for  them,  the  father  of  Publlus  lay  sick 
of  a  fever—'  fevers.'  The  word  was  often  thus  used  In 
the  plural  number,  probably  to  express  recurring  at- 
tacks, and  of  a  bloody  flux—'  of  dvsentery.'  (The  med- 
teal  accuracy  of  our  historian's  style  has  been  observed 
here.)  to  whom  Paul  entered  In,  and  prayed  (thereby 
precluding  the  supposition  that  any  charm  resided  in 
himself),  and  laid  his  hands  on  him,  and  healed  him 
—Thus,  as  our  Lord  rewarded  Peter  for  the  use  of  his 
boat  (Luke  5.  8,  4,  &c),  so  Paul  richly  repays  Publlus  for 
his  hospitality.  Observe  the  fulfilment  here  of  two 
things  predicted  in  Mark  16. 18— the  "taking  up  serpents," 
and  "recovering  of  the  sick  by  laying  hands  on  them." 
this  done,  others  .  .  .  came  and  were  healed— 'kept 
coming  to  [us]  and  getting  healed,'  i.  e.,  during  our  stay, 
not  all  at  once.  [Webster  and  Wilkinson.]  who  also 
honoured  us  .  .  .  and  when  -we  departed  they  laded  n»f 
Ac.— This  was  not  taking  hire  for  the  miracles  wrought 
among  them  (Matthew  10. 8),  but  such  grateful  expressions 
of  feeling,  particularly  in  providing  what  would  minister 
to  their  comfort  during  the  voyage,  as  showed  the  value 
they  set  upon  the  presence  and  labours  of  the  apostle 
among  them,  and  such  as  it  would  have  hurt  their  feel- 
ings to  refuse.  Whether  any  permanent  effects  of  this 
♦hree  months'  stay  of  the  greatest  of  the  apostles  were 
left  of  Malta,  we  cannot  certainly  say.  But  though  little 
dependence  is  to  be  placed  upon  the  tradition  that  Publlus 
became  bishop  of  Malta  and  afterwards  of  Athens,  we  may 
Well  believe  the  accredited  tradition  that  the  beginnings 
8t  tbe  Christian  Church  at  Malta  sprang  out  of  this  mem- 
Snble  visit  11.  we  departed  in  n  ship  of  Alexandria 
%e»  on  ch.  27.  6)  which  had  wintered  In  the  isle — no 
4»obt  driven  in  by  the  same  storm  which  had  wrecked 
89k  Its  shores  the  apostle's  vessel— an  Incidental  mark 

oi 


of  consistency  In  the  narrative,  •whose  sign— or  fiysKi- 
head ;  the  figure,  carved  or  painted  on  the  bow,  whlnfe 
gave  name  to  the  vessel.  Such  figure-heads  were  an- 
ciently as  common  as  now.  was  Castor  and  Pollux— 
the  tutelar  gods  of  mariners,  to  whom  all  their  good  for* 
tune  was  ascribed.  St.  Anthony  Is  substituted  for  then 
In  the  modern  superstitions  of  Mediterranean  (Romanist) 
sailors.  They  carry  his  image  In  their  boats  and  ships. 
It  Is  highly  Improbable  that  two  ships  of  Alexandria 
should  have  been  casually  found,  of  which  the  owners 
were  able  and  willing  to  receive  on  board  such  a  number 
of  passengers  (ch.  27.  6).  We  may  then  reasonably  con- 
ceive that  it  was  compulsory  on  the  owners  to  convey 
soldiers  and  state  travellers.  [Wkbstek  and  Wilkinson.. 
12,  13.  landing  at  Syracuse— the  ancient  and  celebrated 
capital  of  Sicily,  on  Its  eastern  coast,  about  eighty  miles, 
or  a  day's  sail,  north  from  Malta,  we  tarried  there  three 
days— probably  from  the  state  of  the  wind.  Doubtless 
Paul  would  wish  to  go  ashore,  to  find  out  and  break  ground 
amongst  the  Jews  and  proselytes  whom  such  a  mercan- 
tile centre  would  attract  to  it;  and  If  this  was  allowed  at 
the  outset  of  the  voyage  (ch.  27.  8),  much  more  readily 
would  it  be  now  when  he  had  gained  the  reverence  and 
confidence  of  all  classes  with  whom  he  came  in  contact. 
At  any  rate  we  cannot  wonder  that  he  should  be  regarded 
by  the  Sicilians  as  the  founder  of  the  Church  of  that 
Island,  from  thence  we  fetched  a  compass — i.  «.,  pro- 
ceeded clrcultously,  or  tacked,  working  to  windward 
probably,  and  availing  themselves  of  the  sinuosities  of 
the  coast,  the  wind  not  being  favourable.  [Smith.  J  What 
follows  confirms  this,  said  came  to  Rheglum  —  now 
Reggio,  a  seaport  on  the  sonth-west  point  of  the  Italian 
coast,  opposite  the  north-east  point  of  Sicily,  and  at  the 
entrance  of  the  narrow  straits  of  Messina,  after  •»»« 
day  the  south  wind  blew—'  a  south  wind  having  sprung 
up;'  being  now  favoured  with  a  fair  wind,  for  want  of 
which  they  had  been  obliged  first  to  stay  three  days  at 
Syracuse,  and  then  to  tack  and  put  In  for  a  day  at  Rhe- 
glum. the  next  day  to  Puteoll— now  PoetuoU,  sltnated 
on  the  northern  part  of  the  magnificent  bay  of  Naples 
about  180  miles  north  of  Rheglum,  a  distance  which  they 
might  make,  running  before  their  "  south  wind,"  in  about 
twenty-six  hours.  The  Alexandrian  corn-ships  enjoyed 
a  privilege  peculiar  to  themselves,  of  not  being  obliged 
to  strike  their  topsail  on  landing.  By  this  they  were 
easily  recognized  as  they  hove  in  sight  by  the  crowds 
that  we  find  gathered  on  the  shore  on  such  occasions 
[Hows.]  14,  15.  Where  we  found  brethren— not  "the 
brethren"  (see  on  ch.  21.  4),  from  which  one  would  con- 
clude they  did  not  expect  to  find  such.  [Webstkb  and 
Wilkinson.]  and  were  desired  ('  requested')  to  tarry 
with  them  seven  days — If  this  request  came  from  Julias, 
it  may  have  proceeded  partly  from  a  wish  to  receive  in- 
structions from  Rome  and  make  arrangements  for  his 
Journey  thither,  partly  from  a  wish  to  gratify  Paul,  as  be 
seems  studiously  and  increasingly  to  have  done  to  the 
last.  One  can  hardly  doubt  that  he  was  Influenced  by 
both  considerations.  However  this  may  be,  the  apostle 
had  thus  an  opportunity  of  spending  a  Sabbath  with  the 
Christians  of  the  place,  all  the  more  refreshing  from  hit 
long  privation  in  this  respect,  and  as  a  seasoning  for  the 
unknown  future  that  lay  before  him  at  the  metropolis. 
so  we  went  toward  Rome.  And  from  thence,  when 
the  brethren  (of  Rome)  heard  of  us— by  letter  from 
Puteoll,  and  probably  by  the  same  conveyance  which 
took  Julius'  announcement  of  his  arrival,  they  came 
to  meet  us  as  far  as  Appll  Forum — a  town  forty-one 
miles  from  Rome,  and  the  Three  Taverns— thirty  miles 
from  Rome.  Thus  they  came  to  greet  the  apostle  in  two 
parties,  one  stopping  short  at  the  nearer,  the  other  going 
on  to  the  more  distant  place,  whom  when  Paul  saw,  he 
thanked  God— for  such  a  welcome.  How  sensitive  he 
was  to  such  Christian  affection  all  his  Epistles  show, 
(Romans  1.  9,  <!fcc.)  and  took  courage— his  long-cherished' 
purpose  to  "see  Rome"  (ch.  19.  21),  there  to  proclaim  the 
unsearchable  riches  of  Christ,  and  the  Divine  pledge  tto»t 
in  this  he  should  be  gratified  (ch.  23. 11),  Deiug  now  aooot 
to  be  auspiciously  realised.    16.  when  we  came  to  Bern* 

219 


ACTS   XXVIII. 


—the  renowned  capital  of  the  ancient  world,  situated  on 
the  Tiber,    the  centurion  delivered  the  prisoners  to  the 
captain  »f  the  guard — the  Praetorian  Prefect,  to  whose 
OTietody,  as  commander  of  the  Praetorian  guard,  the  high- 
est military  authority  In  the  city,  were  committed  all 
who  were  to  come  before  the  emperor  for  trial.    Ordin- 
arily there  were  two  such  prefects;  but  from  a.  d.  51  to 
32,  one  distinguished  general— Burrus  Aframus,  who  had 
been  Nero's  tutor— held  that  office;  and  as  our  historian 
speaks  of  "the  captain,"  as  if  there  were  but  one,  it  Is 
thought  that  this  fixes  the  apostle's  arrival  at  Rome  to  be 
not  later  than  the  year  62.    [Wies.]    But  even  though 
there  had  been  two  when  Paul  arrived,  he  would  be  com- 
mitted only  to  one  of  them,  who  would  be  "Vie  captain" 
who  got  charge  of  him.    (At  most,  therefore,  this  can  fur- 
nish no  more  than  confirmation   to  the  chronological 
evidence  otherwise  obtained.)    but  Paul  was  suffered  to 
dwell    toy  himself  with    a    ('the')    soldier    that    kept 
(•guarded')  him— (See  on  ch.  12.  6.).  This  privilege  was 
allowed  In  the  case  of  the  better  class  of  prisoners,  not 
accused  of  any  flagrant  offence,  on  finding   security— 
which  in  Paul's  case  would  not  be  difficult  among  the 
Christians.    The  extension  of  this  privilege  to  the  apostle 
may  have  been  due  to  the  terms  In  which  Festus  wrote 
about  him ;  but  far  more  probably  it  was  owing  to  the 
algh  terms  In  which  Julius  spoke  of  him,  and  his  express 
Intercession  in  his  behalf.     It  was  overruled,  however, 
tor  giving  the  fullest  scope  to  the  labours  of  the  apostle 
compatible  with   confinement  at  all.     As  the  soldiers 
who  kept  him  were  relieved  periodically,  he  would  thus 
make  the  personal  acqualntan*1©  of  a  great  number  of 
the  Prietorian  guard ;  and  if  he  had  to  appear  before  the 
Prefect  from  time  to  time,  the  truth  might  thus  pene- 
trate to  those  who  surrounded  the  emperor,  as  we  learn, 
from  Phlllppians  1. 12, 13,  that  it  did.    17-20.  Paul  called 
the   chief    of  the    Jews    together  — Though    banished 
from  the  capital  by  Claudius,  the  Jews  enjoyed  the  full 
benefit  of  the  toleration  which  distinguished  the  first 
period  of  Nero's  reign,  and  were  at  this  time  In  con- 
siderable  numbers,    wealth,   and    Influence    settled   at 
Borne.    We  have  seen  that  long  before  this  a  flourishing 
Christian  Church  existed  at  Rome,  to  which  Paul  wrote 
his  Epistle  (see  on  ch.  20.  3),  and  the  first  members  of 
Which  were  probably  Jewish  converts  and  proselytes.  (See 
Introduction  to  Epistle  to  Romans.)     yet  was  I  deliv- 
ered prisoner  from  Jerusalem  into  the  hands  of  the 
Romans  (the  Roman  authorities,  Felix  and  Festus)  .  .  . 
I  was  constrained  to  appeal  .  .  .  not  that  I  had  aught 
to  accuse  my  nation  of—q.  d.,  I  am  here  not  as  their  ac- 
cuser, but  as  my  own  defender,  and  tills  not  of  choice  but 
necessity.    His  object  in  alluding  thus  gently  to  the  treat- 
ment he  had  received  from  the  Jews  was  plainly  to  avoid 
whatever  might  Irritate  his  visitors  at  the  first;  espe- 
cially as  he  was  not  aware  whether  any  or  what  informa- 
tion against  him  had  reached  their  community.     Por 
this  cause  .  .  .  have  I  called  for  you  .  .  .  because  .  .  . 
for  the  hope  of  Israel  (see  on  26.  6,  7)  I  am  bound  with 
this  chain—  q.  U.,  'This  cause  is  not  so  much  mine  as 
yours;   it  is  the  nation's  cause;  all  that  Is  dear  to  the 
heart  and  hope  of  Israel  is  bound  up  with  tills  case  of 
mine.'     From  the  touching  allusions  which  the  apostle 
makes  to  his  chains,  before  Agrippa  first,  and  here  before 
the  leading  members  of  the  Jewish  community  at  Rome, 
at  his  first  interview  with  them,  one  would  gather  that 
his  great  soul  felt  keenly  his  being  In  such  a  condition; 
and  it  is  to  this  keenness  of  feeling,  under  the  control  of 
Christian  principle,  that  we  owe  the  noble  use  which  he 
made  of  it  in  these  two  cases.     21,  22.  We  neither  re- 
ceived letters  out  of  Judea  concerning  thee,  &c. — We 
need  not  suppose  [with  Tholuck  and  others]  that  there 
was  any  dishonest  concealment  here.     The  distinction 
made  between  himself,  against  whom  they  heard  noth- 
ing, and  his  "sect,"  as  "everywhere  spoken  against," 
is  a  presumption  in  favour  of  their  sincerity;  and  there 
U  ground  to  think  that  as  the  case  took  an  unexpected 
tarn  by  Paul's  appealing  to  Caesar,  so  no  information  on 
the  subject  would  travel  from  Jerusalem  to  Rome  in  ad- 
vance of  the  apostle  niniself.   we  desire  ('  deem  it  proper ') 
220 


to  hear  of  thee  what  thou  thinkest — what  are  thy  sen* 
timen  ts,  views,  &c.    The  apparent  freedom  from  prejudice 
here  expressed  may  have  arisen  from  a  prudent  de*     9  te 
avoid  endangering  a  repetition  of  those  dissensions  a  jout 
Christianity  to  which,  probably,  Suetonius  alludes,  and 
which  had  led  to  the  expulsion  of  the  Jews  undei  Clau- 
dius.     [Humphry.]     See   on    ch.   18.  2.     23,    24.    there 
came  many  ('considerable  numbers')  into  his  lodging 
—The  word  denotes  one's  place  of  stay  as  a  gxtAul  (Phllt 
mon  22),  not  "his  own  hired  house,"  mentioned  v.  & 
Some  Christian  friends— possibly  Aquila  and  Prisculfe 
who  had  returned  to  Rome  (Romans  16.  3)— would  be  g.ad 
to  receive  him,  though  he  would  soon  find  himself  mora 
at  liberty  In  a  house  of  his   own.     to  whom  he  ex- 
pounded  and  testified  the  kingdom  of  God— oper  ;>ig 
up  the  great  spiritual  principles  of  that  kingdom  in  oppo- 
sition to  the  contracted  and  secular  views  of  it  entertai  ned 
by  the  Jews,     persuading  them  concerning  Jesus — as 
the  ordained  and  predicted  Head  of  that  kingdom,    out 
of  the  law  and  the  prophets — drawing  his  materials  and 
arguments  from  a  source  mutually  acknowledged,    frowi 
morning  till  evening— 'Who  would  not  wish  to  have 
been  present?'  exclaims  Bkngel;  but  virtually  we  art 
present  while  listening  to  those  Epistles  which  he  dictated 
from  his  prison  at  Rome,  and  to  his  other  epistolary  ex- 
positions of  Christian  truth  against  the  Jews,    and  soma 
believed  .  .  .  some  not— What  simplicity  and  candour 
are  In  this  record  of  a  result  repeated  from  age  to  age 
where  the  Gospel  Is  presented  to  a  promiscuous  assem- 
blage of  sincere  and  earnest  inquirers  after  truth,  frivo- 
lous worldlings,  and  prejudiced  bigots  I     23-29.    when 
they  (the  Jews)  agreed  not  among  themselves — the  dis- 
cussion having  passed  Into  one  between  the  two  parties 
Into  which  the  visitors  were  now  divided,  respecting  the 
arguments  and  conclusions  of  the  apostle,   they  departed 
—the  material  of  discussion  being  leit  by  both  parties  to 
be  exhausted,     after  Paul  had  spoken  one  word-one 
solemn  parting  testimony,  from  those  Scriptures  regarded 
by  both  alike  as  "the  Holy  Ghost  speaking"  to  Israe7 
Hearing  ye  shall  hear,  &c— See  on  Matthew  13.  23-lt 
and  John  12.  38-40.    With  what  pain  would  this  stern  say 
ing  be  wrung  from  him  whose  "  heart's  desire  and  prays 
to  God  for  Israel  was  that  they  might  be  saved,"  *ud  will 
"  had  great  heaviness  and  continual  sorrow  in  his  heart' 
on  their  account  (Romans  10.1;  0.2)!    the  salvation  of 
God  is  sent  to  the  Gentiles,  and  they  will  hear— See  on 
ch.  13.  44-48.     'This  "departure  to  the  Gentiles"  he  had 
Intimated  to  the  perver&e  Jews  at  Antioch  (ch.  13.  46),  and 
at  Corinth  (ch.  18.  8);  now  at  Rome:  thus  in  Atia,  Greece, 
and  Italy.'   [Bengeu]   the  Jews  departed,  and  had  great 
('much')  reasoning  among  themselves — 'This  verse  is 
wanting  In  many  MSS.  [and  omitted  by  several  recent 
editors],  but    certainly  without   reason.     Probably  the 
words  were  regarded  as  superfluous,  as  they  seem  to  tell 
us  what  we  were  told  before,  that  Paul  "departed  "  '*ee  t>, 
23).    But  in  v.  2.5  it  is  the  breaking  off  of  the  discourse  that 
is  meant,  here  the  final  departure  from  the  house.'    [Oia- 
HAUSEN.]    39.  in  liis  own  hired  house — (see  on  v.  23),  yet 
still  in  custody,  for  he  only  "received  all  that  came  ts 
him ,"  and  It  Is  not  said  that  he  went  to  the  synagogue  or 
anywhere  else,    with  all  confidence,  no  man  forbid* 
ding  him — enjoying,  in  the  uninterrupted  exercise  of  his 
ministry,  all  the  liberty  of  a  guarded  man. 

Thus  closes  this  most  precious  monument  of  the  begin- 
nings of  the  Christian  Church  in  its  march  from  east  to 
west,  among  the  Jews  first,  whose  centre  was  Jerusalem ; 
next  among  the  Gentiles,  with  Antioch  for  its  headquar- 
ters; finally,  Its  banner  Is  seen  waving  over  imperial 
Rome,  foretokening  its  universal  triumphs.  That  distin- 
guished apostle  whose  conversion,  labours,  and  sufferings 
for  "  the  faith  which  once  he  destroyed "  occupy  mir* 
than  half  of  this  History,  it  leaves  a  prisoner,  unheard  » 
far  as  appears,  for  two  years.  His  accusers,  wbos.t  p;e» 
ence  was  indispensable,  would  have  to  await  the  returs 
of  spring  before  starting  for  the  capital,  and  m!ght  n»t 
reach  it  for  many  months;  nor,  even  when  there,  would 
they  be  so  sanguine  of  success— after  Felix    Festus,  and 


ACTb   XXVI  ii. 


Agrlpp*  bad  all  pronounced  him  Innocent— as  to  be  Im- 
patient of  delay.  And  If  witnesses  were  required  to  prove 
the  charge  advanced  by  Tertullus,  that  he  was  "a  mover 
>(  sedition  among  all  the  Jews  throughout  the  (Roman) 
world  "  (eh.  24.  5),  they  must  have  seen  that  unless  con- 
siderable time  was  allowed  them  the  case  would  cer- 
tainly break  down.  If  to  this  be  added  the  capricious  de- 
ays  which  the  emperor  himself  might  interpose,  and  the 
practice  of  Nero  to  hear  but  one  charge  at  a  time,  it  will 
<iot  seem  strange  that  the  historian  should  have  no  pro- 
ceedings In  the  case  to  record  for  two  years.  Begun,  prob- 
ably, before  the  apostle's  arrival,  Its  progress  at  Rome 
tmder  his  own  eye  would  furnish  exalted  employment, 
and  beguile  many  a  tedlons  hour  of  his  two  years'  Im- 
prisonment. Had  the  case  come  on  for  hearing  during 
this  period,  much  more  if  it  had  been  disposed  of,  it  is 
hardly  conceivable  that  the  History  should  have  closed 
as  It  does.  But  if,  at  the  end  of  this  period,  the 
Narrative  only  wanted  the  decision  of  the  case,  while 
hope  deferred  was  making  the  heart  sick  (Proverbs  13. 
12),  and  if,  under  the  guidance  of  that  Spirit  whose  seal 
was  on  it  all,  It  seemed  of  more  consequence  to  put 
the  Church  at  once  In  possession  of  this  History  than 
to  keep  it  back  Indefinitely  for  the  sake  of  what  might 
come  to  be  otherwise  known,  we  cannot  wonder  that 
it  should  be  wound  up  as  it  is  in  Its  two  concluding 
verses.  All  that  we  know  of  the  apostle's  proceedings 
and  history  beyond  this  must  be  gathered  from  the 
Epistles  of  the  Imprisonment  —  Epheslans,  Phillppians, 
Colosaians,  and  Philemon  — written  during  this  period, 
and  the  Pastoral  Epistles— to  Timothy  and  Titus,  which, 
In  our  Judgment,  are  of  subsequent  date.  From  the  former 
class  of  Epistles  we  learn  the  following  particulars :  (1) 
That  the  trying  restraint  laid  upon  the  apostle's  labours 
by  his  imprisonment  had  only  turned  his  influence  Into  a 
new  channel ;  the  Gospel  having  In  consequence  pene- 
trated even  Into  the  palace,  and  pervaded  the  city,  while 
the  preachers  of  Christ  were  emboldened ;  and  though  the 
Jadaizlnp  portion  of  them,  observing  his  success  among 


the  Gentiles,  had  been  led  to  inculcate  with  iresh  /,eaj 
their  own  narrower  Gospel,  even  this  had  done  much  gooo 
by  extending  the  truth  common  to  both  (see  on  Philip- 
plans  1. 12-18;  4.22);  (2)  That  as  in  addition  to  all  his  othei 
labours,  "  the  care  of  all  the  churches  pressed  upon  him 
from  day  to  day"  (2  Corinthians  11.28),  so  with  these 
churches  he  kept  up  an  active  correspondence  by  means- 
of  letters  and  messages,  and  on  such  errands  he  wan  tea 
not  faithful  and  beloved  brethren  enough  ready  to  be  em- 
ployed —  Luke  ;  Timotheus  ;  Tychicus  ;  ( John )  Mark  ;  Demas  ; 
Arisiarchus;  Epaphras ;  Onesimus;  Jesus,  called  Justus 
and,  for  a  short  time,  Epaphroditus.  (See  on  Colosslans  4. 7 
9-12, 14 ;  Philemon  23,  24  ;  and  Introduction  to  Epheslans, 
Philippians  and  Philemon.)  That  the  apostle  suffered 
martyrdom  under  Nero  at  Rome  has  never  been  doubted. 
But  that  the  appeal  which  brought  him  to  Rome  Issued  In 
his  liberation,  that  he  was  at  large  for  some  years  there- 
after and  took  some  wide  missionary  circuits,  and  that 
he  was  again  arrested,  carried  to  Rome,  and  then  executed 
—  was  the  undisputed  belief  of  the  early  Church,  as  ex- 
pressed by  Chrysostom,  Jebome  and  Eusebius,  In  the 
fourth  century,  up  to  Clement  of  Rome,  the  "  fellow-la- 
bourer"' of  theapostle  himself  (Philippians  4. 3),  in  the  first 
century.  The  strongest  possible  confirmation  of  this  Is 
found  in  the  Pastoral  Epistles,  which  bear  marks  through- 
out of  a  more  advanced  state  of  the  Church,  and  more 
matured  forms  of  error,  than  can  well  have  existed  at  any 
period  before  the  appeal  which  brought  the  apostle  to 
Rome ;  which  refer  to  movements  of  himself  and  Timothy 
that  cannot  without  some  straining  (as  we  think)  be  made 
to  fit  into  any  prior  period ;  and  which  are  couched  In  a 
manifestly  riper  style  than  any  of  his  other  Epistles, 
(See  Introduction  to  Timothy  and  Titus,  and  notes.)  All 
this  has  been  called  in  question  by  modern  critics  of  great 
research  and  acuteness  [Petavius,  Labdneb,  Db  Wbttb, 
Wieseleb,  Davidson,  Ac.].  But  those  who  maintain  the 
ancient  view  are  of  equal  authority  and  more  numerous, 
while  the  weight  of  argument  appears  to  us  to  be  decidedly 
on  their  side. 


CHRONOLOGICAL  TABLE  OF  THE  PRINCIPAL  EVENTS  CONNECTED  WITH  THE  LIFE  OF  THE 

APOSTLE  PAUL. 

Certainty  In  these  dates  Is  not  to  be  had,  the  notes  of  time  in  the  Acts  being  few  and  vague.  It  is  only  by  connect- 
ing those  events  of  secular  history  which  It  records,  and  the  dates  of  which  are  otherwise  tolerably  known  to  ns — rack 
as  toe  famine  under  Claudius  Caesar  (ch.  11.  28),  the  expulsion  of  the  Jews  from  Rome  by  the  same  emperor  (oh.  18.  2), 
and  the  entrance  of  Porcius  Festus  upon  his  procuratorshlp  (ch.  24. 27),  with  the  Intervals  specified  between  tome  oc- 
currences in  the  apostle's  life  and  others  (such  as  ch.  20. 31 ;  24.  27 ;  28. 30 ;  and  Galatlans  1.  and  2.}— that  we  can  thread  oar 
way  through  the  difficulties  that  surround  the  chronology  of  the  apostle's  life,  and  approximate  to  certainty.  Im- 
mense research  has  been  brought  to  bear  upon  the  subject,  but,  as  might  be  expected,  the  learned  are  greatly  divided. 
Every  year  has  been  fixed  upon  as  the  probable  date  of  the  apostle's  conversion  from  a.  d.  81  [Bkngbl]  toAS.41 
rErnotBrus].  But  the  weight  of  authority  is  In  favour  of  dates  ranging  between  85  and  40,  a  difference  of  not  more  thee 
Ave  years ;  and  the  largest  number  of  authorities  Is  in  favour  of  the  year  37  or  38.  Taking  the  former  of  these,  to  which 
opinion  largely  Inclines,  the  following  Table  will  be  useful  to  the  student  of  apostolic  history : 


A.D.  37 Paul's  Convebsion 

"     40. First  Visit  to  Jerusalem. 


42-44.. 
44. 

45-47.. 
47-5L.. 


First  residence  at  Antloch 

Second  Visit  to  Jerusalem 

Fibst  Missionary  Joubney. 
Second  residence  at  Antioch... 
Third  Visit  to  Jerusalem 


51, 53,  or  54 _~    Second  Missionaby  Joubney 

58or  54...... Fourth  Visit  to  Jerusalem -~ 

Third  residence  at  Antioch -. 

54-83,. ...... .._........    Thibd  Missionaby  Joubney 

i  Fifth  Visit  to  Jerusalem,  ^ 

I  Arrest  and  Imprisonment  at  Csasarea.  J 


6*. 

KXAut.)--)  .... 

61  (Spring  f  Voyage  to  and  Arrival  in  Rome _ _ 

98. Release  from  Imprisonment ~ 

At  Crete,  Colosse,  Macedonia,  Corinth,  Nlcopolis,  Dalmatla,  Troaa, 
88  -3S.  or  66,  or  pos- 
sibly so  late  as 
••-•8. Martyrdom  at  Rome. 


Acta  ».  1. 

"    9.  28;  Gal.  1.18. 

-  U.  26-80. 

•«    1L  80;  12.  26. 

-  18.  2;  14. 29. 
"14.28. 

"    15.2-30;GaL«.l-W, 
(on  which  see  Notes 
"    15.  86, 40- 18.  ». 
"    18.21,22. 
"    18.22,23. 
M    18.28:21.1*. 

■    2L  15;  28.85. 

M    27.1;  SB.  If 

"    28.80. 
1  A  3  Tim,  and  Tit 


m 


ROMANS. 
THE  EPI8TLE  OF  PAUL  THE  APOSTLE  TO  THE 

ROMANS. 

INTRODUCTION. 

The  genuineness  of  the  Epistle  to  the  Romans  has  never  been  questioned.  It  has  the  unbroken  testimony  oi  ma 
uitlqulty,  ap  to  Clement,  the  apostle's  "  fellow-labourer  in  the  Gospel,  whose  name  was  In  the  Book  of  Lift"  (Fhillp- 
pians  4.  3),  and  who  quotes  from  it  in  his  undoubted  Epistle  to  the  Corinthians,  written  before  the  close  of  the  nrsJ 
aentury.    The  most  searching  investigations  of  modern  criticism  have  left  it  untouched. 

When  and  whebe  this  Epistle  was  written  we  have  the  means  of  determining  with  great  precision,  from  th« 
Epistle  itself  compared  with  tbe  Acts  of  the  Apostles.  Up  to  the  date  of  it  the  apostle  had  never  been  at  Boms  (oh. 
1. 11,  18,  15).  He  was  then  on  the  eve  of  visiting  Jerusalem  with  a  pecuniary  contribution  for  its  Christian  poor  from 
the  churches  of  Macedonia  and  Achaia,  after  which  his  purpose  was  to  pay  a  visit  to  Rome  on  his  way  to  Spain  (oh, 
15.  23-28).  Now  this  contribution  we  know  that  he  carried  with  him  from  Corinth,  at  the  close  of  his  third  visit  to 
that  city,  which  lasted  three  months  (Acts  20.2,3;  24.17).  On  this  occasion  there  accompanied  him  from  Oorintb 
oertaln  persons  whose  names  are  given  by  the  historian  of  the  Acts  (Acts  20.  4),  and  four  of  these  are  expressly  men 
tioned  in  our  Epistle  as  being  with  the  apostle  when  he  wrote  it— Timotheus,  Soslpater,  Gains,  and  Erastus  (oh.  18.  2L 
88).  Of  these  four,  the  third,  Gaius,  was  an  Inhabitant  of  Corinth  (1  Corinthians  1. 14),  and  the  fourth,  Erastus,  was 
"chamberlain  of  the  city"  (ch.  16.  23),  which  can  hardly  be  supposed  to  be  other  than  Corinth.  Finally,  Phoebe,  the 
bearer,  as  appears,  of  this  Epistle,  was  a  deaconess  of  the  Church  at  Cenchrea,  the  eastern  port  of  Corinth  (ch.  16,  1). 
Putting  these  facts  together,  It  Is  impossible  to  resist  the  conviction,  in  which  all  critics  agree,  that  Corinth  was  the 
place  from  which  the  Epistle  was  written,  and  that  it  was  despatched  about  the  close  of  the  visit  above  mentioned, 
probably  in  the  early  spring  of  the  year  56. 

The  founder  of  this  celebrated  Church  is  unknown.  That  it  owed  Its  origin  to  the  apostle  Peter,  and  that  he  was 
tts  first  bishop,  though  an  ancient  tradition  and  taught  in  the  Church  of  Rome  as  a  fact  not  to  be  doubted,  Is  refuted 
by  the  clearest  evidence,  and  is  given  up  even  by  candid  Romanists.  On  that  supposition,  how  are  we  to  account  for 
so  important  a  circumstance  being  passed  by  in  silence  by  the  historian  of  the  Acts,  not  only  in  the  narrative  of 
Peter's  labours,  but  in  that  of  Paul's  approach  to  the  metropolis,  of  the  deputations  of  Roman  "  brethren"  that  cams 
as  far  as  Appll  Forum  and  the  Three  Taverns  to  meet  him,  and  of  his  two  years'  labours  there  f  And  how,  consist- 
ently with  his  declared  principle — not  to  build  on  another  man's  foundation  (oh.  15. 20) — could  he  express  his  anxious 
desire  to  come  to  them  that  lie  might  have  some  fruit  among  them  also, even  as  among  other  Gentiles  (ch.  1. 18), If  all 
the  while  he  knew  that  they  had  the  apostle  of  the  circumcision  for  their  spiritual  father?  And  how,  if  so,  is  then 
no  salutation  to  Peter  among  the  many  in  this  Epistle?  or,  if  it  may  be  thought  that  he  was  known  to  be  elsewhere 
at  that  particular  time,  how  does  there  occur  in  all  the  Epistles  whloh  our  apostle  afterwards  wrote  from  Rome  nttf 
ace  allusion  to  such  an  origin  or  the  Roman  Church  ?  The  same  considerations  would  seem  to  prove  that  this  Churcfc 
owed  its  origin  to  no  prominent  Christian  labourer;  and  this  brings  us  to  the  much-lltlgated  question, 

For  what  class  of  Christians  was  this  Epistle  principally  designed— Jewish  or  Gentile?  That  a  large  numbei 
of  Jews  and  Jewish  proselytes  resided  at  this  time  at  Rome  is  known  to  all  who  are  familiar  with  the  classical  aid 
Jewish  writers  of  that  and  the  Immediately  subsequent  periods ;  and  that  those  of  them  who  were  at  Jerusalem  cd 
the  day  of  Pentecost  (Acts  2. 10),  and  formed  probably  part  of  the  three  thousand  converts  of  that  day,  would  on  theii 
return  to  Rome  carry  the  glad  tidings  with  them,  there  can  be  no  doubt.  Nor  are  Indications  wanting  that  some  of 
those  embraced  in  the  salutations  of  this  Epistle  were  Christians  already  of  long  standing,  if  not  among  tbe  earliest 
converts  to  tbe  Christian  faith.  Others  of  them  who  had  made  tbe  apostle's  acquaintance  elsewhere,  and  who,  if  not 
indebted  to  him  for  their  first  knowledge  of  Christ,  probably  owed  much  to  his  ministrations,  seemed  to  have  charged 
themselves  with  the  duty  of  cherishing  and  consolidating  the  work  of  the  Lord  In  the  capital.  And  thus  it  is  not 
Improbable  that  up  to  the  time  of  the  apostle's  arrival  the  Christian  community  at  Rome  had  been  dependent  upon 
subordinate  agency  for  the  Increase  of  its  numbers,  aided  by  occasional  visits  of  stated  preachers  from  the  provinces; 
and  perhaps  it  may  be  gathered  from  the  salutations  of  the  last  chapter  that  It  was  up  to  that  time  in  a  less  organized, 
though  far  from  less  flourishing  state,  than  some  other  churches  to  whom  the  apostle  had  already  addressed  Epistles. 
Oertaln  it  is,  that  the  apostle  writes  to  them  expressly  as  a  Gentile  Church  (ch.  1.  13, 15;  15. 15, 16) ;  and  though  it  Is 
plain  that  there  were  Jewish  Christians  among  them,  and  the  whole  argument  presupposes  an  intimate  acquaintance 
on  the  part  of  his  readers  with  the  leading  principles  of  the  Old  Testament,  this  will  be  sufficiently  explained  by 
supposing  that  the  bulk  of  them,  having  before  they  knew  the  Lord  been  Gentile  proselytes  to  the  Jewish  faith,  had 
entered  the  pale  of  the  Christian  Church  through  the  gate  of  the  ancient  economy. 

It  remains  only  to  speak  briefly  of  the  plan  and  character  of  this  Epistle.  Of  all  the  undoubted  Epistles  of  our 
apostle,  this  is  the  nvwt  elaborate,  and  at  the  same  time  the  most  glowing.  It  has  Just  as  much  in  common  with  a 
theological  treatise  as  Is  consistent  with  the  freedom  and  warmth  of  a  real  letter.  Referring  to  the  headings  which 
we  have  prefixed  to  its  successive  sections,  as  best  exhibiting  the  progress  of  the  argument  and  the  connection  of  Its 
points,  we  here  merely  note  that  its  first  great  topic  is  what  maybe  termed  the  legal  relation  of  man  to  Ood  as  a  violatei 
of  His  holy  law,  whether  as  merely  written  on  the  heart,  as  in  the  case  of  the  Heathen,  or,  as  in  the  case  of  the 
Chosen  People,  as  further  known  by  external  revelation ;  that  it  next  treats  of  that  legal  relation  as  wholly  reversed 
through  believing  connection  with  the  Lord  Jesus  Christ;  and  that  its  third  and  last  great  topic  is  the  new  life  which 
accompanies  this  change  of  relation,  embracing  at  once  a  blessedness  and  a  consecration  to  God  which,  rudlmen tally 
eomplete  already,  will  open,  In  the  future  world,  into  the  bliss  of  immediate  and  stainless  fellowship  with  God.  Ths 
bearing  of  these  wonderful  truths  upon  the  condition  and  destiny  of  the  Chosen  People,  to  which  the  apostle  next 
somes,  though  it  seem  bnt  the  practical  application  of  them  to  his  kinsmen  according  to  the  flesh,  is  in  some  respects 
tbe  deepest  and  most  difficult  part  of  the  whole  Epistle,  carrying  us  directly  to  the  eternal  springs  of  Grace  to  the 
sjwilty  in  the  sovereign  love  and  inscrutable  purposes  of  God  ;  after  which,  however,  we  are  brought  back  to  the  bls- 
^srlea!  platform  of  the  visible  Church,  in  the  calling  of  the  Gentiles,  the  ©reservation  of  a  faithful  Israelitish  remn-.nl 
"   221 


ROMANS   1. 


amidst  tbe  general  uiiLk  lief  and  fall  of  the  nation,  and  the  ultimate  recovery  of  all  Israel  to  constitute,  with  tilt 
Gentiles  in  the  latter  day,  oue  catholic  Church  of  God  upon  earth.  The  remainder  of  the  Epistle  is  devoted  to  sundrj 
practical  topic*,  windl  -g  up  with  salutations  and  outpourings  of  heart  delightfully  suggestive. 


CHAPTER    I. 

VeT,  1-17.    Introduction.    1.  Paul  (see  on  Acts  13.  9),  a 
terrut  of  Jesus  Christ— The  word  here  rendered  "ser- 
Tant"  means  'bond-servant,'  or  one  subject  to  the  will 
and  wholly  at  the  disposal  of  another.    In  this  souse  it  is 
applied  to  the  disciples  of  Christ  at  large  (1  Corinthiaus  7. 
il-23),  as  in  the  Old  Testament  to  all  the  people  of  God 
'Isaiah  66.  14).     But  as,  In  addition  to  this,  tbe  prophets 
ad  kings  of  Israel  were  officially  "the  servants  of  the 
ord"  (Joshua  1.  1;    Psalm  18.,  title),  the   apostles  call 
themselves,  in  the  same  official  sense,  "the  servants  of 
Christ"  (as  here,  and  Philippians  1. 1 ;  James  1. 1 ;  2  Peter 
1. 1;  Jude  1),  expressing  such  absolute  subjection  and  de- 
votion to  the  Lord  Jesus  as  they  would  never  have  yielded 
to  a  mere  creature.    (See  on  v.  7;  and  on  John  5.  22,  23.) 
called  to  be  an  apostle— when  first  he  "saw  the  Lord;" 
the  Indispensable  qualification  for  apostleship.    See  on 
Acts  9.  5;  22. 14;  1  Corinthians  9. 1.     separated  unto  the 
(preaching  of  the)  gospel— neither  so  late  as  when  "the 
Holy  Ghost  said,  Separate  me  Barnabas  and  Saul"  (Acts 
18.  2),  nor  so  early  as  when  "separated  from  his  mother's 
womb"  (see  on  Galatians  1. 15).    He  was  called  at  one  and 
the  same  time  to  the  faith  and  the  apostleship  of  Christ 
(Acts  26. 16-18).    of  God— t.  «.,  the  gospel  of  which  God  Is 
the  glorious  Author.    So  ch.  15. 16 ;  1  Thessalonians  2.  2,  8, 
9;  1  Peter  4.  17.     3.  'Which  he  had  promised  afore  .  .  . 
In  the  holy  Scriptures— Though  the  Roman  Church  was 
Gentile  by  nation  (see  on  t>.  13),  yat  as  it  consisted  mostly 
of  proselytes  to  the  Jewish  faith  (see  Introduction  to  this 
Epistle),  they  are  here  reminded  that  in  embracing  Christ 
they  had  not  cast  off,  but  only  the   more   profoundly 
yielded  themselves  to,  Moses  and  the  prophets  (Acts  13. 
82,  33).      3,  4.   Concerning  his   Son  .Jesus  Christ   our 
Ijord— the  grand  burden  of  this  "gospel  of  God."    made 
of  the  seed  of  David— as,  according  to  "  the  holy  Scrip- 
tures," He  behooved  to  be.  (See  on  Matthew  1.1.)  accord- 
ing to  the  flesh— L  e.,  In  His  human  nature  (cf.  ch.  0.  5,  and 
John  h  14);  Implying,  of  course,  that  He  had  another  na- 
ture, of  which  the  apostle  immediately  proceeds  to  speak. 
And  declared— lit.,  'marked  off,'  'defined,'  'determined,' 
',  e.,  'shown,'  or  '  proved.'    to  he  the  Son  of  God— Observe 
how  studiously  the  language  changes  here.     He  "was 
mads  (says  the  apostle)  of  the  seed  of  David,  according  to 
the  flesh;"  but  He  was  not  made,  He  was  only  "declared 
{or  proved)  to  be  the  Son  of  God."    So  John  1.  1,  14,  "  In 
the  beginning  was  the  Word  . . .  and  the  Word  was  made 
flesh;"  and  Isaiah  9.  6,  "Unto  us  a  Child  is  bobs,  unto  us 
a  Son  is  given."    Thus  the  Sonshlp  of  Christ  is  In   no 
proper  sense  a  born  relationship  to  the  Father,  as  some, 
otherwise  sound  divines,  conceive  of  It.    By  His  birth  in 
the  flesh,  that  Sonship,  which  was  essential  and  uncre- 
ated,  merely   effloresced    into   palpable   manifestation. 
(See  on  Luke  1.  85;  Acts  13.  32,  33.)     with  power— This 
may  either  be  connected  with  "declared,"  and  then  the 
meaning  will  be  'powerfully  declared'  [Ltttheb,  Beza, 
Bxngbl,  Fbitzsche,  Ai,ford,  <fec.];  or  (as  in  our  version, 
and  as  we  think  rightly)  with  "the  Son  of  God,"  and  then 
the  sense  Is,  'declared  to  be  the  Son  of  God  In  possession 
of  that  "power"  which  belonged  to  Him  as  the  only-be- 
gotten of  the  Father,  no  longer  shrouded  as  In  the  days 
of  his  flesh,  but  "by  His  resurrection  from  the  dead" 
gloriously  displayed  and  henceforth  to  be  for  ever  exerted 
in  this  nature  of  ours.'      [Vulgate,  Calvin,  Hodge, 
PhlLIPPl,  MEHBING,  <fco.]     according  to  the  spirit  of 
holiness— If  "according  to  the  flesh"  mean  here, '  in  His 
human  nature,'  this  uncommon  expression  must  mean 
'  in  His  other  nature,'  which  we  have  seen  to  be  that  "  of 
Uie  Son  of  God"— an  eternal,  uncreated  nature.    This  is 
aere  styled  the  "Spirit,'"  as  an  impalpable  and  immaterial 
tature  (Johr.  4,  24),  and  "  the  Spirit  of  holiness,"  probably 
n  abeoiute  contrast  with  that  "  likeness  of  sinful  flesh" 
•hieh  Ka  wBnmed.    One  is  apt  to  wonder  that  if  this  be 


the  meaning,  It  was  not  expressed  more  simply.  But  If 
the  apostle  had  said  '  He  was  declared  to  be  the  Son  of 
God  according  to  the  Holy  Spirit,'  the  reader  would  have 
thought  he  meant  'the  Holy  Gfwsl;'  and  it  seems  to  have 
been  just  to  avoid  this  misapprehension  that  he  used  the 
rare  expression,  "  the  Spirit  of  holiness."  5.  Uy  whom 
(as  the  ordained  channel)  we  have  received  graee  (the 
whole  "grace  that  bringeth  salvation")  and  apostleship 
—for  the  publication  of  that  "grace,"  and  th6  organiza- 
tion of  as  many  as  receive  It  Into  churches  of  visible  dls- 
cipleship.  (We  prefei  thus  taking  them  as  two  distinct 
things,  and  not,  with  some  good  interpreters,  as  one— 
'  the  grace  of  apostleship.')  for  obedience  to  the  faith 
(rather,  'for  the  obedience  of  faith'}— i.  e„  In  order  to 
men's  yielding  themselves  to  the  belief  of  God's  saving 
message,  which  Is  the  highest  of  all  obedience,  for  his 
name— that  He  might  be  glorified.  6.  Among  whom 
are  ye  also — i.  e„  along  with  others;  for  the  apostle  as- 
cribes nothing  special  to  the  Church  of  Rome  (cf.  1  Corin- 
thians 14.  86).  [Bkngel.]  the  called  (see  on  ch.  8.  30)  of 
Christ  Jesus — i,  e.,  either  called  'by  Him'  (John  5.  25),  or 
the  called  '  belonging  to  Him ;' '  Christ's  called  ones.'  Per- 
haps this  latter  sense  is  best  supported,  but  one  hardly 
knows  which  to  prefer.  7.  beloved  of  God— (Cf.  Deu- 
teronomy 33. 12 ;  Colosslans  3. 12.)  Grace  . . .  (see  on  John 
1. 14,  p.  70,  2d  column)  and  peace— the  peace  which  Christ 
made  through  the  blood  of  His  cross  (Colosslans  1. 20),  and 
which  reflects  Into  the  believing  bosom  the  peace  of  God 
which  passeth  all  understanding  (Philippians  4. 7).  *rom 
God  our  Father,  and  the  Lord  Jesus  Christ — '  Nothing 
speaks  more  decisively  for  the  divinity  of  Christ  thai 
these  Juxtapositions  of  Christ  with  the  eternal  God,  whlel 
run  through  the  whole  language  of  Scripture,  and  the  deii 
vatlon  of  purely  Divine  Influences  from  Him  also.  Thf 
name  of  no  man  can  be  placed  by  the  side  of  the  Almighty. 
He  only,  In  whom  the  Word  of  the  Father  who  is  Himself 
God  became  flesh,  may  be  named  beside  Him ;  for  men  arc 
commanded  to  honour  Him  even  as  they  honour  the 
Father,  John  5.  23.'  [Olshausen.]  8.  your  faith  ii 
spoken  of  throughout  the  whole  world — This  was 
quite  practicable  through  the  frequent  visits  paid  to  tbe 
capital  from  all  the  provinces;  and  the  apostle,  having 
an  eye  to  the  influence  they  would  exercise  upon  others, 
as  well  as  their  own  blessedness,  gives  thanks  for  such 
faith  to  "his  God  through  Jesus  Christ,"  as  being  the 
source,  according  to  his  theology  of  faith,  as  of  all  grace 
in  men.  9.  For  God  .  .  .  whom  I  serve  (the  word  de- 
notes religious  service)  with  my  spirit  (from  my  inmost 
soul)  in  the  gospel  of  his  Son  (to  which  Paul's  whole 
religious  life  and  official  activity  were  consecrated)  is 
my  witness,  that  -without  ceasing  I  make  mention 
of  you  always  in  my  prayers — So  for  the  Epheslans 
(Ephesians  1.  15, 15);  so  for  the  Philippians  (Philippians 
1.3,4);  so  for  the  Colosslans  (Colosslans  1.3,4;;  so  for 
the  Thessalonians  (1  Thessalonians  1.  2,  3).  What  cath- 
olic love,  what  all-absorbing  spirituality,  what  impas- 
sioned devotion  to  the  glory  of  Christ  among  men!  10. 
Slaking  request,  if  by  any  means  now  at  length  I 
may  have  a  prosperous  journey  by  the  will  of  God, 
to  come  to  you —  Though  long  anxious  to  visit  the 
capital,  he  met  with  a  number  of  providential  hindrances 
(v.  13;  ch.  15.22;  and  see  on  Acts  19.21;  23.11,  28.15);  inso- 
much that  nearly  a  quarter  of  a  century  elapsed,  after  hfc 
conversion,  ere  his  desire  was  accomplished,  and  that 
only  as  "a  prisoner  of  Jesus  Christ."  Thus  taught  that 
his  whole  future  was  in  the  hands  of  God,  he  makes  it  his 
continual  prayer  that  at  length  the  obstacles  to  a  happy 
and  prosperous  meeting  might  be  removed.  11,  DS.  Fo» 
I  long  to  see  you,  that  I  may  impart  to  you  some  sptr« 
ltual  gift— not  any  supernatural  gift,  as  the  next  clause 
shows,  and  cf.  1  Corinthians  1.  7.  to  the  end  that  ye  map 
be  established i  That  is,  that  1  may  he  comforted  to- 
gether with  you  by  the  mutual  faith  both  of  you  and 

223 


BuM AM 8   I. 


-'Not  wishing  to  "  lord  It  over  their  faith,"  bat  rather 
to  be  a  "helper  of  their  Joy,"  the  apostle  corrects  his 
former  expressions :  ray  desire  Is  to  instruct  you  and  do 
y  oa  good,  that  is,  for  us  to  Instruct  and  do  one  another 
good:  In  giving  I  shall  also  receive.'  [Jowett.]  'Nor  Is 
he  Insincere  In  so  speaking,  for  there  is  none  so  poor  in 
the  Churoh  of  Christ  who  may  not  impart  to  us  something 
of  value:  it  Is  only  our  malignity  and  pride  that  hinder 
as  from  gathering  such  fruit  from  every  quarter.'  [Cal- 
vin.] How  '  widely  different  is  the  apostolic  style  from 
that  of  the  court  of  Papal  Rome !'  [Bengel.]  13.  often- 
times I  purposed  to  come  unto  you,  but  was  let  (hin- 
dered) Hitherto — chiefly  by  his  desire  to  go  first  to  places 
whare  Christ  was  not  known  (ch.  15. 20-24).  that  I  might 
have  some  fruit  (of  my  ministry)  among  you  also,  even 
as  among  oilier  Gentiles — The  Gentile  origin  of  the 
Roman  Church  la  here  so  explicitly  stated,  that  those 
who  conclude,  merely  from  the  Jewish  strain  of  the  argu- 
ment, that  they  must  have  been  mostly  Israelites,  decide 
In  opposition  to  the  apostle  himself.  (But  see  Introduction 
to  this  Epistle.)  14,  15.  I  am  debtor  both  to  the  (culti- 
vated) Greeks  and  to  the  (rude)  Barbarians.  .  .  .  So,  as 
moth  as  in  me  la,  I  am  ready  to  preach  the  gospel  to 
yon  that  are  at  Rome  also — He  feels  himsell  under  an 
all-subduing  obligation  to  carry  the  gospel  to  all  classes 
of  mankind,  as  adapted  to  and  ordained  equally  for  all  (1 
Corinthians  9.  16).  16.  For  I  am  not  ashamed  of  the 
gospel— (The  words,  "of  Christ,"  which  follow  here,  are 
wanting  In  the  oldest  and  best  MSS.)  This  language  im- 
plies that  It  required  some  courage  to  bring  to  '  the  mis- 
tress of  the  world'  what  "  to  the  Jews  was  a  stumbling- 
block  and  to  the  Greeks  foolishness."  But  its  Inherent 
glory,  as  God's  life-giving  message  to  a  dying  world,  so 
filled  his  soul,  that,  like  his  blessed  Master,  he  "despised 
the  shame."  for  it  is  thk  power  of  God  unto  salva- 
*ion  to  iviBT  oni  that  bklieveth— Here  and  in  the 
next  verse  the  apostle  announces  the  great  theme  of  his 
ensuing  argument;  Salvation,  the  one  overwhelming 
necessity  of  perishing  men;  this  revealed  in  the  gospel 
message;  and  that  message  so  owned  and  honoured  of  God 
a*  to  carry.  In  the  proclamation  of  it,  God's  own  power 
to  save  evibt  SOUL  that  embraces  it,  Greek  and  Bar- 
barian, wise  and  unwise  alike.  17.  For  therein  Is  the 
righteousness  of  God  revealed— that  is  (as  the  whole  ar- 
gument of  the  Epistle  shows),  God's  justifying  right- 
eousness, from  faith  to  faith— a  difficult  clause.  Most 
Interpreters  (Judging  from  the  sense  of  such  phrases 
elsewhere)  take  it  to  mean,  '  from  one  degree  of  faith  to 
another.'  But  this  agrees  111  with  the  apostle's  design, 
Which  has  nothing  to  do  with  the  progressive  stages  of 
faith,  bat  solely  with  faith  Itself  as  the  appointed  way  of 
receiving  God's  "  righteousness."  We  prefer,  therefore, 
to  understand  it  thus:  'The  righteousness  of  God  is  in 
the  gospel  message,  revealed  (to  be)  from  (or  '  by')  faith  to 
(or  'for')  faith,'  that  Is,  'In  order  to  be  by  faith  received.' 
(Bo  substantially,  Melville,  Meyeb,  Stuabt,  Bloom- 
VIELD,  etc.)  as  it  Is  written  (Habakkuk  2.  4),  The  Just 
•ball  live  by  faith— This  golden  maxim  of  the  Old  Testa* 
Bent  is  thrice  quoted  In  the  New  Testament — here ;  Ga- 
latians  3. 11 ;  Hebrews  10. 38— showing  that  the  gospel  way 
of  '  life  by  faith,'  so  far  from  disturbing,  only  con- 
tinned  and  developed  the  ancient  method — On  the  fore- 
going verses,  note  (1.)  What  manner  of  persons  ought  the 
ministers  of  Christ  to  be,  according  to  the  pattern  here 
set  up:  absolutely  subject  and  officially  dedicated  to  the 
Lord  Jesus ;  separated  onto  the  gospel  of  God,  which  con- 
templates the  subjugation  of  all  nations  to  the  faith  of 
Christ;  debtors  to  all  classes,  the  refined  and  the  rude,  to 
*ring  the  gospel  to  them  all  alike,  all  shame  in  the  pres- 
ence of  the  one,  as  well  as  pride  before  the  other,  sinking 
before  the  glory  which  they  feel  to  be  In  their  message ; 
yearning  over  all  "aithful  churches,  not  lording  it  over 
them,  but  rejoicing  In  their  prosperity,  and  finding  re- 
freshment and  strength  in  their  fellowship!  (2.)  The  pecu- 
liar features  of  the  gospel  here  brought  prominently  for- 
ward should  be  the  devout  study  of  all  who  preach  It,  and 
guide  the  views  and  the  tasto  of  all  who  are  privileged 
statedly  to  hear  it:  that  it  Is  "the  gospel  of  God,"  as  a 
224 


message  from  heaven,  yet  not  absolutely  new,  bat  on  tnt 
contrary,  only  the  fulfilment  of  Old  Testament  promise, 
that  not  only  is  Christ  the  great  theme  of  It,  but  Christ  in 
the  very  nature  of  God  as  His  own  Son.  and  In  the  nature 
of  men  as  partaker  of  their  flesh— The  Son  of  God  now  in 
resurrection-power  and  invested  with  authority  to  dis- 
pense all  grace  to  men,  and  all  gifts  for  the  establishment 
and  edification  of  the  Church,  Christ  the  righteousness 
provided  of  God  for  the  Justification  of  all  that  belle vs 
in  His  name;  and  that  In  this  glorious  Gospel,  whsr> 
preached  as  such,  there  resides  the  very  power  of  God  tc 
save  Jew  and  Gentile  alike  who  embrace  it.  (3.)  While 
Christ  is  to  be  regarded  as  the  ordained  Channel  of  all 
grace  from  God  to  men  (v.  8),  let  none  imagine  that  Hit 
proper  divinity  Is  In  any  respect  compromised  by  this 
arrangement,  since  He  1b  here  expsessly  associated  with 
"God  the  Father,"  in  prayer  for  "grace  and  peace"  (in 
eluding  all  spiritual  blessings)  to  rest  upon  this  Church 
(v.  7).  (4.)  While  this  Epistle  teaches,  in  conformity  with 
the  teaching  of  our  Lord  Himself,  that  all  salvation  la 
suspended  upon  faith,  this  is  but  half  a  truth,  and  will 
certainly  minister  to  self-righteousness,  if  dissociated 
from  another  feature  of  the  same  truth,  here  explicitly 
taught,  that  this  faith  is  God's  own  gift— for  which  accord- 
ingly in  the  case  of  the  Roman  believers,  he  "thanks  bis 
God  through  Jesus  Christ"  (v.  8).  (5.)  Christian  fellowship, 
as  Indeed  all  real  fellowship,  is  a  mutual  benefit;  and  as 
it  Is  not  possible  for  the  most  eminent  saints  and  ser- 
vants of  Christ  to  Impart  any  refreshment  and  profit  to 
the  meanest  of  their  brethren  without  experiencing  a 
rich  return  into -their  bosoms,  so  Just,  in  proportion  to 
their  humility  and  love  will  they  feel  their  need  of  It  and 
rejoice  In  It. 

18.  Why  this  divinely-pbovided  Righteousness 
IB  NEEDED  BY  ALL  HEN.  For  the  wrath  of  God  (His 
holy  displeasure  and  righteous  vengeance  against  sin)  Is 
revealed  from  heaven— In  the  consciences  of  men,  and 
attested  by  Innumerable  outward  evidences  of  a  mora! 
government,  against  all  ungodll  ue»» — i.  «.,  their  whole 
irreligiousness,  or  their  living  without  any  conscious  refer- 
ence to  God,  and  proper  feelings  towards  Him.  and  ua> 
righteousness  of  men — i.  e.,  their  whole  deviation*  from 
moral  rectitude  In  heart,  speech,  and  behaviour.  (So  thest 
terms  must  be  distinguished  when  used  together,  though, 
when  standing  alone,  either  of  them  includes  the  other.) 
18-32.  This  Wbath  of  God,  bevealed  against 
all  Iniquity,  overhangs  the  whole  Heathem 
Wobld.  18.  who  hold  (rather,  'hold  down,'  'hinder,' 
or  'keep  back')  the  truth  In  unrighteousness  —  The 
apostle,  though  he  began  this  verse  with  a  comprehen- 
sive proposition  regarding  men  In  general,  takes  up  In 
the  end  of  It  only  one  of  the  two  great  divisions  of 
mankind,  to  whom  he  meant  to  apply  it;  thus  gently 
sliding  Into  his  argument.  But  before  enumerating  their 
actual  Iniquities,  he  goes  back  to  the  origin  of  them  all, 
their  stifling  the  light  which  still  remained  to  them.  As 
darkness  overspreads  the  mind,  so  Impotence  takes  pos- 
session of  the  heart,  when  the  "still  small  voice"  i>f  con- 
science is  first  disregarded,  next  thwarted,  and  then  sys- 
tematically deadened.  Thus  "  the  truth"  which  God  left 
with  and  in  men,  Instead  of  having  free  scope  and  devel- 
oping itself,  as  It  otherwise  would,  was  obstructed  (cf, 
Matthew  6.  22,  23;  Ephesiaus  4.  17,  18).  19.  Because  that 
'which  may  be  (rather,  '  which  is')  known  of  God  Is 
manifest  in  them  \  for  God  hath  showed  it  unto  them 
—The  sense  of  this  pregnant  statement  the  apostle  pro- 
ceeds to  unfold  In  the  next  verse.  30.  For  the  invisible 
things  of  him  from  (or  'since')  the  creation  of  the 
world  are  clearly  seen  (the  mind  brightly  beholding 
what  the  eye  cannot  discern),  being  understood  by  the 
tilings  that  are  made — Thus,  the  outward  creation  is  not 
the  parent  but  the  interpreter  of  our  faith  in  God.  Thai 
faith  has  its  primary  sources  within  our  own  breasS 
(p.  19) ;  but  it  becomes  an  intelliyibU  and  articulate  eonvis 
tion  only  through  what  we  observe  around  us  ("by  th» 
things  which  are  made,"  v.  20).  And  thus  are  the  innei 
and  the  outer  revelation  of  God  the  complement  of  eacl: 
other,  making  up  between  them  one  universal  an/i  ho 


ROMANS  I. 


cttcvfci  i  conviction  that  God  is.  (With  this  striking 
apostoJto  statement  agree  the  latest  conclusions  of  the 
■lost  profound  speculative  students  of  Theism.)  even  hi* 
eternal  p*wer  and  Godhead — both  that  there  u  an  Eter- 
nal Power,  and  that  this  Is  not  a  mere  bB  nd  force,  or  pan- 
theistic 'spirit  of  nature,'  but  the  power  of  a  living  Ood- 
\ead\  so  that  they  are  without  eicnte — all  their  degen- 
eracy being  a  voluntary  departure  from  truth  thus 
jrightly  revealed  to  the  unsophisticated  spirit.  21.  Be- 
«Mue  that,  when  they  knew  God  (Unit  is,  while  still 
retaining  some  real  knowledge  of  Him,  and  ere  they 
sank  down  into  the  state  next  to  be  described),  they 
glorified  him  not  as  God,  neither  were  thankful — 
neither  yielded  the  adoration  due  to  Himself,  nor  rendered 
the  gratitude  which  His  beneficence  demanded— but  be- 
came vain  (cf.  Jeremiah  2. 5)  in  their  imaginations — 
(thoughts,  notions,  speculations,  regarding  God :  cf.  Mat- 
thew 15. 19;  ZiUke  2.  35;  1  Corinthians  3.  20,  Greek}— and 
their  foolish  ('senseless,'  'stupid')  heart(t.  e.,  their  whole 
Inner  man)  was  darkened— How  instructively  is  the 
downward  progress  of  the  human  soul  here  traced! 
22,  23.  Professing  themselves  ('  boasting,'  or  '  pretend- 
ing to  be')  wise,  they  became  fools — '  It  is  the  Invariable 
property  of  error  in  morals  and  religion,  that  men  take 
credit  to  themselves  for  It  and  extol  it  as  wisdom.  So  the 
heathen,'  1  Corinthians  1.  21,  [Tholuck.j  and  changed 
(or  '  exchanged')  the  glory  *f  the  uncorruptible  God 
Into  (or  '  for')  an  image  .  .  .  like  to  corruptible  man — 
The  allusion  here  Is  doubtless  to  the  Greek  worship,  and 
the  apostle  may  have  had  In  his  eye  those  exquisite 
ohlselllngs  of  the  human  form  which  lay  so  profusely  be- 
neath and  around  him  as  he  stood  on  Mars'  Hill,  and  "  be- 
held their  devotions."  (See  on  Acts  17.  29.)  But  as  If  that 
bad  not  been  a  deep  enough  degradation  of  the  living 
God,  there  was  found  '  a  lower  deep'  still,  and  to  birds, 
and  four-footed  beasts,  and  to  creeping  things — refer- 
ring now  to  the  Egyptian  and  Oriental  worship.  In  the 
lace  of  these  plain  declaratlona  of  the  descent  of  man's  re- 
ligious belief  from  loftier  to  ever  lower  and  more  debasing 
conceptions  of  the  Supreme  Being,  there  are  expositors 
of  th.s  very  Epistle  (as  Reiohk  and  Jowett),  who,  be- 
.leving  neither  In  any  fall  from  primeval  innocence,  nor 
im  Ihe  noble  traces  of  that  innocence  which  lingered  even 
after  the  fall,  and  were  only  by  degrees  obliterated  by 
wilful  violence  to  the  dictates  of  conscience,  maintain  that 
man's  religious  history  has  been  all  along  a  struggle  to 
rite,  from  the  lowest  forms  of  nature-worship,  suited  to 
the  childhood  of  our  race,  into  that  which  Is  more  ra- 
tional and  spiritual.  24.  Wherefore  God  also  (in  right- 
eous retribution)  gave  them  up — This  Divine  abandon- 
ment of  men  Is  here  strikingly  traced  in  three  successive 
stages,  at  each  of  which  the  same  word  Is  used  (v.  24 ;  v.  26 ; 
and  v.  28,  where  the  word  is  rendered  "  gave  over").  '  As 
they  deserted  Got!,  God  In  turn  deserted  them  ;  not  giving 
them  Divine  (i.  e.,  supernatural)  laws,  and  suffering  them 
to  corrupt  those  which  were  human;  not  sending  them 
prophets,  and  allowing  the  philosophers  to  run  into  ab- 
surdities. He  let  them  do  what  they  pleased,  even  what 
was  in  the  last  degree  vile,  that  those  who  had  not  hon- 
oured God,  might  dishonour  themselves.'  [Ghotius.J 
25.  Who  changed  the  truth  of  God  into  a  lie — (i.  «., 
the  truth  concerning  God  Into  idol  falsehood),  and  wor- 
shipped and  served  the  creature  more  than  the  Crea- 
tor—Professing merely  to  worship  the  Creator  by  means 
of  the  creature,  they  soon  came  to  lose  sight  of  the  Crea- 
tor in  the  creature.  How  aggravated  Is  the  guilt  of  the 
Church  of  Rome,  which,  under  the  same  flimsy  pretext, 
does  shamelessly  what  the  heathen  are  here  condemned 
fordoing,  and  with  light  which  the  heathen  never  hadi 
who  U  blessed  for  ever !  Amen — By  this  doxology  the 
apostle  instinctively  relieves  the  horror  which  the  pen- 
ning of  such  things  excited  within  his  breast;  an  exam- 
ple to  such  as  are  called  to  expose  like  dishonour  done  to 
iht  blessed  God.  26,  27.  For  this  cause  God  gave  them 
up— See  on  v.  24.  for  even  their  women — that  sex  whose 
priceless  jewel  and  fairest  ornament  Is  modesty,  and 
whtor.    when  Mat  Is  once  lost  no*  only  becomes  more 


shameless  than  the  other  sex,  but  lives  henceforth  oaij 
to  drag  the  other  sex  down  to  Its  level,  did  change,  Ac.— 
The  practices  here  referred  to,  though  too  abundantly  at< 
tested  by  classic  authors,  cannot  be  further  Illustrated, 
without  trenching  on  things  which  "ought  not  to  be 
named  among  us  as  become  the  saints."  But  observe 
how  vice  Is  here  seen  consuming  and  exhausting  itself. 
When  the  passions,  scourged  by  violent  and  continued 
Indulgence  In  natural  vices,  became  Impotent  to  yield  the 
craved  enjoyment,  resort  was  had  to  artificial  sliinulauu 
by  the  practice  of  unnatural  and  monstrous  vices.  Ho* 
early  these  were  In  full  career,  In  the  history  of  the  world, 
the  case  of  Sodom  affectingly  shows;  and  because  of  such 
abominations,  centuries  alter  that,  the  land  of  Canaan 
"spued  out"  Its  old  Inhabitants.  Long  before  this  chap- 
ter was  penned,  the  Lesbians  and  others  throughout  re- 
fined Greece  had  been  luxuriating  in  such  debasements; 
and  as  for  the  Romans,  Tacitus,  speaking  of  the  emperor 
Tiberius,  tells  us  that  new  words  had  then  to  be  coined  to 
express  the  newly-invented  stimulants  to  Jaded  passion. 
No  wonder  that,  thus  sick  and  dying  as  was  this  poor 
humanity  of  ours  under  the  highest  earthly  culture, 
its  many-voiced  cry  for  the  balm  in  Gilead,  and  the 
Physician  there,  "  Come  over  and  help  us,"  pierced 
the  hearts  of  the  missionaries  of  the  cross,  and  made 
them  "not  ashamed  of  the  gospel  of  Christ  1"  and  re- 
ceiving in  themselves  that  recompense  of  their  error 
which  was  meet — alluding  to  the  many  physical  and 
moral  ways  In  which,  under  the  righteous  government 
of  God,  vice  was  made  self-avenging.  28-31.  gave  them 
over  (or  '  up'— see  on  v.  24) .  .  .  to  do  those  tilings  which 
are  not  convenient— In  the  old  sense  of  that  word,  i.  e., 
'not  becoming,'  'Indecorous,'  'shameful.'  haters  of  God 
—The  word  usually  signifies  '  God-hated,'  which  some 
here  prefer,  In  the  sense  of  'abhorred  of  the  Lord;'  ex- 
pressing the  detestableness  of  their  character  In  His 
sight  (cf.  Proverbs  22.14;  Psalm  73.20).  But  the  active 
sense  of  the  word,  adopted  in  our  version  and  by  the 
majority  of  expositors,  though  rarer,  agrees  perhaps  bet- 
ter with  the  context.  32.  Who  knowing  (from  the  voice 
of  conscience,  ch.  2.  14, 15)  the  judgment  of  God  (the  stern 
law  of  Divine  procedure),  that  they  which  commit 
such  tilings  are  worthy  of  death — here  used  In  Its 
widest  known  sense,  as  the  uttermost  of  Divine  vengeance 
against  sin  :  see  Acts  28.  4.  not  only  do  the  same— which 
they  might  do  under  the  pressure  of  temptation  and  In 
the  heat  of  passion,  but  have  pleasure  in  them  that 
do  them  —  deliberately  set  their  seal  to  such  actions 
by  encouraging  and  applauding  the  doing  of  them  in 
others.  This  Is  the  climax  of  our  apostle's  charges  against 
the  heathen ;  and  certainly,  if  the  things  are  In  them- 
selves as  black  as  possible,  this  settled  and  unblushing 
satisfaction  at  the  practice  of  them,  apart  from  all  tne 
blinding  effects  of  present  passion,  must  be  regarded  as 
the  darkest  feature  of  human  depravity. — On  this  seo- 
tlon,  note  (1.)  "The  wrath  of  God  "  against  sin  has  all  the 
dread  reality  of  a  "revelation  from  heaven  '  sounding  in 
the  consciences  of  men,  in  the  self-inflicted  miseries  of 
the  wicked,  and  in  the  vengeance  which  God's  mora.1 
government,  sooner  or  later,  takes  upon  all  who  outrage 
It;  so  this  "wrath  of  God"  Is  not  confined  to  high-handed 
crimes,  or  the  grosser  manifestations  of  human  depravity, 
but  Is  "  revealed  "  against  all  violations  of  Divine  law  of 
whatever  nature — "against  all  ungodliness"  as  well  as 
"unrighteousness  of  men,"  against  all  disregard  of  Goo 
In  the  conduct  of  life  as  well  as  against  all  deviations 
from  moral  rectitude ;  and  therefore,  since  no  child  oi 
Adam  can  plead  guiltless  either  of  "ungodliness"  or  of 
"  unrighteousness,"  to  a  greater  or  less  extent,  it  follow* 
that  every  human  being  Is  Involved  in  the  awful  sweep 
of  "  the  wrath  of  God  "  (v.  18).  The  apostle  places  this  terri- 
ble truth  in  the  forefront  of  his  argument  on  Justification 
by  faith,  that  upon  the  basis  of  universal  condemnation  he 
might  rear  the  edifice  of  a  free,  world-wide  salvation;  nor 
can  the  Gospel  be  scrlpturally  preached  or  embraced,  save 
as  the  good  news  of  salvation  to  those  that  are  all  equally 
"  lost."    (2.)  We  must  not  magnify  the  supernatural  rev 

225 


ROMANS  U. 


slattern  which  God  has  been  pleased  to  make  of  Himself, 
through  Abraham's  family  to  the  human  race,  at  the  ex- 
pense of  that  elder,  and,  in  Itself,  lustrous  revelation 
which  He  has  made  to  the  whole  family  of  man  through 
the  medium  of  their  own  nature  and  the  creation  around 
them.  Without  the  latter,  the  former  would  have  been 
impossible,  and  those  who  have  not  been  favoured  with 
the  former  will  be  without  excuse,  if  they  are  deaf  to  the 
voice  and  blind  to  the  glory  of  the  latter  (v.  19,  20).  (3.) 
Wilful  resistance  of  light  has  a  retributive  tendency  to 
blunt  the  moral  perceptions  and  weaken  the  capacity  to 
apprehend  and  approve  of  truth  and  goodness ;  and  thus 
is  the  soul  prepared  to  surrender  Itself,  to  an  indefinite 
extent,  to  error  and  sin  (v.  21,  Ac).  (4,)  Pride  of  wisdom, 
as  it  Is  a  convincing  evidence  of  the  want  of  it,  so  it  makes 
the  attainment  of  It  impossible  {v.  22 ;  and  cf.  Matthew  11. 
25;  .  Corinthians  8. 18-20).  (5.)  As  Idolatry,  even  in  Its 
most  plausible  forms,  Is  the  fruit  of  unworthy  views  of 
the  Godhead,  so  its  natural  effect  is  to  vitiate  and  debase 
still  further  the  religious  conceptions ;  nor  is  there  any 
depth  of  degradation  too  low  and  too  revolting  for  men's 
Ideas  of  the  Godhead  to  sink  to,  if  only  their  natural  tem- 
perament and  the  circumstances  tliey  are  placed  in  be  fa- 
vourable to  their  unrestrained  development  (u.  23,  25). 
The  apostle  had  Greece  and  Egypt  In  his  eye  when  ha 
penned  this  description.  But  the  whole  Paganisms  of 
the  East  at  this  day  attest  its  accuracy,  from  the  more 
elaborate  idolatry  of  India  and  the  simpler  and  more 
stupid  Idolatry  of  China  down  to  the  childish  rudiments 
of  nature-worship  prevalent  among  the  savage  tribes. 
Alast  Christendom  itself  furnishes  a  melancholy  illus- 
tration of  this  truth  ;  the  constant  use  of  material  Images 
in  the  Church  of  Rome  and  the  materialistic  and  sen- 
suous character  of  its  entire  service  (to  say  nothing  of  the 
less  offensive  but  stupider  service  of  the  Greek  Church), 
debasing  the  religious  ideas  of  millions  of  nominal  Chris- 
tians, and  lowering  the  whole  character  and  tone  of 
Christianity  as  represented  within  their  immense  pale. 
(6.)  Moral  corruption  Invariably  follows  religious  debase- 
ment. The  grossness  of  Pagan  Idolatry  is  only  equalled 
by  the  revolting  character  and  frightful  extent  of  the  im- 
moralities which  It  fostered  and  consecrated  (v.  24,  26,  27), 
And  so  strikingly  is  this  to  be  seen  In  all  its  essentlul 
features  In  the  East  at  this  day,  that  (as  Hoijgk  sajs)  the 
missionaries  have  frequently  been  accused  by  the  natives 
of  having  forged  the  whole  of  the  latter  part  of  this  chap- 
ter, as  they  could  not  believe  that  so  accurate  a  descrip- 
tion of  themselves  could  have  been  written  eighteen  cen- 
turies ago.  The  kingdoms  of  Israel  and  Judab  furnish  a 
striking  illustration  of  the  inseparable  connection  be- 
tween religion  and  morals.  Israel  corrupted  and  de- 
based the  worship  of  Jehovah,  and  the  sins  with  which 
they  were  charged  were  mostly  of  the  grosser  kind— in- 
temperance and  sensuality:  Judah,  remaining  faithful  to 
the  pure  worship,  were  for  a  long  time  charged  mostly 
with  formality  and  hypocrisy;  and  only  as  they  fell  Into 
the  Idolatries  of  the  heathen  around  them,  did  they  sink 
Into  their  vices.  And  may  not  a  like  distinction  be  ob- 
served between  the  two  great  divisions  of  Christendom, 
the  Popish  and  the  Protestant?  To  test  this,  we  must 
Hot  look  to  Popery,  surrounded  with,  and  more  or  less  in- 
fluenced by,  the  presence  and  power  of  Protestant  ism;  nor 
to  Protestantism  under  every  sort  of  disadvantage,  Inter- 
nal and  external.  But  look  at  Romanism  where  It  has 
unrestrained  liberty  to  develop  Its  true  character,  and  see 
whether  Impurity  does  not  there  taint  society  to  its  core, 
vervadlng  alike  the  highest  and  the  lowest  classes ;  and 
then  look  at  Protestantism  where  it  enjoys  the  same  ad- 
vantages, and  see  whether  it  be  not  marked  by  a  compar- 
atively high  standard  of  social  virtue.  (7.)  To  take  pleas- 
ure In  what  Is  sinful  and  vicious  for  its  own  sake,  and 
knowing  it  to  be  such,  is  the  last  and  lowest  stage  of  hu- 
man recklessness  (v.  32).  But  (8.)  this  knowledge  can 
never  be  wholly  extinguished  In  the  breast  of  man.  So 
tongas  reason  remains  to  them,  there  is  still  a  small  voice 
in  the  worst  of  men,  protesting,  in  the  name  of  the  Power 
thai  implanted  It,  "that  they  which  lo  such  things 
vwrU-y  of  death  "  (v  32). 
22* 


CHAPTER    II. 

Ver.  1-29.  The  Jbw  under  like  Condemnatiow  with 
the  Gentile.  From  those  without,  the  apostle  now  turns 
to  those  within  the  pale  of  revealed  religion,  the  self-right- 
eous Jews,  who  looked  down  upon  the  uncovenanted 
heathen  as  beyond  the  pale  of  God's  mercies,  wlthlr 
which  they  deemed  themselves  secure,  however  incou-. 
sistent their  life  maybe.  Alasl  what  multitudes  wrap 
themselves  up  In  like  fatal  confidence,  who  occupy  ths 
corresponding  position  In  the  Chrlstiau  Church  1  4.  the 
goodness  of  God  leadeth  thee  to  repentance — i.  e..  Is  de- 
signed and  adapted  to  do  so.  5.  treasures!  up  unto  thy- 
Belf  wrath  against  (rather  '  in ')  the  day  of  wrath — i  e., 
wrath  to  oome  on  thee  in  the  day  of  wrath.  What  an 
awful  idea  is  here  expressed— that  the  sinner  himself  la 
amassing,  like  hoarded  treasure,  an  ever-accumulating 
Btock  of  Divine  wrath,  to  burst  upon  him  in  "  the  day  of 
the  revelation  of  the  righteous  Judgment  of  God!"  And 
this  is  said  not  of  the  reckless,  but  of  those  who  boasted 
of  their  purity  of  faith  and  life.  7-10.  To  them  -who,  Ac. 
—The  substance  of  these  verses  is  that  the  final  judgment 
will  turn  upon  character  alone,  by  patient  continu- 
ance in  well-doing,  &c— Cf.  Luke  8. 15:  "That  on  the 
good  ground  are  they,  which  in  an  honest  and  good  heart, 
having  heard  the  word,  keep  it,  and  bring  forth  fruit 
with  patience  ;"  denoting  the  enduring  and progrettive  cha- 
racter of  the  new  life.  But  unto  them  that  are  conten- 
tious, and  do  not  obey  the  truth,  Ac. — referring  to  such 
keen  and  determined  resistance  to  the  Gospel  as  him- 
self had  too  painfully  witnessed  on  the  part  of  his  own 
countrymen.  See  Acts  13. 44-46 ;  17.  5, 13 ;  18. 6, 12 ;  and  cf.  1 
Thessalonlans  2. 15,  16.  indignation  and  wrath— in  the 
bosom  of  a  sin-avenging  God.  tribulation  and  anguish 
—the  effect  of  these  in  the  sinner  himself,  to  the  Jew 
nrst^-flrst  in  perdition  if  unfaithful;  but  if  obedient  to 
the  truth,  first  in  salvation  (v.  10).  11, 1)3.  For  as  many 
as  have  sinned— not '  as  many  as  have  sinned  at  all,'  but, 
'as  many  as  axe  found  in  gin'  at  the  judgment  of  the  great 
day  (as  the  whole  context  6hows).  without  law— i.  e„ 
without  the  advantage  of  a  positive  Revelation,  shali 
also  perish  -without  law — exempt  from  the  charge  of 
rejecting  or  disregarding  it.  and  as  many  as  have  sinned 
in  the  law— within  the  pale  of  a  positive,  written  Reve- 
lation, shall  be  Judged  by  the  law — tried  and  con- 
demned by  the  higher  standard  of  that  written  Revela- 
tion. 13-13.  For  not  the  hearers,  Ac. — q.  d.,  As  touching 
the  Jews,  in  whose  ears  the  written  law  Is  continually 
resounding,  the  condemnation  of  as  many  of  them  as  are 
found  sinners  at  the  last  involves  no  difficulty ;  but  even 
as  respects  Die  heathen,  who  are  strangers  to  the  law  in 
its  positive  and  written  form— since  they  show  how  deeply 
it  is  engraven  on  their  moral  nature,  which  witnesses 
within  them  for  righteousness  and  against  iniquity,  ac- 
cusing or  condemning  them  according  as  they  violate  or 
obey  its  stern  dictates— their  condemnation  also  for  all 
the  sin  in  which  they  live  and  die  will  carry  its  dreadful 
echo  in  their  own  breasts,  their  thoughts  the  mean- 
while accusing  or  else  excusing— t.  c,  perhaps  by  turns 
doing  both.  16.  In  the  day,  Ac.— Here  the  unfinished 
statement  of  v.  12  is  resumed  and  closed,  shall  Judge  the 
secrets  of  men— here  specially  referring  to  the  un- 
fathomed  depths  of  hypocrisy  in  the  self-righteous  whom 
the  apostle  had  to  deal  wit  a.  (See  Eccleslastes  12.14;  1 
Corinthians  4. 5.)  according  to  my  gospel— to  my  teach- 
ing as  a  preacher  of  the  Gospel.  17-84.  Behold—'  But  if 
Is,  beyond  doubt,  the  true  reading  here.  (It  differs  but  In 
a  single  letter  from  the  received  reading,  and  the  sense  Is 
the  same.)  approves*  the  things  that  are  excellent— 
Margin,  '  triest  the  things  that  differ.'  Both  senses  art 
good,  and  indeed  the  former  is  but  the  result  of  the  iasfcer 
action.  See  on  Phllipplans  1.  10.  hast  the  form  at 
knowledge  and  of  the  truth  in  the  law— not  being  left; 
as  the  heathen  are,  to  vague  conjecture  on  Divine  thlngB, 
but  favoured  with  definite  and  precise  Information  frons 
heaven,  thou  that  abhorrest  idols  (us  the  Jews  did  eve? 
after  their  captivity,  though  bent  on  them  before) — «S*at 
thou  commit  sacrilege  1 — not,  as  some  excellent  inter- 


ROMANS    ill. 


ffjtteiB,  'da»t  tuou  rob  idol-temples?'  but  more  generally, 
M  M  take  it,  dost  thcu  profane  holy  things?'  (as  In  Mat- 
UtieW  21. 12, 13,  .md  In  other  ways),  as  It  is  written— {See 
Marginal  refcre^.ct.)  25-39.  For  circumcision— i.e.,  One's 
rjelng  within  the  t  yr  snant  of  which  circumcision  was  the 
•atward  sign  t.n  (  seal,  verily  pronteth,  If  tliou  keep 
4he  law— If  tbe  La  »ard  reality  correspond  to  the  outward 
ilgs  but  if,  &c.  -q.  d.,  'Otherwise,  thou  art  no  better 
than  the  UD3b  cuncvised  heathen.'  Therefore  if  the  un- 
eUvumciaiom  lteej.  the  .  .  .  law,  &c.  —  Two  mistaken 
Interpretations,  we  tuink.are  given  of  these  words:  First, 
that  the  case  here  supposed  Is  an  impossible  one,  and  put 
Merely  for  illustration  [Haldase,  Chalmers,  Hodge]; 
teeond,  that  it  Is  the  ccuse  of  the  heathen  who  may  and  do 
please  God  when  the}  act,  as  has  been  and  is  done,  up  to 
tbe  light  of  nature  [Grotius,  Olshausen,  &c.].  The  first 
Interpretation  is,  In  oui  Judgment,  unnatural ;  the  second, 
opposed  to  the  apostle'**  own  teaching.  But  the  case  here 
pat  Is,  we  think,  such  a&  that  of  Cornelius  (Acts  10.),  who, 
though  outside  the  external  pale  of  God's  covenant,  yet 
having  come  to  the  knowledge  of  the  truths  contained  in 
it,  do  manifest  the  grace  of  the  covenant  without  the  seal 
of  It,  and  exemplify  the  character  and  walk  of  Abraham's 
ihildren,  though  not  called  by  the  name  of  Abraham, 
fhus,  this  Is  but  another  way  of  announcing  that  God 
ras  about  to  show  the  insufficiency  of  the  mere  badge  of 
the  Abrab«jiilc  covenant,  by  calling  from  among  the  Gen- 
tiles a  seed  of  Abraham  that  had  never  received  the  seal 
>f  clrcummston  'see  on  Galatlans  5.  6);  and  this  Interpre- 
tation is  conbimed  by  all  that  follows,  he  Is  not  a  Jew 
which  la  one  outwardly,  Ac— in  other  words,  the  name 
of  "Jew"  and  the  rite  of  "circumcision"  were  designed 
bat  as  outward  symbols  of  a  separation  from  the  Irrelig- 
ious and  ungodly  world  unto  holy  devotedness  In  heart 
and  life  to  the  God  of  salvation.  Where  this  is  realized, 
the  signs  are  full  of  significance ;  but  where  It  is  not,  they 
are  worse  than  useless.  Note,  (1.)  It  is  a  sad  mark  of  de- 
pravity when  all  that  is  designed  and  fitted  to  melt  only 
hardens  the  Usart  {v.  4,  and  cf.  2  Peter  3.  9 ;  Ecolesiastes  8. 
U).  (2.)  Amidst  all  the  inequalities  of  religious  opportu- 
nity measured  out  to  men,  and  the  mysterious  bearing  of 
this  upon  their  character  and  destiny  for  eternity,  the 
same  great  principles  of  Judgment,  in  a  form  suited  to 
their  respective  discipline,  will  be  applied  to  all,  and 
perfect  equity  will  be  seen  to  reign  throughout  every 
•tage  of  the  Divine  administration  (v.  11-10).  (3.)  "The 
Jaw  written  on  the  heart"  (v.  14,  15) — or  the  Ethics  of  Nat- 
ural Theology— may  be  said  to  be  the  one  deep  foundation 
on  which  all  revealed  religion  reposes ;  and  see  on  eh.  1. 
19, 20,  where  we  have  what  we  may  call  Its  other  founda- 
tion—the Physics  and  Metaphysics  of  Natural  Theology. 
The  testimony  of  these  two  passages  is  to  the  theologian 
Invaluable,  while  in  the  breast  of  every  teachable  Chris- 
tian it  wakens  such  deep  echoes  as  are  Inexpressibly 
solemn  and  precious.  (4.)  High  religious  professions  are 
a  fearful  aggravation  of  the  Inconsistencies  of  such  as 
make  them  (».  17-24).  See  2  Samuel  12. 14.  (5.)  As  no  ex- 
ternal privileges,  or  badge  of  dlsclpleshlp,  will  shield  the 
unholy  from  the  wrath  of  God,  so  neither  will  the  want 
of  them  shut  out  from  the  kingdom  of  heaven  such  as 
have  experienced  without  them  that  change  of  heart 
which  the  seals  of  God's  covenant  were  designed  to  mark, 
j  a  the  sight  of  the  great  Searcher  of  hearts,  the  Judge  of 
quick  and  dead,  the  renovation  of  the  character  in  heart 
and  life  Is  all  in  all.  In  view  of  this,  have  not  all  bap- 
tized, sacramented  disciples  of  the  Lord  Jesus,  who  "  pro- 
Sess  that  they  know  God,  but  in  works  deny  Him,"  need 
to  tremble— who,  under  the  guise  of  friends,  are  "  the  ene- 
mies of  the  cross  of  Christ?" 

CHAPTER    III. 

Ver.  1-8.  Jewish  Objections  Answered,  l,  a.  "What 
advantage  then  hath  the  Jew  T— q.  d., '  If  the  final  Judg- 
ment will  turn  solely  on  the  state  of  the  heart,  and  this 
may  be  as  good  In  the  Gentile  without  as  in  the  Jew  urUMn 
the  sacrtd  enclosure  of  God's  covenant,  what  better  are 
we  lews  for  all  our  advantages?    Answer:  Much  every 


way;  chiefly,  because  (rather, 'first,  that')  unto  tKe« 
were  committed  the  oracles  of  God— This  remarkable 
expression,  denoting  '  Divlnecomniuulcations'  in  general, 
is  transferred  to  the  Scriptures  to  express  their  oracular 
Divine,  authoritative  character.  3,4.  For  what  If  same 
did  not  believe  T— It  is  the  unbelief  of  the  great  body  of 
the  nation  which  the  apostle  points  at ;  but  as  it  sufficed 
for  his  argument  to  put  the  supposition  thus  gently,  lie 
uses  this  word  " some"  to  soften  prejudice,  shall  their 
unbelief  make  the  faith  (or,  faithfulness)  of  God  of  none 
effect  I—'  nullify,'  '  Invalidate'  It.  God  forbid— lit.,  'Let  it 
not  be,'  q.  d.,  'Away  with  such  a  thought'— a  favourite  ex- 
pression of  our  apostle,  when  he  would  not  only  repudiate 
a  supposed  consequence  of  his  doctrine,  but  express  hit 
abhorrence  of  it.  'The  Scriptures  do  not  authorize  such 
a  use  of  God's  name  as  must  have  been  common  amoni 
the  English  translators  of  the  Bible.'  [Hodge.]  yea,  In 
God  be  (held)  true,  and  every  man  a  liar — i.  «.,  even 
though  it  should  follow  from  this  that  every  man  is 
liar,  when  thou  art  judged— so  in  Psalm  51.  4,  accord- 
ing to  the  LXX. ;  but  In  the  Hebrew  and  in  our  ver- 
sion, 'when  thou  Judgest.'  The  general  sentiment, 
however,  is  the  same  in  both— that  we  are  to  vindicate 
the  righteousness  of  God,  at  whatever  expense  to  our- 
selves. 5,  6.  But  if,  &c— Another  objection:  q.  d.,  'It 
would  appear,  then,  that  the  more  faithless  we  are,  so 
mush  the  more  illustrious  will  the  fidelity  of  God  appear ; 
and  in  that  case,  for  Him  to  take  vengeance  on  us  for  our 
unfaithfulness  would  be  (to  speak  as  men  profanely  do) 
unrighteousness  In  God.'  Answer :  God  forbid  i  for  then 
how  shall  God  judge  the  world  1 — q.  d.,  '  Far  from  us  b€ 
such  a  thought;  for  that  would  strike  down  all  future 
Judgment.'  7,  8.  For  if  the  truth  of  God,  &c— A  further 
Illustration  of  the  same  sentiment :  q.  d.,  'Such  reasoning 
amounts  to  this— which  indeed  we  who  preach  salvation 
by  free  grace  are  slanderously  accused  of  teaching— that 
the  more  evil  we  do,  the  more  glory  will  redound  to  God ; 
a  damnable  principle.'  (Thus  the  apostle,  Instead  of  re- 
futing this  principle,  thinks  it  enough  to  hold  It  up  to  ex- 
ecration, as  one  that  shocks  the  moral  sense.) — On  this 
brief  section,  Note  (1.)  Mark  the  place  here  assigned  to  the 
Scriptures.  In  answer  to  the  question,  "  What  advantage 
hath  the  Jew?  or,  What  profit  Is  there  of  circumcision?" 
those  holding  Romish  views  would  undoubtedly  have 
laid  the  stress  upon  the  priesthood,  as  the  glory  of  the  Jew- 
ish economy.  But  in  the  apostle's  esteem,  "  the  oracle* 
of  God"  were  the  jewel  of  the  ancient  Church  (v.  1,  2).  (2.) 
God's  eternal  purposes  and  man's  free  agency,  as  also  the 
doctrine  of  salvation  by  grace  and  the  unchanging  obli- 
gations of  God's  law,  have  ever  been  subjected  to  the 
charge  of  Inconsistency  by  those  who  will  bow  to  no 
truth  which  their  own  reason  cannot  fathom.  But  amidst 
all  the  clouds  and  darkness  which  in  this  present  state 
envelop  the  Divine  administration  and  many  of  the 
truths  of  the  Bible,  such  broad  and  deep  principles  as  are 
here  laid  down,  and  which  shine  In  their  own  lustre,  will 
be  found  the  sheet-anchor  of  our  faith.  "Let  God  be 
true,  and  every  man  a  liar;"  and  as  many  advocates  of 
salvation  by  grace  as  say,  "Let  us  do  evil  that  good  may 
come,"  "  their  damnation  is  Just." 

9-20.  That  the  Jew  is  shut  up  under  like  Condemn- 
ation with  the  Gentile  is  proved  by  his  own  Scrip- 
ture. 9.  are  we  better  than  they  1  ('  do  we  excel  them  ?*) 
No,  in  no  -wise — Better  off  the  Jews  certainly  were,  for 
having  the  oracles  of  God  to  teach  them  better ;  but  as 
they  were  no  better,  that  only  aggravated  their  guilt.  10- 
18.  As  it  is  written,  &c— (Psalm  14.1-3;  53.1-3.)  Thew 
statements  of  the  Psalmist  were  indeed  suggested  by  par 
ticular  manifestations  of  human  depravity  occurring, 
under  his  own  eye;  but  as  this  only  showed  what  man, 
when  unrestrained,  Is  In  his  present  condition,  they  were 
quite  pertinent  to  the  apostle's  purpose.  13-18.  Their, 
Ac— From  generals,  the  apostle  here  comes  to  particulars, 
culling  from  different  parts  of  Scripture  passages  which 
speak  of  depravity  as  it  affects  the  different  member t  o/tfu 
body ;  as  if  to  show  more  affectingly  how  "from  the  so. 
of  the  foot  even  to  the  head  there  is  no  soundness"  In  n* 
Their  throat  is  an  open  sepulchre — (Psalm  5. 9) ;  <j.  A, 

227 


ROMANS   III. 


Wbat  proceeds  out  of  their  heart,  and  finds  vent  in 
speech  and  action  through  the  throat,  is  like  the  pestilen- 
tial breath  of  an  open  grave.'  with  their  tongues  they 
ten  umI  deceit— (Psalm  6. 9) :  q.  d., '  That  tongue  which 
in  man's  glory  (Psaltn  16.9;  67.8)  is  prostituted  to  the  pur* 
poses  of  deception.'  the  poison  of  asps  is  under  their 
iAm— (Psalm  140.  8)  q.  d.,  'Those  lips  which  should  "drop 
<&a  an  houey-oomb,"  and  "feed  many,"  and  "give  thanks 
unto  His  name"  (Canticles  4. 11;  Proverbs  10.21;  Hebrews 
IS.  16),  are  employed  to  secrete  and  to  dart  deadly  poison.' 
vyhos*  mouth,  <fec.— (Psalm  10. 7) :  q.d., '  That  mouth  which 
should  be  "  most  sweet"  (Canticles  5. 16),  being  "  set  on  fire 
of  hell"  (James  3.  6),  is  filled  with  burning  wrath  against 
those  whom  it  should  only  bless.'  Their  feet  are  swift 
to  shed  blood— (Proverbs  1. 16 ;  Isaiah  60. 7) :  q.  d., '  Those 
(eet,  which  should  "run  the  way  of  God's  command- 
ments" (Psalm  119. 82),  are  employed  to  conduct  men  to 
deeds  of  darkest  crime.'  Destruction  and  misery  are 
\i»  their  ways  <  and  the  way  of  peace  have  they  not 
known— This  Is  a  supplementary  statement  about  men's 
way*,  suggested  by  what  had  been  said  about  the  "feet," 
and  expresses  the  mischief  and  misery  which  men  scatter 
In  their  path,  instead  of  that  peace  which,  as  strangers  to 
it  themselves,  they  cannot  diffuse.  There  is  no  fear  of 
God  before  their  ktbs— (Psalm  86. 1) :  q.  d.,  '  Did  the  eyes 
but  "see  Him  who  is  invisible"  (Hebrews  11.27),  a  rever- 
ential awe  of  Him  with  whom  we  have  to  do  would  chas- 
ten every  Joy  and  lift  the  soul  out  of  its  deepest  depres- 
sions ;  but  to  all  this  the  natural  man  is  a  stranger.'  How 
graphio  is  this  picture  of  human  depravity,  finding  its 
way  through  each  several  organ  of  the  body  Into  the  life: 
but  how  small  a  part  of  the  "desperate  wickedness"  that 
Is  within  (Jeremiah  17.  9)  "proceedeth  out  of  the  heart  of 
man!"  (Mark  7.21-23;  Psalm  19.12.)  Now  we  know 
that  what  the  law  (i. «.,  the  Scriptures,  considered  as  a 
taw  of  duty)  satth,  it  saith  to  them  that  are  under  the 
taw— of  course,  therefore,  to  the  Jews,  that  every  mouth 
(opened  In  self-Justification)  may  be  stopped,  and  all  the 
world  may  become  (i.  «.,  be  seen  to  be,  and  own  Itself) 
guilty  (and  so  condemned)  before  God.  20.  Therefore 
by  tike  deeds  of  (obedience  to)  the  law  there  shall  no 
flesh  be  justified — t.  «.,  be  held  and  treated  as  righteous; 
as  is  plain  from  the  whole  scope  and  strain  of  the  argu- 
ment, in  his  sight— at  His  bar  (Psalm  143.  2).  for  by  the 
law  is  the  knowledge  of  sin— See  on  ch.  4. 15 ;  7.  7 ;  1  John 
8. 4).— Not* :  How  broad  and  deep  does  the  apostle  in  this 
section  lay  the  foundations  of  his  great  doctrine  of  Justi- 
fication by  free  grace — in  thedisorder  of  man's  whole  na- 
ture, the  consequent  universality  of  human  guilt,  the 
condemnation,  by  reason  of  the  breach  of  Divine  law,  of 
the  whole  world,  and  the  impossibility  of  Justification 
before  God  by  obedience  to  that  violated  law !  Only  when 
these  humiliating  conclusions  are  accepted  and  felt,  are 
we  in  a  condition  to  appreciate  and  embrace  the  grace  of 
the  Gospel,  next  to  be  opened  up. 

21-26.  God's  justifying  Righteousness,  through 
Faith  in  Jesus  Christ,  alike  adapted  to  our  Neces- 
sities AND  WORTHY  OF  HIMSELF.  31-»3.  But  HOW  the 
righteousness  of  God  (see  on  ch.  1. 17)  without  the  law 
—*,.  e.,  a  righteousness  to  which  our  obedience  to  the  law 
(ion tributes  nothing  whatever  (v.  28;  Galatlans  2.16).  is 
manifested,  being  witnessed  (attested)  by  the  Law  and 
the  Prophets — the  Old  Testament  Scriptures.  Thus  this 
Justifying  righteousness,  though  new,  as  only  now  fully 
disclosed,  is  an  old  righteousness,  predicted  and  fore- 
shadowed in  the  Old  Testament,  by  fnith  of  (i.  e.,  in) 
Jesus  Christ  unto  all  and  upon  all  them  that  believe 
—<.«.,  perhaps,  brought  nigh  "unto  all"  men  the  Gospel, 
and  actually  "upon  all"  believing  men,  as  theirs  in  pos- 
session [Luthbr,  <fcc.];  but  most  interpreters  understand 
both  statements  of  believers  as  only  a  more  emphatio 
way  of  saying  that  all  believers,  without  distinction  or 
exception,  are  put  in  possession  of  this  gratuitous  justi- 
fication, purely  by  faith  in  Christ  Jesus,  for  there  is  no 
difference;  for  all  have  sinned — Though  men  differ 
greatly  in  the  nature  and  extent  of  their  sinfulness,  there  is 
Absolutely  no  difference  between  the  best  and  the  worst 
«*"  men,  in  the  fact  that  "all  have  sinned,"  and  so  under- 
328 


He  the  wrath  of  Clod,    and  come  short  of  the  glory  (oi 

'praise') of  God — i.  «.,  '  have  failed  to  earn  his  approba- 
tion' (cf.  John  12. 43,  Ch  eek).  So  the  best  interpreters,  »*, 
justified  freely  (withoutanything  done  on  our  part  to  de- 
serve It)  by  his  grace  (His  free  love)  throug  h  the  redemp. 
tion  that  is  in  Christ  Jesus — a  most  Important  clause: 
teaching  us  that  though  justification  is  quite  giatuitous,  i$ 
is  not  a  mere  flat  of  the  Divine  will,  but  based  on  a  •'  Re- 
demption," i.  e.,  'the  payment  of  a  Ransom,'  in  Christ'* 
death.  That  this  is  the  sense  of  the  word  '  redemption,' 
when  applied  to  Christ's  death,  will  appear  clear  to  any 
impartial  student  of  the  passages  where  it  occurs.  *5,  36. 
Whom  God  hath  set  forth  [to  be]  a  propitiation  (or 
'propitiatory  sacrifice')  through  faith  in  his  blood- 
Some  of  the  best  interpreters,  observing  that  "faith 
upon"  is  the  usual  phrase  in  Greek,  not  "faith  in"  Christ, 
would  place  a  comma  after  "faith,"  and  understand  the 
words  as  if  written  thus:  "to  be  a  propitiation,  in  bis 
blood,  through  faith."  But  "faith  in  Christ"  is  used  a 
Galatlans  8.  26  and  Ephesians  1.15;  and  "faith  in  /*s 
blood"  is  the  natural  and  appropriate  meaning  hert  to 
declare  his  righteousness  for  the  remission — ri  rer, 
'  pretermission'  or  '  passing  by' — of  sins  ('  the  sins')  hat 
are  past— not  the  sins  committed  by  the  believer  before 
he  embraces  Christ,  but  the  sins  committed  uni'<ur  the 
old  economy,  before  Christ  came  to  "  put  away  sir  by  the 
sacrifice  of  Himself."  through  the  forbearance  •>(  God 
—God  not  remitting  but  only  forbearing  to  punish  i  hem,  or 
passing  them  by,  until  an  adequate  atonement  Or  them 
should  be  made.  In  thus  not  imputing  them,  God  wot 
righteous,  but  He  was  not  teen  to  be  so;  therj  was  no 
"manifestation  of  His  righteousness"  in  doing,  so  under 
the  ancient  economy.  But  now  that  God  can  "  set  forth': 
Christ  as  a  "propitiation  for  sin  through  fa'th  In  His 
blood,"  the  righteousness  of  His  procedure  in  passing  by 
the  sins  of  believers  before,  and  in  now  remitting  them, 
Is  "manifested,"  declared,  brought  fully  out  to  the  view 
of  the  whole  world.  (Our  translators  have  unfortunately 
missed  this  glorious  truth,  taking  "the  ens  that  ar« 
past"  to  mean  the  past  sins  of  believers — committed  be- 
fore faith— and  rendering,  by  the  word  "  remission,"  what 
means  only  a  'passing  by;'  thus  making  it  appear  that 
"remission  of  sins"  Is  "through  the  forbearance  of  God," 
which  it  certainly  Is  not.)  To  declare  at  this  time  (now 
for  the  first  time,  under  the  Gospel)  his  righteousness  i 
that  he  might  be  just,  and  the  justifier  of  him  that  l>«— 
lieveth  in  Jesus— Glorious  paradox!  'Just  In  punish- 
ing,'and  '  merciful  in  pardoning,' men  can  understand; 
but  'Just  in  Justifying  the  guilty,'  startles  them.  But  the 
propitiation  through  faith  in  Christ's  blood  resolves  the 
paradox  and  harmonizes  the  discordant  elements.  For 
in  that  "God  hath  made  Him  to  be  sin  for  us  who  knew 
no  sin,"  Justice  has  full  satisfaction;  and  lu  that  "  we  are 
made  the  righteousness  of  God  In  Him,"  mercy  has  hej 
heart's  delight  I— Note  (1.)  One  way  of  a  sinner's  justifi- 
cation is  taught  in  the  Old  Testament  and  in  the  New 
alike:  only  more  dimly  during  the  twilight  of  Revela- 
tion; in  unclouded  light  under  its  perfect  day  {v.  21).  (2.) 
As  there  is  no  difference  in  the  need,  so  Is  there  none  In 
the  liberty  to  appropriate  the  provided  salvation.  Th« 
best  need  to  be  saved  by  faith  in  Jesus  Christ;  and  tb« 
worst  only  need  that.  On  this  common  ground  all  saved 
sinners  meet  here,  and  will  stand  for  ever  (v.  22-24).  (S.J 
It  is  on  the  atoning  blood  of  Christ,  as  the  one  propiti- 
atory sacrifice  which  God  hath  set  forth  to  the  eye  of  the 
guilty,  that  the  faith  of  the  convinced  and  trembling 
sinner  fastens  for  deliverance  from  wrath.  Though  h« 
knows  that  he  Is  "justified  freely,  by  God's  grace,"  it  U 
only  because  it  Is  "  through  the  redemption  that  is  in 
Christ  Jesus"  that  he  is  able  to  find  peace  and  rest  even 
in  this  (v.  25).  (4.)  The  strictly  accurate  view  of  believer* 
under  the  Old  Testament  is  not  that  of  a  company  oiS 
pardoned  men,  but  of  men  whose  sins,  put  up  with  am; 
passed  by  in  the  mean  time,  awaited  a  future  expiation  It 
the  fulness  of  time  (v.  25,  26 ;  see  on  Luke  9.  31 ;  and  on  He- 
brews 9. 15 ;  and  11. 39,  40). 

27-31.    Inferences  from  the  Foregoing  Doctriner 
and  an  Objection  answered.    Inference  fl/st:  Boast- 


ROMANS  IV. 


tstg  is  txdudetl  by  this,  and  no  other  may  of  justification.  27, 
m.  When  Is  boasting  then  1  .  .  .  excluded.  By  what 
law  1  (on  what  principle  or  scheme  ?)  of  work*  l  Nay  j 
but  by  the  taw  of  faith.    Therefore  -we  conclude,  &c. 

—It  is  the  -unavoidable  tendency  of  dependence  upon  our 
own  works,  less  or  more,  for  acceptance  with  God,  to  be- 
get a  spirit  of  "boasting.*-  But  that  God  should  encourage 
Msh  a  spirit  in  sinners,  by  any  procedure  of  His,  is  in- 
cadible.  This  therefore  stamps  falsehood  upon  every  form 
H  •Joatincatlon  by  works,'  whereas  the  doctrine  that 

"  Our  faith  rtceivf*  a  righteousness 
That  makei  the  sinner  Just," 

Manifestly  and  entirely  excludes  "boasting;"  and  this 
to  the  best  evideuce  of  its  truth.  Inference  second:  This 
and  no  other  way  of  salvation  U  adapted  alike  to  Jew  and 
&enUle.  Is  he  the  God  of  the  Jews  only  1  dec— The  way 
of  salvation  must  be  one  equally  suited  to  the  whole 
family  of  fallen  man :  but  the  doctrine  of  justification  by 
faith  is  the  only  one  that  lays  the  basis  of  a  Universal 
Religion;  this  therefore  is  another  mark  of  Its  truth.  [It 
to]  one  God  who  shall  justify  (g.  d.,  'has  unchangeably 
ixed  that  he  shall  justify')  the  circumcision  by  ('of') 
faith,  and  the  uuclrcumclsion  through  faith— proba- 
bly this  is  but  a  varied  statement  of  the  same  truth  for 
greater  emphasis  (see  on  v.  22);  though  Bknoel  thinks 
that  the  Justification  of  the  Jews,  as  the  born  heirs  of  the 
promise,  may  be  here  purposely  said  to  be  "cf  faith," 
while  that  of  the  Gentiles,  previously  "  strangers  to  the 
covenants  of  promise,"  may  be  said  to  be  "through  faith," 
as  thus  admitted  into  a  new  family.  Objection :  Do  we 
the**  make  void  the  law  through  faith  I—  q.  d., ' Does 
this  doctrine  of  justification  by  faith,  then,  dissolve  the 
obligation  of  the  law?  If  so,  it  cannot  be  of  God.  But 
•way  with  such  a  thought,  for  it  does  Just  the  reverse.' 
God  forbid »  yea,  we  establish  the  law— It  will  be  ob- 
served here,  that,  important  as  was  this  objection,  and 
opening  up  as  it  did  so  noble  a  Held  for  the  illustration 
of  the  peculiar  glory  of  the  Gospel,  the  apostle  does  no 
■tore  here  than  indignantly  repel  it,  intending  at  a  sub- 
sequent stage  of  his  argument  (cli.  6.)  to  resume  and  dls- 
eess  it  at  length.— Note  (1.)  It  is  a  fundamental  requisite 
of  all  true  religion  that  it  tend  to  bumble  the  sinner  and 
wait  God;  and  every  system  which  breeds  self- right- 
eousness, or  cherishes  boasting,  bears  falsehood  on  Its 
face  (v.  37, 38).  (2.)  The  fitness  of  the  Gospel  to  be  a  uni- 
versal religion,  beneath  which  the  guilty  of  every  name 
and  degree  are  Invited  and  warranted  to  take  shelter  and 
repose,  Is  a  glorious  evidence  of  its  truth  (v.  29,  30).  (8.) 
The  glory  of  God's  law,  in  Its  eternal  and  immutable  obli- 
gations, is  then  only  fully  apprehended  by  the  sinner, 
and  then  only  is  it  enthroned  in  the  depths  of  his  soul, 
when,  believing  that  "He  was  made  sin  for  him  who 
knew  no  sin,"  he  sees  himself  "  made  the  righteousness 
of  God  in  Him."  Thus  do  we  not  make  void  the  law 
through  faith :  yea,  we  establish  the  law.  (4.)  This  chap- 
ter, and  particularly  the  latter  part  of  it,  Ms  the  proper 
seat  of  the  Pauline  doctrine  of  Justification,  and  the 
grand  proof-passage  of  the  Protestant  doctrine  of  the 
Imputation  of  Christ's  righteousness  and  of  Justification 
not  on  account  of,  but  through  faith  alone.'  [Philippi.] 
To  make  good  this  doctrine,  and  reseat  it  in  the  faith  and 
affection  of  the  Church,  was  worth  all  the  bloody  strug- 
gles that  it  cost  our  fathers,  and  It  will  be  the  wisdom 
and  safety,  the  life  arid  vigour  of  the  churches,  to  "stand 
test  in  this  liberty  wherewith  Christ  hath  made  them 
free,  and  not  be  again  entangled"— In  the  very  least  de- 
gree--" with  the  yoke  of  bondage." 

CHArTER   IV. 

Ver.  1-85.  The  Foregoing  Doctrine  of  Jttbtifica- 
mow  by  Faith  illustrated  from  the  Old  Testament. 
trirst:  Abraham  was  justified  by  faith,  1-3.  What  shall 
we  say  then  that  Abraham,  our  father  as  pertaining 
to  the  flesh,  hath  found  1 — i.  e.  (as  the  order  in  the  origi- 
nal shows), 'hath  found,  as  pertaining  to  ('according  to,' 
W through')  the  flesh:'  meaning, 'by  all  his  natural  ef- 


forts or  legal  obedience.'  For  if  Abraham  were  Justified 
by  works,  he  hath  -whereof  to  glory  1  but  not  befbrt 
God— q.  d.,  *If  works  were  the  ground  of  Abraham's  Jus 
tincatlon,  he  would  have  matter  for  boasting;  but  as  it  im- 
perfectly certain  that  he  hath  none  In  the  sight  of  God,  It 
follows  that  Abraham  could  not  have  been  Justified  by 
works.'  And  to  this  agree  the  words  of  Scripture.  For 
what  salth  the  Scripture?  Abraham  belt-oved  God, 
and  it  (his  faith)  was  counted  to  him  for  righteousness 
—(Genesis  15.  6.)  Romish  expositors  and  Armlnlan  Prot- 
estants make  this  to  mean  that  God  accepted  Abraham'* 
act  of  believing  as  a  substitute  for  complete  obedience 
But  this  is  at  variance  with  the  whole  spirit  and  letter  of 
the  apostle's  teaching.  Throughout  this  whole  argument. 
faith  is  set  in  direct  opposition  to  works,  in  the  matter  of 
Justification— and  even  In  the  next  two  verses.  The 
meaning,  therefore,  cannot  possibly  be  that  the  mere  act 
of  believing— which  Is  as  much  a  work  as  any  other  piece 
of  commanded  duty  (John  9. 20 ;  1  John  3. 23)— was  counted 
to  Abraham  for  all  obedience.  The  meaning  plainly  «, 
that  Abraham  believed  in  the  promises  which  embrace* 
Christ  (Genesis  12.  3;  16.  5,  Ac.),  as  we  believe  in  Christ 
Himself;  and  in  both  cases,  faith  is  merely  the  Instru- 
ment that  puts  us  In  possession  of  the  blessing  gratui- 
tously bestowed.  *,  •.  Now  to  him  that  worketh  (as 
a  servant  for  wages)  is  the  re-ward  not  reckoned  of 
grace  (as  a  matter  of  favour),  but  of  debt— as  a  matter 
of  right.  But  to  him  that  -worketh  not  (who,  despair- 
ing of  acceptance  with  God  by  "working"  for  it  the  work 
of  obedience,  does  not  attempt  it),  but  belleveth  on  him 
that  Justifleth  the  ungodly— casts  himself  upon  the 
mercy  of  Him  that  Justifleth  those  who  deserve  only 
condemnation,  his  faith,  Ac— See  on  v.  $.  Second  : 
David  sings  of  the  same  justification.  0-8.  David  also  d#>- 
scribeth  ('speaketh,'  'pronounceth')  the  blessedness  of 
the  man  unto  whom  the  Z<ord  lmputeth  righteous- 
ness without  -works— whom,  though  void  of  all  good 
works,  He,  nevertheless,  regards  and  treats  as  righteous. 
[Saying],  Blessed,  Ac.— (Psalm  32. 1,  2.)  David  here  sings 
in  express  terms  only  of  "  transgression  forgiven,  sin  cov- 
ered, iniquity  not  imputed;"  but  as  the  negative  blessing 
necessarily  includes  the  positive,  the  passage  is  strictly 
In  point.  9-13.  Cometh  this  blessedness  then,  Ac— q.d,, 
'Say  not,  All  this  is  spoken  of  the  circumcised,  and  is 
therefore  no  evidence  of  God's  general  way  of  Justifying 
men;  for  Abraham's  Justification  took  place  long  before 
he  was  circumcised,  and  so  could  have  no  dependence 
npon  that  rite:  nay,  "the  sign  of  circumcision"  was 
given  to  Abraham  as  "a  seal"  (or  token)  of  the  (Justify- 
ing) righteousness  which  he  had  before  he  was  circum- 
cised ;  in  order  that  he  might  stand  forth  to  every  age  as 
the  parent  believer— the  model  man  of  Justification  by  faltb 
—after  whose  type,  as  the  first  public  example  of  It.  all 
were  to  be  moulded,  whether  Jew  or  Gentile,  who  she  uld 
thereafter  believe  to  life  everlasting.'  13-15.  For  the 
promise,  Ac— This  Is  merely  an  enlargement  of  the  fore- 
going reasoning,  applying  to  the  law  what  had  just  been 
said  of  circumcision,  that  he  should  be  the  heir  of  the 
world— or,  that  "all  the  families  of  the  earth  should  be 
blessed  in  him."  was  not  to  Abraham  and  his  seed 
through  the  law  (in  virtue  of  obedience  to  the  law),  but 
through  the  righteousness  of  faith — in  virtue  of  his 
simple  faith  In  the  Divine  promises.  For  if  they  which 
are  of  the  law  be  heirs — If  the  blessing  Is  to  be  earned 
by  obedience  to  the  law.  faith  is  made  void— the  whole 
Divine  method  is  subverted.  Because  the  law  worketh 
wrath— has  nothing  to  give  to  those  who  break  it  buf 
condemnation  and  vengeance,  for  where  there  is  nr 
law  there  is  no  transgression— It  Is  just  the  law  tha, 
makes  transgression,  in  the  case  of  those  who  break  it4 
nor  can  the  one  exist  without  the  other.  16, 17.  There- 
fore, &c— A  general  summary;  q.d.,  'Thus  Justification 
Is  by  faith.  In  order  that  its  purely  gracious  character  may 
be  seen,  and  that  all  who  follow  in  the  steps  of  Abraham's 
faith— whether  of  his  natural  seed  or  no — may  be  assured 
of  the  like  Justification  with  the  parent-believer.'  As  U 
is  -written,  Ac— (Genesis  17.  5.)  This  Is  quoted  to  J-aatSfy 
his  calling  Abraham  the  "father  of    us  all,"  and    is  y> 

Jl'iy 


ROMANS   V. 


»«  viewed  as  a  parenthesis,  before  (i.  e., '  In  tbe  reckon- 
ing of;  hint  whom  he  believed— q.  d,,  'Thus  Abraham, 
In  the  reckoning  of  Him  whom  he  believed,  is  the  father 
■>f  as  all,  In  order  that  all  may  be  assured,  that  doing  as 
he  did,  they  shall  be  treated  as  he  was.'  [even]  God,  that 
quiekeneth  the  dead— The  nature  and  greatness  of  that 
faith  of  Abraham  which  we  are  to  copy  Is  here  strikingly 
described.  What  he  was  required  to  believe  being  above 
nature,  his  faith  had  to  fasten  upon  God's  power  to  sur- 
mount physical  Incapacity,  and  call  into  being  what  did 
not  then  exist.  But  God  having  made  the  promise, 
Abraham  believed  Him  In  spite  of  those  obstacles.  This 
is  still  further  illustrated  in  what  follows.  18-32.  Who 
ngalnst  hope — when  no  ground  for  hope  appeared,  be- 
lieved In  hope — t.  e.,  cherished  the  believing  expecta- 
tion, that  he  might  become  the  father  of  many 
nations,  according  to  that  which  was  spoken,  so 
[i.e.,  Such  "as  the  stars  of  heaven,"  Genesis  15.  5)  shall 
*hy  seed  be  .  .  ,  he  considered  not,  &c—  paid  noatten- 
lon  to  those  physical  obstacles,  both  in  himself  and  in 
Sarah,  which  might  seem  to  render  the  fulfilment  hope- 
lees.  He  staggered  (hesitated)  not  .  .  .  but  was  strong 
in  faith,  giving  glory  to  God— as  able  to  make  good 
His  own  word  In  spite  of  all  obstacles.  And  being  fully 
persuaded,  Ac— i.  «.,  the  glery  which  Abraham's  faith 
jave  to  God  consisted  in  this,  that,  firm  in  the  persuasion 
of  God's  ability  to  fulfil  his  promise,  no  difficulties 
shook  him.  And  therefore  it  was  imputed,  Ac. — q.  d., 
'  Let  all  then  take  notice  that  this  was  not  because  of 
anything  meritorious  In  Abraham,  but  merely  because 
he  so  believed.'  93-JS5.  Now,  Ac— Here  is  the  application 
of  this  whole  argument  about  Abraham:  'These  things 
were  not  recorded  as  mere  historical  facts,  but  as  illus- 
trations for  all  time  of  God's  method  of  Justification  by 
faith.'  to  whom  It  shall  be  Imputed,  if  we  believe  in 
Him  that  raised  up  Jesus  our  Lord  from  the  dead — 
>n  Him  that  hath  done  this,  even  as  Abraham  believed 
that  God  would  raise  up  a  seed  in  whom  all  nations  should 
be  blessed.  'Who  was  delivered  for  ('on  account  of) 
our  offences— i.  e.,  In  order  to  expiate  them  by  His  blood, 
no!  raised  again  for  ('on  account  of,'  i.  e.,  in  order  to) 
our  justification— As  His  resurrection  was  the  Divine 
itssurance  that  He  had  "put  away  sin  by  the  sacrifice  of 
Himself,"  and  the  crowning  of  His  whole  work,  our  Jus- 
tification is  fitly  connected  with  that  glorious  act.  Note, 
(L)  The  doctrine  of  Justification  by  works,  as  it  generates 
self-exaltation,  is  contrary  to  the  first  principles  of  all 
true  religion  (i>.  2;  and  see  on  ch.  3.  21-28,  note  1).  (2.)  The 
way  of  a  sinner's  Justification  has  been  the  same  In  all 
time,  and  the  testimony  of  the  Old  Testament  on  this 
subject  is  one  with  that  of  the  New  (v.  3,  &c. ;  and  see  on 
th.  8.  27-31,  note  1).  (3.)  Faith  and  works,  In  the  matter  of 
Justification,  are  opposite  and  Irreconcilable,  even  as 
grace  and  debt  (v.  4,  5;  and  see  on  ch.  11.  6).  If  God  "Jus- 
tifies the  ungodly,"  works  cannot  be,  in  any  sense  or  '«» 
any  degree,  the  ground  of  justification.  For  the  samt> 
reason,  the  first  requisite,  in  order  to  Justification,  must 
be  (under  the  conviction  that  we  are  "  ungodly")  to  despai  r 
of  it  by  works;  and  the  next,  to  "believe  in  Him  that 
Justifieth  the  ungodly"— that  hath  a  justifying  righteous- 
ness to  bestow,  and  is  ready  to  bestow  it  upon  those  who 
deserve  none,  and  to  embrace  it  accordingly.  (4.)  The 
sacraments  of  the  Church  were  never  intended,  and  are 
not  adapted,  to  confer  grace,  or  the  blessings  of  salvation, 
upon  men.  Their  proper  use  is  to  set  a  Divine  seal 
upon  a  state  already  existing,  and  so,  they  presuppose,  and 
do  not  create  It  (v.  8-12).  As  circumcision  merely  "sealed" 
Abraham's  already  existing  acceptance  with  God,  so 
with  the  sacraments  of  the  New  Testament.  (5.)  As 
Abraham  Is  "the  heir  of  the  world,"  all  nations  being 
blessed  In  him,  through  his  Seed  Christ  Jesus,  and  Justi- 
fied solely  according  to  the  pattern  of  his  faith,  so  the 
transmission  of  the  true  religion  and  all  the  salvation 
which  the  world  will  ever  experience  shall  yet  be  traced 
back  with  wonder,  gratitude,  and  Joy,  to  that  morning 
dawn  when  "  the  God  of  glory  appeared  unto  our  father 
Abraham,  when  ne  was  in  Mesopotamia,  before  he  dwelt 
in  Charran,"  AcVs  7.  2  (v.  18).  (6.)  Nothing  gives  more 
ISO 


glory  to  God  "man  simple  faith  In  His  word,  especially 
when  all  things  seem  to  render  the  fulfilment  of  it  hope- 
less (».  18-21).  (7.)  All  the  Scripture  examples  of  faith 
were  recorded  on  purpose  to  beget  and  encourage  the  like 
faith  In  every  succeeding  age  (v.  23,  24;  and  of.  ch.  16.  4). 
(8.)  Justification,  In  this  argument,  cannot  be  taken-as 
Romanists  and  other  errorists  insists— to  mean  a  change 
upon  men's  character;  for  besides  that  this  is  to  confound 
it  with  Sanctification,  which  has  its  appropriate  place  In 
this  Epistle,  the  whole  argument  of  the  present  chapter— 
and  nearly  all  its  more  important  clauses,  expressions, 
and  words— would  in  that  case  be  unsuitable,  and  fltW 
only  to  mislead.  Beyond  all  doubt  it  means  exclusively 
a  change  upon  men's  state  or  relation  to  Ood ;  or,  In  scien- 
tific language,  it  is  an  objective,  not  a  subjective  change—- 
change  from  guilt  and  condemnation  to  acquittal  and  ac- 
ceptance. And  the  best  evidence  that  this  is  the  key  to 
the  whole  argument  Is,  that  it  opens  all  the  wards  of  the 
many-chambered  lock  with  which  the  apostle  has  en- 
riched us  in  this  Epistle. 

CHAPTER    V. 

Ver.  1-1L  The  Blessed  Effects  of  Justification  bt 
Faith.  The  proof  of  this  doctrine  being  now  concluded 
the  apostle  comes  here  to  treat  of  Its  fruits,  reserving  the 
full  consideration  of  this  topic  to  another  stage  of  the  ar- 
gument (ch.  8).  1.  Therefore  being  (*  having  been')  Jus- 
tified by  faith,  -we  have  peace  with  God,  &c— If  we  are 
to  be  guided  by  MS.  authority,  the  true  reading  here, 
beyond  doubt,  is,  'Let  us  have  peace;'  a  reading,  how- 
ever, which  most  reject,  because  they  think  it  unnatura) 
to  exhort  men  to  have  what  it  belongs  to  God  to  give,  an 
because  the  apostle  Is  not  here  giving  exhortations,  bin 
stating  matters  of  fact.  But  as  it  seems  hazardous  to  set 
aside  the  decisive  testimony  of  MSS.,  as  to  what  the 
apostle  did  write,  in  favour  of  what  we  merely  think  he 
ought  to  have  written,  let  us  pause  and  ask— If  It  be  the 
privilege  of  thejustlfled  to"  have  peace  with  God,"  why 
might  not  the  apostle  begin  his  enumeration  of  the  fruits 
of  Justification  by  calling  on  believers  to  'rt/Ulze'  this 
peace  as  belonged  to  them,  or  cherish  the  Joyful  con- 
sciousness of  It  as  their  own  ?  And  if  this  Is  what  he  has 
done,  it  would  not  be  necessary  to  continue  in  the  same 
style,  and  the  other  fruits  of  Justification  might  be  set 
down  simply  as  matters  of  fact.  This  "pes^e"  is  first  a 
change  in  God's  relation  to  us;  and  next,  as  the  conse- 
quence of  this,  a  change  on  our  part  towards  Him.  God, 
on  the  one  hand,  has  "reconciled  us  to  HimseiT  by  Jesup 
Christ"  (2  Corinthians  5. 18);  and  we,  on  the  ot>\er  hand, 
setting  our  seal  to  this,  "are  reconciled  to  God"  (2  Corin- 
thians 5.20).  The  "propitiation"  is  the  meetKg-place; 
there  the  controversy  on  both  sides  terminates  in  an 
honourable  and  eternal  "peace."  2.  By  whoir  Miowt 
have  ('  have  had')  access  by  faith  Into  this  grace  (favour 
with  God)  wherein  we  stand — q.  d.,  'To  that  su.ae  faith 
which  first  gave  us  "peace  with  God"  we  owe  our  Intro- 
duction into  that. permanent  standing  In  the  fa,rour  of  God 
which  the  justified  enjoy.'  As  It  is  difficuH  to  distin- 
guish this  from  the  peace  first  mentioned,  w«j  i^gard  it  as 
merely  an  additional  phase  of  the  same  [Meter,  Phil- 
ippi,  Mkhriko],  rather  than  something  nev\  [Beza, 
Tholuck,  Hodoe.]  and  rejoice — 'glory,'  'boast,'  'tri- 
umph'—' rejoice'  is  not  strong  enough.  In  hope  of  the 
glory  of  God— See  on  "hope,"  v.  4.  3,4.  we  glory  in 
tribulation  also  i  knowing  that  tribulation  worketb 
patience— Patience  is  the  quiet  endurance  of  what  we 
cannot  but  wish  removed,  whether  it  be  the  withhold!:?* 
of  promised  good  (ch.  8.  25),  or  the  continued  experience 
of  positive  111  (as  here).  There  Is  Indeed  a  patie'ice  of  un- 
renewed nature,  which  has  something  noble  In  't,  though 
in  many  cases  the  offspring  of  pride,  if  not  of  something 
lower.  Men  have  been  known  to  endure  eve'-v  form  ol 
privation,  torture,  and  death,  without  a  murmur  aniT 
without  even  visible  emotion,  merely  because  they 
deemed  It  unworthy  of  them  to  sink  under  unavoidable 
ill.  But  this  proud,  stocial  hardihood  has  nothing  Id 
common  with  the  grace  of  patience — which  Is  eitb«t  th« 


ROMANS  V. 


.  endurance  of  111  because  it  la  of  God  (Job  1. 21,  22;  2. 
£f),  or  the  calm  waiting  for  promised  good  till  His  time  to 
ddspense  it  come  (Hebrews  10. 86);  in  the  full  persuasion 
that  such  trials  are  divinely  appointed,  are  tbe  needed 
discipline  of  God's  children,  are  but  for  a  definite  period, 
and  are  not  sent  without  abundant  promises  of  "  songs  in 
the  night."  If  such  be  the  "patience"  which  "tribula- 
tion worketh,"  no  wonder  that  patience  worketh  ex- 
perience— rather  '  proof,'  as  the  same  word  Is  rendered  in 
3  Corinthians  2.  9;  13.  8;  Philippians  2.  22;  I.  e.,  experi- 
mental evidence  that  we  have  "  believed  through  grace." 
and  experience  ('proof ') hope—" of  the  glory  of  God,"  as 
prepared  for  us.  Thus  have  we  hope  In  two  distinct  ways, 
and  at  two  successive  stages  of  the  Christian  life:  first, 
Immediately  on  believing,  along  with  the  sense  of  peace 
and  abiding  access  to  God  (v.  1) ;  next,  after  the  reality  of 
this  fiklth  has  been  "proved,"  particularly  by  the  patient 
endurance  of  trials  sent  to  test  It.  We  first  get  it  by  look- 
ing away  from  ourselves  to  the  Lamb  of  God ;  next  by 
looking  into  or  upon  ourselves  as  transformed  by  that 
"looking  unto  Jesus."  In  the  one  case,  the  mind  acts 
(as  they  say)  objectively;  In  the  other,  subjectively.  The  one 
Is  (as  divines  say)  the  assurance  of  faith;  the  other,  the 
assurance  of  sense.  5.  And  hope  maketh  not  ashamed 
(putteth  not  to  shame,  as  empty  hopes  do);  because  the 
love  of  God— 4.  e.,  not  'our  love  to  God,'  as  the  Romish 
and  some  Protestant  expositors  (following  some  of  the 
•fathers)  represent  it;  but  clearly  'God's  love  to  us'— as 
dost  expositors  agree.  Is  shed  abroad— lit.,  'poured 
forth,*  i.  «.,  copiously  diffused  (cf.  John  7.38;  Titus  3.6). 
by  the  Holy  Ghost  which  Is  (rather  'was')  given  unto 
wia—i. «.,  at  the  great  Pentecostal  effusion,  which  is  viewed 
as  the  formal  donation  of  the  Spirit  to  the  Church  of  God, 
for  all  time  and  for  each  believer.  {The  Holy  Ohost  is 
here  first  introduced  in  this  Epistle.)  It  is  as  if  the  apostle 
had  said,  'And  how  can  this  hope  of  glory,  which  as 
believers  we  cherish,  put  us  to  shame,  when  we  feel  God 
Himself,  by  His  Spirit  given  to  us,  drenching  our  hearts 
In  sweet,  all-subduing  sensations  of  His  wondrous  love 
to  us  In  Christ  Jesus?'  This  leads  the  apostle  to  expatiate 
ma.  the  amazing  character  of  that  love.  6-8.  For  when 
•»•  were  yet  -without  strength — t.  e.,  powerless  to  deliver 
ourselves,  and  so  ready  to  perish,  in  due  time  (at  the  ap- 
pointed season)  Christ  died  for  the  ungodly— Three  sig- 
nal properties  of  God's  love  are  here  given:  First,  "Christ 
tied  for  the  ungodly,"  whose  character,  so  far  from  meriting 
any  interposition  In  their  behalf,  was  altogether  repulsive 
to  the  eye  of  God;  second,  He  did  this  "  when  they  were 
without  strength"— with  nothing  between  them  and  perdi- 
tion but  that  self-originating  Divine  compassion;  third, 
He  did  this  "  at  the  due  time,"  when  It  was  most  fitting  that 
It  should  take  place  (cf.  Galatians  4. 4).  The  two  former  of 
these  properties  the  apostle  now  proceeds  to  Illustrate. 
For  scarcely  for  a  righteous  man  (a  man  of  simply  un- 
exceptionable character)  will  one  ('  any  one')  die  i  yet  per- 
adventure  for  a  good  man— (a  man  who,  besides  being 
unexceptionable,  is  distinguished  for  goodness,  a  benefac- 
tor to  soolety)  some  ('some  one')  would  (rather  'doth') 
even  dare  to  die — q.  d„  '  Scarce  an  instance  occurs  of  self- 
sacriflce  for  one  merely  upright;  thougli  for  one  who 
makes  himself  a  blessing  to  society  there  may  be  found 
an  example  of  such  noble  surrender  of  life.'  [So  Ben- 
OXL,  OliSHAtrSEN,  Tholttck,  Alfobd,  Philippi.]  (To 
make  the  "  righteous"  and  the  "good"  man  here  to  mean 
the  same  person,  and  the  whole  sense  to  be  that '  though 
rare,  the  case  may  occur,  of  one  making  a  sacrifice  of  life 
tor  a  worthy  character'  [as  Calvin,  Beza,  Fbitzsche, 
Jowett],  is  extremely  flat.  But  God  commentleth  ('set- 
teth  ofly  '  displayeth'— in  glorious  contrast  with  all  that 
va  tn  will  do  for  each  other)  his  love  toward  us,  In  that, 
while  we  were  yet  sinners — i.  e.,  In  a  state  not  of  posi- 
tive "goodness,"  nor  even  of  negative  "righteousness," 
but  on  the  contrary,  "  sinners,"  a  state  which  his  soul 
hateih--  Christ  died  for  ns~ Now  comes  the  overpowering 
Inference,  emphatically  redoubled.  9,  10.  Much  more 
then,  being  ('having  been')  now  Justified  by  his  blood, 
■sre  shall  be  saved  from  wrath  through  him.  For  If, 
i  enemies,  -we  were  reconciled  to  God  by 


the  death  of  his  Son,  much  more,  being  sow  ('  B&vtag 
now  been')  reconciled,  we  shall  be  saved  bjr  his  1Mb— 

q.  d.,  *  If  that  part  of  the  Saviour's  work  which  cost  HL» 
His  blood,  and  which  had  to  be  wrought  for  persons  i* 
capable  of  the  least  sympathy  either  with  His  love  or  HI* 
labours  In  their  behalf— even  our  "justification,"  oar 
"reconciliation"— is  already  completed ;  how  much  mors 
will  He  do  all  that  remains  to  be  done,  si  nee  He  has  It  to  do, 
not  by  death-agonies  any  more, but  in  untroubled  "life.' 
and  no  longer  for  enemies,  but  for  friends — from  whom, 
at  every  stage  of  It,  He  receives  the  grateful  response  o- 
redeemed  and  adoring  souls?'  To  be  "saved  from  wratfc 
through  Him,"  denotes  here  the  whole  work  of  Christ  to- 
wards believers,  from  the  moment  of  justification,  wheE 
the  wrath  of  God  Is  turned  away  from  them,  till  the  Judge 
on  the  great  white  throne  shall  discharge  that  wrath 
upon  them  that  "  obey  not  the  Gospel  of  our  Lord  Jeans 
Christ;"  and  that  work  may  all  be  summed  up  in  "  keep- 
ing them  from  falling,  and  presenting  them  faultless  be- 
fore the  presence  of  His  glory  with  exceeding  joy"  (Jm" 
24):  thus  are  they  "saved  from  wrath  through  him."  1 
And  not  only  so,  but  we  also  Joy  (rather,  glory)  In  Go« 
through  our  Lord  Jesus  Christ,  by  ('through')  when 
we  have  now  received  the  atonement — rather, '  the  rec- 
onciliation' {Margin),  as  the  same  word  Is  rendered  in  v. 
10  and  In  2  Corinthians  5.  18,  10.  (In  fact,  the  earlier 
meaning  of  the  English  word  *  atonement'  was  '  the  rec- 
onciliation of  two  estranged  parties.')  [Tbewcx.]  The 
foregoing  effects  of  Justification  were  all  benefits  to  our- 
selves, calling  for  gratitude;  this  last  may  be  termed  a 
purely  disinterested  one.  Our  first  feeling  towards  God, 
after  we  have  found  peace  with  Him,  Is  that  of  clinging 
gratitude  for  so  costly  a  salvation;  but  no  sooner  have 
we  learned  to  cry,  Abba,  Father,  under  the  sweet  sens* 
of  reconciliation,  than  "  glorlatlon"  in  Him  takes  the 
place  of  dread  of  Him,  and  now  He  appears  to  us  "  alto- 
gether lovely!"  — On  this  section,  Note  (1.)  How  glori- 
ously does  the  Gospel  evince  Its  Divine  origin  by  basing 
all  acceptable  obedience  on  "peace  with  God,"  laying 
the  foundations  of  this  peace  In  a  righteous  "Justifica- 
tion" of  the  sinner  "through  our  Lord  Jesus  Christ,"  and 
making  this  the  entrance  to  a  permanent  standing  in  the 
Divine  favour,  and  a  triumphant  expectation  of  future 
glory!  (v.  1,  2).  Other  peace,  worthy  of  the  name,  there  is 
none ;  and  as  those  who  are  strangers  to  it  rise  not  to  the 
enjoyment  of  such  high  fellowship  with  God,  so  they  have 
neither  any  taste  for  It  nor  desire  after  It.  (2.)  As  only 
believers  possess  the  true  secret  of  patience  under  trials, 
so,  although  "not  Joyous  but  grievous"  In  themselves 
(Hebrews  12. 17),  when  trials  divinely  sent  afford  them 
the  opportunity  of  evidencing  their  faith  by  the  grace  of 
patience  under  them,  they  should  "  count  it  all  Joy"  {v.  t, 
4 ;  and  see  James  1,  2,  3).  (3.)  "  Hope,"  in  the  New  Testa- 
ment sense  of  the  term,  is  not  a  lower  degree  of  faith  or 
assurance  (as  many  now  say,  I  hope  for  heaven,  but  am 
not  sure  of  it);  but  Invariably  means  'the  confident  ex- 
pectation of  future  good.'  It  presupposes  faith ;  and  what 
faith  assures  us  will  be  ours,  hope  accordingly  expects.  lit 
the  nourishment  of  this  hope,  the  soul's  look  outward  to 
Christ  for  the  ground  of  it,  and  inward  upon  ourselves  for 
evidence  of  its  reality,  must  act  and  react  upon  each  other 
(v.  2  and  4  compared).  (4.)  It  is  the  proper  office  of  the 
Holy  Ghost  to  beget  in  the  soul  the  full  conviction  and 
Joyful  consciousness  of  the  love  of  God  in  Christ  Jesus  to 
sinners  of  mankind,  and  to  ourselves  in  particular ;  and 
where  this  exists,  It  carries  with  it  such  an  assurance  of 
final  salvation  as  cannot  deceive  {v.  5).  (5.)  The  justifica- 
tion of  sinful  men  Is  not  In  virtue  of  their  amendment, 
but  of  " the  blood  of  God's  Son;"  and  while  this  Is  ex- 
pressly affirmed  in  v.  9,  our  reconciliation  to  God  by  th6 
"  death  of  His  Son,"  affirmed  In  v.  10,  Is  but  a  variety  ol 
the  same  statement  In  both,  the  blessing  meant  is  the 
restoration  of  the  sinner  to  a  righteous  standing  In  the  sight 
of  God;  and  In  both,  the  meritorious  ground  of  this, 
which  Is  intended  to  be  conveyed,  is  the  expiatory  sacri- 
fice of  God's  Son.  (6.)  Gratitude  to  God  for  redeeming 
love,  If  It  could  exist  without  delight  In  God  Himself, 
would  be  a  selfish  and  worthless  feeling;  but  when  tkr 

231 


ROMANS    V 


sua  rises  Into  the  other— the  transporting  sense  ol  eternal 
1  reconciliation"  passing  Into  "gloriatlon  in  God"  Him- 
*elf— then  the  lower  is  sanctified  and  sustained  by  the 
aigher,  and  each  feeling  is  perfective  of  the  other  (v.  11). 

12-21.  Comparison  and  Contrast  between  Adam 
akd  Christ  in  their  Relation  to  the  Human  Fam- 
ii/r.  (This  profound  and  most  weighty  section  has  occa- 
sioned an  Immense  deal  of  critical  and  theological  dis- 
cussion, in  which  every  point,  and  almost  every  clause, 
has  been  contested.  We  can  here  but  set  down  what  ap- 
pears to  us  to  be  the  only  tenable  view  of  it  as  a  whole 
and  of  Its  successive  clauses,  with  some  slight  indication 
of  the  grounds  of  our  Judgment.)  l'A.  Wherefore — i.e., 
Things  being  so;  referring  back  to  the  whole  preceding 
argument,  as  by  one  man  (Adam)  sin— considered  here 
in  its  guilt,  criminality,  penal  desert,  entered  into  the 
world,  and  death  by  (as  the  penalty  of  j  sin  »  and  so 
death  passed  upon  all  men,  for  that  all  have  sinned — 
rather,  •  all  sinned,'  i. e„  in  that  one  man's  first  sin.  Thus 
death  reaches  every  individual  of  the  human  family,  as 
the  penalty  due  to  himself,  [So,  in  substance,  Benqel, 
Hodge,  Phiuppi.]  Here  we  should  have  expected  the 
apostle  to  finish  his  sentence,  in  some  such  way  as  this : 
'Even  so,  by  one  man  righteousness  has  entered  Into 
the  world,  and  life  by  righteousness.'  But,  Instead  of 
this,  we  have  a  digression,  extending  to  five  verses,  to 
illustrate  the  important  statement  of  v.  12;  and  it  »  only 
at  v.  18  that  the  comparison  is  resumed  and  finished.  13- 
14.  For  until  the  law  sin  was  in  the  world — i. «.,  during 
all  the  period  from  Adam  "until  the  law"  of  Moses  was 
given,  God  continued  to  treat  men  as  sinners,  but  sin  Is 
not  Imputed  where  there  is  no  law — q.  d.,  '  There  must 
therefore  have  been  a  law  during  that  period,  because  sin 
mum  then  imputed;'  as  is  now  to  be  shown.  Nevertheless 
death  reigned  from  Adam  to  Moses,  even  over  them 
that  had  not  sinned  after  the  similitude  of  Adam's 
transgression  —  But  who  are  they?  — a  much -contested 
question.  Infant*  (say  some),  who  being  guiltless  of  ac- 
tual sin,  may  be  said  not  to  have  sinned  in  the  way  that 
Adam  did.  [Acoustin,  Beza,  Hodge.]  But  why  should 
infants  be  specially  connected  with  the  period  "from 
Adam  to  Moses,"  since  they  die  alike  in  every  period  T 
And  if  the  apostle  meant  to  express  here  the  death  of  in- 
fants, why  has  be  done  It  so  enigmatically  t  Besides, 
the  death  of  infants  is  comprehended  in  the  universal 
mortality  on  account  of  the  first  sin,  so  emphatically 
expressed  in  v.  12;  what  need  then  to  specify  it  here 7 
and  why,  if  not  necessary,  should  we  presume  it  to  be 
meant  here,  unless  the  language  unmistakably  point  to  it 
—which  it  certainly  does  not  T  The  meaning  then  must 
be,  that  '  death  reigned  from  Adam  to  Moses,  even  over 
those  that  had  not,  like  Adam,  transgressed  against  a 
positive  commandment,  threatening  death  to  the  disobe- 
dient.' (So  most  interpreters.)  In  this  case,  the  particle 
"even,"  Instead  of  specifying  one  particular  class  of  those 
who  lived  "  from  Adam  to  Moses  "  (as  the  other  Interpre- 
tation supposes),  merely  explains  what  it  was  that  made 
the  case  of  those  who  died  from  Adam  to  Moses  worthy  of 
special  notice— namely,  that '  though  unlike  Adam  and  all 
since  Moses,  those  who  lived  between  the  two  had  no 
positive  threatening  of  death  for  transgression,  "never- 
theless, death  reigned  even  over  them." '  who  Is  the 
figure  (or,  'a  type')  of  him  [that was]  to  come  (Christ)— 
'  This  clause  is  Inserted  on  the  first  mention  of  the  name 
"Adam,"  the  one  man  of  whom  he  is  speaking,  to  recall 
the  purpose  for  which  he  is  treating  of  him,  as  the  figure  of 
Christ.'  [Alpord.j  The  point  of  analogy  Intended  here  is 
plainly  the  puolic  character  which  both  sustained,  neither 
of  the  two  being  regarded  in  the  Divine  procedure  towards 
men  as  mere  individual  men,  but  both  alike  as  representa- 
tive men.  (Some  take  the  proper  supplement  here  to  be 
"  Him  [that  is]  to  come ;"  understanding  the  apostle  to 
speak  from  his  own  time,  and  to  refer  to  Christ's  second 
eomlng.  [Fbitzsche,  De  Wette,  Alford.]  But  this  is 
unnatural,  since  the  analogy  of  the  second  Adam  to  the 
arst  has  been  In  full  development  ever  since  "God  exalted 
Elm  to  be  a  Prince  and  a  Saviour,"  and  it  will  only  re- 
io«Cn  to  be  consummated  at  His  second  coming.  The 
23* 


simple  meaning  is,  as  nearly  ali  interpreters  agree,  thai 
Adam  is  a  type  of  Him  who  was  to  come  after  him  in  the 
same  public  character,  and  so  to  be  "  the  second  Adam.") 
But  ('  Yet,'  '  Howbeit ')  not  as  the  offence  ('  trespass  ')  so 
also  Is  the  free  gift  (or  '  the  gracious  gift,'  '  the  gift  of 
grace')—  q. d.,  The  two  cases  present  points  of  contrast  as 
well  as  resemblance.  For  if,  &c— rather, '  For  if  through 
the  offence  of  the  one  the  many  died  (i.  e„  in  that  one 
man's  first  sin),  much  more  did  the  grace  of  God,  and  the 
free  gift  by  grace,  even  that  of  the  one  mac,  Jesus  Christ, 
abound  unto  the  many.'  By  "the  many"  is  meant  th« 
mass  of  mankind  represented  respectively  by  Adam  and 
Christ,  as  opposed,  not  to  few,  but  to  "  the  one"  who  re- 
presented them.  By  "the  free  gift"  is  meant  (as  in  v.  17| 
the  glorious  gift  of  justifying  righteousness ;  this  is  expressly 
distinguished  from  "  the  grace  of  God."  as  the  effect  from 
the  cau*e;  and  both  are  said  to  "abound"  towards  us  1b 
Christ— in  what  sense  will  appear  in  the  next  two  verses 
And  the  "  much  more,"  of  the  one  case  than  the  other 
does  not  mean  that  we  get  much  more  of  good  by  Chris 
than  of  evil  by  Adam  (for  it  Is  not  a  case  of  quantity  at 
all);  but  that  we  have  much  more  reason  to  expect,  or  it 
is  much  more  agreeable  to  our  Ideas  of  God,  that  the  many 
should  be  benefited  by  the  merit  of  one,  than  that  they 
should  suffer  for  the  sin  of  one ;  and  if  the  latter  has  hap- 
pened, much  more  may  we  assure  ourselves  of  the  former. 
[Philippi,  Hodge.]  16.  And  not  as  [It  was]  by  one  that 
sinned,  so  [is]  the  gift — q.  d.,  'Another  point  of  contra* 
may  be  mentioned.'  for  the  judgment  ('sentence ')  wa, 
by  one  (rather,  '  was  of  one,'  meaning  not  •  one  man,  but, 
as  appears  from  the  next  clause,  'one  offence')  to  com- 
denotation,  but  the  free  gift  ('  gift  of  grace  ')  Is  of  many 
offences  unto  justification— a  glorious  polntof  contrast; 
q.  d„  'The  condemnation  by  Adam  was  for  one  sin;  but 
the  justification  by  Christ  is  au  absolution  not  only  from 
the  guilt  of  that  first  offence,  mysteriously  attaching  to 
every  Individual  of  the  race,  but  from  tho  countless  offences 
into  which,  as  a  germ  lodged  in  the  bosom  of  every  child 
of  Adam,  it  unfolds  Itself  In  his  life.'  This  Is  the  meaning 
of  "  grace  abounding  towards  us  in  the  abundance  of  (As 
gift  of  righteousness."  It  Is  a  grace  not  only  rich  in  its 
character,  but  rich  in  detail;  it  is  a  " righteousness  "  not 
only  rich  In  a  complete  justification  of  the  guilty,  condemned 
sinner;  but  rich  in  the  amplitude  of  the  ground  which  It 
covers,  leaving  no  one  sin  of  any  of  the  Justified  uncan- 
celled, but  making  him,  though  loaded  with  the  guilt  of 
myriads  of  offences,  "the  righteousness  of  God  in  Christ.' 
17.  For  If  by  ('  the ')  one  man's  offence  death  reigned 
by  one  ('  through  the  one ') ;  much  more  shall  they 
which  receive  ('  the ')  abundance  of  grace  and  of  the 
gift  of  (Justifying)  righteousness  .  .  .  reign  in  life  by 
one  ('  through  the  one '),  Jesus  Christ— We  have  here  the 
two  ideas  of  v.  15  and  16  sublimely  combined  Into  one,  as 
if  the  subject  had  grown  npon  the  apostle  as  he  advanced 
tn  his  comparison  of  the  two  cases.  Here,  for  the  first  time 
in  this  section,  he  speaks  of  that  life  which  springs  out 
of  Justification,  In  contrast  with  the  death  which  springs 
from  sin  and  follows  condemnation.  The  proper  idea  of 
It  therefore  is, '  Bight  to  live  '— *  Righteous  life  '—life  pos- 
sessed and  enjoyed  with  the  good-will,  and  in  conformity 
with  the  eternal  law,  of  "Him  that  sitteth  on  the  Throne ;" 
life  therefore  In  Its  widest  sense— life  in  the  whole  man 
and  throughout  the  whole  duration  of  human  existence, 
the  life  of  blissful  and  loving  relationship  to -God  in  son! 
and  body,  for  ever  and  ever.  It  is  worthy  of  note,  too,  that 
while  he  sayB  death  "  reigned  over  "  us  through  Adam,  he 
does  not  say  Life  "  reigns  over  us"  through  Christ ;  lest  he 
should  seem  to  Invest  this  new  life  with  the  very  attri- 
bute of  death— that  of  fell  and  malignant  tyranny,  of 
which  we  were  the  hapless  victims.  Nor  does  he  say  Life 
reigns  in  us,  which  would  have  been  a  scriptural  enough 
Idea;  but,  which  Is  much  more  pregnant,  "We  shall 
reign  In  life."  While  freedom  and  might  are  Implied  In  the 
figure  of  "  reigning,"  "  life  "  Is  represented  as  the  glorious 
territory  or  atmosphere  of  that  reign.  And  by  recurring 
to  the  idea  of  v.  16,  as  to  the  "  many  offences  "  whose  com- 
plete pardon  shows  "  the  abundance  of  grace  and  of  the 
gift  of  righteousness,"  the  whole  statement  is  to  this  oflV* 


XWJMAJNS    V 


•If  one  man's  one  offence  let  loose  against  us  the  tyrant 
power  of  Death,  to  hold  us  as  its  victims  In  helpless  bond- 
age, "  much  more,"  when  we  stand  forth  enriched  with 
Ghxl's  "abounding  grace  "  and  iu  the  beauty  of  a  complete 
absolution  from  countless  offences,  shall  we  expatiate  in 
» life  divinely  owned  and  legally  secured,  "  reigning"  In 
exultant  freedom  and  unchallenged  might,  through  that 
5tber  matchless  "  One,"  Jesus  Christ !'  (On  the  Import  of 
the  future  tense  in  this  last  clause,  see  on  v.  19,  and  on  ch. 
16.)  18.  Therefore — now  at  length  resuming  the  unfin- 
ished comparison  of  v.  12,  in  order  to  give  formally  the  eon- 
sluding  member  of  it,  which  had  been  done  once  and  again 
vtbstantially,  in  the  intermediate  verses.  a»  by  the  <»f- 
fenceof  onc[  judgment  en  me]  for,  more  simply,  'itcame') 
■pon  all  men  to  condemnation  %  even  so  by  the  right* 
consaeM  of  one  [the  free  gift  came]  (rather,  *  it  came ') 
■pon  all  men  to  Justification  of  life  —  [So  Calvin,  Ben- 
osl,  Olshausen,  Tholuck,  Hodge,  Philippi.]  But 
better,  as  we  Judge :  'As  through  one  offence  [It  came]  upon 
all  men  to  condemnation ;  even  so  through  one  righteous- 
ness [It  came]  upon  all  men  to  Justification  of  life.'  [So 
Bxza,  Grotius,  Ferme,  Mbyke,  De  Wette,  Alfoiid,  Re- 
vised Version.]  In  this  case,  the  apostle,  resuming  the 
itateraent  of  v.  12,  expresses  It  in  a  more  concentrated  and 
vivid  form — suggested  no  doubt  by  the  expression  in  v.  16, 
"through  one  offence,"  representing  Christ's  whole  work, 
considered  as  the  ground  of  our  justification,  as  "  one 
righteousness.'*  (Some  would  render  the  peculiar  word 
bere  employed, '  one  righteous  act '  [Alfokd,  Revised 
Version,  4c];  understanding  by  It  Christ's  death  as  the 
one  redeeming  act  which  reversed  the  one  undoing  act  of 
Adam.  But  this  Is  to  limit  the  apostle's  idea  too  much  ;  for 
as  the  same  word  is  properly  rendered  "  righteousness  "  In 
ch.  8. 4,  where  It  means  "  the  righteousness  of  the  law  as 
fulfilled  by  us  who  walk  not  after  the  flesh,  but  after  the 
Spirit,"  so  here  It  denotes  Christ's  whole  "obedience  unto 
death,"  considered  as  the  one  meritorious  ground  of  the 
reversal  of  the  condemnation  which  came  by  Adam.  But 
vn  this,  and  on  the  expression,  "all  men,"  see  on  v.  19. 
The  expression  "Justification  of  life,"  Is  a  vivid  combina- 
tion of  two  ideas  already  expatiated  upon,  meaning  'Jus- 
tification entitling  to  and  Issuing  in  the  rightful  "osses- 
■ion  and  enjoyment  of  life.')  19.  For,  4c— better,  /a. 
as  by  the  one  man's  disobedience  the  many  were  scode 
sinners,  even  so  by  the  obedience  of  the  One  shall  the 
many  be  made  righteous.'  On  this  great  verse  observe. 
first,  that  by  the  "  obedience"  of  Christ  here  is  plainly  not 
meant  more  than  what  divines  call  His  active  obedience, 
as  distinguished  from  His  sufferings  and  death ;  it  is  the 
entire  work  of  Christ  in  its  obediential  character.  Our 
Lord  Himself  represents  even  His  deatli  as  His  great  act 
of  obedience  to  the  Father:  "Ibis  commandment  (i.  e.,  to 
lay  down  and  resume  His  life)  have  I  received  of  my 
Father"  (John  10. 18).  Second,  The  significant  word  twice 
rendered  "made,"  does  not  signify  to  work  a  change  upon  a 
person  or  thing,  but  to  conttitute  or  ordain,  as  will  be  seen 
from  iu  the  places  where  It  is  used.  Here,  accordingly, 
It  is  Intended  to  express  that  judicial  act  which  holds  men, 
In  virtue  of  their  connection  with  Adam,  as  sinners; 
and.  In  connection  with  Christ,  as  righteous.  Third,  The 
change  of  tense  from  the  past  to  the  future— "as  through 
Adam  we  were  made  sinners,  so  through  Christ  we  shall 
be  made  righteous"— delightfully  expresses  the  enduring 
enaraoter  of  the  act.  and  of  the  economy  to  which  such 
ftcts  belong,  in  contrast  with  the  for-ever-past  ruin  of 
believers  in  Adam.  (See  on  ch.  6.5.)  Fourth,  The  "all 
men"  of  r.  18  and  the  "many"  of  t>.  19  are  the  same  party, 
though  under  a  slightly  different  aspect.  In  the  latter 
ease,  the  contrast  is  between  the  one  representative  (Adam 
—Christ)  and  the  many  whom  he  represented ;  in  the  for- 
mer case,  It  Is  between  the  one  head  (Adam— Christ)  and 
•he  human  race,  affected  for  death  and  life  respectively 
fav  the  actings  of  that  one.  Only  In  this  latter  case  It  is 
the  redeemed  family  of  man  that  is  alone  in  view;  it  is 
ffjtnantty  as  actually  lost,  but  also  as  actually  saved,  as 
ra.ned  and  recovered.  Such  as  refuse  to  fall  in  with  the 
iilgfa  purpose  of  God  to  constitute  His  Son  a  "second 
*j&Mxa."  the  Head  of  a  new  race,  and  as  Unpenitent  and 


unbelieving  finally  perish,  have  no  place  in  this  sect:?** 
of  the  Epistle,  whose  sole  object  fs  to  show  how  God 
repairs  in  the  second  Adam  the  evil  done  by  the  first 
(Thus  the  doctrine  of  universal  restoration  has  no  plaoa 
here.  Thus  too  the  forced  interpretation  by  which  the 
"Justification  of  all"  Is  made  to  mean  a  Justification 
merely  In  possibility  and  offer  to  all,  and  the  "justification 
of  the  many"  to  mean  the  actual  Justification  of  as  many 
as  believe  [Aleord,  4c],  Is  completely  avoideVl.  And 
thus  the  harshness  of  comparing  a  whole  fallen  family 
with  a  recovered  part  is  got  rid  of.  However  true  it  be  In 
fact  that  part  of  mankind  are  not  saved,  this  is  not  tne 
aspect  in  which  tne  subject  is  here  presented.  It  is  totals 
that  are  compared  and  contrasted ;  and  it  is  the  same  total 
in  two  successive  conditions— namely,  the  human  race  as 
ruined  in  Adam  and  recovered  in  Christ.)  »©,  itt.  More- 
over the  law— 'The  law,  however.*  The  Jew  might  say 
If  the  whole  purposes  of  God  towards  men  centre  in 
Adam  and  Christ,  where  does  "the  law"  come  in,  and 
what  was  the  use  of  It?  Answer:  It  entered— But  the 
word  expresses  an  Important  idea  besides  'entering.'  It 
signifies,  'entered  Incidentally,'  or  '  parenthetically.'  (In 
Galatians  2. 4  the  same  word  is  rendered '  came  In  privity.') 
The  meaning  is,  that  the  promulgation  of  the  law  at  Sinai 
was  no  primary  or  essential  feature  of  the  Divine  plan, 
but  It  was  "added"  (Galatians  3. 19)  for  a  subordinate  pur- 
pose— the  more  fully  to  reveal  the  evil  occasioned  by 
Adam,  and  the  need  and  glory  of  the  remedy  by  Christ. 
that  the  offence  might  abound — (or,  'be  multiplied'). 
Bnt  what  offence?  Throughout  all  this  section  'the 
offence'  (four  times  repeated  besides  here)  has  one  definite 
meaning,  namely, '  the  one  first  offence  of  Adam;'  and 
this,  in  our  judgment,  is  its  meaning  here  also :  q.  d,,  'All 
our  multitudinous  breaches  of  the  law  are  nothing  bul 
that  one  first  offence,  lodged  mysteriously  in  the  bosom  of 
every  child  of  Adam  as  an  off  ending  principal,  and  multi- 
plying itself  into  myriads  of  particular  offences  in  the  life 
of  each.'  What  was  one  act  of  disobedience  in  the  head 
has  been  converted  into  a  vital  and  virulent  principle  oi 
disobedience  in  all  the  members  of  the  human  family, 
whose  every  act  of  wilful  rebellion  proclaims  itself  tb« 
child  of  the  original  transgression.  But  -where  sin 
•»  bounded  (or,  'was  multiplied')  grace  did  much  more 
*bo and— rather,  'did  exceedingly  abound,'  or  'super- 
abound.'  The  comparison  here  is  between  the  multipli- 
cation of  one  offence  into  countless  transgressions,  and 
such  an  overflow  of  grace  as  more  than  meets  that  appall- 
ing case.  That  as  sin— Observe,  the  word  "offence"  is  no 
more  used,  as  that  had  been  sufficiently  illustrated ;  but 
—what  better  befitted  this  comprehensive  summation  of 
the  whole  matter— the  great  general  term  Sin.  hath 
reigned  unto  death— rather,  'in  death,'  triumphing  and 
(as  it  were)  revelling  in  that  complete  destruction  of  its 
victims,  even  so  might  grace  reign— In  v.  14, 17  we  had 
the  reign  of  death  over  the  guilty  and  conaemned  in 
Adam;  here  It  is  the  reign  of  the  mighty  cause*  of  these— 
of  Sin  which  clothes  Death  a  Sovereign  with  venomous 
power  (1  Corinthians  15.  56)  and  with  awful  authority  (ch.8. 
23),  and  of  Grace,  the  grace  which  originated  the  scheme 
of  salvation,  the  grace  which  "sent  the  Son  to  v>e  the 
Saviour  of  the  world,"  the  grace  which  "made  Him  to  be 
sin  for  us  who  knew  no  sin,"  the  grace  which  "  makes  w 
to  be  the  righteousness  of  God  in  Him,"  so  that  "  we  whe 
receive  the  abundance  of  grace  and  o^  the  gift  of  righteous- 
ness do  reign  in  life  by  One,  Jesus  Christ!",  through 
righteousness— not  ours  certainly  ('the  obedience  of 
Christians,'  to  use  the  wretched  language  of  orotius), 
nor  yet  exactly  'Justification'  [Stuart,  Hodge];  but 
rather, 'the  (justifying)  righteousness  of  Christ'  [Bexa, 
Alford,  and  in  substance,  Olshausen,  Meter];  the 
same  which  in  v.  19  is  called  His  "obedience,"  meaning 
His  whole  mediatorial  work  in  the  flesh.  This  is  here 
represented  as  the  righteous  medium  through  which  grace 
reaches  its  objects  and  attains  all  Its  ends,  the  stable 
throne  from  which  Grace  as  a  Sovereign  dispenses  its 
soring  benefits  to  as  many  as  are  brought  under  its  be- 
nign sway.  <mto  eternal  life— which  Is  salvation  in  IU 
highest  form  and  fullest  development  for  ever,    by  J» 

233 


BOMANS  VI. 


OiuiA  t«u-  Lord— Tli us,  on  that  "  Name  which  is  above 
srery  nan  •>,"  tac  echoes  of  this  hymn  to  the  glory  of 
"Grace"  die  .^way,  and  "Jesus  Is  left  alone."  On  review- 
ing this  goldeu  section  of  our  Epistle,  the  following  addi- 
tional remarks  occur:  (1.)  If  this  section  do  not  teach  that 
the  whole  race  of  Adam,  standing  In  him  as  their  federal 
head,  'sinned  in  him  and  fell  with  him  in  his  first  trans- 
gression,' we  may  despair  of  any  intelligible  exposition 
Of  It.  The  apostle,  after  saying  that  Adam's  sin  intro- 
duced death  into  the  world,  does  not  say  "and  so  death 
passed  upon  all  men  for  that"  Adam  "sinned,"  but  "for 
that  all  tinned."  Thus,  according  to  the  teaching  of  the 
Apostle, 'the  death  of  all  is  for  the  sin  of  all;'  and  as 
this  cannot  mean  the  personal  sins  of  each  individual, 
but  some  sin  of  which  unconscious  Infants  are  guilty 
equally  with  adults,  it  can  mean  nothing  but  the  one 
'first  transgression'  of  their  common  head,  regarded  as 
the  sin  of  each  of  his  race,  and  punished,  as  such,  with 
death.  It  is  vain  to  start  back  from  this  imputation 
to  all  of  the  guilt  of  Adam's  first  sin,  as  wearing  the 
appearance  of  injustice.  For  not  only  are  all  other 
theories  liable  to  the  same  objection,  In  some  other  form 
-besides  being  inconsistent  with  the  text — but  the  actual 
/act*  of  human  nature,  which  none  dispute,  and  which 
cannot  be  explained  away,  involve  essentially  the  same 
difficulties  as  the  great  principle  on  which  the  apostle 
here  explains  them.  If  we  admit  this  principle,  on  the 
authority  of  our  apostle,  a  flood  of  light  is  at  once  thrown 
upon  certain  features  of  the  Divine  procedure,  and  cer- 
tain portions  of  the  Divine  oracles,  which  otherwise  are 
Involved  In  much  darkness;  and  if  the  principle  Itself 
seem  hard  to  digest,  It  is  not  harder  than  the  existence  of 
evil,  which,  as  a  fact,  admits  of  no  dispute,  but,  as  a  feature 
In  the  Divine  administration,  admits  of  no  explanation 
in  the  present  state.  (2.)  What  is  called  original  tin — or 
that  depraved  tendency  to  evil  with  which  every  child 
of  Adam  comes  Into  the  world— Is  not  formally  treated  of 
In  this  section  (and  even  In  oh.  7.  It  is  rather  its  nature 
and  operation  than  Its  connection  with  the  first  sin 
which  i8  handled).  But  indirectly,  this  section  bears  tes- 
timony to  it;  representing  the  one  original  offence,  un- 
like every  other,  as  having  an  enduring  vitality  in  the 
bosom  of  every  child  of  Adam,  as  a  principle  of  disobedi- 
ence, whose  virulence  has  gotten  it  the  familiar  name  of 
'original  sin.'  (8.)  In  what  sense  is  the  word  "  death"  used 
throughout  this  section?  Not  certainly  as  mere  temporal 
death,  as  Armlnian  commentators  affirm.  For  as  Christ 
eaine  to  undo  what  Adam  did,  which  is  all  comprehended 
In  the  word  "death,"  It  would  hence  follow  that  Christ 
has  merely  dissolved  the  sentence  by  which  soul  and 
body  are  parted  In  death ;  In  other  words,  merely  pro- 
cured the  resurrection  of  the  body.  But  the  New  Testa- 
ment throughout  teaches  that  the  salvation  of  Christ  is 
from  a  vastly  more  comprehensive  "death"  than  that. 
But  neither  is  death  here  used  merely  in  the  sense  of 
penal  evil,  i.  e.,  'any  evil  inflicted  in  punishment  of  sin 
and  for  the  support  of  law.'  [Hodge.]  This  is  too  in- 
definite, making  death  a  mere  figure  of  speech  to  denote 
'penal  evil'  In  general— an  Idea  foreign  to  the  simplicity 
of  Scripture— or  at  least  making  death,  strictly  so  called, 
only  one  part  of  the  thing  meant  by  it,  which  ought  not 
to  be  resorted  to  if  a  more  simple  and  natural  explana- 
tion can  be  found.  By  "  death"  then,  in  this  section,  we 
understand  the  sinner's  destruction,  in  the  only  sense  in 
which  he  is  capable  of  it.  Even  temporal  death  Is  called 
"  destruction"  (Deuteronomy  7.  23;  1  Samuel  5. 11,  <tc),  as 
extinguishing  all  that  men  regard  as  <ife.  But  a  destruc- 
tion extending  to  the  soul  as  well  as  the  t»«l y,  and  into  the 
future  world,  is  clearly  expressed  in  Matthew  7.13;  2 
Thessalonians  1  0 ;  2  Peter  3. 16,  &c.  This  Is  the  penal 
"  death"  of  our  section,  ana  in  this  view  of  it  we  retain 
its  proper  sense.  Life— as  a  state  of  enjoyment  of  the 
favour  of  God,  of  pure  fellowship  with  Him,  and  volun- 
tary subjection  to  Him— is  a  blighted  thing  from  the  mo- 
ment that  sin  is  found  In  tae  creature's  skirts;  in  that 
■eiiae,  the  threatening,  "In  the  day  that  thou  eatest 
thereof  thou  shalt  surely  die,"  was  carried  into  immedi- 
ate effeot  In  the  case  of  Adam  when  he  fell;  who  was 
384 


thenceforward     dead  while  he  lived."    3utn  are  ah  bti 
posterity  from  their  birth.    The  sepnistion  of  soul  an<; 
body  In  temporal   death  carries  the  Sinner's  *  destine 
tlou"  a  stage  farther;  dissolving  hie    ionnectlon  wlti 
tUAt  world  out   of   which   he   extracted  a  pleasurable 
though  unblest,  existence,  and  ushering  him  Into  tt» 
presence  of  his  Judge— first  as  a  disembodied  spirit,  bu" 
ultimately  in  the  body  too,  in  an  enduring  condlttou- 
"lo  be  punished  (and  this  Is  the  final  state)  with  everlasP 
ing  destruction  from  the  presence  of  the  Lord,  and  fron> 
the  glory  of  His  power."    This  final  extinction  in  sou! 
and  body  of  all  that  constitutes  life,  but  yet  eternal  con- 
sciousness of  a  blighted  existence— this,  In  its  amplest 
and  most  awful  sense,  Is  "  death  !"    Not  that  Adam  un- 
derstood all  that.    It  is  enough  that  he  understood  "  the 
day"  of  his  disobedience  to  be  the  terminating  period  of 
his  blissful  "life."    In  that  simple  idea  was  wrapt  up  ah 
the  rest.    But  that  he  should  comprehend  its  details  was 
not  necessary.    Nor  Is  it  necessary  to  suppose  all  that  to 
be  intended  in  every  passage  of  Scripture  where  the  word 
occurs.    Enough  that  all  we  have  described  is  In   the 
bosom  of  the  thing,  and  will  be  realized  In  as  many  as  are 
not  the  happy  subjects  of  the  Reign  of  Grace.    Beyond 
doubt,  the  whole  of  this  is  Intended  in  such  sublime  and 
comprehensive  passages  as  this:  "God  .  .  .  gave  His  ,  . 
Son  that  whosoever  belleveth  in  Him  might  not  pkeish 
but  have  everlasting  life"  (John  3. 16).     And  should  not 
the  untold  horrors  of  that  " death"— already  "reigning 
over"  all  that  are  not  in  Christ,  and  hastening  to  Its  con- 
summation—quicken our  flight  Into  "  the  second  Adam," 
that  having  "  received  the  abundance  of  grace  and  of  tht 
gift,  of  righteousness,  we  may  reign  in  lifk  by  the  One, 
Jesus  Christ?" 

CHAPTER    VI. 

v"er.  l-ll.  The  Bearing  of  Justification  by  Gbaox 
upon  a  Holy  Life.  1.  what,  Ac.— The  subject  of  tbli 
third  division  of  our  Epistle  announces  Itself  at  once  is 
the  opening  question,  "Shall  we  (or,  as  the  true  reading 
is, '  May  we,' '  Are  we  to')  continue  In  sin,  that  grace  may 
abound?"  Had  the  apostle's  doctrine  been  that  salvatloi 
depends  in  any  degree  upon  our  good  works,  no  such  ob- 
jection to  it  could  have  been  made.  Against  the  doctrine 
of  a  purely  gratuitous  Justification,  the  objection  is  plans 
lble ;  nor  has  there  ever  been  an  age  in  which  it  has  not 
been  urged.  That  It  was  brought  against  the  apostles,  we 
know  from  ch.  3.  8;  and  we  gather  from  Galatlans  S.  13;  1 
Peter  2.  16;  Jude  4,  that  some  did  give  occasion  to  th« 
charge;  but  that  it  was  a  total  perversion  of  the  doctrine 
of  Grace  the  apostle  here  proceeds  to  show.  ».  God  for- 
bid—' That  be  far  from  us ;'  the  Instincts  of  the  new  crea- 
ture revolting  at  the  thought.  How  ab.aU  we,  tbat  err 
dead,  &c.—lit.,  and  more  forcibly,  'We  who  died  to  sIb 
(as  presently  to  be  explained),  how  shall  w  live  any 
longer  therein?'  3.  Know  ye  not,  that  so  many  of  u* 
as  were  baptized  Into  Jesus  Christ  (cf.  1  Corinthians  Id 
2)  were  baptized  Into  his  death  1— sealed  with  the  sea! 
of  heaven,  and  as  it  were  formally  entered  and  articled, 
to  all  the  benefits  and  all  the  obligations  of  Christian  disci- 
pleship  in  general,  and  of  His  death  in  particular.  And 
since  He  was  "  made  sin"  and  "a  curse  for  us"  (2  Corin 
thlans  5.  21;  Galatlans  5.13),  "bearing  our  sins  in  HI/ 
own  body  on  the  tree,"  and  "rising  again  for  our  Justifi- 
cation" (ch.  4.  25;  1  Peter  2.  24),  our  whole  sinful  case  an* 
condition,  thus  taken  up  Into  His  Person,  has  beec 
brought  to  an  end  In  His  death.  Whoso,  then,  has  beer 
baptized  into  Christ's  death  has  formally  surrendered  the 
whole  state  and  life  of  sin,  as  In  Christ  a  dead  thing. 
He  has  sealed  himself  to  be  not  only  "  the  righteousness 
of  God  in  Him,"  but  "  a  new  creature ;"  and  as  he  cannot 
be  in  Christ  to  the  one  effect  and  not  to  the  other,  foi 
they  are  one  thing,  ue  nao  oidden  farewell,  by  baptism 
into  Christ's  death,  to  his  entire  connection  with  sin 
"How,"  then,  "can  he  live  any  longer  therein T"  The 
two  things  are  as  contradictory  in  the  fact  as  they  are 
in  the  terms.  4.  Therefore  we  are  (rather,  '  were'— li 
being  a  past  act,  completed  at  once)  burled  with  Uimt, 
by  baptism    Into  death— (The  oemma  we  have  placet' 


ROMANS   VI 


*ttei  "  him"  will  show  what  the  sense  is.  It  Is  not, '  By 
baptism  we  are  burled  with  Him  into  death/  which 
makes  no  sense  at  all ;  bat  '  By  baptism  with  Him  into 
tieaih  we  are  bnried  with  Him;'  in  other  words,  'By 
the  same  baptism  which  publicly  enters  as  Into  His 
tieath,  we  are  made  partakers  of  His  burial  also.')  To 
leave  a  dead  body  unburied  is  represented,  alike  in 
heathen  authors  as  in  Scripture,  as  the  greatest  in- 
dignity (Revelation  11.  8,  9).  It  was  fitting,  therefore, 
that  Christ,  after  "dying  for  our  sins  according  to  the 
Boriptures,"  should  "descend  Into  the  lower  parts  of  the 
earth  "  (Epheslans  4.  9).  As  this  was  the  last  and  lowest 
step  of  His  humiliation,  so  it  was  the  honourable  disso- 
lution of  His  last  link  of  connection  with  that  life  which 
He  laid  down  for  us;  and  we,  in  being  "  buried  with 
Him  by  our  baptism  into  his  death,"  have  by  this  public 
act  severed  our  last  link  of  connection  with  that  whole 
sinful  condition  and  life  which  Christ  brought  to  an  end 
In  His  death,  that  like  as  Christ  was  raised  from  the 
dead  by  the  glory  of  the  Father — i.  e.,  by  such  a  forth- 
patting  of  the  Father's  power  as  was  the  effulgence  of  His 
whole  glory— even  so  vre  also  (as  risen  to  a  new  life  with 
Him)  should  walk  In  newness  of  life — But  what  is  that 
"  newness  ?"  Surely  if  our  old  life,  uow  dead  and  buried 
with  Christ,  was  wholly  sinful,  the  new,  to  which  we  rise 
with  the  risen  Saviour,  must  be  altogether  a  holy  life  ;  so 
that  every  time  we  go  back  to  "those  things  whereof  we 
are  now  ashamed  "  {v.  31),  we  belle  our  resurrection  with 
Christ  to  newness  of  life,  and  "  forget  that  we  have  been 
purged  from  our  old  sins"  (2  Peter  1.  9).  (Whether  the 
mode  of  baptism  by  Immersion  be  alluded  to  in  this 
verse,  as  a  kind  of  symbolical  burial  and  resurrection, 
does  not  seem  to  us  of  much  consequence.  Many  inter- 
preters think  It  Is,  and  it  may  be  so.  But  as  It  Is  not 
alear  that  baptism  in  apostolic  times  was  exclusively  by 
Immersion  (see  on  Acts  2.  41),  so  sprinkling  a  nd  washing 
are  Indifferently  used  In  the  New  Testament  to  express 
the  cleansing  efficacy  of  the  blood  of  Jesus.  And  Just  as 
tee  woman  with  the  Issue  of  blood  got  virtue  out  of  Christ 
by  simply  touching  Him,  so  the  essence  of  baptism  seems 
to  lie  in  u.e  simple  contact  of  the  element  with  the  body, 
ijTaboiixlng  living  contact  with  Christ  crucified;  the 
ucdeand  extent  of  suffusion  being  indifferent  and  vari- 
able with  climate  and  circumstances.)  3.  For  if  we  have 
iMen  planted  together  — {it.,  'have  oecorue  formed  to- 
gether.' (The  word  is  used  here  only.)  in  the  likeness  of 
his  death,  we  shall  be  also  in  the  likeness  of  his  resur- 
rection— q.  d., '  Since  Christ's  death  and  resurrection  are 
Inseparable  in  their  effloacy,  union  with  Him  in  the  one 
Slurries  with  it  participation  !u  the  other,  for  privilege 
and  for  duty  alike.'  The/uture  tense  is  used  of  participa- 
tion in  His  resurrection,  because  this  is  but  partially 
realized  in  the  present  state.  (See  on  ch.  5.  19.)  6,  7. 
Knowing  this,  Ac— The  apostle  now  grows  more  defi- 
nite and  vivid  in  expressing  the  sin-destroying  efficacy 
of  our  union  with  the  crucified  Saviour,  that  our  old 
man— q.  d.,  'our  old  selves;'  t.  e.,  '  all  that  we  we're  in  our 
old  unregenerate  condition,  before  union  with  Christ '  (cf. 
Colosslans  8.  9, 10;  Epheslans  4.  22-24;  Galatlaus  2.  20;  5. 
$i;  6.  14).  U  (rather,  'was')  crucified  with  Him  (in  or- 
der) that  the  body  of  sin— not  a  figure  for  '  the  mass  of 
•In;'  nor  the  'material  body?  considered  as  the  scat  of  sin, 
which  it  Is  not;  but  (as  we  judge)  for  '  sin  as  It  dwells  in 
M  In  our  present  embodied  state,  under  the  law  of  the 
All.'  might  be  destroyed  (In  Christ's  death),  (to  the  end) 
that  henceforth  -we  should  not  serve  (or,  '  be  in  bond- 
age to')  sin.  For  he  that  is  dead  (rather,  'hath  died  ') 
at  freed  ('hath  been  set  free')  from  sin— lit.,  'justified,' 
'acquitted,' 'got  his  discharge,  from  sin.'  As  death  dis- 
solves all  claims,  so  the  whole  claim  of  sin,  not  only  to 
"reign  unto  death,"  but  to  keep  Its  victims  In  sinful 
bonnage,  has  been  discharged  once  for  all,  by  the  be- 
liever's penal  death  in  the  death  of  Christ;  so  that  he  is 
no  onger  a  "  debtor  to  the  flesh  to  live  after  the  flesh  " 
ch.  8,  12).  8.  Now  if  we  be  dead  ('if  we  died')  with 
Cb»tsi,  Ac. — See  on  v.  5.  9-11.  Christ  being  raised  from 
the  dead  diet'i  no  more;  dentil  hath  no  more  do- 
•»'«Jnli»u  over  him— Though  Christ's  death  was  In  the 
62 


most  absolute  sense  a  voluntary  act  (James  10. 17, 18;  AeU 
2.  24),  that  voluntary  surrender  gave  death  such  rightfu. 
"dominion  over  Him"  as  dissolved  Its  dominion  ovei 
»«.  But  this  once  past,  "death  hath,"  even  in  that  sense, 
"dominion  over  Him  no  more."  For  In  that  he  died, 
he  died  unto  (i.e.,  in  obedience  to  the  claims  of)  death 
once  (for  all) ;  but  in  that  he  liveth,  he  llveth  unto  (la 
obedience  to  the  claims  of)  God — There  never,  indeed, 
was  a  time  when  Christ  did  not  "  live  unto  God."  But  in 
the  days  of  his  flesh  he  did  so  under  the  continual  burden 
of  sin  "laid  on  Him"  (Isaiah  53.  6;  2  Corinthians  5.  2J): 
whereas,  now  that  he  has  "put  away  sin  by  the  sacrlfloa 
of  Himself,"  He  "  llveth  unto  God,"  the  acquitted  and  ac- 
cepted Surety,  unchallenged  and  unclouded  by  the  claims 
of  sin.  Likewise  (even  as  your  Lord  Himself)  reckon 
ye  yourselves  to  be  dead  Indeed  ('dead  on  the  one 
hand ')  unto  sin,  but  alive  unto  God  through  Jesus 
Christ — (The  words,  "  our  Lord,"  at  the  close  of  this  verse, 
are  wanting  in  the  best  MSB.)—  Note(\.)  'Antinomlanlsra 
is  not  only  an  error;  it  is  a  falsehood  and  a  slander. 
[Hougk.]  That  "we  should  continue  in  sin  that  grace 
may  abound,"  not  only  is  never  the  deliberate  sentiment 
of  any  real  believer  in  the  doctrine  of  Grace,  but  is  ab- 
horrent to  every  Christian  mind,  as  a  monstrous  abuse  of 
the  most  glorious  of  all  truths  (v.  1).  (2.)  As  the  death  of 
Christ  Is  not  only  the  expiation  of  guilt,  but  the  death  of 
sin  itself  in  all  who  are  vitally  united  to  Him ;  so  the  res- 
urrection of  Christ  Is  the  resurrection  of  believers,  not 
only  to  acceptance  with  God,  but  to  newness  of  life  (v.  8- 
11).  (3.)  In  the  light  of  these  two  truths,  let  all  who  name 
the  name  of  Christ  "examine  themselves  whether  they 
be  in  the  faith." 

13-23.  What  Practical  TJsb  Belibvkrs  should  hakji 
of  their  dkath  to  sln  and  llff.  to  god  through 
Union  to  thk  Crucifikd  Saviour.  Not  content  with 
showing  that  his  doctrine  has  no  tendency  to  relax  the 
obligations  to  a  holy  life,  the  apostle  here  proceeds  to  en- 
force these  obligations,  1».  Let  not  sin  therefore  (as  a 
Master)  reign — (The  reader  will  observe  that  wherever  la 
this  section  the  words  "Sin,"  "Obedience,"  "Righteous- 
ness/' "  TJncleanness,"  "Iniquity,"  are  figuratively 
used,  to  represent  a  Master,  they  are  here  printed  In  cap- 
itals, to  make  this  manifest  to  the  eye,  and  so  save  ex- 
planation.) In  your  mortal  body,  that  ye  should  obey 
it  (sin)  in  the  lust*  thereof—"  the  lusts  of  the  body,"  as 
the  Greek  makes  evident.  (The  other  reading,  perhaps 
the  true  one, '  that  ye  should  obey  the  lusts  thereof,'  cornea 
to  the  same  thing).  The  "body"  is  here  viewed  as  the 
instrument  by  which  all  the  sins  of  the  heart  become 
facts  of  the  outward  life,  and  as  itself  the  seat  of  the  lower 
appetites;  and  It  is  called  "our  mortal  body,"  probably  to 
remind  us  how  unsuitable  is  this  reign  of  sin  In  those 
who  are  "  alive  from  the  dead."  But  the  reign  here  meant 
is  the  unchecked  dominion  of  sin  within  us.  Its  outward 
acts  are  next  referred  to.  13.  Neither  yield  ye  your 
members  Instruments  of  unrighteousness  unto  gin  ( 
but  yield  yourselves  (this  Is  the  great  surrender)  unto 
God  as  those  that  are  alive  from  the  dead,  and  (as  the 
fruit  of  this)  your  members  (till  now  prostituted  to  sin) 
instruments  of  righteousness  unto  God — But  what  if  in- 
dwelling sin  should  prove  too  strong  for  us?  The  reply  is: 
But  it  will  not.  14.  For  Sin  shall  not  have  dominion 
over  you  (as  the  slaves  of  a  tyrant  lord):  for  ye  are  not 
under  the  law,  but  under  grace — The  force  of  this  glori- 
ous assurance  can  only  be  felt  by  observing  the  ground* 
on  which  it  rests.  To  be  "  under  the  law  "  is,  first,  to  be 
under  its  claim  to  entire  obedience ;  and  so,  next, 
under  its  curse  for  the  breach  of  these.  And  as  all 
power  to  obey  can  reach  the  sinner  only  through  Grace, 
of  which  the  law  knows  nothing,  It  follows  that  Us 
be  "under  the  law"  Is,  Anally,  to  be  shut  up  under 
an  inability  to  keep  it,  and  consequently  to  be  the  help- 
less slave  of  sin.  On  the  jther  hand,  to  be  "  under 
grace,"  Is  to  be  under  the  glorious  canopy  and  saving 
effects  of  that  "grace  which  reigns  through  righteous- 
ness nnto  eternai  life  through  Jesus  Christ  our  Lord" 
(see  on  ch.  5.  20, 21).  The  curse  of  the  law  has  been 
completely  lifted   from  off  them;  they  are  made  "the 

23d 


ROMANS  VI. 


righteousness  of  God  in  Him;"  and  they  are  "alive  unto 
God  through  Jesus  Christ."  So  that,  as  when  they  were 
"under  the  law,"  Sin  could  not  but  have  dominion  over 
them,  so  now  that  they  are  "  under  grace,"  Sin  cannot  but 
be  subdued  under  them.  If  before,  Sin  reslstlessly  trl- 
amphed,  Grace  will  now  be  more  thau  conqueror.  15, 
18.  What  then?  .  .  .  Know  ye  not  (it  is  a  dictate  of 
common  sense),  that  to  wham  ye  yield  yourselves  ser- 
vants to  obey  (with  the  view  of  obeying  him),  his  ser- 
vants ye  are  to  whom  ye  obey  (to  whom  ye  yield  that 
Obedience);  whether  of  Sin  unto  death — i.  e.,  'issuing  In 
death,'  in  the  awful  sense  of  ch.  8.  6,  as  the  sinner's  final 
condition — or  of  Obedience  unto  righteousness — i.  e,, 
obedience  resulting  In  a  righteous  character,  as  the  en- 
during condition  of  the  servant  of  new  Obedience  (1  John 
1 17;  John  8.  84;  2  Peter  2. 19,-  Matthew  6.  24).  17.  But 
God  be  thanked,  that  ye  were  the  servants  of  Sin— i.  e., 
that  this  is  a  state  of  things  now  past  and  gone,  but  ye 
have  obeyed  from  the  heart  that  form  of  doctrine 
which  was  delivered  you — rather  {Margin),  '  whereunto 
ye  were  delivered,'  or  cast,  as  in  a  mould.  The  idea  Is, 
that  the  teaching  to  which  they  had  heartily  yielded 
themselves  had  stamped  Its  own  impress  upon  them. 
18.  Being  then— 'And  being:'  it  is  the  continuation  and 
conclusion  of  the  preceding  sentence;  not  a  new  one— 
snade  free  from  Sin,  ye  became  the  servants  of  ('  ser- 
vants to')  Righteousness — The  case  is  one  of  emancipa- 
tion from  entire  servitude  to  one  Master  to  entire  servi- 
tude to  another,  whose  property  we  are  (see  on  ch.  1. 1), 
There  Is  no  middle  state  of  personal  Independence ;  for 
Which  we  were  never  made,  and  to  which  we  have  no 
claim.  When  we  would  not  that  God  should  reign  over 
us,  we  were  in  righteous  Judgment  "sold  under  Sin;" 
now  being  through  grace  "  made  free  from  Sin,"  it  Is  only 
to  become  "servants  to  Righteousness,"  which  Is  our  true 
freedom.  19.  I  speak  after  the  manner  of  men  (de- 
scending, for  illustration,  to  the  level  of  common  affairs) 
because  of  the  Infirmity  of  your  flesh  (the  weakness  of 
your  spiritual  apprehension):  for  as  ye  have  yielded— 
'as  ye  yielded,'  the  thing  being  viewed  as  now  past— 
your  members  servants  to  Uncleanness  and  to  In- 
iquity unto  (the  practice  of)  iniquity  j  even  so  now 
yield  your  members  servants  to  Righteousness  unto 
holiness — rather,  'unto  (the  attainment  of)  sanctlhca- 
tlon,'  as  the  same  word  is  rendered  In  2  Thessalonlans  2. 
18;  1  Corinthians  1.  30;  1  Peter  1.  2:—q.  d.,  'Looking  back 
upon  the  heartiness  with  which  ye  served  Sin,  and  the 
lengths  ye  went  to  be  stimulated  now  to  like  zeal  and  like 
exuberance  in  the  service  of  a  better  Master.'  20.  For 
when  ye  were  the  servants  ('  were  servants')  of  Sin,  ye 
were  free  from  (rather,  '  in  respect  of)  Righteousness— 
Difficulties  have  been  made  about  this  clause  where  none 
exist.  The  Import  of  it  seems  clearly  to  be  this:— 'Since 
no  servant  can  serve  "two  masters,"  much  less  where 
their  Interests  come  into  deadly  collision,  and  each  de- 
mands the  whole  man,  so,  while  ye  were  In  the  service 
of  Sin,  ye  were  in  no  proper  sense  the  servants  of  Right- 
eousness, and  never  did  It  one  act  of  real  service:  what- 
ever might  be  your  conviction  of  the  claims  of  Righteous- 
ness, your  real  services  were  all  and  always  given  to  Sin : 
Thus  had  ye  full  proof  of  the  nature  and  advantages  of 
Sin's  service.'  The  searching  question  wi*u  which  this  is 
followed  up,  shows  that  this  is  the  meaning.  31.  What 
fruit  had  ye  then  [in  those  thingsj  whereof  ye  are 
now  ashamed  t  for  the  end  of  those  things  Is  death— 
What  permanent  advantage,  and  what  abiding  satisfac- 
tion, have  those  things  yielded  T  The  apostle  answers  his 
own  question :—' Abiding  satisfaction,  did  I  ask  7  They 
have  left  only  a  sense  of  "shame."  Permanent  advan- 
tage ?  "  The  end  of  them  is  death." '  By  saying  they  were 
"now  ashamed,"  he  makes  it  plain  that  he  is  not  referring 
to  that  disgust  at  themselves,  and  remorse  of  conscience 
by  which  those  who  are  the  most  helplessly  "  sold  under 
Bin"  are  often  stung  to  the  quick;  but  that  ingenuous 
feeling  of  self-reproach,  which  pierces  and  weighs  down 
the  children  of  God,  as  they  think  of  the  dishonour  which 
tti ell  past  life  did  to  His  name,  the  Ingratitude  it  dis- 
played, the  violence  it  did  to  their  own  conscience,  its 
236 


deadening  and  degrading  effects,  rind  the  death— "th« 
second  death"— to  which  it  was  dragging  them  uown 
when  mere  Grace  arrested  them.  (On  the  sense  of 
"death"  here,  see  on  ch.  5.  12-21,  note  3,  and  on  v.  16:  set 
also  Revelation  21.  8.— The  change  proposed  In  the  point- 
ing of  this  verse :  '  What  fruit  had  ye  then  ?  things  wheie 
of  ye  are  now  ashamed'  [Luther,  Tholuck,  Dk  Wbtts 
rniLiPPi,  Alford,  &c],  seems  unnatural  and  uncalled 
for.  The  ordinary  pointing  has  at  least  powerful  support. 
[Chrysostom,  Calvin,  Beza,  Grottus,  Benqel,  Stuajk? 
Fritzsche.])  22.  But  now- as  If  to  get  away  from  such  s. 
subject  were  unspeakable  relief— being  made  free  frcas 
Sin,  and  become  servants  to  God  (In  the  absolute  sens* 
intended  throughout  all  this  passage),  ye  have  (nol 
'ought  to  have,'  but  'do  have,'  In  point  of  fact)  yom 
fruit  unto  holiness— 'sanctification,' as  In  v.  19;  mean- 
ing that  permanently  holy  state  and  character  which  is  built 
up  out  of  the  whole  "fruits  of  righteousness,"  which  be 
lievers  successively  bring  forth.  They  "  have  their  fruit" 
unto  this,  i.  e.,  all  going  towards  this  blessed  result,  and 
the  end  everlasting  life— as  the  final  stateof  thejustlfled 
believer ;  the  beatific  experience  not  only  of  complete  ex- 
emption from  the  fall  with  all  its  effects,  but  of  the  per- 
fect life  of  acceptance  with  God,  and  conformity  to  Hln 
likeness,  of  unveiled  access  to  Him,  and  Ineffable  fellow- 
ship with  Him  through  all  duration.  23.  For  the  wage* 
of  sin  Is  death  $  but  the  gift  of  God  Is  eternal  Ufe 
through  ('  in')  Jesus  Christ  our  Lord— This  concluding 
verse— as  pointed  as  It  Is  brief— contains  the  marrow,  the 
most  flue  gold,  of  the  Gospel.  As  the  labourer  Is  worthy 
of  his  hire,  and  feels  it  to  be  his  due— his  own  of  right- 
so  is  death  the  due  of  sin,  the  wages  the  sinner  has  woll 
wrought  for,  his  own.  But  "eternal  life"  is  in  no  sense 
or  degree  the  wages  of  our  rlghteousuess;  we  do  nothing 
whatever  to  earn  or  become  entitled  to  it,  and  never  can: 
It  Is  therefore,  In  the  most  absolute  sense,  "the  gift  of 
God."  Grace  reigns  In  the  bestowal  of  It  In  every  case, 
and  that  "In  Jesus  Christ  our  Lord,"  as  the  righteous- 
Channel  of  It.  In  view  of  this,  who  that  hath  tasted  th*t 
the  Lord  is  gracious  can  refrain  from  saying,  "Unto  Hlis 
that  loved  us,  and  washed  us  from  our  slas  In  His  aw;. 
blood,  and  hath  made  us  kings  and  priests  unto  GoU  aid 
His  Father,  to  Him  be  glory  and  dominion  for  ever  and 
ever.  Amen  I"  (Revelation  1.  6,  6.)—  Note  (1.)  As  the  mos' 
effectual  refutation  of  the  oft-repeated  calumny,  that  thf 
doctrine  of  Salvation  by  grace  encourages  to  contluue  Id 
sin,  Is  the  holy  life  of  those  who  profess  It,  let  such  ever 
feel  that  the  highest  service  they  can  render  to  that 
Grace  which  is  all  their  hope,  Is  to  "yield  themselves 
unto  God,  as  those  that  are  alive  from  the  dead,  and 
their  members  Instruments  of  righteousness  uuto  God" 
(v.  12, 13).  By  so  doing  they  will  "put  to  silence  the  ig- 
norance of  foolish  men,"  secure  their  own  peace,  carry 
out  the  end  of  their  calling,  and  give  substantial  glory 
to  Him  that  loved  them.  (2.)  The  fundamental  princi- 
ple of  Gospel-obedience  Is  as  original  as  It  Is  divinely 
rational;  that  'we  are  set  free  from  the  law  In  order  U 
keep  it,  and  are  brought  graciously  under  servitude  to 
the  law  In  order  to  be  free'  (v.  14, 15, 18).  So  long  as  we 
know  no  principle  of  obedience  but  the  terrors  of  the  law, 
which  condemns  all  the  breakers  of  it,  and  knows  noth- 
ing whatever  of  grace,  either  to  pardon  the  guilty  or  tc 
purify  the  stained,  we  are  shut  up  under  a  moral  impos- 
sibility  of  genuine  and  acceptable  obedience:  wheiea* 
when  Grace  lifts  us  out  of  this  state,  and  through  uniot  *o 
a  righteous  Surety,  brings  us  into  a  state  of  conscious  »* 
conciliation,  and  loving  surrender  of  heart  to  a  Gou  at 
salvation,  we  Immediately  feel  the  glorious  liberty  u  *i 
holy,  and  the  assurance  that  "Sin  shall  not  have  domln 
ion  over  us"  is  as  sweet  to  our  renewed  tastes  and  aspi- 
rations as  the  ground  of  It  is  felt  to  be  firm,  "because  w« 
are  not  under  the  Law,  but  under  Grace.''  (3.)  As  thl* 
most  momentous  of  all  transitions  in  the  history  of  c 
man  is  wholly  of  God's  free  grace,  the  change  shouls 
never  be  thought,  spoken,  or  written  of  but  with  liv6lj 
thanksgiving  to  Him  who  so  loved  us(».  17).  (4.)  ChrU- 
tlans.  In  the  service  of  God,  should  emulate  their  format 
selves  in  the  zeal  aud  steadiness  with  which  they  serva* 


KOMANS  VII. 


■in,  and  the  length  to  which  they  went  in  it  (v.  19).  (5.)  To 
■timulate  this  holy  rivalry,  let  us  often  "  look  back  to  the 
rock  whence  we  were  hewn,  the  hole  of  the  pit  whence  we 
were  digged,"  in  search  of  the  enduring  advantages  and 
permanent  satisfactions  which  the  service  of  Sin  yielded; 
and  when  we  find  to  our  "shame"  only  gall  and  worm- 
wood, let  us  follow  a  godless  life  to  Its  proper  "end," 
until,  finding  ourselves  in  the  territories  of  "  death,"  we 
bre  fain  to  hasten  back  to  survey  the  service  of  Righteous- 
ness, that  new  Master  of  all  believers,  and  find  Him  lead- 
tfig  us  sweetly  into  abiding  "holiness,"  and  landing  us  at 
length  in  "everlasting  life"  (v. 20-22).  (6.)  Death  and  life 
are  before  all  men  who  hear  the  Oospel :  the  one,  the  nat- 
ural issue  and  proper  reward  of  sin ;  the  other,  the  abso- 
lutely free  "  gift  of  God"  to  sinners, "  in  Jesus  Christ 
our  Lord."  And  as  the  one  Is  the  conscious  sense  of  the 
nopeless  loss  of  all  blissful  existence,  so  the  other  is  the 
conscious  possession  and  enjoyment  of  all  that  con- 
stitutes a  rational  creature's  highest  "  life"  for  evermore 
{v.  23).  Ye  that  read  or  hear  these  words,  "  I  call  heaven 
and  earth  to  record  this  day  against  you,  that  I  have 
set  before  you  life  and  death,  blessing  and  cursing, 
therefore  choose  life,  that  both  thou  and  thy  seed  may 
live  I"  (Deuteronomy  30. 19). 

CHAPTER  VII. 

Ver.  1-25.  Same  Subject  continued.  1-6.  Relation  of 
believers  to  the  Law  and  to  Christ.  Recurring  to  the  state- 
ment of  ch.  6.14,  that  believers  are  "not  under  the  law 
but  under  grace,"  the  apostle  here  shows  how  this  ohange 
is  brought  about,  and  what  holy  consequences  follow 
from  It.  1.  I  apeak  to  tliem  that  know  the  law  (of 
Moses)— to  whom,  though  not  themselves  Jews  (see  on  ch. 
1. 13),  the  Old  Testament  was  familiar,  a,  3.  if  her  hus- 
band be  dead  ('die')— So  v.  3.  she  be  married— 'Joined.' 
So  v.  4.  4.  Wherefore  ...  ye  also  are  become  dead 
(rather, '  were  slain')  to  the  law  by  the  body  of  Christ— 
—through  His  slain  body.  The  apostle  here  departs  from 
tus  usttxl  word  "died,"  using  the  more  expressive  phrase 
'were  slain,'  to  make  it  clear  that  he  meant  their  being 
'crucified  with  Christ"  (as  expressed  In  ch.  6.3-6,  and 
Salatlans  2.  20),  that  ye  should  be  married  to  another, 
r?«n  to  him  that  Is  ('  was')  raised  from  the  dead,  (to  the 
Intent)  that  we  should  bring  forth  fruit  unto  God — It 
has  been  thought  that  the  apostle  should  here  have  said 
that  'the  law  died  to  us,'  not  'we  to  the  law,'  but  that  he 
purposely  Inverted  the  figure,  to  avoid  the  harshness  to 
Jewish  ears  of  the  death  of  the  law.  [Chbysostom,  Cal- 
vin, Hodge,  Philippi,  &o.J  But  this  is  to  mistake  the 
apostle's  design  in  employing  this  figure,  which  was 
merely  to  illustrate  the  general  principle  that '  death  dis- 
solves legal  obligation.''  It  was  essential  to  his  argument 
that  we,  not  the  law,  should  be  the  dying  party,  since  it  is 
we  that  are  "crucified  with  Christ,"  and  not  the  law. 
This  death  dissolves  our  marriage  obligation  to  the  law, 
leaving  us  at  liberty  to  contract  a  new  relation— to  be 
joined  to  the  Risen  One,  In  order  to  spiritual  fruitfulness, 
to  the  glory  of  God.  [Beza,  Olshat/sen,  Meyer,  Alford, 
Ac.]  The  confusion,  then,  is  in  the  expositors,  not  the 
text;  and  it  has  arisen  from  not  observing  that,  like  Jesus 
Himself,  believers  are  here  viewed  as  having  a  double 
life— the  old  sin-condemned  life,  which  they  lay  down 
with  Christ,  and  the  new  life  of  acceptance  and  holiness 
to  which  they  rise  with  their  Surety  and  Head ;  and  all 
the  issues  of  this  new  life,  in  Christian  obedience,  are  re- 
garded as  the  "fruit"  of  this  blessed  union  to  the  Risen 
One.  How  such  holy  fruitfulness  was  Impossible  before 
our  union  to  Christ,  is  next  declared.  5.  For  -when  we 
were  In  the  flesh — in  our  unregenerate  state,  as  we  came 
Into  the  world.  See  on  John  3. 6;  and  ch.  8. 5-9.  the  mo- 
tions—' passions'  (Margin), '  affections'  (as  in  Galatians  5. 
k),  or  'stirrings.'  Revised  Version.]  of  sins  — i.e., 
'prompting  to  the  commission  of  sins.'  which  were  by 
the  law— by  occasion  of  the  law,  whieh  fretted,  irritated 
mr  Inward  corruption  by  Its  prohibitions.  See  on  v.  7-9. 
•*d  work  In  our  members — the  members  of  the  body, 
as  the  instruments  by  which  these  inward  stirrings  find 


vent  In  action,  and  become  facts  of  the  life.  See  on  oh.  • 
6.  to  bring  forth  fruit  unto  death— death  In  the  sens< 
of  ch.  6. 21.  Thus  hopeless  Is  all  holy  fruit  before  union  to 
Christ.  6.  but  now— See  on  the  same  expression  In  on. 
6. 22,  and  of.  James  1. 15—  we  are  delivered  from  the  law 
—The  word  is  the  same  which,  in  ch.  6. 6  and  elsewhere,  it 
rendered  "destroyed,"  and  is  but  another  way  of  saying 
(as  in  v.  4)  that  "  we  were  slain  to  the  law  by  the  body  of 
Christ;"  language  which,  though  harsh  to  the  ear.  Is  de- 
signed and  fitted  to  impress  upon  the  reader  the  violence 
of  that  death  of  the  Cross,  by  which,  as  by  a  deadly 
WTench,  we  are  "delivered  from«»he  law."  that  being 
dead  wherein  we  were  held — It  Is  now  universally 
agreed  that  the  true  reading  here  Is, '  being  dead  to  that 
wherein  we  were  held.'  The  received  reading  has  no  au- 
thority whatever,  and  is  Inconsistent  with  the  strain  of 
the  argument ;  for  the  death  spoken  of,  as  we  have  seen, 
Is  not  the  law's,  but  ours,  through  union  with  the  cruci- 
fied Saviour,  that  we  should  ('so  as  to'  or  'so  that  we') 
serve  in  newness  of  spirit  ('In  the  newness  of  the  spirit'), 
and  not  in  the  oldness  of  the  letter— not  In  our  old  way 
of  literal,  mechanical  obedience  to  the  Divine  law,  as  a 
set  of  external  rules  of  conduot,  and  without  any  refer* 
enoe  to  the  state  of  our  hearts ;  but  In  that  new  way  or 
spiritual  obedience  which,  through  union  to  the  risen  Sa- 
viour, we  have  learned  to  render  (of.  oh.  2.29;  2  Corin- 
thians 8. 6).  7-85.  False  Inferences  regarding  the  Law  re- 
pelled. And  first,  v.  7-13,  In  the  case  of  the  t/nkegenkr- 
ATK.  7,  8.  What  .  .  .  then  1  Is  the  law  sin  J  God  for- 
bid!—q.  d.,  'I  have  said  that  when  we  were  In  the  flesh 
the  law  stirred  our  Inward  corruption,  and  was  thus  the 
occasion  of  deadly  fruit:  Is  then  the  law  to  blame  for  this  ? 
Far  from  us  be  such  a  thought.'  Way—'  On  the  contrary' 
(as  In  ch.  8.37;  1  Corinthians  12.22;  Greek).  I  had  not 
known  sin  but  by  the  law- It  is  important  to  fix  what 
Is  meant  by  "sin"  here.  It  certainly  Is  not  'the  genera 
nature  of  sin'  [Alfoed,  <fec],  though  it  be  true  that  thi 
Is  learned  from  the  law;  for  such  a  sense  will  not  sui 
what  is  said  of  it  in  the  following  verses,  where  the  mean- 
ing Is  the  same  as  here.  The  only  meaning  which  suits 
all  that  Is  said  of  it  in  this  place  is  '  the  principle  of  sin  in 
the  heart  of  fallen  man.'  The  sense,  then,  is  this:  'It  was 
by  means  of  the  law  that  I  came  to  know  what  a  virulence 
and  strength  of  sinful  propensity  I  had  within  me.'  The 
existence  of  this  it  did  not  need  the  law  to  reveal  to  him; 
for  even  the  heathens  recognized  and  wrote  of  it.  But  the 
dreadful  nature  and  desperate  power  of  it  the  law  alone 
discovered— in  the  way  now  to  be  described,  for  I  hart  not 
known  lust,  except,  &c. — Here  the  same  Greek  word  Is 
unfortunately  rendered  by  three  different  English  ones— 
"lust;"  "covet;"  "concupiscence"— which  obscures  the 
meaning.  By  using  the  word  "lust"  only,  in  the  wide 
sense  of  all  'Irregular  desire,'  or  every  outgoing  of  the 
heart  towards  anything  forbidden,  the  sense  will  best  be 
brought  out ;  thus, '  For  I  had  not  known  lust,  except  the 
law  had  said,  Thou  shalt  not  lust;  But  sin,  taking  ('  hav- 
ing taken ')  occasion  by  the  commandment  (that  one 
which  forbids  It),  wrought  in  me  all  manner  of  lusting.' 
This  gives  a  deeper  view  of  the  tenth  commandment  than 
the  mere  words  suggest.  The  apostle  saw  in  it  the  pro- 
hibition not  only  of  desire  after  certain  things  there  speci- 
fied, but  of  'desire  after  everything  divinely  forbidden  ;'  in 
other  words,  all '  lusting '  or  '  irregular  desire.'  It  was  this 
which  "  he  had  not  known  but  by  the  law."  The  law  for- 
bidding all  such  desire  so  stirred  his  corruption  that  it 
wrought  In  him  "  all  manner  of  lusting  "—desire  of  every 
sort  after  what  was  forbidden.  For  without  the  law— 
i. «.,  Before  its  extensive  demands  and  prohibitions  come  to 
operate  upon  our  corrupt  nature,  sin  was  (rather,  'Is*) 
dead— i.  e.,  the  sinful  principle  of  our  nature  lies  so  dor- 
mant, so  torpid,  that  Its  virulence  and  power  are  unknown, 
and  to  our  feeling  It  is  as  good  as  "  dead."  9.  For  1  was 
alive  without  the  law  once— q.  d.,  'In  the  days  of  my 
Ignorance,  when,  In  this  sense,  a  stranger  to  the  law  I 
deemed  myself  a  righteous  man,  and,  as  such,  entitled  Vo 
life  at  the  hand  of  God.'  but  -when  the  commandmoU 
came— forbidding  all  irregular  desire ;  for  the  apostle  i 
In  this  the  spirit  of  the  whole  law.    sin  revived-(' < 

237 


ROMANS    VII. 


to  life ') ;  in  its  malignity  aud  strength  it  unexpectedly  re- 
pealed Itself,  as  if  sprung  from  the  dead,  and  I  died— 
'  saw  myself,  In  the  eye  jf  a  law  never  kept  and  not  to  be 
kept.adead  man.'  10,  II.  And(thus)  the commandment, 
which  was  .  .  .  (designed)  to  (give)  life  (through  the 
keeping  of  it)  I  found  to  be  unto  death  (through  break- 
ing it).  For  sin  (my  sinful  nature),  taking  occasion  by 
the  commandment,  deceived  me  (or  'seduced  me')  — 
drew  me  aside  into  the  very  thing  which  the  command- 
ment forbade,  and  by  It  slew  me — discovered  me  to  rny- 
*elf  to  be  a  condemned  and  gone  man  (cf.  v.  9,  "  I  died"). 
13,14.  Wherefore  ('So  tbat ')  the  law  is  ('is  Indeed') 
good,  and  the  commandment  (that  one  so  ofteu  referred 
to,  which  forbids  all  lusting)  holy  and  just,  and  good. 
Waa  then  that  which  is  good  made  ('  Hath  then  that 
which  is  good  become')  death  unto  me?  God  forbid — 
q.  d.,  *  Does  the  blame  of  my  death  lie  with  the  good  law  T 
Away  with  such  a  thought.'  But  sin  (became  death  unto 
ne,  to  the  end)  that  it  might  appear  sin  (that  It  might 
be  seen  in  its  true  light),  working  death  in  (rather, '  to ') 
m  toy  that  which  is  good,  that  sin  by  the  command' 
■wt  might  become  exceeding  sinful  —  'that  its  enor- 
mous turpitude  might  stand  out  to  view,  through  its 
turning  God's  holy,  Just,  and  good  law  into  a  provocative 
to  the  very  thing  whloh  it  forbids.'  So  much  for  the  law 
in  relation  to  the  unregenerate,  of  whom  the  apostle  takes 
nimself  as  the  example ;  first,  in  his  Ignorant,  self-satls- 
fled  condition ;  next,  under  humbling  discoveries  of  his 
inability  to  keep  the  law,  through  Inward  contrariety  to 
it;  finally,  as  self-condemned,  and  already.  In  law,  a  dead 
man.  Some  inquire  to  what  period  of  his  recorded  history 
theee  circumstances  relate.  But  there  is  no  reason  to 
think  they  were  wrought  into  such  conscious  and  explicit 
discovery  at  any  period  of  his  history  bcHre  he  "met  the 
Lord  in  the  way ;"  and  though,  "  amidst  tu~  oiuk'Mide  of 
his  thoughts  within  him"  during  his  memorable  three 
days'  blindness  immediately  after  that,  such  views  of  the 
law  and  of  himself  would  doubtless  be  tossed  up  and  down 
till  they  took  shape  much  as  they  are  here  described  (see 
on  Acts  9. 9);  we  regard  this  whole  description  of  his  In- 
ward struggles  and  progress  rather  as  the  flushed  result  of 
all  his  past  recollections  and  subsequent  reflections  ou  his 
unregenerate  state,  which  he  throws  into  historical  form 
only  for  greater  vividness.  But  now  the  apostle  proceeds 
to  repel  false  Inferences  regarding  the  law,  secondly,  v.  11- 
25,  In  the  case  of  the  regenerate;  taking  himself  here 
also  as  the  example.  14.  For  we  know  that  the  law  is 
spiritual— in  its  demands,  but  I  am  carnal— fleshly  (see 
on  v.  5),  and  as  such,  Incapable  of  yielding  spiritual  obe- 
dience, sold  under  sin — enslaved  to  it.  The  "I"  here, 
though  of  course  not  the  regenerate,  Is  neither  the  unregen- 
erate, but  thesinful  principle  of  the  renewed  man,  as  is  ex- 
pressly stated  in  v.  18.  15, 10.  For,  &c— better, '  For  that 
whloh  I  do  I  know  not ;'  q.  d., '  In  obeying  the  impulses  of 
my  carnal  nature  I  act  the  slave  of  another  will  than  my 
own  as  a  renewed  man.'  for,  <tc.— rather, '  for  not  what  I 
would  ('  wish,' '  desire ')  that  do  I,  but  what  I  hate  that  I 
do.  But  if  what  I  would  not  that  I  do,  I  consent  unto  the 
law  that  it  is  good— the  Judgment  of  my  inner  man  going 
along  with  the  law.'  17.  Now  then  it  Is  no  more  I  (my 
renewed  self)  that  do  It  ('that  work  it'),  but  sin  which 
Iwelleth  in  me— that  principle  of  sin  that  still  has  its 
ibode  in  me.  To  explain  this  and  the  following  state- 
ments, as  many  do  [even  Bkngel  and  Tholuck],  of  the 
sins  of  unrenewed  men  against  their  better  convictions,  Is 
to  do  painful  violenoe  to  the  apostle's  language,  and  to 
affirm  of  the  unregenerate  what  is  untrue.  That  coexist- 
ence and  mutual  hostility  of  " flesh "  and  " spirit"  In  the 
same  renewed  man,  which  is  so  clearly  taught  in  ch.  8.  4, 
Ac.,  and  Oalatlans  5. 16,  <fcc,  is  the  true  and  only  key  to  the 
language  of  this  and  the  following  verses.  (It  is  hardly 
necessary  to  say  that  the  apostle  means  not  to  disown  the 
blame  of  yielding  to  his  corruptions,  by  saying  "  it  is  not 
lie  that  does  it,  but  sin  thai  dwelleth  in  him."  Early 
heretics  thus  abused  his  language ;  but  the  whole  strain 
of  the  passage  shows  that  hie  sole  object  in  thus  exp  -ess- 
Sag  himself  was  to  bring  more  vividly  before  his  readers 
itee  eos:  fllct  of  two  opposite  principles,  and  how  ev  rely, 
238 


as  a  new  man— honouring  from  his  inmost  s  >'»?.  the  m 
of  God — he  condemned  and  renounced  his  corrr.r.  t  nature 
with  its  affections  and  lusts,  its  stirrings  and  lts-jutgcings 
root  and  branch.)  18.  For,  &c— better,  'For  I  know  ths' 
there  dwelleth  not  In  me,  that  Is  in  my  flesn,  any  good 
for  to  will  ('  desire ')  Is  present  'with  me  5  but  to  perforu 
that  which  is  good  (the  supplement  "  how,"  in  our  v« 
slon,  weakens  the  statement)  I  find  not  — Here,  aga^r 
we  have  the  double  self  of  the  renewed  man ;  <jr.  d.,  '  In  m 
dwelleth  no  good;  but  this  corrupt  self  is  not  my  true  self 
it  is  but  sin  dwelling  in  my  real  self,  as  a  renewed  mau.' 
19-31.  For,  Ac— The  conflict  here  graphically  describe*-; 
between  a  self  that '  desires '  to  do  good  and  a  self  that  in 
spite  of  this  does  evil,  cannot  >>e  the  struggles  betweee 
conscience  and  passion  In  the  unregenerate,  because  th« 
description  given  of  this  "  desij*  to  do  good  "  in  the  vers* 
immediately  following  is  such  as  cannot  be  ascribed,  with 
the  least  show  of  truth,  to  any  but  the  renewed.  33.  For 
I  delight  in  the  law  of  God  after  the  inward  man — 7.  <<., 
'  from  the  bottom  of  my  heart.'  The  word  here  rendered 
"delight"  is  indeed  stronger  than  "consent"  in  v.  16;  but 
both  express  a  state  of  mind  and  heart  to  which  th« 
unregenerate  man  is  a  stranger.  33.  But  I  see  another 
(It  should  be  'a  different')  law  in  my  members(see  on  *, 
5),  warring  against  the  law  of  my  mind,  and  bringing 
me  Into  captivity  to  the  law  of  sin  whicli  is  in  my 
members — In  this  important  verse,  observe,  first,  that  the 
word  "  law  "  means  an  inward  principle  of  action,  good  or 
evil,  operating  with  the  fixedness  and  regxdarity of  a  law.  The 
apostle  found  two  such  laws  within  him;  the  one  "the  law 
of  sin  iu  his  members,"  called  (In  Galatlans  6. 17,24)  "  the 
flesh  which  lusteth  against  the  spirit,"  "  the  flesh  with 
the  affections  and  lusts,"  i.  e.,  the  sinful  principle  in  the 
regenerate ;  the  other,  "  the  law  of  the  mind,"  or  the  holy 
principle  of  the  renewed  nature.  Second,  when  the  apos- 
tle says  he  "sees"  the  one  of  these  principles  "warring 
against "  the  other,  and  "  bringing  him  Into  captivity  "  to 
Itself,  he  is  not  referring  to  any  actual  rebellion  going  en 
within  him  while  he  was  writing,  or  to  any  captivity  to 
his  own  lusts  then  existing.  He  Is  simply  describing 
the  two  conflicting  principles,  and  pointing  out  what  V* 
was  the  Inherent  property  of  each  to  aim  at  brlnglns 
about.  Third,  when  the  apostle  describes  hlmseL'.  (is 
"brought  into  captivity"  by  the  triumph  of  the  sinful  prin- 
ciple of  his  nature,  he  clearly  speaks  In  the  person  of  a 
renewed  man.  Men  do  not  feel  themselves  to  be  iu  cap- 
tivity in  the  territories  of  their  own  sovereign  and  asso- 
ciated with  their  own  friends,  breathing  a  congenial  at- 
mosphere, and  acting  quite  spontaneously.  But  here  the 
apostle  describes  himself,  who*  drawn  under  the  power 
of  his  sinful  nature,  as  forcibly  seized  and  reluctantly 
dragged  to  hln  enemy's  camp,  from  which  he  would 
gladly  make  his  escape.  This  ought  to  settle  the  ques- 
tion, whether  he  Is  here  speaking  as  a  regenerate  man  or 
the  reverse.  34.  O  wretched  man  that  I  am  I  who 
shall  deliver  me  from  the  body  of  tills  death  1  — The 
apostle  speaks  of  the  "  body"  here  with  reference  to  "  the 
law  of  sin"  which  he  had  said  was  "In  his  members," 
but  merely  as  the  Instrument  by  which  the  sin  of  the 
heart  finds  vent  In  action,  and  as  itself  the  seat  of  the 
lower  appetites  (see  on  ch.  6.  6,  and  on  v.  5);  and  he  calls 
it  "  the  body  of  this  death,"  as  feeling,  at  the  moment 
when  he  wrote,  the  horrors  of  that  death  (ch.  8. 21,  aud  «. 
5)  into  which  It  dragged  him  down.  But  the  language  is 
not  that  of  a.  sinner  newly  awakened  to  the  sight  of  hli 
lost  state;  It  is  the  cry  of  a  living  but  agonized  believer, 
weighed  down  under  a  burden  which  Is  not  himself,  bat 
which  he  longs  to  shake  oflT  from  his  renewed  self.  Nor 
does  the  question  imply  ignorance  of  the  way  of  relief  at 
the  time  referred  to.  It  was  designed  only  to  prepare  th* 
way  for  that  outburst  of  thankfulness  for  the  divinely- 
provided  remedy  which  immediately  follows.  3S.  ' 
thank  God  (the  Source)  through  Jesus  Christ  (the  Chats 
nel  of  deliverance).  So  then  (to  sum  up  the  whole  mas- 
ter), with  the  mind  ('  the  mind  indeed')  1  myself  ser r» 
tiie  law  of  God,  but  with  the  flesh  the  law  of  sln--^  4, 
'Such  then  is  the  unchanging  character  of  these  two  pr^r 
<:iples  within  me.    God's  holy  law  is  dear  to  mr  wo***** 


ROMANS   VIII. 


mind,  »nd  has  the  willing  service  of  my  new  man;  al- 
though  that  corrupt  nature  which  still  remains  In  me 
listens  to  the  dictates  of  sin.'—  Note  (1.)  Tills  whole  chap- 
ter was  of  essential  service  to  the  Reformers  In  their 
oontendings  with  the  Church  of  Rome.  When  the  di- 
vines of  that  corrupt  Church,  In  a  Pelagian  spirit,  denied 
that  the  sinful  principle  in  our  fallen  nature,  which  they 
-ailed  'Concupiscence,'  and  which  is  commonly  called 
Original  Sin,'  had  the  nature  of  sin  at  all,  they  were  tri- 
umphantly answered  from  this  chapter,  where — hoth  in 
Jje  first  section  of  It,  which  speaks  of  it  In  the  unregen- 
arate,  and  In  the  second,  which  treats  of  its  presence  and 
actings  In  believers— it  Is  explicitly,  emphatically,  and 
repeatedly  called  "tin."  As  such,  they  held  it  to  he 
damnable.  (See  the  Confessions  both  of  the  Lutheran  and 
Reformed  churches.)  In  the  following  century,  the  or- 
thodox in  Holland  had  the  same  controversy  to  wage 
with  'the  Remonstrants'  (the  followers  of  Armlnlus), 
and  they  waged  it  on  the  field  of  this  chapter.  (2.)  Here 
we  see  that  Inability  is  consistent,  with  Accountability. 
See  v.  18;  Galatlans  5. 17.  'As  the  Scriptures  constantly 
recognize  the  truth  of  these  two  things,  so  are  they  con- 
stantly united  in  Christian  experience.  Every  one  feels 
that  he  cannot  do  the  things  that  he  would,  yet  Is  sensi- 
ble that  he  is  guilty  for  not  doing  them.  Let  any  man 
test  his  power  by  the  requisition  to  love  Ood  perfectly  at 
all  times.  Alas  I  how  entire  our  inability !  Yet  how  deep 
our  self-loathing  and  self-condemnation  !'  [Hodge,  ]  (3.) 
If  the  first  sight  of  the  Cross  by  the  eye  of  faith  kindles 
feelings  never  to  be  forgotten,  and  in  one  sense  never  to 
be  repeated— like  the  first  view  of  an  enchanting  land- 
scape—the  experimental  discovery,  in  the  latter  stages 
et  the  Christian  life,  of  its  power  to  beat  down  and  mor- 
tily  Inveterate  corruption,  to  cleanse  and  heal  from  long- 
eontlnued  backslldlngs  and  frightful  inconsistencies, 
and  so  to  triumph  over  all  that  threatens  to  destroy  those 
for  whom  Christ  died,  as  to  bring  them  safe  over  the  tem- 
pestuous seas  of  this  life  into  the  haven  of  eternal  rest— Is 
attended  with  yet  more  heart-affecting  wonder,  draws 
forth  deeper  thankfulness,  and  Issues  in  more  exalted 
adoration  of  Him  whose  work  Salvation  Is  from  first  to 
last  (v.  24,  26).  (4.)  It  Is  sad  when  such  topics  as  these  are 
handled  as  mere  questions  of  biblical  Interpretation  or 
systematic  theology.  Our  great  apostle  could  not  treat 
9t  them  apart  from  personal  experience,  of  which  the 
facts  of  his  own  life  and  the  feelings  of  his  own  soul  fur- 
nished him  with  Illustrations  as  lively  as  they  were  ap- 
posite. When  one  Is  unable  to  go  far  into  the  Investiga- 
tion of  Indwelling  sin,  without  breaking  out  into  an  "O 
wretched  man  that  I  am !"  and  cannot  enter  on  the  way 
at*  relief  without  exclaiming, "  I  thank  Ood  through  Jesus 
Christ  our  Lord,"  he  will  find  his  meditations  rich  in 
fmlt  to  his  own  soul,  and  may  expect,  through  Him  who 
presides  In  all  such  matters,  to  kindle  in  his  readers  or 
ne&rers  the  like  blessed  emotions  {v.  24,  25).  So  be  it  even 
aow,  O  Lord  I 

CHAPTER    VIII. 

Ver.  l-».  Conclusion  of  the  whole  Argument— 
Tan  Glorious  Completeness  of  them  that  are  is 
Cp«ist  Jesus.  In  this  surpassing  chapter  the  several 
streams  of  the  preceding  argument  meet  and  flow  in  one 
"river  of  the  water  of  life,  clear  as  crystal,  proceeding 
out  of  the  throne  of  God  and  of  the  Lamb,"  until  it  seems 
to  lose  itself  in  the  ocean  of  a  blissful  eternity. 

First:  The  Sanctifleation  of  Believers  (v.  1-13).  1.  The** 
Is  therefore  now,  Ac— referring  to  the  Immediately  pre- 
siding context.  [Olshausen,  Philippi,  Meyer,  Al- 
Tosn,  Ac]  The  subject  with  which  ch.  7.  concludes  Is 
Still  under  consideration.  The  scope  of  the  four  opening 
verses  Is  to  show  how  "the  law  of  sin  and  death"  Is  de- 
prived of  its  power  to  bring  believers  again  Into  bond- 
age, and  how  the  holy  law  of  God  receives  In  them  the 
aomage  of  a  living  obedience.  [Calvin,  Frasek,  Phil- 
iPPI,  Meyer,  Alford,  Ac]  no  condemnation  to  them 
artklcn  are  in  Christ  Jeans— As  Christ,  who  "  knew  no 
sin,"  was  to  all  legal  effects,  "made  sin  for  us,"  so  are 
v*  wbo  believe  in  Him,  to  all  legal  effects,  "made 'he 


righteousness  of  God  in  Him"  (2  Corinthians  5.  21);  hc(" 
thus,  one  with  him  in  the  Divine  reckoning,  there  is  te 
such  "no  condemnation."  (Cf.  John  3.  13;  5.  24  ;  cb.  5.  lh 
19.)  Hut  this  is  no  mere  legal  arrangement:  It  Is  a  unicn  Is 
life;  believers,  through  the  Indwelling  of  Christ's  Spirit 
in  them  having  one  life  with  Him,  as  truly  as  the  heat\ 
and  the  members  of  the  same  body  have  one  life,  [who 
walk  not  after  the  flesh,  but  after  the  Spirit]— (The  evi- 
dence of  MSS.  seems  to  show  that  this  clause  formed  no 
part  of  the  original  text  of  this  verse,  but  that  the  first 
part  of  it  was  early  introduced,  and  the  second  later,  from 
v.  4,  probably  as  an  explanatory  comment,  and  to  make 
the  transition  to  v.  2  more  easy.)  3.  For  the  law  of  th* 
Spirit  of  life  In  Christ  Jesus  hath  made  me  free  (rather, 
'freed  me' — referring  to  the  time  of  his  conversion,  when 
first  he  believed)  from  the  law  of  sin  and  death— It  Is 
the  Holy  Ghost  who  is  here  called  "The  Spirit  of  life,"  as 
opening  up  in  the  souls  of  believers  a  fountain  of  spirit- 
ual life  (see  on  John  7.38,  39;  p.  75f,  2d  col.);  Just  as  He  Is 
called  "the  Spirit  of  truth,"  as  "guiding  them  into  all 
truth"  (John  16.  13),  and  "the  Spirit  of  counsel  and 
might,  the  spirit  of  knowledge  and  the  fear  of  the  Lord" 
(Isaiah  11.  2),  as  the  insplrer  of  these  qualities.  And 
He  is  called  "the  Spirit  of  life  in  Christ  Jesus,"  be- 
cause it  Is  as  members  of  Christ  that  He  takes  up 
His  abode  In  believers,  who  in  consequence  of  th!« 
have  one  life  with  their  Head.  And  as  the  word  "  law" 
here  has  the  same  meaning  as  in  ch.  7. 23,  namely, '  an 
inward  principle  of  action,  operating  with  the  fixed- 
ness and  regularity  of  a  law,'  it  thus  appears  that  "the  law 
of  the  Spirit  of  life  in  Christ  Jesus"  here  means,  '  that  new 
principle  of  action  which  the  Spirit  of  Christ,  has  opened 
up  within  us— the  law  of  our  new  being.'  This  "sets  us 
free,"  as  soon  as  it  takes  possession  of  our  inner  man, 
"from  the  law  of  sin  ant.  c.ea'h  "  i.e..  from  the  enslaving 
power  of  that  corrupt  principle  which  carries  death  In  Its 
bosom.  The  "strong  man  armed"  Is  overpowered  by  th 
"Stronger  than  he;"  the  weaker  principle  Is  dethroned 
and  expelled  by  the  more  powerful ;  the  principle  of 
spiritual  life  prevails  against  and  brings  Into  captivity 
the  principle  of  spiritual  death— "  leading  captivity  cap 
tive."  If  this  be  the  apostle's  meaning,  the  whole  verse 
Is  to  this  effect:  That  the  triumph  of  believers  over  their 
inward  corruption,  through  the  power  of  Christ's  Spirit 
in  them,  proves  them  to  be  in  Christ  Jesus,  and  as  such 
absolved  from  condemnation.  But  this  is  now  explained 
more  fully.  3,  4.  For  what  the  law  could  not  do,  Ac— 
a  difficult  and  much  controverted  verse.  But  it  is  clearly, 
we  think,  the  law's  inability  to  free  us  from  the  dominion 
of  sin  that  the  apostle  has  in  view;  as  has  partly  appeared 
already  (see  on  v.  2),  and  will  more  fully  appear  presently. 
The  law  could  irritate  our  sinful  nature  Into  more  viru- 
lent action,  as  we  have  seen  in  ch.  7.  5,  but  It  could  not 
secure  Its  own  fulfilment.  How  that  is  accomplished 
comes  now  to  be  shown.  In  that  it  was  'weak  through 
the  flesh — i.  e.,  having  to  address  itself  to  us  through  a 
corrupt  nature,  too  strong  to  be  Influenced  by  mere  com- 
mands and  threatenlngs.  God,  Ac— The  sentence  Is 
somewhat  Imperfect  in  its  structure,  which  occasions  a 
certain  obscurity.  The  meaning  is,  that  whereas  the  law 
was  powerless  to  secure  its  own  fulfilment  for  the  reason 
given,  God  took  the  method  now  to  be  described  foi 
attaining  that  end.  sending  ('  having  sent')  his  own  Son 
—This  and  similar  expressions  plainly  Imply  that  Christ 
was  God's  "own  Son"  before  He  was  sent— that  Is,  in  His 
own  proper  Person,  and  independently  of  His  mission 
and  appearance  in  the  flesh  (see  on  ch.  8.  82;  Galatlans  i 
4);  and  if  so,  He  not  only  has  the  very  nature  of  God,  even 
as  a  son  of  his  father,  but  Is  essentially  of  the  Father, 
though  in  a  sense  too  mysterious  for  any  language  of  ours 
properly  to  define  (see  on  ch.  1.-4).  And  this  peculiar 
relationship  is  put  forward  here  to  enhance  the  greatness 
and  define  the  nature  of  the  relief  provided,  as  coming 
from  beyond  the  precincts  of  sinful  humanity  altogether,  yea, 
immediately  from  the  Godhead  itself,  in  the  likeness*  of 
slnfnl  flesh— lit.,  'of  the  flesh  of  sin ;'  a  very  remarkable 
and  pregnant  expression.  He  was  made  In  the  reality  of 
or  r   flesh,  but  only  in  the  likeness  of  Us  sinful  condltlor 

9.39 


ROMANS  VIIL 


He  took  our  nature  as  It  is  In  us,  compassed  with  infirm- 
ities, with  nothing  to  distinguish  Him  as  man  from  sinful 
men,  save  that  He  was  without  sin.    Nor  does  this  mean 
that  He  took  our  nature  with  all  its  properties  save  one ; 
for  sin  Is  no  property  of  humanity  at  all,  but  only  the  dis- 
ordered otate  of  our  souls,  as  the  fallen  family  of  Adam, 
a  disorder  affecting,  indeed,  and  overspreading  our  entire 
nature,  but  still  purely  our  own.    and  for  sin— lit.,  'and 
about  sin;'  q.  d.,  'on  the  business  of  sin.'    The  expression 
is  purposely  a  general  one,  because  the  design  was  not  to 
speak  of  Christ's  mission  to  atone  for  sin,  but  In  virtue  of 
that  atonement  to  destroy  its  dominion  and  extirpate  U 
altogether  from  believers.  We  think  it  wrong,  therefore,  to 
render  the  words  (as  in  Margin) '  by  a  sacrifice  for  sin' 
^suggested  by  the  language  of  the  LXX.,  and  approved  by 
Calvtn,  4c);  for  this  sense  is  too  definite,  and  makes  the 
Idea  of  expiation  more  prominent  than  it  is.    condemned 
sin— 'condemned  It  to  lose  Us  power  over  men.'  [Beza.Ben- 
GEii,  Fraser,  Meyer,  Tholtjck,  Philippi,  Afford.]   In 
this  glorious  sense  our  Lord  says  of  His  approaching  death 
(John  12.  31),  "  Now  is  the  judgment  of  this  world ;  now 
shall  the  prince  of  this  world  be  cast  out;"  and  again  (see 
on  John  16. 11),  "When  He  (the  Spirit)  shall  come.  He  shall 
convince  the  world  of  .  .  .  Judgment,  because  the  prince 
of  this  world  \b  Judged,"  i.  «.,  condemned  to  let  go  his  hold 
of  men,  who,  through  the  cross,  shall  be  emancipated  Into 
the  liberty  and  power  to  be  holy.    In  the  flesh— i.  e.,  in 
human  nature,  henceforth  set  free  from  the  grasp  of  sin. 
That  the  righteousness  of  the  law—'  the  righteous  de- 
mand'[Revised  Version], 'the  requirement' [Alford], 
or  'the  precept'  of  the  law;  for  It  is  not  precisely  the  word 
ao often  used  in  this  Epistle  to  denote  'the  righteousness 
which  Justifies'  (ch.  1.  17;  8.  21;  4.  6,  6;  5.  17,  18,  21),  but 
another  form  of  the  same  word,  Intended  to  express  the 
enactment  of  the  law,  meaning  here,  we  believe,  the  prac- 
tical obedience  which  the  law  calls  for.    might  be  ful- 
filled In  us—or,  as  we  say, '  realized  In  us.'    who  walk— 
the   most   ancient   expression  of  the  bent  of  one's   life, 
whether  in  the  direction  of  good  or  of  evil  (Genesis  48. 15; 
Psalm  1. 1;  Isaiah  2.  5;  Mlcah  4.  5;  Epheslans  4. 17;  1  John 
1.  6,  7).    not  after  (i.  e.,  according  to  the  dictates  of)  the 
fle*h,  but  after  the  spirit — From  v.  9  It  would  seem  that 
what  Is  more  Immediately  intended  by  "  the  spirit"  here 
is  our  own  mind  as  renewed  and  actuated  by  the  Holy 
Ghost.    5.  For  they  that  are  after  the  flesh  (t.  e.,  under 
the  Influence  of  the  fleshly  principle)  do  mind  (give  their 
attention  to,  Phlllppians  3.  19)  the  thing*  of  the  flesh, 
Ac. — Men  must  be  under  the  predominating  Influence  of 
one  or  other  of  these  two  principles,  and,  according  as  the 
one  or  the  other  has  the  mastery,  will  be  the  complexion 
of  their  life,  the  character  of  their  actions.    6.  For— a 
mere  particle  of  transition  here  [Tholttck],  like  'but'  or 
'  now.'   to  be  carnally  minded — lit., '  the  mind'  or  'mind- 
ing of  the  flesh'  (Margin),  i.  e.,  the  pursuit  of  fleshly  ends. 
Is  death— not.  only  'ends  in'  [Alford,  Ac.],  but  even  now 
'  is ;'  carrying  death  Into  Its  bosom,  so  that  such  are  " dead 
while  they  live"  (1  Tlmotuy  5.  6;  Epheslans  2. 1,  5).  [Phii.- 
ippi.J     but  to  be  spiritually  minded— 'the  mind'  or 
'minding  of  the  spirit;'   i.  e„  the  pursuit  of  spiritual 
objects.    Is  life  and  peace— not  "life"  only,  In  contrast 
with   the   "death"   that  is   in   the  other   pursuit,   but 
"peace;"    it   is  the  very  element  of  the  soul's  deepest 
repose  and  true  bliss.    7.  Because  the  carnal  mind  U 
enmity  against  God— The  desire  and  pursuit  of  carnal 
ends  is  a  state  of  enmity  to  God,  wholly  incompatible 
with  true  life  and  peace  in  the  soul,    for  It  is  not  subject 
('doth  not  submit  itself')  to  the  law  of  God,  neither  in- 
deed can  be  ('  can  It') — t.  e\,  In  such  a  state  of  mind  there 
neither  is  nor  can  be  the  least  subjection  to  the  law  of 
Sod.    Many  things  may  be  done  which  the  law  requires, 
out  nothing  either  Is  or  can  be  done  because  God's  law 
requires  it,  or  purely  to  please  God.    8.  So  then— nearly 
equivalent  to  '  And  so.'    they  that  are  in  (and,  therefore, 
under  the  government  of )  the  flesh  cannot  please  God — 
saving  no  obediential  principle,  no  desire  to  please  Him. 
*.  But  ye  are  not  in  the  flesh,  but  in  the  spirit,  If  so 
V»  that  the  Spirit  of  God  dwell  in  you— This  does  not 
mean,  'if  the  disposition  or  mind  of  Goii  dwell  In  you ;   out 
240 


*  if  the  Holy  Ghost  dwell  in  you'  (see  I  Corinthians  &  11,  IB: 
3.  16,  Ac).    (It  thus  appears  that  to  be  "In  the  spirit" 
means  here  to  be  under  the  dominion  of  our  own  renewed 
mind;  because  the  Indwelling  of  God's  Spirit  Is  given  aa 
the  evidence  that  we  are  "  In  the  spirit.")    Now  ('  But') 
if  any  man  have  not  the  Spirit  of  Christ—Again,  thin 
does  not  mean  '  the  disposition  or  mind  of  Christ,'  but  tha 
Holy  Ghost ;  here  called  "  the  Spirit  of  Christ,"  Just  as  Ha 
is  called  "  the  Spirit  of  life  in  Christ  Jesus"  (see  on  v.  2). 
It  is  as  "  the  Spirit  of  Christ"  that  the  Holy  Ghost  takes 
possession  of  believers,  introducing  into  them  all  the 
gracious,   dove-like   disposition  which   dwelt    in   Him 
(Matthew  8.  16;   John  3.  84).    Now  If  any  man's  heart 
be  void,  not  of   such  dispositions,  but  of  the  blessed 
Author  of  them,  "  the  Spirit  of  Christ"— he  Is  none  of 
his— even  though  intellectually  convinced  of  the  truth  of 
Christianity,  and  in  a  general  sense  Influenced  by  its  spirit. 
Sharp,  solemn  statement  this  1    10, 11.  And  If  Christ  be 
in  you— by  His  Indwelling  Spirit  in  virtue  of  which  we 
have  one  life  with  him.     the  body— 'the  body  indeed.' 
Is  dead  because  of  ('  by  reason  of)  sin  ;  but  the  spirit  Is 
life  because  (or, '  by  reason')  of  righteousness — The  word 
'  Indeed,'  which  ine  original  requires,  Is  of  the  nature  of  a 
concession— q.  d., '  I  grant  you  that  the  body  Is  dead,  Ac, 
and  so  far  redemption  Is  Incomplete,  but,'  Ao. ;  q.  d.,  '  If 
Christ  be  in  you  by  His  indwelling  Spirit,  though  your 
"bodies"  have  to  pass  through  the  stage  of  "death"  in 
consequence  of  the  first  Adam's  "sin,"  your  spirit  is  in- 
stinct with  new  and  undying  "life,"  brought  in  by  the 
"  righteousness"  of  the  second  Adam.'  [Tholtjcx,  Meyer, 
and  Alford  in  part,  but  only  Hodge  entirely.]     But 
('  And')  if  the  Spirit  of  him  that  raised  up  Jesus  from 
the  dead  dwell  In  you— i.  e„  'If  He  dwell  in  you  as  the 
Spirit  of  the  Christ-raising  One,'  or,  'In  all  the  resurrec- 
tion-power which  He  put  forth  in  raising  Jesus.'    he  that 
raised  up  Christ  from  the  dead— Observe  the  change  of 
name  from  Jestjs,  as  the  historical  Individual  whom  God 
raised  from  the  dead,  to  Christ,  the  same  Individual, 
considered  as  the  Lord  and  Head  of  all  His  members,  or 
of  redeemed  Humanity.    [Alford.]    shall  also  quicken 
(rather, '  shall  quicken  even')  your  mortal  bodies  by  (tha 
true  reading  appears  to  be  '  by  reason  of)  his  Spirit  that 
dwelleth  In  you — q.  d.,  '  Your   bodies   indeed   are   not 
exempt  from  the  death  which  sin  brought  in    but  year 
spirits  even  now  have  In  them  an  undying  life,  and  af  the 
Spirit  of  Him  that  raised  up  Jeous  from  the  dead  dwell  in 
you,  even  these  bodies  of  yours,  though  they  yield  to  the 
last  enemy  and  the  dust  of  them  return  to  the  dust  as  it 
was,  shall  yet  experience  the  same  resurrection  as  that  of 
their  living  Head,  In  virtue  of  the  indwelling  of  the  same 
Spirit  in  you  thai  quickened  Him.'    1»,  13.  Therefore, 
brethren,  we  are  debtors,  not  to  the  flesh,  to  live  after 
the  flesh — gr.  d., '  Once  we  were  sold  under  sin  (ch.  7.  14) ; 
but  now  that  we  have  been  set  free  from  that  hard  master 
and  become  servants  to  Righteousness  (ch.  6.  22),  we  owe 
nothing  to  the  flesh,  we  disown  its  unrighteous  claims 
and  are  deaf  to  Its  imperious  demands.'    Glorious  senti- 
ment 1    For  if  ye  live  after  the  flesh,  ye  shall  die  (lu  the 
sense  of  ch.  6.  21);  but  if  ye  through  the  Spirit  do  mor- 
tify the  deeds  of  the  body  (see  on  ch.  7.  23),  ye  shall  live 
(In  the  sense  of  ch.  6.  22)— The  apostle  Is  not  satisfied  with 
assuring  them  that  they  are  under  no  obligations  to  the 
flesh,  to  hearken  to  Its  suggestions,  without  reminding 
them  where  It  will  end  If  they  do;  and  he  uses  the  word 
"  mortify"  (put  to  death)  as  a  kind  of  play  upon  the  word 
"  die"  Just  before— q.  d.,  '  If  ye  do  not  kill  sin,  it  will  kill 
you.'    But  he  tempers  this  by  the  bright  alternative,  that 
if  they  do,  through  the  Sp'rlt,  mortify  the  deeds  of  tha 
body,  such  a  course  will  infallibly  terminate  in  "life" 
everlasting.    And  this  leads  the  apostle  Into  a  new  line 
of  thought,  opening  Into  his  final  subject,  the  "glory" 
awaiting  the  Justified  believer.    Note  (1.)  'There  can  ba 
no  safety,  no  holiness,  no  happiness,  to  those  who  are  oul 
of  Christ :  No  safety,  because  all  such  are  under  the  cou- 
demnatlon  of  the  law  (v.  1) ;  no  holiness,  because  such  only 
as  are  united  to  Christ  have  the  Spirit  of  Christ  (t>.  9) ;  no 
happiness,  because  to  be  "carnally  minded  is  death"  (a. 
•V    [Hodge.]     (2.)  The  sanctiflcation  of  believers,  as  :i 


ROMANS   VIII. 


aaa  Its  whole  foundation  in  the  atoning  death,  so  It  has 
its  living  spring  In  the  Indwelling  of  the  Spirit  of  Christ 
(».  2-4).  (8.)  '  The  bent  of  the  thoughts,  affections,  and 
pursuits,  Is  the  only  decisive  test  of  character  (v.  5).' 
"Hodge.]  (4.)  No  human  refinement  of  the  carnal  mind 
will  make  It  spiritual,  or  compensate  for  the  absence  of 
jpirituallty.  "Flesh"  and  "spirit"  are  essentially  and 
ancu*ngeably  opposed ;  nor  can  the  carnal  mind,  as  such, 
m  brongiit  Into  real  subjection  to  the  law  of  God  {v.  5-7). 
ilence  (5.)  the  estrangement  of  God  and  the  sinner  is 
Antual,  For  as  the  sinner's  state  of  mind  is  "enmity 
•(gainst  God"  (v.  7),  so  in  this  state  he  "  cannot  please  God" 
[a.  8).  (6.)  Since  the  Holy  Ghost  is,  in  the  same  breath, 
called  Indiscriminately  "the  Spirit  of  God,"  "the  Spirit 
■rf  Christ,"  and  "Christ"  Himself  (as  an  indwelling  life  In 
believers),  the  Essential  Unity  and  yet  Personal  distinctness 
of  the  Father,  the  Son,  and  the  Holy  Ghost,  In  the  one 
adorable  Godhead  must  be  believed,  as  the  only  consist- 
ent explanation  of  such  language  (v.  9-11).  (7.)  The  con- 
sciousness of  spiritual  life  In  our  renewed  souls  is  a  glo- 
rious assurance  of  resurrection  life  in  the  body  also,  In 
virtue  of  the  same  quickening  Spirit  whose  inhabitation 
ire  already  enjoy  (v.  11).  (8.)  Whatever  profession*  of 
spiritual  life  men  may  make,  It  remains  eternally  true 
that  "  if  we  live  after  the  flesh  we  shall  die,"  and  only  "  If 
we  through  the  Spirit  do  mortify  the  deeds  of  the  body  we 
shall  live"  (v.  13,  and  cf.  Galatlaus  6.  7,  8;  Epheslans  5.  6; 
Phillpplans  3.  18, 19;  1  John  3.  7,  8). 

Second  :  The  Sonship  of  Believers — Their  future  Inheritance 
—The  Intercession  of  the  Spirit  for  them  (v.  14-27).  14.  For 
as  many  as  are  led  by  the  Spirit  of  God,  tlvey,  &c.  ('  these 
are  sons  of  God').  Hitherto  the  apostle  has  spoken  of  the 
Spirit  simply  as  a.  power  through  which  believers  mortify 
sin :  now  be  speaks  of  Him  as  a  gracious,  loving  Guide, 
whose  "leading"— enjoyed  by  all  in  whom  is  the  Spirit  of 
God's  dear  Son— shows  that  they  also  are  "sons  of  God." 
IS.  For,  <fec— '  For  ye  received  not  (at  the  time  of  your 
conversion)  the  spirit  of  bondage,'  t.  e.,  'The  spirit  ye  re- 
served was  not  a  spirit  of  bondage.'  again  [gendering] 
to  fear— as  under  the  law  which  "  worketh  wrath" — q.  d., 

Such  was  your  condition  before  ye  believed,  living  in 
agal  bondage,  haunted  with  incessant  forebodings  under  a 
jenseof  unpardoned  sin.  But  it  was  not  to  perpetuate  that 
srretched  state  that  ye  received  the  Spirit.'  but  ye  Have 
received  ('ye  received'?  the  spirit  of  adoption,  -where- 
by (rather, '  wherein')  we  cry,  Abba,  Father— The  word 
"cry"  is  emphatic,  expressing  the  spontaneousness,  the 
strength,  and  the  exuberance  of  the  filial  emotions.  In 
Galatians  4.  6  this  cry  Is  said  to  proceed  from  the  Spirit  in 
as,  drawing  forth  the  filial  exclamation  in  our  hearts: 
Here,  it  is  said  to  proceed  from  our  own  hearts  under  the 
vitalizing  energy  of  the  Spirit,  as  the  very  element  of  the 
new  life  In  believers  (cf.  Matthew  10. 19,  20 ;  and  see  on  v. 
I).  "Abba"  Is  the  Syro-Chaldaic  word  for  "  Father ;"  and 
the  Greek  word  for  that  Is  added,  not  surely  to  tell  the 
reader  that  both  mean  the  same  thing,  but  for  the  same 
reason  which  drew  both  words  from  the  lips  of  Christ 
Himself  during  his  agony  in  the  garden  (Mark  14.  36). 
He,  doubtless,  loved  to  utter  his  Father's  name  in  both 
the  accustomed  forms;  beginning  with  His  cherished 
mother-tongue,  and  adding  that  of  the  learned.  In  this 
view  the  use  of  both  words  here  has  a  charming  simplicity 
and  warmth.  16.  The  Spirit  Itself— It  should  be  '  Him- 
self (see  on  v.  26).  hearet.fr  witness  -with  our  spirit, 
that  we  are  the  children  ('are  children')  of  God— The 
testimony  of  our  own  spirit  Is  >:orne  In  that  cry  of  «m- 
scious  sonship,  "Abba,  Father;"'  but  we  are  not  therein 
alone;  for  the  Holy  Ghost  within  us,  yea,  even  in  that 
very  cry  which  it  Is  His  to  draw  forth,  sets  His  own 
ilslluct  seal  to  ours;  and  thus,  "in  the  mouth  of  two 
witnesses"  the  thing  is  established.  The  apostle  had 
irefore  called  us  "sons  of  God,"  referring  to  our  adop- 
Hyn.  here  the  word  changes  to  "children,"  referring 
•o   our   new   birth.     The   one   expresses    the   dignity  to 

*rlch  we  ar?  ■yimitted ;  the  other  the  new  life  which 
*e  receive.  The  latter  is  more  suitable  here;  because 
»  son  oy  adoptioti  might  not  be  heir  of  the  property, 
•  aereasa  son  by  birth  certainly  is,  and  this  Is  what  the 


apostle  Is  now  coming  to.  17.  And  If  children,  thast 
heirs  ('  heirs  also') ;  heirs  of  God— of  our  Father's  king* 
dom.    and  joint-heirs  with  Christ— as  the  "First-born 

among  many  brethren"  (v.  29),  and  as  "  Heir  of  all  things." 
if  so  be  that  -we  suffer  ('  provided  we  be  suffering  with 
Him')  that  we  may  be  also  glorified  together  (with 
Him).  This  necessity  of  conformity  to  Christ  in  suffering 
in  order  to  participation  In  His  glory,  is  taught  alike  by 
Christ  Himself  and  by  His  apostles  (John  12.  24-26;  Mat- 
thew 16.  24,  25;  2  Timothy  2.  12).  18.  For  I  reckon  that 
the  sufferings  of  this  present  time  are  not  -worthy  to 
be  compared  -with  the  glory  which  shall  be  revealed 
in  us — q.  d.,  '  True,  we  must  suffer  with  Christ,  If  we 
would  partake  of  His  glory;  but  what  of  that?  For  If 
such  sufferings  are  set  over  against  the  coming  glory, 
they  sink  Into  insignificance.'  19-aa.  For,  &o.— '  The  apos- 
tle, fired  with  the  thought  of  the  future  glory  of  the  saints, 
pours  forth  this  splendid  passage.  In  which  he  represents 
the  whole  creation  groaning  under  Its  present  degrada- 
tion, and  looking  and  longing  for  the  revelation  of  this 
glory  as  the  end  and  consummation  of  Its  existence.' 
[Hodge.]  the  earnest  expectation  (cf.  Fhilipplans  1.  20) 
of  the  creature  (rather,  'the  creation')  walteth  for  th« 
manifestation  ('Is  waiting  for  the  revelation')  of  tks 
sons  of  God— i.  e„  "  for  the  redemption  of  their  bodies" 
from  the  grave  (v.  23),  which  will  reveal  their  sonship, 
now  hidden  (cf.  Luke  20.  30 ;  Revelation  21.  7).  For  the 
creature  ('  the  creation')  was  made  subject  to  vanity, 
not  willingly — i.  e.,  through  no  natural  principle  of 
decay.  The  apostle,  personifying  creation,  represents  it 
as  only  submitting  to  the  vanity  with  which  it  was  smit- 
ten, on  man's  account,  In  obedience  to  that  superior 
power  which  had  mysteriously  linked  its  destinies  with 
man's.  And  so  he  adds — but  by  reason  of  him  whs 
hath  subjected  the  same  ('  who  subjected  It')  in  hope  | 
because  (or  '  In  hope  that')  the  creature  itself  also  ('  even 
the  creation  Itself ')  shall  be  delivered  from  the  bond- 
age of  corruption  (its  bondage  to  the  principle  of  decay) 
Into  the  glorious  liberty  (rather,  'the  liberty  of  the 
glory')  of  the  children  of  God — i.  e.,  the  creation  ltsell 
shall,  In  a  glorious  sense,  be  delivered  Into  that  freedom 
from  debility  and  decay  In  which  the  children  of  God 
when  raised  up  in  glory,  shall  expatiate:  into  this  free- 
dom from  corruptibility  the  creation  Itself  shall,  In  a 
glorious  sense,  be  delivered.  [So  Calvin,  Bkza,  Bsngsl, 
Tholuck,  Olshausen,  De  Wette,  Meyer,  Philipm, 
Hodge,  Alford,  <fcc]  If  for  man's  sake  alone  the  earth 
was  cursed,  It  cannot  surprise  us  that  It  should  share  In 
his  recovery.  And  If  so,  to  represent  it  as  sympathising 
with  man's  miseries,  and  as  looking  forward  to  his  com- 
plete redemption  as  the  period  of  its  own  emancipation 
from  Its  present  sin-blighted  condition.  Is  a  beautiful 
thought,  and  In  harmony  with  the  general  teaching  of 
Scripture  on  the  subject.  (See  on  2  Peter  3.  IS.)  23.  Anal 
not  only  [they],  but  ourselves  also  (or  '  not  only  [so], 
but  even  we  ourselves'— i.  «.,  besides  the  inanimate  crea- 
tion), which  have  the  first-fruits  of  the  Spirit— or, '  th« 
Spirit  as  the  first-fruits'  of  our  full  redemption  (cf.  2  Co- 
rinthians 1.  22),  moulding  the  heart  to  a  heavenly  frame 
and  attempering  it  to  Its  future  element,  even  -we  our- 
selves— though  we  have  so  much  of  heaven  already  with- 
in us.  groan  within  ourselves— under  this  "body  of 
sin  and  death,"  and  under  the  manifold  "vanity  and 
vexation  of  spirit"  that  are  written  upon  every  object 
and  every  pursuit  and  every  enjoyment  under  the  sun. 
watting  for  the  (manifestation  of  our)  adoption  [to  wlti 
the  redemption  of  our  body— from  the  grave :  '  not  (b* 
it  observed)  the  deliverance  of  ourselves  from  the  body, 
but  the  redemption  of  the  body  itself  from  the  grave. 
[Bengkl.  1  341.  For  we  are  saved  by  hope— rather,  '  For 
in  hope  we  are  saved  ;'  t.  e.,  it  is  more  a  salvation  in  hops 
than  as  yet  In  actual  possession,  but  hope  that  Is  seen 
Is  not  hope — for  the  very  meaning  of  hope  is,  the  expecta- 
tion that  something  now  future  will  become  present,  fos 
-what  a  man  seeth,  why  doth  he  yet  hope  fori — the 
latter  ending  when  the  other  comes.  25.  But  If  we  hops 
for  that  -we  see  not,  [then  do]  -we  -with  patience  "wait 
for  it— i. «.,  then,  patient  waiting  for  it  is  oar  fitting  atii 

241 


ROMANS  VIEL 


$nUe«  86, 97.  Likewise  «lao  the  Spirit,  Ac— or, '  Bat  after 
Um  like  manner  doth  the  Spirit  also  help,'  &o.  our  tn- 
CruUtles— rather  (according  to  the  true  reading), ' oar  in- 
firmity;' not  merely  the  one  Infirmity  here  specified,  but 
IV  general  weaknest  of  the  spiritual  life  In  Its  present  state, 
of  which  one  example  Is  here  given,  for  we  know  sot 
what  we  should  pray  for  as  we  ought— It  is  not  the 
proper  matter  of  prayer  that  believers  are  at  so  muoh  loss 
about,  for  the  fullest  directions  are  given  them  on  this 
head ;  but  to  ask  for  the  right  things  "  as  they  ought"  la 
the  difficulty.  This  arises  partly  from  the  dimness  of  our 
spiritual  vision  in  the  present  veiled  state,  while  we  have 
to  "  walk  by  faith,  not  by  sight"  (see  on  1  Corinthians  18. 
9;  and  on  2  Corinthians  5.  7),  and  the  large  admixture  of 
the  Ideas  and  feelings  which  spring  from  the  fleeting  ob- 
jects of  sense  that  there  is  in  the  very  best  views  and 
affections  of  our  renewed  nature;  partly  also  from  the 
necessary  imperfection  of  all  human  language  as  a  vehi- 
cle for  expressing  the  subtle  spiritual  feelings  of  the  heart. 
In  these  circumstances,  how  can  it  be  but  that  muoh  un- 
certainty should  surround  all  our  spiritual  exercises,  and 
that  in  our  nearest  approaches  and  in  the  freest  outpour- 
ings of  our  hearts  to  our  Father  in  heaven,  doubts  should 
spring  up  within  us  whether  our  frame  of  mind  in  such 
•zeroises  is  altogether  befitting  and  well  pleasing  to 
God?  Nor  do  these  anxieties  subside,  but  rather  deepen, 
with  the  depth  and  ripeness  of  our  spiritual  experience. 
But  the  Spirit  Itself— rather,  'Himself.'  (See  end  of  v. 
tf}— maketh  Intercession  for  us  with  groanings  which 
raoHot  be  uttered  (i.  e.,  which  cannot  be  expressed  in 
articulate  language)— Sublime  and  affecting  ideas,  for 
which  we  are  indebted  to  this  passage  alone!  q.d.,'A» 
we  struggle  to  express  in  articulate  language  the  desires 
of  our  hearts,  and  find  that  our  deepest  emotions  are  the 
most  inexpressible,  we  "groan"  under  this  felt  inability. 
But  not  In  vain  are  these  groahings.  For  "the  Spirit 
Himself"  is  in  them,  giving  to  the  emotions  which  Him- 
self has  kindled  the  only  language  of  which  they  are 
capable ;  so  that  though  on  our  part  they  are  the  fruit  of 
Impotence  to  utter  what  we  feel,  they  are  at  the  same 
time  the  intercession  of  the  Spirit  Himself  in  our  behalf.' 
And  (rather,  'But,'  inarticulate  though  these  groanings 
be)  he  that  aearcheth  the  hearts  knoweth  what  Is  the 
mind  of  the  Spirit,  because  he  (the  Spirit)  maketh  In- 
tercession for  the  saints  according;  to  [the  will  of] 
God — As  the  Searcher  of  hearts,  He  watches  the  surging 
emotions  of  them  in  prayer,  and  knows  perfectly  what 
the  Spirit  means  by  the  groanings  which  He  draws  forth 
Within  us,  because  that  blessed  Intercessor  pleads  by 
tbcm  only  for  what  God  Himself  designs  to  bestow. 
Note  (I.)  Are  believers  "led  by  the  Spirit  of  God"  (v.  14) T 
How  careful  tben  should  they  be  not  to  "grieve  the  Holy 
Spirit  of  Ood"  (Ephesians4.30)I  Cf.  Psalm  32.8,  9:  "I 
will  .  .  .  guide  thee  with  mine  eye.  Be  not  (then)  a*  the 
horse,  or  as  the  mule,"  4c.  (2.)  "The  spirit  of  bondage," 
to  which  many  Protestants  are  "all  their  lifetime  sub- 
ject," and  the  '  doubtsome  faith'  which  the  Popish 
Church  systematically  Inculcates,  are  both  rebuked  here, 
being  In  direct  and  painful  contrast  to  that  "spirit  of 
adoption,"  and  that  witness  of  the  Spirit,  along  with  our 
own  spirit,  to  the  fact  of  our  sonship.  which  It  Is  here 
said  the  children  of  God,  as  such,  enjoy  (v.  16, 16).  (3.) 
As  suffering  with  Christ  is  the  ordained  preparation  for 
participating  In  this  glory,  so  the  insignificance  of  the 
one  as  compared  with  the  other  cannot  fall  to  lighten 
the  sense  of  it,  however  bitter  and  protracted  (v.  17, 18). 
(4.)  It  cannot  but  swell  the  heart  of  every  Intelligent 
Christian  to  think  that  If  external  nature  has  been 
mysteriously  affected  for  evil  by  the  fall  of  man,  it  only 
awaits  his  completed  recovery,  at  the  resurrection,  to 
experience  a  corresponding  emancipation  from  its 
blighted  condition  into  undecaying  life  and  unfading 
beauty  (v.  19-23).  (5.)  It  Is  not  when  believers,  through 
sinful  "quenching  of  the  Spirit,"  have  the  fewest  and 
faintest  glimpses  of  heaven,  that  they  sigh  most  fervently 
to  be  there ;  but,  on  the  contrary,  when  through  the  un- 
obstructed working  of  the  Spirit  In  their  hearts, "  the  flrst- 
froite  "  of  the  glory  to  be  revealed  are  most  largely  and 
242 


frequently  tasted,  then,  and  just  for  that  reason,  la  It  thai 
they  "groan  within  themselves"  for  full  redemption  (e. 
23).  For  thus  they  reason :  If  suoh  be  tbe  drops,  whas 
will  the  ocean  be  T  If  thus  "  to  see  through  a  glace 
darkly  "  be  so  very  sweet,  what  will  it  be  to  "  see  face  tc 
facet"  If  when  "my  Beloved  stands  behind  our  wall 
looking  forth  at  the  windows,  showing  Himself  through 
the  lattice"  (Canticles  2.  9)— that  thin  veil  which  parte 
the  seen  from  the  unseen— if  He  is  even  thus  to  me  "  Fairer 
than  the  children  of  men,"  what  shall  He  be  when  He 
stands  confessed  before  my  undazzled  vision,  the  Only- 
begotten  of  the  Father  in  my  own  nature,  and  I  shall 
be  like  Him,  for  I  shall  see  Him  as  He  1st  (6.)  "The  pa- 
tience of  hope"  (1  Thessalonians  1.  3)  is  the  fitting  atti- 
tude for  those  who  with  the  Joyful  consciousness  that 
they  are  already  "  saved  "  (2  Timothy  1. 9;  Titus  8. 5),  have 
yet  the  painful  consciousness  that  they  are  saved  but  in 
part :  or,  "  that  being  Justified  by  his  grace,  they  are  made 
(In  the  present  state)  heirs  according  to  the  hope  (only) 
of  eternal  life,"  Titus  8. 7  (t>.  24,  25).  (7.)  As  prayer  is  the 
breath  of  the  spiritual  life,  and  the  bellever'B  only  effectual 
relief  under  the  "infirmity"  which  attaches  to  his  whole 
condition  here  below,  how  cheering  is  It  to  be  assured 
that  the  blessed  Spirit,  cognizant  of  it  all,  comes  in  aid 
of  it  all ;  and  In  particular,  that  when  believers,  unable 
to  articulate  their  case  before  God,  can  at  times  do  noth- 
ing but  He  "  groaning  "  before  the  Lord,  these  inarticulate 
groanings  are  the  Spirits  own  vehicle  for  conveying  Into 
"  the  ears  of  the  Lord  of  Sabaoth  "  their  whole  case ;  and 
come  up  before  the  Hearer  of  prayer  as  the  Spirit's  own 
intercession  in  their  behalf,  and  that  they  are  recognized 
by  Him  that  sltteth  on  the  Throne,  as  embodying  only 
what  His  own  "will "  determined  before  to  bestow  upon 
them  (v.  26,  27)1  (8.)  What  a  view  do  these  two  verses  (t>. 
26,  27)  give  of  the  relations  subsisting  between  the  Divine 
Persons  in  the  economy  of  redemption,  and  tbe  har- 
mony of  their  respective  operations  in  the  case  of  eacn 
of  tbe  redeemed  1 

Thibd  :  Triumphant  Summary  of  the  whole  Argument  (*. 
28-39).  38.  And— or,  'Moreover,'  or  'Now;*  noting  a 
transition  to  a  new  particular,  we  know,  &c— The  order 
in  the  original  is  more  striking :  "  We  know  that  to  there; 
that  love  God  (cf.  1  Corinthians  2.9;  Ephesians  6.2-1 
James  1. 12;  2. 5)  all  things  work  together  for  good  fevenj  to 
them  who  ai  c  the  called  (rather, '  who  are  called ')  accord- 
ing to  his  (eternal)  purpose."  Glorious  assurance  I  And 
this,  it  seems,  was  a  "household  word,"  a  "  known  "  thing, 
among  believers.  This  working  of  all  things  for  good  la 
done  quite  naturally  to  "  them  that  love  God ;"  because 
such  souls,  persuaded  that  He  who  gave  His  own  Son  for 
them  cannot  but  mean  them  well  in  all  His  procedure, 
learn  thus  to  take  in  good  part  whatever  He  sends  them, 
however  trying  to  flesh  and  blood :  and  to  them  who  are 
the  called,  according  to  "  His  purpose,"  all  things  do  In  the 
same  intelligible  way  "work  together  for  good;"  for, 
even  when  "He  hath  His  way  in  the  whirlwind,"  they 
see  "  His  chariot  paved  with  love  "  (Canticles  3. 10).  And 
knowing  that  it  is  in  pursuance  of  an  eternal  "purpose''' 
of  love  that  they  have  been  "called  into  the  fellowship  of 
His  Son  Jesus  Christ"  (1  Corinthians  1.  9),  they  naturally 
say  within  themselves,  'It  cannot  be  that  He  "of  Whom, 
and  through  Whom,  and  to  Whom  are  all  things,"  should 
suffer  that  purpose  to  be  thwarted  by  anything  really  ad- 
verse to  us,  or  that  He  should  not  make  all  things,  dark 
as  well  as  light,  crooked  as  well  as  straight,  toco-operate 
to  the  furtherance  and  final  completion  of  His  high  de- 
sign.' S19.  For  (as  touching  this  "  calling  according  to 
his  purpose  ")  'whom  he  did  foreknow  he  also  did  pre- 
deatlnate  (foreordain)— In  what  sense  are  we  to  take  tbe 
word  "  foreknow  "  here  7  *  Those  who  He  foreknew  would 
repent  and  believe,'  say  Pelagians  of  every  age  and  every 
hue.  But  this  is  to  thrust  into  the  text  what  is  contrary 
to  the  whole  spirit,  and  even  letter,  of  the  apostle's  teach- 
ing (see  ch.  9. 11 ;  2  Timothy  1.  9).  In  ch.  11.  2,  and  Psalm 
1. 6,  God's  "  knowledge  "  of  His  people  cannot  be  restricted 
to  a  mere  foresight  of  future  events,  or  acquaintance  wits 
what  is  passing  here  below.  Does  "whom  He  did  fore- 
know," then,  mean  'whom  He  foreordained?'    ScarceUr 


ROMANS  VIII. 


oerausc  r>otU  foreknowledge'  and  'foreordinatlon'  are 
nere  mentioned,  and  the  one  as  the  cause  of  the  other.  It 
i.s  difficult  Indeed  tor  our  limited  minds  to  distinguish 
tfaera  as  statos  of  the  Divine  Mind  towards  men;  espe- 
fia'ly  since  In  Acts  2.  23  "*he  counsel"  is  put  be/ore  "the 
foriknowled^  of  God,'-  while  In  1  Peter  1.  2  "election" 
m  sa>  U  to  be  "ticcordinr  j  the  foreknowledge  of  God."  But 
probably  God'»  foreknowledge  of  His  own  people  means 
fl'.a  peculiar,  t    i?ious,  complacency  in   them,  while    His 

•  predestinating  or  "  foreordaining  "  them  signifies  His 
fixed  purpose,  flow!  ;g  from  this,  to  "save  them  and  call 
them  with  an  holy  ailing"  (2 Timothy  1.  9).  to  be  con- 
Dirmrd  to  tlie  Image  of  hU  Son — L  e.,  to  be  His  sons  after 
the  pattern,  model,  or  image  of  HU  Sonship  in  our  na- 
ture, that  he  might  be  the  first-born  among  many 
brethren— "The  First-born,"  the  Son  by  nature;  His 
"  many  brethren,"  sons  by  adoption :  He,  In  the  Humanity 
of  the  Only-begotten  of  the  Father,  bearing  our  sins  on 
the  accursed  tree;  they  In  that  of  mere  men  ready  to 
perish  by  reason  of  sin,  but  redeemed  by  His  blood  from 
condemnation  and  wrath,  and  transformed  Into  His  like- 
ness: He  "the  First-born  from  the  dead;"  they  "that 
sleep  in  Jesus,"  to  be  in  due  time  "brought  with  Him:" 
"The  First-born,"  now  "  crowned  with  glory  and  honour ;" 
His  "  many  brethren,"  "  when  He  shall  appear,  to  be  like 
Him,  for  they  shall  see  Him  as  He  Is."    30.  Moreover— 

And,'  or  'Now;'  explanatory  of  the  foregoing  verse — 
q.  d., '  In  "  predestinating  us  to  be  conformed  to  the  image 
of  His  Bon"  In  final  glory,  He  settled  all  the  successive 
steps  Of  It.  Thus' — 'Whom  he  did  predestinate,  them  he 
also  called— The  word  "called"  (as  Hodge  and  others 
truly  observe)  Is  never  in  the  Epistles  of  the  New  Testa- 
ment applied  to  those  who  have  only  the  outward  invita- 
tion of  the  Gospel  (as  in  Matthew  20. 16;  22. 14).  It  always 
means  'internally,  effectually,  savingly  called.'  It  denotes 
the  first  great  step  in  personal  salvation,  and  answers  to 
"conversion."  Only  the  word  conversion  expresses  the 
change  of  character  which  then  takes  place,  whereas  this 
"calling"  expresses  the  Divine  authorship  of  the  change, 
aad  the  tovereign power  by  which  we  are  summoned,  Mat- 
thew-like, Zaccheus-Iike.out  of  our  old,  wretched,  perish- 
ing condition,  into  a  new,  safe,  blessed  life,  and  whom  he 
'thus)  called,  them  he  also  justified  (brought  Into  the 
definite  state  of  reconciliation  already  so  fully  described), 
and  whom  he  Justified,  them  he  also  glorified— (brought 
to  final  glory,  t>.  17, 18).  Noble  climax,  and  so  rhythmi- 
eally  expressed  t  And  all  this  Is  viewed  as  past;  because, 
starting  from  the  past  decree  of  "predesll  nation  to  be  con- 
formed to  the  image  of  God's  Son"  of  which  the  other  steps 
are  but  the  successive  unfoldings— all  is  beheld  as  one  en- 
tire, eternally  oompleted  salvation.  31.  What  shall  we 
then  say  to  these  things  1— q.  d„  '  We  can  no  farther  go, 
think,  wish.'  IBengkl.]  This  whole  passage,  to  v.  81,  and 
even  to  the  end  of  the  chapter,  strikes  all  thoughtful 
Interpreters  and  readers,  as  transcending  almost  every 
thing  In  language,  while  Olshausen  notices  the  '  profound 
and  colossal'  character  of  the  thought.  If  God  [be]  for 
*a,  who  [can  be]  against  us  1  If  God  be  resolved  and  en- 
gaged to  bring  us  through,  all  our  enemies  must  be  His; 
and  "  Who  would  set  the  briers  and  thorns  against  Him 
in  battle  T  He  would  go  through  them.  He  would  burn 
them  together"  (Isaiah  27.  4).  What  strong  consolation  is 
here !  Nay,  but  the  great  Pledge  of  all  has  already  been 
given ;  for,  3a.  He— rather, '  He  surely.'  (It  is  a  pity  to 
lose  the  emphatic  particle  of  the  original.)  that  spared 
sot— ' withheld  not,'  'kept  not  back.'  This  expressive 
j>hra«e,  as  well  as  the  whole  thought,  is  suggested  by 
Genesis  22. 12,  where  Jehovah's  touching  commendation 
of  Abraham's  oonduot  regarding  his  son  Isaac  seems  de- 
clined to  furnish  something  like  a  glimpse  into  the  spirit 
'ii  His  own  act  in  turrendering  His  own  Son.  "  Take  now 
iaald  the  lord  to  Ahraham)  thy  son,  thine  only,  whom  thou 
tevtst,  anil  .  .  .  offer  him  for  a  burnt  offering"  (Genesis  22. 
*) ;  and  only  when  Abraham  had  all  but  performed  that 
.oftieat  act  of  self-sacrifice,  the  Lord  interposed,  saying, 

•  Wow  I  know  that  thou  fearest  God,  seeing  thou  hast 
*«»  tjthhwj)  thy  son,  thine  onlt  son,  from  me."  In 
Sea  ,'lght  of  this  incident,  then,  and  of  this  language  onr 


apostle  can  mean  to  convey  nothing  less  than  this,  tSi»! 
in  "not  sparing  His  own  Son,  but  delivering  Him  up,"  oi 
surrendering  Him,  God  exercised,  In  His  Paternal  eha> 
racter,  a  mysterious  act  of  8elJ- sacrifice,  which,  though  In- 
volving none  of  the  pain  and  none  of  the  fax*  which  art 
inseparable  from  the  very  idea  of  self-sacrifice  on  oni 
part,  was  not  less  real,  but,  on  the  contiary,  as  far  trans 
cended  any  such  acts  of  ours  as  His  nature  Is  above  the 
creature's.  But  this  is  Inconceivable  if  Christ  be  not 
God's  "own  (or  proper)  Son,"  partaker  of  His  very 
nature,  as  really  as  Isaac  was  of  his  father  Abraham's. 
In  that  sense,  certainly,  the  Jews  charged  our  Lord  with 
making  Himself  "equal  with  God"  (see  on  John  5.  18), 
which  he  in  reply  forthwith  proceeded,  not  to  disown,  but 
to  illustrate  and  confirm.  Understand  Christ's  Sonship 
thus,  and  the  language  of  Scripture  regarding  it  Is  intel- 
ligible and  harmonious ;  but  take  it  to  be  an  artificial  rela- 
tionship, ascribed  to  Him  in  virtue  either  of  His  miracu- 
lous birth,  or  His  resurrection  from  the  dead,  or  the  gran- 
deur of  His  works,  or  all  of  these  together— and  the 
passages  which  speak  of  it  neither  explain  of  themselves 
nor  harmonize  with  each  other,  delivered  him  up— not 
to  death  merely  (as  many  take  It),  for  that  is  too  narrow 
an  idea  here,  but  'surrendered  Him'  in  the  most  compre- 
hensive sense;  cf.  John  8.  16,  "God  so  loved  the  world 
that  He  gave  His  only-begotten  Son."  for  us  all— i,  *., 
for  all  believers  alike;  as  nearly  every  good  interpreter 
admits  must  be  the  meaning  here,  how  shall  he  net- 
how  can  we  conceive  that  He  should  not.  with  him  alsa 
—rather,  'also  with  Him.'  (The  word  "also"  is  often  so 
placed  in  our  version  as  to  obscure  the  sense;  see  on  He- 
brews 12.1.)  freely  give  us  all  things! — all  other  gifts 
being  not  only  Immeasurably  less  than  this  Gift  of  gifts, 
but  virtually  included  in  it.  33,  34.  Who  shall  lay  any- 
thing to  the  charge  of  (or,  '  bring  any  charge  against') 
God's  elect  J— the  first  place  In  this  Epistle  where  believ- 
ers are  styled  "the  elect."  In  what  sense  this  is  meant 
will  appear  in  next  chapter,  yea  rather,  that  is  risen 
again — to  make  good  the  purposes  oi  His  death.  Here, 
as  in  some  other  cases,  the  apostle  delightfully  corrects 
himself  (see  Galatlans  4.  9 ;  and  on  ch.  1. 12) ;  not  meaning 
that  the  resurrection  of  Christ  was  of  more  saving  value 
than  His  death,  but  that  having  "put  away  sin  by  the 
sacrifice  of  Himself  "—which  though  precious  to  us  was 
to  Him  of  unmingled  bitterness— it  was  incomparably 
more  delightful  to  think  that  He  was  again  alive,  and 
living  to  see  to  the  efficacy  of  His  death  In  our  behalf. 
who  Is  even  ('  also')  at  the  right  hand  of  God — The  right 
hand  of  the  king  was  anciently  the  seat  of  honour  (cf.  1 
Samuel  20.  25;  1  Kings  2.  19;  Psalm  45.  9),  and  denoted  par- 
ticipation In  the  royal  power  and  glory  (Matthew  20.  21). 
The  classical  writings  contain  similar  allusions.  Accord- 
ingly Christ's  sitting  at  the  right  hand  of  God— predicted 
in  Psalm  110. 1,  and  historically  referred  to  in  Mark  16.  19; 
Acts  2.  38;  7.  56;  Ephesians  1.  20;  Colosslans  3.  1 ;  1  Peter  8. 
22;  Revelation  3.  21— signifies  the  glory  of  the  exalted  Son 
of  man,  and  the  power  in  the  government  of  the  world  la 
which  He  participates.  Hence  it  is  called  "  sitting  on  tna 
right  hand  of  Power"  (Matthew  2(5. 64), and  "sitting  on  the 
right  hand  of  the  Majesty  on  high"  (Hebrews  1.  3).  [Phxl- 
IPPI.]  who  also  maheth  intercession  for  us — using  ail 
His  boundless  interest  with  God  in  our  behalf.  This  is  thf 
top  of  the  climax.  '  His  Session  at  God's  right  hand  de- 
notes His  power  to  save  us ;  His  Intercession,  His  will  to  do 
it.'  [Bkngel.]  But  how  are  we  to  conceive  of  this  Inter- 
cession? Not  certainly  as  of  one  pleading  'on  bended 
knees  and  with  outstretched  arms,'  to  use  the  expressive 
language  of  Calvin.  But  yet,  neither  is  it  merely  a 
figurative  intimation  that  the  power  of  Christ's  redemp- 
tion Is  continually  operative  [Tholuck],  or  merely  to 
show  tne  fervour  and  vehemence  of  His  love  for  os. 
[Chbysostom.]  It  cannot  be  taken  to  mean  less  than  this, 
that  the  glorified  Redeemer,  conscious  of  His  claims, 
expressly  signifies  HU  will  that  the  efficacy  of  His  deatfc 
should  be  made  good  w  the  uttermost,  and  signifies  it  ia 
some  snch  royal  style  as  we  find  Him  employing  in  thai 
wonderful  Intercessory  Prayer  which  He  spoke  eu  fr&s>. 
within  the  veil  (see  on  John  17. 11. 12) :  "  Father,  I  wriA  thss 

24* 


ROMANS  IX. 


-nay  also  whom  thou  hast  given  me  be  with  me  where.  I 
■wii"  (see  ou  John  17.  24).    But  in  what  form  this  will  is  ex- 
pressed is  as  undiscoverable  as  It  is  unimportant.    35, 
ii>.  Who  sball  separate  us  from  the  love  of  Chriat  I 
rtiis  does  not  mean  '  our  love  to  Christ,'  as  if.  Who  shall 
uinder  us  from  loving  Christ?  but '  Christ's  love  to  us,'  as 
is  clear  from  the  closing  words  of  the  chapter,  which  refer 
to  the  same  subject.    Nor  would  the  other  sense  harmo- 
nize with  the  scope  of  the  chapter,  which  is  to  exhibit  the 
ample  ground  of  the  believer's  confidence  in  Christ.  '  It  is 
no  ground  of  confidence  to  assert,  or  even  to  feel,  that  we 
will  never  forsake  Christ;  but  it  is  the  strongest  ground 
of  assurance  to  be  convinced  that  His  love  will  never 
change.'    [Uodgb.]     shall  tribulation  .  .  .  <j.  d.,  'None 
of  these,  nor  all  together,  how  terrible  soever  to  the  flesh, 
are  tokens  of  God's  wrath,  or  the  least  ground  for  doubt 
of  His  love.'    From  whom  could  such  a  question  come 
better  than  from  one  who  had  himself  for  Christ's  sake 
endured  so  much?    (See  2  Corinthians  11.11-33;  1  Corin- 
thians 4. 10-13.)    The  apostle  says  not  (remarks  Calvin 
nobly) '  What,'  but  "  Who,"  Just  as  if  all  creatures  and  all 
afflictions  were  so  many  gladiators  taking  arms  against 
the  Christians.  [Tholuck.]    As  it  is  written,  Vor  thy 
take,  &c— Psalm  44.  22 — quoted  as  descriptive  of   what 
God's  faithful  people  may  expect  from  their  enemies  at 
any  period  when  their  hatred  of  righteousness  Is  roused, 
and  there  is  nothing  to  restrain  it  (see  Qalatlans  4.  29). 
'3,1.  May,  in  all  these  things  we  are  more  than  con- 
querors, through  him  that  loved  us — not '  We  are  so 
far  from  being  conquered  by  them,  that  they  do  us  much 
good'  [Hodge];  for  though  this  be  true,  the  word  means 
Hlmply,  'We  are  pre-eminently  conquerors.'     See  on  ch. 
5.  20.     And  so  far  are  they  from  "separating  us  from 
Christ's  love,"  that  it  is  just  "through  Him  that  loved 
us"  that  we  are  victorious  over  them.    38,  30.  For  I  am 
persuaded,  that  neither  death,  nor  life,  nor  angels, 
uor  principalities,  nor  power* — whether  good  or  bad. 
Hulas  the  bad  are  not  called  "angels,"  or  "principalities," 
or  "  powers,"  save  with  some  addition  to  show  that  such 
are  meant  (Matthew  25.  11 ;  Colossians  2. 15;  Ephesians  8. 
12;  2  Peter  2.  4 — except  perhaps  1  Corinthians  6.  3),  prob- 
ably the  good  are  meant  here,  but  merely  as  the  same 
apostle  supposes  an  angel  from  heaven  to  preach  a  false 
gospel.    (So  the  best  interpreters.)    nor  things  present, 
nor  things  to  come — no  condition  of  the  present  life  and 
none  of  the  unknown  possibilities  of  the  life  to  come. 
uor  any  other  creature  (rather,  'created   thing'— any 
other  thing  in  the  whole  created  universe  of  God)  shall 
be  able  to  separate  us,  Ac. — 'All  the  terms  here  are  to  be 
taken  in  their  most  general  sense,  and  need  nocloser  defi- 
nition.   The  indefinite  expressions  are  meant  to  denote 
all  that  can  be  thought  of,  and  are  only  a  rhetorical  para- 
phrase of  the  conception  of  alines*.'    [Olbhausen.J   from 
the  love  of  God,  which  is  In  Christ  Jesus  our  Lord — 
Thus  does  this  wonderful  chapter,  with  which  the  argu- 
ment of  the  Epistle  properly  closes,  leave  us  who  are 
"justified  by  faith"   in  the  arms  of  everlasting  Love, 
whence  no  hostile  power  or  conceivable  event  can  ever 
tear  us.    "Behold  what  manner  of  love  is  this?"    And 
"  what  manner  of  persons  ought  we  to  be,"  who  are  thus 
"blessed  with  all  spiritual  blessings  in  Christ?"—  Note 
(1.)  There  is  a  glorious  consistency  between  the  eternal 
purposes  of  God  and  the  free  agency  of  men,  though  the 
link  of  connection  Is  beyond  human,  perhaps  created, 
apprehension  (v.  28).    (2.)  How  ennobling  Is  the  thought 
that  the  complicated  movements  of  the  Divine  govern- 
ment of  the  world  are  all  arranged  in  expressed  further- 
ance of  the  "good"  of  God's  chosen  (v.  28)1    (3.)  To  what- 
ever conformity  to  k— e  Son  of  God  In  dignity  and  glory, 
believers  are  or  snail  hereafter  be  raised,  it  will  be  the 
joy  of  every  one  of  them,  as  it  is  most  fitting,  "  that  in  all 
things  He  should  have  the  pre-eminence"  (Colossians  1, 
18)  (t>.  28).   (4.)  'As  there  Is  a  beautiful  harmony  and  neces- 
sary connection  between  the  several  doctrines  of  grace, 
so  must  there  be  a  like  harmony  in  the  charaoter  of  the 
Christian.    He  cannot  experience  the  Joy  and  confidence 
flowing  from  his  election  without  the  humility  which  the 
soastderatlon  of  its  being  gratuitous  must  produce;  nor 
244 


can  he  have  the  peace  of  one  who  is  Justified  wUiu  it  ut 
holiness  of  one  who  is  saved'  (v.  2ft,  30).  [HotMji  ]  (aj 
However  difficult  it  may  be  for  finite  minds  to  oc  npre- 
hend  the  emotions  of  the  Divine  mind,  let  u*  neve  for  a 
moment  doubt  that  in  "  not  sparing  His  own  Roa,  but 
delivering  Him  up  for  us  all,!'  God  made  a  real  sacrifice 
of  all  that  was  dearest  to  his  heart,  and  that  in  so  doing 
He  meant  for  ever  to  assure  His  people  that  all  othei 
things  which  they  need— inasmuch  as  they  are  nothing 
to  this  stupendous  gift,  and  indeed  but  the  r  eceesary  se- 
quel of  it— will  in  due  time  be  forthcoming  (».  32).  (6.)  Id 
return  for  suoh  a  sacrifice  on  God's  part,  what  can  be 
considered  too  great  on  ours  ?  (7.)  If  there  could  be  any 
doubt  as  to  the  meaning  of  the  all-Important  word  "  Jus- 
tification" in  this  Epistle— whether,  as  the  Church  of 
Rome  teaches,  and  many  others  affirm,  it  means  '  infusing 
righteousness  into  the  unholy,  so  as  to  make  them  right- 
eous,' or,  according  to  Protestant  teaching, '  absolving,  ac- 
quitting, or  pronouncing  "righteous  the  guilty:'  v.  33  ought 
to  set  such  doubt  entirely  at  rest.  For  the  apostle's  ques- 
tion In  this  verse  is,  "Who  shall  bring  a  charge  again* 
God's  elect?" — in  other  words, '  Who  shall  pronounce'  or 
'hold  them  guilty V  seeing  that  "God  justifies"  them: 
showing  beyond  all  doubt,  that  to  "Justify"  was  intended 
to  express  precisely  the  opposite  of  '  holding  guilty ;'  and 
consequently  (as  Calvin  triumphantly  argues)  that  ll 
means '  to  absolve  from  the  charge  of  guilt.'  (8.)  If  there  could 
be  any  reasonable  doubt  in  what  light  the  death  of  Christ 
is  to  be  regarded  in  this  Epletlo,  v.  84  ought  to  set  that 
doubt  entirely  at  rest.  For  there  the  apostle's  question 
is,  Who  shall  "condemn"  God's  elect,  since  "  Christ  died" 
for  them ;  showing  beyond  all  doubt  (as  Philippi  Justly 
argues)  that  it  was  the  expiatory  character  of  that  death 
which  the  apostle  had  in  view.  (9.)  What  an  affecting 
view  of  the  love  of  Christ  does  it  give  us  to  learn,  that  Hia 
greatest  nearness  to  God  and  most  powerful  interest  with 
Him— as  "seated  on  His  right  hand"— is  employed  In  be- 
half of  His  people  here  below  (v.  84)  I  (10.)  '  The  whole 
universe,  with  all  that  it  contains,  so  far  as  it  Is  good,  li 
the  friend  and  ally  of  the  Christian ;  and,  so  far  as  it  if 
evil.  Is  more  than  a  conquered  foe'  (v.  35-39).  [Hodge.]  (11.) 
Are  we  who  "  have  tasted  that  the  Lord  Is  gracious,"  both 
"kept  by  the  power  of  God  through  faith  unto  salvation" 
(1  Peter  1.  5),  and  embraced  in  the  arms  of  Invincible 
Love  t  Then  surely,  while  "  building  ourselves  up  on  our 
most  holy  faith,"  and  "  praying  in  the  Holy  Ghost,"  onlj 
the  more  should  we  feel  constrained  to  "  keep  ourselves  in 
the  love  of  Ood,  looking  for  the  mercy  of  oar  Lord  Jesus 
Christ  unto  eternal  life"  (Jude  20,  21). 

CHAPTER  IX. 

Ver.  1-33.  The  Bearing  of  the  Fobkgoing  Truths 
upon  the  Condition  and  Destiny  of  the  Ceosbn  Peo- 
ple—Election— The  Calling  of  the  Gentiles.  Toe 
well  aware  that  he  was  regarded  as  a  traitor  to  the  dear- 
est Interests  of  his  people  (Acts  21.  33;  22.  22;  25.  24),  the 
apostle  opens  this  division  of  his  subject  by  giving  vent 
to  his  real  feelings  with  extraordinary  vehemence  of 
protestation.  1,  ».  I  say  the  truth  in  Christ  — as  If 
steeped  in  the  spirit  of  Him  who  wept  over  Impenitent 
and  doomed  Jerusalem  (of.  ch.  1.  9;  2  Corinthians  12.  It; 
Philipplans  1. 8).  my  conscience  bearing  me  witness  la 
the  Holy  Ghost— q.  d., '  my  conscience  as  quickened,  Illu- 
minated, and  even  now  under  the  direct  operation  of  the 
Holy  Ghost.'  That  I  have,  <tc— '  That  I  have  great  grief 
(or  'sorrow')  and  unceasing  anguish  in  my  heart'— thti 
bitter  hostility  of  his  nation  to  the  glorious  Gospel,  and 
*he  awful  consequences  of  their  unbelief,  weighing  heav- 
ily and  incessantly  upon  his  spirit.  3.  For  I  could  wisk 
that  myself  were  accursed  from  Christ  for  ('  In  behalf 
of)  my  brethren,  my  kinsmen  according  to  the  flesh- 
In  proportion  as  he  felt  himself  severed  from  his  r.ation, 
he  seems  to  have  realized  all  the  more  vividly  tboir  natu- 
ral relationship.  To  explain  away  the  wish  here  e»- 
pressed,  as  too  strong  for  any  Christian  to  utter  or  ooa- 
oelve,  some  have  rendered  the  opening  worda,  'I  &£ 
wish,'  referring  It  to  his  former  unenlightened  state;  • 


ROMANS  IX. 


sense  of  the  words  too  tame  to  be  endured :  others  anwar- 
runiably  soften  the  sense  of  the  word  "accursed."    Bat 
our  version  gives  the  true  Import  of  the  original ;  and  If 
11  be  understood  as  the  language  rather  of '  strong  and  in- 
distinct emotions  than  of  definite  Ideas'  [Hodge],  express- 
ing passionately  how  he  felt  his  whole  being  swallowed 
ap  In  the  salvation  of  his  people,  the  difficulty  will  van- 
ish, and  we  shall  be  reminded  of  the  similar  idea  so  nobly 
»if  ressed  by  Moses,  Exodus  32. 32.    4.  Who  are  Israel- 
Ltta- See  oh.  11. 1;  2  Corinthians  11.  22;  Philippians  3.5. 
io  whom  pertaineth  ('  whose  Is')  the  adoption— It  is  true 
that,  compared  with  the  new  economy,  the  old  was  a  state 
of  minority  and  pupilage,  and  so  far  that  of  a  bond-ser- 
vant (Galatlans  4. 1-3) ;  yet,  compared  with  the  state  of  the 
surrounding  heathen,  the  choice  of  Abraham  and  his  seed 
was  a  real  separation  of  them  to  be  a  Family  of  God  (Exo- 
dus 4.  22;  Deuteronomy  32.  6;  Isaiah  1.2;  Jeremiah  31.9; 
Hosea  11. 1;  Malachl  1.  6).    and  the  glory —  that  "glory 
of  the  Lord,"  or  '  visible  token  of  the  Divine  presence  in 
the  midst  of  them,'  which  rested  on  the  ark  and  fly.ed 
the  tabernacle  during  all  their  wanderings  in  the  wilder- 
ness ;  which  In  Jerusalem  continued  to  be  seen  in  the 
tabernacle  and  temple,  and  only  disappeared  when,  at 
'Jie  Captivity,  the  temple  was  demolished,  and  the  sun 
)f  the  ancient  economy  began  to  go  down.    This  was 
jrhat  the  Jews  called  the  "  Shekinah."     and  the  cove- 
nants—-'the  covenants  of  promise"  to  which  the  Gentiles 
before  Christ  were  "  strangers"  (Epheslans  2. 12) ;  mean- 
ing the  one  covenant  with  Abraham  in  its  successive  re- 
newal* (see  Galatians  3. 16,  17).    and  the  giving  of  the 
law— from  Mount  Sinai,  and  the  possession  of  it  there- 
after,  which    the  Jews   Justly   deemed    their   peculiar 
honour  (Deuteronomy  26. 18, 19;  Psalm  147. 19,20;  ch.  2. 17). 
and  the  service  [of  GodJ— or,  of  the  sanctuary ;  meaning 
the  whole  divinely-instituted  religious  service,  In  the  cel- 
ebration of  which  they  were  brought  so  nigh  unto  God. 
and  the  promises— the  great  Abraharnio  promises,  suc- 
cessively unfolded,  and  which  had  their  fulfilment  only 
In  Christ:  see  Hebrews  7.6;  Galatians  3.16,21;  Acts  26.6, 
7.    S.  Whose  are  the  fathers— here,  probably,  the  three 
gieat  fatners  of  the  covenant— Abraham,  Isaac,  and  Jacob 
—by  whom  God  condescended  to  name  Himself  (Exodus 
3.6,13;  Luke  20.37).    and  (most  exalted  privilege  of  all, 
and  as  such,  reserved  to  the  last)  of  whom  as  concern- 
ing the  flesh  (see  on  ch.  1. 3)  Christ  [came]  (or, '  is  Christ'), 
who  is  over  all,  God— rather,  'God  over  all.'    blessed 
for  ever.  Amen— To  get  rid  of  the  bright  testimony  here 
borne  to  the  supreme  divinity  of  Christ,  various  expe- 
dients have  been  adopted ;  (1.)  To  place  a  period,  either 
after  the  words  "concerning  the  flesh  Christ  came,"  ren- 
dering the  next  clause  as  a  doxology  to  the  Father—"  God 
who  Is  over  all  be  blessed  for  ever;"  or  after  the  word 
"all"— thus,   "Christ  came,   who  is   over   all:    God  be 
blessed,"   &c.     [Erasmus,    Locke,    Fritzsche,    Meyer, 
Jowett,  &c]    But  It  Is  fatal  to  this  view,  as  even  Socinus 
admits,  that  in   other  Scripture    doxologies  the   word 
"Blessed"  precedes  the  name  of  God  on  whom  the  bless- 
ing Is  Invoked  (thus:   "Blessed  be  God,"  Psalm  68.  35; 
"Blessed  be  the  Lord  God,  the  God  of  Israel,"  Psalm  72. 
i8\   Besides,  any  such  doxology  here  would  be  '  unmean- 
ing and  frigid  in  the  extreme ;'  the  sad  subject  on  which 
ae  was  entering  suggesting  anything  but  a  doxology,  even 
In  connection  with  Christ's  Incarnation.    [Alford.]    (2.) 
Xo  transpose  the  words  rendered  '  who  is;'  in  which  case 
the  rendering  would  be, '  whose  (i.  e.,  the  fathers')  Is  Christ 
according  to  the  flesh.'    [Crelhets,  Whxston,  Taylor, 
Whitby.]  -But  this  is  a  desperate  expedient,  in  the  face 
at  all  MS.  authority;  as  is  also  the  conjecture  of  Grotics 
and  others,  that  the  word  "God"  should  be  omitted  from 
ihe  text.  It  remains  then,  that  we  have  here  no  doxology 
at  all,  but  a  naked  statement  of  fact,  that  while  Christ  is 
of  the  Israeli  tiah  nation  "  as  concerning  the  flesh,"  He  is 
»  another  respect  "  God  over  all,  blessed  for  ever."     (In 
i  Corinthians  11. 31  the  very  Greek  phrase  which  is  here 
rendered  "  who  is,"  Is  used  in  the  same  sense ;  and  cf.  ch. 
L  86,  Greek.)    In  this  view  of  the  passage,  as  a  testimony 
(o  the  supreme  divinity  of  Christ,  besides  all  the  ortho- 
iox  tethers  some  of  the  ablest  modern  critics  concur. 


[Bengei.,  Tholuok,  Stuart,  Olshausem,  Philippi,  Ai* 
FORD,  Ac]  6.  Not  as  though  the  word  of  God  had  takes 
none  effect—'  hath  fallen  to  the  ground,'  i.  e.,  failed :  of. 
Luke  16. 17,  Greek,  for  they  are  not  all  Israel  which  art 

of  Israei— better, '  for  not  all  they  which  are  of  Israel  ars 
Israel.'    Here  the  apostle  enters  upon  the  profound  subject  of 
Election,  the  treatment  of  which  extends  to  the  end  of 
ch.  11.— q.  d.,  'Think  not  that  I  mourn  over  the  total  loss 
of  Israel ;  for  that  would  Involve  the  failure  of  God's  word 
to  Abraham;  but  not  all  that  belong  to  the  natural  seed, 
and  go  under  the  name  of  "  Israel,"  are  the  Israel  of  God's 
Irrevocable  choice.'     The  difficulties  which  encompass 
this  subject  lie  not  in  the  apostle's  teaching,  which  is 
plain  enough,  but  In  the  truths  themselves,  the  evidence 
for  which,  taken  by  themselves,  Is  overwhelming,  but 
whose  perfect  harmony  Is  beyond  human  comprehension 
in  the  present  state.    The  great  source  of  error  here  lies 
in  hastily  inferring  [as  Tholuck  and  others],   from  tha 
apostle's  taking  up,  at  the  close  of  this  chapter,  the  call- 
ing of  the  Gentiles  in  connection  with  the  rejection  of 
Israel,  and  continuing  this  subject  through  the  two  next 
chapters,  that  the  Election  treated  of  In  the  body  of  this 
chapter  Is   national,  not  personal  Election,  and   conse- 
quently is  Election  merely  to  religious  advantages,  not  to 
eternal  salvation.    In  that  case,  the  argument  of  v.  6,  with 
which  the  subject  of  Election  opens,  would  be  this:  "The 
choice  of  Abraham  and  his  seed  has  not  failed;  because 
though  Israel  has  been  rejected,  the  Gentiles  have  taken 
their  place ;  and  God  has  a  right  to  choose  what  nation 
He  will  to  the  privileges  of  His  visible  kingdom.'    But  so 
far  from  this,  the  Gentiles  are  not  so  much  as  mentioned 
at  all  till  towards  the  close  of  the  chapter ;  and  the  argu- 
ment ol  this  verse  is,  that '  all  Israel  is  not  rejected,  but 
only  a  portion  of  it,  the  remainder  being  the  "Israel" 
whom  God  has  chosen  in  the  exercise  of  His  sovereign 
right.'     And  that  this  is  a  choice  not  to  mere  external 
privileges,  but  to  eternal  salvation,  will  abundantly  ap- 
pear from  what  follows.    7-9.  Neither,  because  they  are 
the  seed  of  Abraham,  are  they  all  children— q.  d.,  'Not 
in  the  line  of  mere  fleshly  descent  from  Abraham  does 
the  election  run ;  else  Ishmael,  Hagar's  child,  and  even 
Keturah's  children,  would  be  Included,  which  they  were 
not.'    but  (the  true  election  are  such  of  Abraham's  seed 
as  God  unconditionally  chooses,  as  exemplified  in  that 
promise),  In  Isaac  shall  thy  seed  be  called— {Genesis  21. 
12.)    10-13.  And  not  only  so  ;  hut  when  Rebecca,  Ac. — 
It  might  be  thought  that  there  was  a  natural  reason  for 
preferring  the  child  of  Sarah,  as  being  Abraham's  true 
and  first  wife,  both  to  the  child  of  Hagar,  Sarah's  maid- 
and  to  the  children  of  Keturah,  his  second  wife.     But 
there  could  be  no  such  reason  In  the  case  of  Rebecca, 
Isaac's  only  wife;  for  the  choice  of  her  son  Jacob  was  the 
choice  of  one  of  two  sons  by  the  same  mother  and  of  the 
younger  in  preference  to  the  elder,  and  befoie  either  of 
them  was  born,  and  consequently  before  either  had  done 
good  or  evil  to  be  a  ground  of  preference :  and  all  to  show 
that  the  sole  ground  of  distinction  lay  In  the  uncondi- 
tional choice  of  God—"  not  of  works,  but  of  Him  that  call- 
eth."    14.  What  shall  we  say  then  1  Is  there  unright* 
eousness  with  God  l  God  forbid— This  is  the  first  of  two 
objections  to  the  foregoing  doctrine,  that  God  chooses  one 
and  rejects  another  not  on  account  of  their  works,  but 
purely  in  the  exercise  of  His  own  good  pleasure:  '  This 
doctrine  is  inconsistent  with  the  justice  of  God.'    The  answer 
to  this  objection  extends  to  v.  19,  where  we  have  the  second 
objection.    15.  For  he  saith  to  Moses  (Exodus  33. 19),  1 
will  have  mercy  on  whom  I  will  have  ('  on  whom  I 
have')  mercy,  and  I  will  have  compassion  on  whom  1 
will  have  ('  on  whom  I  have')  compassion— q,  d.,  'There 
can  be  no  unrighteousness  in  God's  choosing  whom  He 
will,  for  to  Moses  He  expressly  claims  the  right  to  do  so.' 
Yet  it  is  worthy  of  notice  that  this  Is  expressed  in  the 
positive  rather  than  the  negative  form :  not,  ■  I  will  have 
mercy  on  none  but  whom  I  will ;'  but, '  I  will  have  mercy 
on  whomsoever  I  will.'    16.  So  then  it  is  not  of  him  that 
willeth  (hath  the  inward  desire),  nor  of  him  that  ram* 
neth   (maketh  active  effort)— {ct  1  Corinthians  8. 24,  36 : 
Philippians  2. 16;  3. 14.)    Both  these  are  indispensable  to 

345 


ROMANS  IX. 


*ai ration,  yet  salvation  is  owing  to  neither,  but  is  purely 
*of  God  that  sbowetu  mercy."  See  on  Philippians  2. 12 
18,"  Work  out  your  own  salvation  with  fear  and  trem- 
bling: for  it  is  God  which,  oulo/  Sis  own  good  pleasure, 
worketh  in  you  both  to  will  and  to  do."  IT.  For  the  Scrip- 
tures saith  to  Pharaoh  (observe  here  the  light  in  which 
the  Scripture  is  viewed  by  the  apostle),  Even  for  this 
mme  (*  this  very')  purpose  have  I  raised  ('  raised  I')  thee 
np,  Ac— The  apostle  had  shown  that  God  claims  the  right 
to  choose  whom  He  will :  here  he  shows  by  an  example 
that  God  punishes  whom  He  will.  But  'God  did  not  make 
Pharaoh  wicked ;  He  only  forbore  to  make  him  good,  by 
the  exercise  of  special  and  altogether  unmerited  grace. 
[ItODQK.]  that  I  might  ('  may')  show  my  power  In  thee 
-It  was  not  that  Pharaoh  was  worse  than  others  that 
he  was  so  dealt  with,  but  'in  order  that  he  might  he- 
roine a  monument  of  the  penal  justice  of  God,  and  it 
was  with  a  view  to  this  that  God  provided  that  the  evil 
which  was  in  him  should  be  manifested  in  this  definite 
form.1  [Olshausen.]  and  that  my  name  might  ('  may  ') 
be  declared  ('  proclaimed ')  in  all  the  earth—'  This  Is  the 
principle  on  which  all  punishment  is  Inflicted,  that  the 
true  character  of  the  Divine  Lawgiver  should  be  known. 
This  Is  of  all  objects,  where  God  Is  concerned,  the  high- 
est and  most  important ;  in  itself  the  most  worthy,  and  In 
It*  results  the  most  beneficent.'  [Hodge.]  18.  Therefore 
hath  he— 'So  then  he  hath.'  The  result  then  is  that  He 
hath  mercy  on  whom  he  will  have  mercy,  and  whom 
he  will  he  hardeneth— by  judicially  abandoning  them  to 
the  hardening  influence  of  sin  Itself  (Psalm  81.11,12;  ch.  1. 
24.  26,  28;  Hebrews  3. 8, 13),  and  of  the  surrounding  Incen- 
tives to  it  (Matthew  2112;  1  Corinthians  15.38;  2Thessa- 
lonlans  2.  17).  19.  Objection  second  to  the  doctrine  of  Di- 
vine Sovereignty ;  Thou  shalt  say  then  unto  me,  Why 
('  Wny  then '  Is  the  true  reading)  doth  he  yet  And  fault  1 
for  who  hath  resisted  ('  Who  reslsteth  ')  his  will  1— q.  d., 
'  This  doctrine  is  incompatible  with  human  responsibility  ;'  If 
God  chooses  and  rejects,  pardons  and  punishes,  whom  He 
pleases,  why  are  those  blamed  who,  if  rejected  by  Him, 
cannot  help  sinning  and  perishing?  This  objection  shows 
quite  as  conclusively  as  the  former  the  real  nature  of  the 
doctrine  objected  to— that  It  Is  Election  and  Nou-electton 
to  eternal  salvation  prior  to  any  difference  of  personal 
character;  this  is  the  only  doctrine  that  could  suggest 
the  objection  here  stated,  and  to  this  doctrine  the  ob- 
jection is  plausible.  What  now  is  the  apostle's  answer? 
It  is  twofold.  First:  'It  is  Irreverence  and  presumption 
In  the  creature  to  arraign  the  Creator.'  20,  21.  Nay  but, 
O  man,  who  art  thou  that  repllcst  against  God  I  Shall 
the  thing  formed  say  to  him  that  formed  it,  Why  hast 
thou  made  ('didst  thou  make')  me  thus  (Isaiah  45.  9)? 
Hath  not  ttxe  potter  power  over  the  clay,  of  the  same 
lump  to  make  one  vessel  unto  honour,  and  another  to 
dishonour)— 'The  objection  is  founded  on  Ignorance  or 
misapprehension  of  the  relation  between  God  and  His  sin- 
ful creatures ;  supposing  that  He  Is  under  obligation  to  ex- 
tend His  grace  to  all,  whereas  He  Is  under  obligation  to 
none.  All  are  sinners,  and  have  forfeited  every  claim  to 
His  mercy;  it  is  therefore  perfectly  competent  to  God  to 
■pare  one  and  not  another,  to  make  one  vessel  to  honour 
and  another  to  dishonour.  Bnt  It  Is  to  be  borne  In  mind 
that  Paul  does  not  here  speak  of  God's  right  over  his  crea- 
tures as  creatures,  but  ew  sinful  creatures:  as  he  himself 
clearly  intimates  in  the  next  verses.  It  is  the  cavil  of  a 
sinful  creature  against  his  Creator  that  he  Is  answering, 
and  he  does  so  by  showing  that  God  is  under  no  obligation 
to  give  his  grace  to  any,  but  is  as  sovereign  as  In  fashion- 
ing the  clay.'  [Hodge.]  But  Second:  'There  is  nothing 
unjust  in  such  sovereignty.'  22,  23.  What  if  God,  will- 
ing to  show  ('designing  to  manifest')  his  wrath  (His 
holy  displeasure  against  sin),  and  to  make  his  power  (to 
punish  i  It)  known,  endured  with  much  long-suflerlng 
the  vessels  of  wrath— i.  e.,  'destined  to  wrath;'  Just  as 
"  vessels  of  mercy,"  in  the  next  verse,  mean  '  vessels  des- 
tined to  mercy;'  compare  Ephesians  2.3,  "children  of 
wrath."  fitted  for  destruction— It  is  well  remarked  by 
AruABT  that  the  'difficulties  which  such  statements  in- 
volve are  not  to  be  got  rid  of  by  softening  the  language  of 


one  text,  while  so  many  others  meet  us  which  are  of  the 
same  tenor ;  and  even  If  we  give  up  the  Bible  itself,  so  long 
as  we  acknowledge  an  omni  potent  and  omniscient  God  we 
cannot  abate  in  the  least  degree  from  any  of  the  difficul- 
ties which  such  texts  make.'  Be  It  observed,  however, 
that  if  God,  as  the  apostle  teaches,  expressly  "designed  to 
manifest  His  wrath,  and  to  make  His  power  (in  the  way 
of  wrath)  known,"  it  could  only  be  by  punishing  some, 
while  He  pardons  •thers ;  and  if  the  choice  between  the 
two  classes  was  not  to  be  founded,  as  our  apostle  alac 
teaches,  on  their  own  doings  but  on  God's  good  pleasure, 
the  decision  behooved  ultimately  to  rest  with  God.  Yet, 
even  in  the  necessary  punishment  of  the  wicked,  aa 
Hodge  observes,  so  far  from  proceeding  with  undue  se- 
verity, the  apostle  would  have  it  remarked  that  God  "en- 
dures with  much  long-suffering "  those  objects  of  His 
righteous  displeasure,  and  that  he  might  make  knows 
the  riches  of  his  glory  on  the  vessels  of  mercy — that 
'  glorious  exuberance  of  Divine  mercy '  which  was  mani- 
fested in  choosing  aud  eternally  arranging  for  the  salva- 
tion of  sinners.  24.  even  us,  whom  he  hath  called,  Ac. 
—rather, '  Whom  he  hath  also  called,  even  us,*  Ac,  In  not 
only  "  a/ore  preparing,"  but  In  due  time  effectually  "call- 
ing as."  not  of  the  Jews,  Ac.— better,  'not  from  among 
Jews  only,  but  also  from  among  Gentiles.'  Here  for  ths 
first  time  in  this  chapter  the  calling  of  the  Gentiles  is  intro- 
duced; all  before  having  respect,  not  to  the  substitution 
of  the  called  Gentiles  for  the  rejected  Jews,  but  to  the 
choice  of  one  portion  and  the  rejection  of  another  of  the 
same  Israel.  Had  Israel's  rejection  been  total,  God's 
promise  to  Abraham  would  not  have  been  fulfilled  by  the 
substitution  of  the  Gentiles  in  their  room;  but  Israel's  re- 
jection being  only  partial,  the  preservation  of  a  "  rem- 
nant," In  which  the  promise  was  made  good,  was  but "  ac- 
cording to  the  election  of  grace."  And  now,  for  the  first 
time,  the  apostle  tells  us  that  along  with  thiB  elect  rem- 
nant of  Israel  It  is  God's  purpose  to  "  take  out  of  the  G*n~ 
tiles  a  people  for  His  name"  (Acta  28.  It);  aud  that  subject 
thus  Introduced,  is  now  continued  to  the  end  of  oh.  11 
29.  As  he  saith  also  In  Osee  ('Hosca'),  I  -will  call  the» 
my  people,  which  were  not  my  people  i  and  her  be- 
loved, which  was  not  beloved — quoted,  though  not  quit* 
to  the  letter,  from  Hosea  2.  23,  a  passage  relating  immedi- 
ately, not  to  the  heathen,  but  to  the  kingdom  of  the  tea 
tribes ;  but  since  they  had  sunk  to  the  level  of  the  heathen, 
who  were  "  not  God's  people,"  and  In  that  sense  "  not  be- 
loved," the  apostle  legitimately  applies  it  to  the  heathen, 
as  "  aliens  from  the  commonwealth  of  Israel  and  strangers 
to  the  covenants  of  promise"  (so  1  Peter  2. 10).  26.  And 
(another  quotation  from  Hosea  1. 10)  it  shall  com*  to  pass, 
that  in  the  place  where  It  was  said  unto  them,  Ye  ours 
not  my  people  |  there  shall  t  hey  be  called  the  children 
('called  sons')  of  the  living  God— The  expression,  'in  the 
place  where  .  .  .  there,'  seems  designed  only  to  give 
greater  emphasis  to  the  gracious  change  here  announced, 
from  Divine  exclusion  to  Divine  admission  to  the  privi- 
leges of  the  people  of  God.  27-20.  Ksalas  also  crieth— 
('But  Isaiah  crieth')— an  expression  denoting  a  solemn 
testimony  openly  borne  (John  1.  15;  7.  28,  37;  12.  44;  Acts 
23.  6;  21.  41).  concerning  Israel,  Though  the  number 
of  the  children  ('sons')  of  Israel  be  as  the  sand  of  the 
sea,  a  ('  the')  remnant  (i.  e.,  the  elect  remnant  on'y)  shall 
be  saved  i  for  he  will  finish  the  work,  and  cut  ('is 
finishing  the  reckoning,  and  cutting')  It  short  In  right- 
eousness |  because  a  short  work  ('reckoning')  will  the 
Iiord  make  upon  the  earth— Isaiah  10.  22,  23,  as  in  the 
LXX.  The  sense  given  to  these  words  by  the  apostle 
may  seem  to  differ  from  that  Intended  by  the  prophet. 
But  the  sameness  of  sentiment  In  both  places  will  at 
once  appear,  If  we  understand  those  words  of  the  prophet 
"the  consumption  decreed  shall  overflow  with  righteous- 
ness," to  mean  that  while  a  remnant  of  Israel  should  be 
graciously  spared  to  return  from  captivity,  "  the  decreed 
consumption"  of  the  impenitent  majority  should  be 
"replete  with  righteousness,"  or  illustriously  display 
God's  righteous  vengeance  against  sin.  The  "short  reck- 
oning" seems  to  mean  the  speedy  completing  of  fill 
word,  both  In  cutting  off  the  one  portion  and  savins  tc* 


BOMAN8  X. 


other.     And  as  Ksatas  said  ('bath  said')   before — i.  e., 

probably  il  %u  earlier  part  of  bis  book,  namely,  Isaiah  1. 
J,  Except  the  Lord  ot  Sabaoth— i.  e., '  The  Lord  of  Hosts :' 
the  word  Is  Hebrew,  but  occurs  so  in  the  Epistle  of  James 
(oh.  6.  4),  and  has  thence  become  naturalized  In  our  Chris- 
tian phraseology,  bad  left  as  a  seed — meaning  a  '  rem- 
nant;' small  at  first,  but  In  due  time  to  be  a  seed  of  plenty 
(cf,  Psalm  22.  30,  31;  Isaiah  6.  12,  13).  we  bad  been 
i'  become')  as  Sodom,  &c— But  for  this  precious  seed,  the 
ohosen  people  would  have  resembled  the  cities  of  the 
plain,  both  in  degeneracy  of  character  and  in  merited 
doom.  30,  31.  What  shall  we  say  then  J— '  What  now 
is  the  result  of  the  whole?'  The  result  is  this— very  dif- 
ferent from  what  one  would  have  expected— That  the 
Gentiles,  which  followed  not  after  righteousness, 
bave  attained  ('attained')  to  righteousness,  even  the 
righteousness  of  faith— As  we  have  seen  that  "the 
righte.  usness  of  faith"  Is  the  righteousness  which  justi- 
fies (se«)  on  eh.  3.  22,  Ac),  this  verse  must  mean  that  '  the 
Gentiles,  who  while  strangers  to  Christ  were  quite  indif- 
ferent about  acceptance  with  God,  having  embraced  the 
Gospel  as  soon  as  it  was  preached  to  them,  experienced 
the  blessedness  of  a  Justified  state.'  but  Israel,  whleh 
followed  ('  following')  after  the  law  of  righteousness, 
hath  not  attained  ('attained  not')  unto  the  law  of 
righteousness— The  word  "law"  is  used  here,  we  think, 
in  the  same  sense  as  in  ch.  7.  23,  to  denote  'a  principle  of 
action:'  q.  d.,  'Israel,  though  sincerely  and  steadily  aim- 
ing at  acceptance  with  God,  nevertheless  missed  it.'  3a, 
33.  Wherefore  1  Because  [they  sought  itj  not  by  faith, 
but  as  It  were  (rather  simply, '  as')  by  the  works  of  the 
law— as  If  It  were  thus  attainable,  which  justification  is 
not:  Since,  therefore,  It  is  attainable  only  by  faith,  they 
missed  It.  for  (it  Is  doubtful  if  this  particle  was  origin- 
ally in  the  text)  they  stumbled  at  that  stumbling- 
stone — better,  'against  the  stone  of  stumbling,'  meaning 
Christ,  But  In  this  they  only  did,  as  it  Is  written  (Isaiah 
1.14;  28.  16),  Behold,  &c— Two  Messianic  predictions  are 
here  combined,  as  is  not  unusual  in  quotations  from  the 
Old  Testament.  Thus  combined,  the  prediction  brings 
ogetber  both  the  classes  of  whom  the  apostle  is  treat- 
Dg:  tuose  to  whom  Messiah  should  be  only  a  stone 
Of  stumbling,  and  those  who  were  to  regard  Him  as  the 
Corner-Stone  of  all  their  hopes.  Thus  expounded,  this 
chapter  presents  no  serious  difficulties,  none  which  do 
not  arise  out  of  the  subject  Itself,  whose  depths  are  un- 
fathomable; whereas  on  every  other  view  of  it  the  dif- 
ficulty of  giving  it  any  consistent  and  worthy  interpreta- 
tion Is  in  our  judgment  insuperable.  Note  (1.)  To  speak 
and  act  "  in  Christ,"  with  a  conscience  not  only  illumin- 
ated, but  under  the  present  operation  of  the  Holy  Ghost, 
is  not  peculiar  to  the  supernaturally  Inspired,  but  is  the 
privilege,  and  ought  to  be  the  aim,  of  every  believer  (v.  1). 
(2.)  Grace  does  not  desti  oy,  but  only  intensify  and  elevate, 
the  feelli_gs  of  nature;  and  Christians  should  study  to 
show  this  (v.  2,  3).  (S.)  To  belong  to  the  visible  Church  of 
God,  and  enjoy  its  high  and  holy  distinctions,  is  of  the 
sovereign  mercy  of  God,  and  should  be  regarded  with  de- 
vout thankfulness  (v.  4,  5).  (4.)  Yet  the  most  sacred  exter- 
nal distinctions  and  privileges  will  avail  nothing  to  sal- 
vation without  the  heart's  submission  to  the  righteous- 
ness of  God  (v.  31-33).  (5.)  What  manner  of  persons  ought 
"God's  elect"  to  be— in  humility,  when  they  remember 
that  He  hath  saved  them  and  called  them,  not  according 
to  their  works,  but  according  to  His  own  purpose  and 
grace,  given  them  In  Christ  Jesus  before  the  world  began 
(3  Timothy  1. 9) ;  In  thankfulness,  for  "  Who  makelh  thee  to 
differ,  aud  what  hast  thou  that  thou  didst  not  receive  ?' 
(1  Corinthians  4. 7);  in  godly  jealousy  over  themselves,  re- 
membering that  "  God  is  not  mocked,"  but "  whatsoever 
■  man  soweth  that  shall  he  also  reap"  (Galatlans  6.  7) ;  in 
4iUgence  "  to  make  our  calling  and  election  sure"  (2  Peter 
L 10) ;  and  yet  In  calm  confidence  that  "  whom  God  predes- 
tinates, and  calls,  and  justifies,  them  (in  due  time)  He 
*Sso  glorifies"  (ch.  8.  30).  (6.)  On  all  subjects  which  from 
their  very  nature  lie  beyond  human  comprehension,  it 
wHl  be  our  wisdom  to  set  down  what  God  says  in  His 
von\,  and  ha*  actually  done  in  His  procedure  towards 


men,  as  indisputable,  even  though  It  contradiot  th*  ro 
Bolts  at  which  in  the  best  exercise  of  our  limited  judg- 
ment we  may  have  arrived  (».  14-23).  (7.)  Sincerity  in  re- 
ligion, or  a  general  desire  to  be  saved,  with  asslduooc 
efforts  to  do  right,  will  prove  fatal  as  a  ground  of  con- 
fidence bef.re  God,  if  unaccompanied  by  implicit  submis- 
sion to  His  revealed  method  of  salvation  (v.  31-33).  (8.)  In 
the  rejection  of  the  great  mass  of  the  chosen  people,  and 
the  inbrlnglng  of  multitudes  of  estranged  Gentiles,  God 
would  bave  men  to  see  a  law  of  His  procedure,  which  the 
Judgment  of  the  great  day  will  more  vividly  reveal— that 
"  the  last  shail  be  first  and  the  first  last"  (Matthew  20. 16) 

CHAPTER    X. 

Ver.  1-21.  Same  Subject  Continued  —  How  Isjujh. 
Cajhe  to  Miss  Salvation,  and  the  Gentiles  to  Find 
IT.  1.  Brethren,  my  heart's  desire— The  word  here  ex- 
presses 'entire  complacency,'  that  in  which  the  heart 
would  experience  full  satisfaction,  and  prayer  ('sup- 
plication') to  God  for  Israel—'  for  theni'  is  the  true  read- 
ing; the  subject  being  continued  from  the  close  of  the 
preceding  chapter.  Is,  that  they  may  be  saved — '  for 
their  salvation.'  Having  oefore  poured  forth  the  anguish 
of  his  soul  at  the  g&nural  unbelief  of  his  nation  and  its 
dreadful  consequencoa  (ch.  9. 1-3),  he  here  expresses  In  the 
most  emphatic  terms  his  desire  and  prayer  for  their  sal- 
vat  ion.  H.  For  I  bear  them  record — or,  'witness,'  as  he 
well  could  from  his  own  sad  experience— that  they  have 
a  xeal  of  ('for')  God,  but  not  according  to  knowledge— 
(Cf.  Acts  22.  8;  26.  9-11;  Galatlans  1.  13,  14.)  He  alludes  to 
this  well-meaning  of  his  people,  notwithstanding  their 
spiritual  blindness,  not  certainly  to  excuse  their  rejection 
of  Christ  and  rage  against  His  saints,  but  as  some  ground 
of  hope  regarding  them.  (Sec  1  Timothy  1. 13.)  3.  For 
they  being  Ignorant  of  God's  righteousness — i.e.,  tor 
the  Justification  of  the  guilty  (see  on  ch.  1. 17)— and  go- 
ing about  ('  seeking')  to  establish  their  own  righteous- 
ness, have  not  submitted  themselves  to  the  righteous- 
ness of  God— The  apostle  views  the  general  rejection  of 
Christ  by  the  nation  as  one  act.  4.  For  Christ  Is  the  end 
(the  object  or  aim)  of  the  law  for  (Justifying)  righteous- 
ness to  every  one  that  believeth — i.  e.,  contains  within 
Himself  all  that  the  law  demands  for  the  Justification  of 
such  as  embrace  Him,  whether  Jew  or  Gentile  (Galatlans 
3.  24).  9-10.  For  Moses  describeth  the  rlghteousnees 
which  Is  of  the  law,  That  the  man  that  doeth  ('hath 
done')  those  things  (which  It  commands)  shall  live  Is 
them— (Leviticus  28.  5.)  This  Is  the  one  way  of  Justifica- 
tion and  life— by  "  the  righteousness  which  Is  of  (or,  by 
our  own  obedience  to)  the  law."  But  the  (Justifying) 
righteousness  -which  is  of  faith  speaketh  on  this  wise 
('  speaketh  thus')— its  language  or  import  Is  to  this  effect 
(quoting  in  substance  Deuteronomy  30. 18, 14),  Say  not  In 
thine  heart,  Who  shall  ascend  into  heaven  !  that 
is,  to  bring  Christ  down,  Ac— q,  d.,  'Ye  have  not  to 
sigh  over  the  impossibility  of  attaining  to  justification; 
as  if  one  should  say,  .'^1  if  I  could  but  get  some  one  to 
mount  up  to  heaven  and  fetch  me  down  Christ,  them 
might  be  some  hope,  bat  since  that  cannot  be,  mine  is  a 
desperate  case.'  or,  VVbo  shall  descend,  &c. — another 
case  of  impossibility,  suggested  by  Proverbs  SO.  4,  and 
perhaps  also  Amos  9.  2  — probably  proverbial  expres- 
sions of  Impossibility  (cf.  Psalm  139.7-10;  Proverbs  24. 
7,  Ac).  But  what  sallli  it?  [It  salth]— continuing  the 
quotation  from  Deuteronomy  30.  14— The  word  is  nigh 
thee — easily  accessible,  in  thy  mouth— when  thou  con- 
fesses! Him — and  in  thine  heart— when  thou  believest 
on  Him.  Though  it  is  of  the  law  which  Moses  more 
Immediately  speaks  in  the  passage  quoted,  yet  It  is 
of  the  law  as  Israel  shall  be  brought  to  look  upon  it 
when  the  Lord  their  God  shall  circumcise  their  heart 
"to  love  the  Lord  their  God  with  all  their  heart,"  Ac 
(t>.  6);  and  thus,  In  applying  it,  the  apostle  (as  Olshausjoi 
truly  observes)  is  not  merely  appropriating  the  last* 
guage  of  Moses,  but  keeping  in  the  line  of  his  deep*? 
thought,  that  is,  the  word  of  faith,  which  we  prsieli 
i.  «.,  the  word  which  men  Lave  to  believe  for  salvation  (€f 

247 


liOMAJtfS   X. 


I  Ttmoth  v  <  « ).  that  if  thou  shalt,  Ac— .So  understand- 
ing I  he  words,  the  apostle  is  here  giving  the  language  of 
the  true  method  of  Justification;  and  this  sense  we  prefer 
i  with  Calvin,  Beza,  F^rme,  Lockb,  Jowett],  But  ahle 
interpreters  render  the  words,  'For,'  01  ' Because  if  thou 

ihalt,'    &C.       [VULGATE,     LiUTHKB,     DB     vVETTB,     STUART, 

Philippi,  Alfokh,  Revised  Version.]  In  this  case, 
these  are  the  apostle's  own  remarks,  confirming  the  fore- 
going statements  as  to  the  simplicity  of  the  gospel  method 
of  salvation,  confess  wttli  thy  mouth  the  Lord  Jesus 
— i.  e.,  probably,  '  If  thou  shalt  confess  Jesus  [to  be]  the 
Lord,'  whiah  is  the  proper  manifestation  or  evidence  of 
faith  (Matthew  10. 32;  1  John  4. 15).  This  is  put  first  merely 
to  correspond  with  the  foregoing  quotation— "  In  thy 
month  and  in  thine  heart."  So  in  2  Peter  1. 10  the  "  calling  of 
believers"  Is  put  before  their  "election,"  as  that  which  is 
first  "made  sure,"  although  in  point  of  time  it  comes 
af  t «r  It.  uid  shalt  believe  In  thine  heart  that  God  hath 
raised  ('  that  God  raised')  him  from  the  dead,  Ac— See 
on  oh.  4.  25.  In  the  next  verse  the  two  things  are  placed 
In  their  natural  order.  For  with  the  heart  man  belle  v- 
eth  unto  (justifying)  righteousness |  and  with  the 
■••nth  confession  la  made  unto  sal-ration — This  confes- 
sion of  Christ's  name,  especially  in  times  of  persecution, 
and  whenever  obloquy  is  attached  to  the  Christian  pro- 
fession, is  an  indispensable  test  of  disclpleshlp.  11-13. 
For  the  Scripture  mil ;h— In  Isaiah  28.  16,  a  glorious  Mes- 
sianic passage.  Whosoever  belleveth  on  him  shall  not 
he  ashamed— Here,  as  in  ch.  9.  33,  the  quotation  Is  from 
the  LXX.,  which  renders  those  words  of  the  original, 
"shall  not  make  haste"  (i.  «.,  fly  for  escape,  as  from  con- 
scious danger),  'shall  not  be  put  to  shame,'  which  comes 
to  the  same  thing.  For  there  la  no  difference  (or  'dis- 
tinction') between  Jew  and  Greek  t  for  the  same  Lord 
•v«r  nil—  i.  e., not  Ood  [as  Calvin,  Grotius,  Olshausen, 
Hodge],  but  Christ,  as  will  be  seen,  we  think,  by  compar- 
ing v.  9.  12, 13  and  observing  the  apostle's  usual  style  on 
such  subjects.  [So  Chrysostom,  Melville,  Benobl, 
Meyer,  Dr  Wette,  Fritzschk,  Tholuck,  Stuart,  Al- 
roRD,  Philippi.']  is  rich— a  favourite  Pauline  term  to 
express  the  exuberance  of  that  saving  grace  which  is  In 
Christ  Jesus,  unto  all  that  call  upon  him— This  con- 
firms the  application  of  the  preceding  words  to  Christ; 
•lnce  to  call  upon  the  name  of  the  Lord  Jesus  Is  a  cus- 
tomary expression.  (See  Acts  7.  59,  00;  9.  14,  2J ;  22. 16;  1 
Corinthians  1.  2;  2  Timothy  2.  22.)  For  [aaiih  the  Scrip- 
fcure]  whosoever — The  expression  Is  emphatic,  'Every 
one  whosoever'— shall  call  upon  the  name  of  the  Lord 
shall  be  saved— Joel  2.32;  quoted  also  by  Peter,  in  his 
great  Pentecostal  sermon  (Acts  2.  21),  with  evident  applica- 
tion to  Christ.  14, 15.  How  then  shall  they  call  on  him 
in  whom  they  have  not  believed  1  nnd  .  .  .  believe  in 
him  of  whom  they  have  not  heard  1  and  .  .  .  hear 
without  a  preacher  1  and  .  .  .  preach  except  sent  1 — 
q.d.,  'True,  the  same  Lord  over  all  is  rich  unto  all  alike 
that  call  upon  Him:  But  this  calling  Implies  believing, 
and  believing  hearing,  and  hearing  preaching,  and 
preaching  a  mission  to  preach:  Why,  then,  take  ye  it  so  111, 
O  children  of  Abraham,  that  in  obedience  to  our  heav- 
stily  mission  (Acts.26.  16-18)  we  preach  among  the  Gentiles 
the  unsearchable  riches  of  Christ?'  as  it  is  written 
—(Isaiah  52.  7.)  How  beautiful  are  the  feet  of  them 
that  preach  the  gospel  of  peace,  Ac. — The  whole  chapter 
of  Isaiah  from  which  this  Is  taken,  and  the  three  that 
follow,  are  so  richly  Messianic,  that  there  can  be  no  doubt 
•the  glad  tidings"  there  spoken  of  announce  a  more 
glorious  release  than  of  Judah  from  the  Babylonish  cap- 
tivity, and  the  very  feet  of  its  preachers  are  called  "  beau- 
tiful" for  the  sake  of  their  message.  10, 17.  But  they 
have  not  all  obeyed  the  gospel — t.  c,  the  Scripture  hath 
prepared  us  to  expect  this  sad  result.  For  Esaias  saith, 
Lord,  who  hath  believed  our  report! — Q.d.,  'Where 
shall  one  flod  a  believer?'  The  prophet  speaks  as  If  next 
to  none  would  believe:  The  apostle  softens  this  into 
"They  have  not  all  believed."  So  then  faith  comet h  by 
hearing,  and  hearing  by  the  word  of  God — q.d.,  'This 
to  another  confirmation  of  the  truth  that  faith  supposes 
tt»e  bearing  of  the  Word,  and  this  a  commission  to  preach 
848 


it.'  18.  But  I  say,  Have  they  not  heard  t— ('  Did  tlioj 
not  hear?') — Can  Israel,  through  any  region  of  his  disper- 
sion, plead  ignorance  of  these  glad  tidings?  Yes,  verily, 
their  sound  went  ('their  voice  went  out')  Into  all  the 
earth,  and  their  words  unto  the  end  of  the  world— 
These  beautiful  words  are  from  Psalm  19.  4.  Whether  th« 
apostle  quoted  them  as  in  their  primary  Intention  appll 
cable  to  his  subject  [as  Olshausen,  Alford,  Ac],  or  only 
'used  scriptural  language  to  express  his  own  ideas,  as  i» 
done  involuntarily  almost  by  every  preacher  in  every 
sermon'  [Hodge],  expositors  are  not  agreed.  But  though 
the  latter  may  seem  the  more  natural  since  "  the  rising 
of  the  Sun  of  righteousness  upon  the  world"  (Malachi  4, 
3),  "the  Day-spring  from  on  high  visiting  us,  giving  light 
to  them  that  sat  in  darkness,  and  guiding  our  feet  intc 
the  way  of  peace"  (Luke  1. 78, 79),  must  have  been  familiar 
and  delightful  to  the  apostle's  ear,  we  cannot  doubt  thai 
the  irradiation  of  the  world  with  the  beams  of  a  better  Sun 
by  the  universal  diffusion  of  the  gospel  of  Christ,  must  have 
a  mode  of  speaking  quite  natural,  and  to  him  scarcely 
figurative.  10.  But  I  say,  Did  not  Israel  know  T— know, 
from  their  own  Scriptures,  of  God's  intention  to  bring  In 
the  Gentiles?  First— i.  e..  First  in  the  prophetic  line  [D» 
Wette].  Moses  saith,  Ac.—'  I  will  provoke  you  to  Jeal- 
ousy ('against')  [them  that  are]  not  a  nation,  and  against 
a  nation  without  understanding  wiJ  I  anger  you' (Deu- 
teronomy 32.  21).  In  this  verse  God  warns  His  ancient 
people  that  because  they  had  (that  is,  In  after  times  would) 
moved  Him  to  Jealousy  with  their  "  no-gods,"  and  pro- 
voked Him  to  anger  with  their  vanities,  He  In  requital 
would  move  them  to  jealousy  by  receiving  into  His  favour 
a  "  no-people,"  and  provoke  them  to  anger  by  adopting 
a  nation  void  of  understanding.  S80.  But  Eaalos  is  very 
bold,  and  saith— i.  e..  Is  still  plainer,  and  goes  even  the 
length  of  saying — I  -was  found  of  them  that  sought  me 
notr— until  I  sought  them — I  was  made  ('  became')  moni- 
fest  unto  them  that  asked  not  after  me — until  the  in- 
vitation from  Me  came  to  them.  That  the  calling  of  the 
Gentiles  was  meant  by  these  words  of  the  prophet  (Isai&b 
66. 1)  Is  manifest  from  what  immediately  follows,  "  I  said, 
Behold  me,  behold  me,  unto  a  nation  that  was  not  called 
by  my  name."  21.  But  to  (rather,  'with  regard  to')  Is- 
rael he  saith,  All  day  ('AH  the  day')  long  I  hava 
stretched  out  ('did  I  stretch  forth')  my  hands — the  atti- 
tude of  gracious  entreaty,  unto  a  disobedient  and  gain* 
saying  people— These  words,  which  Immediately  follow 
the  announcement  Just  quoted  of  the  calling  of  the  Gen- 
tiles, were  enough  to  forewarn  the  Jews  both  of  God's 
purpose  to  eject  them  from  their  privileges,  In  favour  of 
the  Gentiles,  and  of  the  cause  of  it  on  their  own  part. 
—Note  (1.)  Mere  sincerity,  and  even  earnestness  In  re- 
ligion—though it  may  be  some  ground  of  hope  for  a  mer- 
ciful recovery  from  error— is  no  excuse,  and  will  not  com- 
pensate, for  the  deliberate  rejection  of  saving  truth,  when 
In  the  providence  of  God  presented  for  acceptance  («, 
1-3;  and  see  on  ch.  9.,  note  7).  (2.)  The  true  cause  of  such 
rejection  of  saving  truth,  by  the  otherwise  sincere,  is 
the  prepossession  of  the  mind  by  some  false  notions  of 
its  own.  So  long  as  the  Jews  "sought  to  set  up  their 
own  righteousness,"  it  was  in  the  nature  of  things  Impossi- 
ble that  they  should  "  submit  themselves  to  the  righteous- 
ness of  God ;"  the  one  of  these  two  methods  of  accept- 
ance being  in  the  teeth  of  the  other  (v.  8).  (3.)  The  essen- 
tial terms  of  salvation  have  In  every  age  been  the  same: 
"Whosoever  will"  is  Invited  to  "take  of  the  water  of 
life  freely,"  Revelation  22.  17  (v.  13).  (4.)  How  will 
the  remembrance  of  the  simplicity,  reasonableness,  and 
absolute  freeness  of  God's  plan  of  salvation  overwhelm 
those  that  perish  from  under  the  sound  of  it  (v.  4-13). 
(5.)  How  piercingly  and  perpetually  should  that  question 

—"HOW  SHALL  THEY  HEAR  WITHOUT  A  PREACHER ?"- 

sound  In  the  ears  of  all  the  churches,  as  but  the  apostolic 
echo  of  their  Lords  parting  injunction,  "Preach  th» 
Gospel  to  every  creature"  (Mark  16. 15),  and  how  fin 
below  the  proper  standard  of  love,  zeal,  and  self-sacrifl>» 
must  the  churches  as  yet  be,  when  with  so  plenteous  s 
harvest  the  labourers  are  yet  so  few  (Matthew  9.  87,  88). 
and  that  cry  from  the  lips  of  pardoned,  gifted,  oonsecrat** 


KOMANS  XI. 


men—  "Here  am  I,  send  me"  (Isaiah  6.8),  Is  not  heard 
every  where  (v.  14, 15) !  (6.)  The  blessing  of  a  covenant-re- 
lation to  God  Is  the  Irrevocable  privilege  of  no  people  and 
no  Church ;  It  car.  be  preserved  only  by  fidelity,  on  our 
part,  to  the  covenant  Itself  (v.  19).  (7.)  God  is  often  found 
by  those  who  apparently  are  the  farthest  from  Him,  while 
^Te  remains  undiscovered  by  those  who  think  themselves 
the  nearest  (v.  20, 21).  (8.)  God's  dealings  even  with  repro- 
bate sinners  are  full  of  tenderness  and  compassion;  all 
the  day  long  extending  the  arms  of  His  mercy  even  to  the 
disobedient  and  gainsaying.  This  will  be  felt  and  acknow- 
ledged at  last  by  all  who  perish,  to  the  glory  of  God's  for- 
bearance and  to  their  own  confusion  (v.  21). 

CHAPTER    XI. 

Ver.  1-36.  Same  Subject  continued  and  concluded— 
The  Ultimate  Inbkinqing  of  all  Israel,  to  be,  with 
the  Gentiles,  One  Kingdom  of  God  on  the  Earth.  1. 
I  say  than,  Hath.  ('  Did')  God  cast  away  his  people  ! 
God  forbid— Our  Lord  did  Indeed  announce  that  "the 
kingdom  of  God  should  be  taken  from  Israel"  (Matthew 
II.  41);  and  when  asked  by  the  Eleven,  alter  His  resur- 
rection, if  he  would  at  that  time  "restore  the  kingdom  to 
Israel,"  His  reply  is  a  virtual  admission  that  Israel  was 
in  some  sense  already  out  of  covenant  (Acts  1.  9).  Yet 
here  the  apostle  teaches  that,  In  two  respects,  Israel  was 
not  "cast  away;"  First,  Not  totally ;  Second,  Not  finally. 
First,  Israel  is  not  wholly  cast  away,  for  I  also  am  an 
Israelite  (see  Philipplans  3.  5)— and  so  a  living  witness  to 
the  contrary,  of  the  seed  of  Abraham — of  pure  descent 
from  the  father  of  the  faithful,  of  tlie  tribe  of  Ben- 
jamin (Phllippians  3.  5) — that  tribe  which,  on  the  revolt 
of  the  ten  tribes,  constituted,  with  Judah,  the  one  faithful 
kingdom  of  God  (1  Kings  12.  21),  and  after  the  captivity 
was,  along  with  Judah,  the  kernel  of  the  Jewish  nation 
(Ezra  4.1;  10.0).  3-4.  God  hath  ('did')  not  cast  away 
his  people  (i.  e.,  wholly)  which  he  foreknew — On  the 
word  "  foreknew,"  see  on  ch.  8.  29.  Wot  (i.  e., '  Know')  ye 
not  that  the  Scripture  saith  of  (lit.,  '  in,'  i.  e.,  in  the  sec- 
lion  which  relates  to)  Ellas!  how  he  maketh  inter- 
cession ('pleadeth')  against  Israel — (The  word  "saying," 
trhich  follows,  as  also  the  particle  "and"  before  "digged 
down,"  should  be  omitted,  as  without  MSS.  authority.) 
and  1  am  left  alone—'  I  only  am  left.'  seven  thousand, 
that  have  not  bowed  the  knee  to  Uaal — not  "  the  image 
of  Haal,"  according  to  the  supplement  of  our  version.  5. 
Even  so  at  this  present  time — 'in  this  present  sea-son ;' 
this  period  of  Israel's  rejection.  (See  Acts  1.7,  Greek.) 
there  is—'  there  obtains,'  or '  hath  remained.'  a  remnant 
according  to  the  election  of  grace— q.  d.,  'As  in  Elijah's 
lime  the  apostasy  of  Israel  was  not  so  universal  as  it 
seemed  to  be,  and  as  he  in  his  despondency  concluded  it 
to  be,  so  now,  the  rejection  of  Christ  by  Israel  is  not  so 
appalling  in  extent  as  one  would  be  apt  to  think  :  There 
is  now,  as  there  was  then,  a  faithful  remnant;  not  how- 
ever of  persons  naturally  better  than  the  unbelieving 
mass,  but  of  persons  graciously  chosen  to  salvation.'  (See 
I  Corinthians  4.  7;  2  Thessalonians  2. 13.)  This  establishes 
our  view  of  the  argument  on  Election  in  ch.  9.,  as  not 
being  an  election  of  Gentiles  in  the  room  of  Jews,  and 
merely  to  religious  advantages,  but  a  sovereign  choice  of 
some  of  Israel  itself,  from  amongst  others,  to  believe  and 
be  saved.  (See  on  ch.  9.  6.)  6.  And,  <fcc— better, '  Now  if 
it  'the  election)  be  by  grace,  it  is  no  more  of  works;  for 
Ithen]  grace  becomes  no  more  grace :  but  if  It  be  of  works,' 
ftc  (The  authority  of  ancient  MSS.  against  this  latter 
clause,  as  superfluous  and  not  originally  in  the  text, 
though  strong,  Is  not  sufficient,  we  think,  to  Justify  its 
exclusion.  Such  seeming  redundancies  are  not  unusual 
with  our  apostle.)  The  general  position  here  laid  down 
Isof  vital  Importance:  That  there  are  but  two  possible 
sources  of  salvation— men's  works,  and  God's  grace;  and 
that  these  are  so  essentially  distinct  and  opposite,  that 
salvation  cannot  be  of  any  combination  or  mixture  of 
fcoth,  but  must  be  wholly  either  of  the  one  or  of  the  other. 
(8se  on  ch.  4.,  note  8.)  7-10.  What  then  »— How  stands 
4tc  fact?      Israel   ha*        tat   obtained  that  which   he 


•eeketh  for— better  'What  Israel  Is  in  search  oi  kt«. 
Justification,  or  acceptance  with  God— see  on  ch.  9.  81  > 
this  he  found  not;  but  the  election  (the  elect  remnant  oi 
Israel)  found  It,  and  the  rest  were  hardened,'  or  Judicially 
given  over  to  the  'hardness  of  their  own  hearts.'  as  It  U 
written  (Isaiah  29. 10,  and  Deuteronomy  29.  4),  God  hath 
given  ('gave')  them  the  spirit  of  slumber  ('stupor')  .  .  . 
unto  this  ('  this  present')  day.  And  David  saith— Psalm 
69. 23— which  in  such  a  Messianic  psalm  must  be  meant  of 
the  rejecters  of  Christ.  Let  their  table,  Ac— i.  e.,  Let 
their  very  blessings  prove  a  curse  to  them,  and  their  en 
joyments  only  sting  and  take  vengeance  on  them,  let 
their  eyes  be  darkened  .  .  .  and  bow  down  their  bach 
al way— expressive  either  of  the  decrepitude,  or  of  the 
servile  condition,  to  come  on  the  nation  through  the  Just 
Judgment  of  God.  The  apostle's  object  In  making  these 
quotations  is  to  show  that  what  he  had  been  compelled  to 
say  of  the  then  condition  and  prospects  of  his  nation  was 
more  than  borne  out  by  their  own  Scriptures.  But 
Secondly,  God  hath  not  cast  away  his  people  finally. 
The  illustration  of  this  point  extends  from  v.  11  to  v.  81. 
11.  I  say  then,  Have  they  stumbled  ('  Did  they  stum- 
ble') that  tbey  should  fall  1  God  forbid  »  but  (the  sup- 
plement "  rather"  Is  better  omitted)  through  their  fall— 
lit.,  'trespass,'  but  here  best  rendered  'false  step'  [De 
Wette];  not  "  fall,"  as  in  our  version,  salvation  is  comt 
to  the  Gentiles,  to  provoke  them  to  jealousy — Here,  at 
also  In  ch.  10.  19  (quoted  from  Deuteronomy  32.  21),  we  set 
that  emulation  Is  a  legitimate  stimulus  to  what  is  good. 
13.  Now  if  the  fall  of  them  ('  But  if  their  trespass,'  or 
'false  step')  be  the  riches  of  the  (Gentile)  world— as  being 
the  occasion  of  their  accession  to  Christ,  and  the  dimin- 
ishing of  them  (i.  e.,  the  reduction  of  the  true  Israel  to  so 
small  a  remnant)  the  riches  of  the  Gentiles;  how  much 
more  their  fulness ! — (.  «.,  their  full  recovery  (see  on  v. 
26);  q.  d.,  'If  an  event  so  untoward  as  Israel's  fall  was  the 
occasion  of  such  unspeakable  good  to  the  Gentile  world, 
of  how  much  greater  good  may  we  expect  an  event  so 
blessed  as  their  full  recovery  to  be  productive?'  13.  1 
speak  ('am  speaking')  to  you  Gentiles— another  proof 
that  this  Epistle  was  addressed  to  Gentile  believers.  (See 
on  ch.  1.  13.)  I  magnify  ('glorify')  mine  office— The 
clause  beginning  with  "inasmuch"  should  be  read  as  a 
parenthesis,  iff  I  may  paravoke,  Ac.  (see  on  v.  11)  .  .  .  my 
flesh— Of.  Isaiah  58.  7.  15.  For  If  the  casting  away  of 
them— The  apostle  had  denied  that  they  were  cast  awav 
(v.  1);  here  he  affirms  It.  But  both  are  true;  they  were  cast 
away,  though  neither  totally  nor  finally,  and  it  is  of  this 
partial  and  temporary  rejection  that  the  apostle  here 
speaks,  be  the  reconciling  of  the  (Gentile)  world,  what 
shall  the  receiving  of  them  be,  but  life  from  the  deadl 
—The  reception  of  the  whole  family  of  Israel,  scattered 
as  they  are  among  all  nations  under  heaven,  and  the 
most  inveterate  enemies  of  the  Lord  Jesus,  will  be  such 
a  stupendous  manifestation  of  the  power  of  God  upor 
the  spirits  of  men,  and  of  His  glorious  presence  with  th* 
heralds  of  the  Cross,  as  will  not  only  kindle  devout  as 
tonishment  far  and  wide,  but  so  change  the  dominant 
mode  of  thinking  and  feeling  on  all  spiritual  things  as  U 
seem  like  a  resurrection  from  the  dead.  10.  For  ('  But')  If 
the  nrst-frult  be  holy,  the  lump  is  also  [holy]  \  and  ti 
the  root,  so  the  branches — The  Israelites  were  required 
to  offer  to  God  the  first-fruits  of  the  earth— both  In  theii 
raw  state,  In  a  sheaf  of  newly-reaped  grain  (Leviticus  2S 
10, 11),  and  in  their  prepared  state,  made  into  cakes  "" 
dough  (Numbers  16.  19-21) — by  which  the  whole  produix. 
Of  that  season  was  regarded  as  hallowed.  It  is  pro^uble 
that  the  latter  of  these  offerings  is  here  Intended,  as  tr  It 
the  word  "  lump"  best  applies ;  and  the  argument  of  <ihe 
apostle  is,  that  as  the  separation  unto  God  of  Abraham. 
Isaac,  and  Jacob,  from  the  rest  of  mankind,  as  the  paren' 
stem  of  their  race,  was  as  real  an  offering  of  first-fruits  as 
that  which  hallowed  the  produce  of  the  earth,  so,  In  the 
Divine  estimation,  It  was  as  real  a  separation  of  the  rmum, 
or  "lump"  of  that  nation  In  all  time  to  God.  The  figure 
of  the  "root"  and  Its  "branches"  Isof  like  import — th« 
consecration  of  the  one  of  them  extending  to  the  other, 
IT,  18.  And  If— rather,  '  But  if;'  q.  a\, '  If  nol  withstanding 

348 


ROMANS   XI. 


Uils  consecration  of  Abraham's  race  to  God.  wme  of  the 
feramenee— The  mass  of  the  unbelieving  and  rejected  Is- 
raelite* are  here  called  "some,"  not,  as  before,  to  meet 
Jewish  prejudice  (see  on  ch.  8.  3,  and  oil  "not  all"  in  ch. 
10.  18),  but  with  the  opposite  view  of  checking  Gentile 
pride,  and  thou,  being  a  wild  olive,  wert  ('wast') 
grafted  in  among  them- Though  it  is  more  usual  to  graft 
the  superior  cutting  upon  the  inferior  stem,  the  opposite 
method,  which  is  intended  here,  is  not  without  example. 
and  with  them  partakest  ('  wast  made  partaker'— along 
with  the  branches  left,  the  believing  remnant)  of  the 
root  and  fatness  of  the  olive  tree  (the  rich  grace  secured 
oy  covenant  to  the  true  seed  of  Abraham),  boast  not 
against  the  (rejected)  branches.  But  If  thou  (do)  1  oast, 
(remember  that)  thou  bearcst  not  ('  it  is  not  thot  that 
bearest')  the  root,  but  the  root  thee— q.  d.,  *lt  the 
branches  may  not  boast  over  the  root  that  bears  ibem, 
then  may  not  the  Gentile  boast  over  the  seed  of  Abraham; 
tor  what  is  thy  standing,  O  Gentile,  in  relation  to  Israel, 
bat  that  of  a  branch  In  relation  to  the  root  ?  From  Israel 
hath  come  all  that  thou  art  and  hast  In  the  family  of  God ; 
tor  "salvation  Is  of  the  Jews"  (John  4.  22).  19-31.  Thou 
wilt  say  then  (as  a  plea  for  boasting),  The  branches 
were  broken  off,  that  I  might  be  graffed  In.  Well — 
iq.  d,, '  Be  it  so,  but  remember  that') — because  of  unbe- 
lief they  were  broken  off,  and  thou  standest  (not  as  a 
Gentile,  but  solely)  by  faith— But  as  faith  cannot  live  in 
those  "  whose  soul  Is  lifted  up"  (Habakknk  2.  4)— Be  not 
klgh-mlnded,  bnt  fear  (Proverbs  28.14;  Phillpplans  2. 
12):  for  If  God  spared  not  the  natural  branches  (sprung 
from  the  parent  stem),  take  heed  lest  he  also  spare  not 
thee  (a  mere  wild  graft) — The  former  might,  beforehand, 
have  been  thought  very  improbable;  but,  after  that,  no 
one  can  wonder  at  the  latter.  33,  33.  Behold  therefore 
the  goodness  and  severity  of  God  i  on  them  that  fell, 
severity  (in  rejecting  the  chosen  seed);  but  toward 
thee,  goodness  ('God's  goodness'  Is  the  true  reading) — 
Le.,  His  sovereign  goodness  in  admitting  thee  to  a  cove- 
nant-standing who  before  wert  a  "stranger  to  the  cove- 
nants of  promise"  (Ephesians  2. 12-20).  If  thou  continue 
in  his  goodness— in  believing  dependence  on  that  pure 
goodness  which  made  thee  what  thou  art.  otherwise, 
Ac  .  .  .  And  they  also  ('  Yea,  and  they'),  if  they  abide 
not  still  in  unbelief,  shall  be  graffed  In  t  for  God  Is 
able  to  graff  then*  in  again— This  appeal  to  the  power 
of  God  to  effect  the  recovery  of  His  ancient  people  im- 
plies the  vast  difficulty  of  it— which  all  who  have  ever 
laboured  for  the  conversion  of  the  Jews  are  made  de- 
preosingly  to  feel.  That  Intelligent  expositors  should 
think  that  this  was  meant  of  individual  Jews,  reintro- 
duced from  time  to  time  into  the  family  of  God  on  their 
believing  on  the  Lord  Jesus,  is  surprising;  and  yet  those 
who  deny  the  national  recovery  of  Israel  must  and  do  so 
Interpret  the  apostle.  But  this  is  to  confound  the  two 
things  which  the  apostle  carefully  distinguishes,  indi- 
vidual Jews  have  been  at  all  times  admissible,  and  have 
been  admitted,  to  the  Church  through  the  gate  of  faith  in 
the  Lord  Jesus.  This  is  the  "  remnant,  even  at  tlris  present 
Mme,  according  to  the  election  of  grace,"  of  which  the 
apostle,  in  the  first  part  of  the  chapter,  had  cited  himself 
as  one.  But  here  he  manifestly  speaks  of  something  not 
then  existing,  but  to  be  looked  forward  to  as  a  great  fu- 
ture event  in  the  economy  of  God,  the  reingraftlng  of  tl^e 
nation  (much,  when  they  "abide  not  in  unbelief."  And 
tnough  this  is  here  spoken  of  merely  as  a  supposition  (if 
their  unbelief  shall  cease)— in  order  to  set  it  over  against 
the  other  supposition,  of  what  will  happen  to  the  Gen- 
o'les  If  they  shall  not  abide  in  the  faith— the  supposition 
is  turned  into  an  explicit  prediction  in  the  verses  fol- 
lowing. 34.  For  if  thou  wert  cut  ('  wert  cut  off')  from 
the  olive  tree,  which  is  wild  by  nature,  and  wast 
graffed  contrary  to  nature  into  a  good  olive  treej 
how  much  more  shall  these,  ic- This  Is  Just  the  con- 
verse of  t>.  21 :  'As  the  excision  of  the  merely  engrafted 
Gentiles  through  unbelief  is  a  thing  much  more  to  be  ex- 
pected than  was  the  excision  of  the  natural  Israel,  before 
It  happened ;  so  the  restoration  of  Israel,  when  they  shall 
bs  brought  to  believe  In  Jesns,  Is  a  thing  far  more  In  the 
260 


line  of  what  we  should  expect,  than  the  admission  of  the 
Gentiles  to  a  standing  which  they  never  before  enjoyed.' 
33  For  1  would  not  .  .  .  that  ye  should  be  Ignorant 
of  this  mystery— The  word  "mystery,"  so  often  used  by 
oi.r  apostle,  does  not  mean  (as  with  us)  something  incom- 
prehensible, but  'something  before  kept  secret,  eithei 
wholly  or  for  the  most  part,  and  now  only  fully  disclosed 
(cf.  ch.  16.  25;  1  Corinthians  2.  7-10;  Ephesians  1. 9, 10 ;  3,  3- 
6.  »,  10,  ac).  lest  ye  should  be  wise  in  your  own  con- 
ceit*—as  if  ye  alone  were  in  all  time  coming  to  be  the 
family  of  God.  that  bUndness  ('hardness')  in  part  U 
happened  to  ('hath  come  upon  )  Israel— i.  c,  hath  com; 
partially,  or  upon  a  portion  of  Israel,  until  the  fulness 
of  the  Gentiles  be  ('  have')  come  In— i.  «.,  not  the  general 
conversion  of  the  world  to  Christ,  as  many  take  It ;  fot 
this  would  seem  to  contradict  the  latter  part  of  this  chap- 
ter, and  throw  the  national  recovery  of  Israel  too  far  Into 
the  future :  besides,  in  v.  15,  the  apostle  seems  to  speak  of 
the  receiving  of  Israel,  not  as  following,  but  as  contribu- 
ting largely  to  bring  about  the  general  conversion  of  tb< 
world— but,  'until  the  Gentiles  have  had  their  full  time  of 
the  visible  Church  all  to  themselves  while  the  Jews  an 
out,  which  the  Jews  had  till  the  Gentiles  were  brought 
in.'  See  Luke  21.  24.  39,  37.  And  so  all  Israel  shall  be 
saved— To  understand  this  great  statement,  as  some  still 
do,  merely  of  such  a  gradual  lnbrlnglng  of  individual 
Jews,  that  there  shall  at  length  remain  none  in  unbelief, 
Is  to  do  manifest  violence  both  to  It  and  to  the  whole 
context.  It  can  only  mean  the  ultimate  Ingathering  o» 
Israel  as  a  nation,  In  contrast  with  thepresent  "  remnant." 
[So  Tholuck,  Meyer,  De  Wettb,  Philippi,  alfokd 
Hoook.]  Three  confirmations  of  this  now  follow:  two 
from  the  prophets,  and  a  third  from  the  Abr»hamlc  cove- 
nant Itself.  FirH,  as  It  Is  written,  Theve  shall  come 
out  ot  Sion  the  Deliverer,  and  shell  (or,  according  to 
what  seems  the  true  rending,  without  the  "and"— 'Ht 
shall')  t  urn  away  ungodliness  front  Jacob — The  apostle, 
having  drawn  his  Illustrations  of  man's  sinfulness  chiefly 
from  Psalm  14.  and  Isaiah  59.,  now  seems  to  combine  th« 
language  of  the  same  two  places  regarding  Israel's  sak 
vation  from  It.  [Bbngkl.]  In  the  one  place  the  Psalmist 
longs  to  see  the  "salvation  of  Israel  coming  out  ttf 
Zion"  (Psalm  14.  7) ;  In  the  other,  the  prophet  announce* 
that  "the  Redeemer  (or,  "Deliverer")  shall  come  to  (or 
for)  Zlon  "  (Isaiah  50.20).  But  as  all  the  glorious  mani- 
festations of  Israel's  God  were  regarded  as  Issuing  out  of 
Zlon,  as  the  seat  of  His  manifested  glory  (Psalm  20.2; 
110.  2;  Isaiah  31.9),  the  turn  which  the  apostle  gives  to  the 
words  merely  adds  to  them  that  familiar  idea.  And 
whereas  the  prophet  announces,  thai  He  "shall  come  U 
(or,  'for')  them  that  turn  from  transgression  in  Jacob," 
while  the  apostle  makes  Him  say  that  He  sha.l  come  "to 
turn  away  ungodliness  from  Jacob,"  this  Is  taken  from 
the  LXX.  version,  and  seems  to  Indicate  a  different  read- 
ing of  the  original  text.  The  sense,  however,  is  substan- 
tially the  same  In  both.  Second,  for— rather,  'and  '(again); 
introducing  a  new  Quotation,  tills  Is  my  covenant  with 
them  {lit.,  'this  Is  the  covenant  from  me  unto  them') 
when  I  shall  take  away  their  sins — This,  we  believe,  It 
rather  a  brief  summary  of  Jeremiah  31.  81-84,  than  the  ex- 
press words  of  any  prediction,  Those  who  believe  thai 
there  are  no  predictions  regarding  the  literal  Israel  In  the 
Old  Testament,  that  stretch  beyond  the  end  of  the  Jewish 
economy,  are  obliged  to  view  these  quotations  by  tha 
apostle  as  mere  adaptations  of  Old  Testament  language 
to  express  bis  own  predictions  [Alsxandjjb  on  Isaiah, 
Ac.].  Bnt  how  forced  this  Is,  we  shall  presently  see.  3*V 
39.  As  concerning  the  Gospel  they  are  enemies  Am 
your  sakes — i.  e„  they  are  regarded  and  treated  as  ene- 
mies (in  a  state  of  exclusion  through  unbelief,  from  ths 
family  of  God)  for  the  benefit  of  you  Gentiles;  in  the 
sense  of  v.  11,  15.  but  as  touching  the  election  (of  Abra- 
ham and  his  seed),  they  are  beloved— even  in  their  stax  cf 
exclusion— tor  the  fathers'  sakes.  For  the  gifts  and 
railing  ('and  the  calling ')  of  God  are  without  repent* 
ance  ('  not  to  be,'  or  'cannot  be  repented  of ')— By  the  "oafr 
ing  of  God,"  in  this  case,  Is  meant  that  sovereign  act  by 
whiob  God,  In  the  exercise  of  His  free  choice. 


ROMANS   XI. 


Abraham  to  be  the  father  of  a  peculiar  people;  while  "the 
ffi/t$  of  God"  here  denote  the  articles  of  the  covenant 
irblch  God  made  with  Abraham,  and  which  constituted 
Uie  real  distinction  between  his  and  all  other  families  of 
the  earth.    Both  these,  says  the  apostle,  are  Irrevocable; 
And  as  the  point  for  which  he  refers  to  this  at  all  is  the 
final  deathly  A  the  Tsraelltish  nation,  it  is  clear  that  the 
perpetuity  through  nil  lime  of  the  Abrahamic  covenant  n 
!>e  thing  here  affirmed.     And  lest  any  should  say  that 
though  Israel,  as  a  nation,  lias  no  destiny  at  all  under  the 
gospel,  but  as  *i.  people  disappeared  from  the  stage  when 
the  middle  wall  of  partition  was  broken  down,  yet  the 
Abrahamic  covenant  still  endures  In  the  spiritual  seed  of 
ibra-iam,  made  up  of  Jews  and  Gentiles  in  one  undistin- 
guished mass  of  redeemed  men  under  the  Gospel— the 
apostle,  as  if  to  preclude  that  supposition,  expressly  states 
that  the  very  Israel  who,  as  concerning  the  Gospel,  are 
regarded  as  "enemies  for  the  Gentiles'  sakes,"  are  "be~ 
loved  for  the  fathers'  take*;"  and  It  is  In  proof  of  this  that 
he  adds,  "  For  the  gifts  and  the  calling  of  God  are  without 
repentance."    But  in  what  sense  are  the  now  unbelieving 
and  excluded  children  of  Israel  "  beloved  for  the  fathers' 
sakes?"    Not  merely  from  ancestral  recollections,  as  one 
looks  with  fond  interest  on  the  child  of  a  dear  friend  for 
that  friend's  sake  [Dr.  Arnold]— a  beautiful  thought,  and 
not  foreign  to  Scripture,  In  this  very  matter  (see  2  Chron- 
icles 20.  7 ;  Isaiah  41.  8)— but  it  is  from  ancestral  connections 
and  obligations,  or  their  lineal  descent  from  and  oneness 
In  covenant  with  the  fathers  with  whom  God  originally 
established  It.     In  other  words,  the  natural  Israel— not 
"  the  remnant  of  them  according  to  the  election  of  grace," 
bnt  thb  nation,  sprung  from  Abraham  according  to  the 
flesh— are  stlM  an  elect  people,  and  as  such,  "beloved." 
The  very  same  love  which  ohose  the  fathers,  and  rested 
on  the  fathers  as  a  parent  stem  of  the  nation,  still  rests 
on  their  descendants  at  large,  and  will  yet  recover  them 
from  unbelief,  and  reinstate  them  in  the  family  of  God. 
39,  31.  For  as  ye  In  times  past  have  not  believed  (or, 
'obeyed')  God— that  is,  yielded  not  to  God  "the  obedl- 
snee  of  faith,"  while  strangers  to  Christ,    yet  now  have 
obtained  mercy  through  (by  occasion  of)  their  unbe- 
Itef— (See  on  v.  11, 15,  28.)    even  so  have  these  (the  Jews) 
<saw   not  believed  (or,  'now  been  disobedient'),  that 
ihrough  your  mercy  (the  mercy  shown  to  you)  they 
also  may  obtain  mercy— Here  is  an  entirely  new  Idea. 
The  apostle  has  hitherto  dwelt  upon  the  unbelief  of  the 
Jews  as  making  way  for  the  faith  of  the  Gentiles— the  ex- 
tension of  tne  one  occasioning  the  reception  of  the  other; 
a  truth   yielding   to  generous,  believing   Gentiles   but 
mlngleM  satisfaction.     Now,  opening   a  more  cheering 
prospect,  he  speaks  of  the  mercy  shown  to  the  Gentiles 
as  a  means  of  Israel's  recovery;  which  seems  to  mean 
that  It  will  be  by  the  Instrumentality  of  believing  Gen- 
tiles that  Israel  as  a  nation  is  at  length  to  "  look  on  Him 
whom  they  have  pierced  and  mourn  for  Him,"  and  so  to 
"obtain  mercy."     (See  2  Corinthians  3.15,16.)    33.  For 
God  hath  concluded  them  all  In  unbelief  ('hath  shut 
ihem  all  up  to  unbelief)  that  he  might  have  mercy 
upon  all— i.  e.,  those  "all"  of  whom  he  had  been  dis- 
coursing;  the  Gentiles  first,  and  after  them  the  Jews. 
[Fritzsche.  Tholuck,  OijSHAusen,  De  Wette,  Philippi, 
Btuart,  Hodge.]    Certainly  it  is  not 'all  mankind  indi- 
vidually' [Meyer,  Alford]  ;  for  the  apostle  Is  not  here 
dealing  with  Individuals,  but  with  those  great  divisions 
of  mankln.1,  Jew  and  Gentile.    And  what  he  here  says  Is, 
that  God's  purpose  was  to  shut  up  each  of  these  divisions 
of  men  to  the  experience  first  of  an  humbled,  condemned 
state,  without  Christ,  and  then  to  the  experience  of  His 
mercy  in  Christ.   33.  Oh  the  depth,  &c— The  apostle  now 
yields  himself  up  to  the  admiring  contemplation  of  the 
grandeur  of  that  Divine  plan  which  he  had  sketched  out. 
•I*  the  riches  both  of  the  wisdom  and  knowledge  of 
Sad— Many  able  expositors  render  this,  'of  the  riches 
and  wisdom  and  knowledge,'  Ac.    [Erasmus,  Grotiub, 
Bbngkl,   Meter,   De  Wktte,   Tholuck,    Olshausen, 
Fjutbhjhk,  Phiuppi,  Alfokd,  Revised  Version.]    Tha 
Words  will  certainly  bear  this  sense,  "  the  depth  of  God's 
iieh«s."     But  "  the  riches  of  God  "  is  a  much  rarer  ex- 
68 


pression  with  our  apostle  than  the  rlohas  of  this  or  tea: 
perfection  of  God ;  and  the  words  Immediately  following 
limit  our  attention   to  the  unsearchableness   of  <9oc.'s 
"  judgments,"  whloh  probably  means  His  decrees  or  plan* 
(Psalm  119. 75),  and  of  "  His  ways,"  or  the  method  by  which 
He  carries  these  into  effect.    [So  Luther,  C*lvt»,  Eesa, 
Hodge,  Ac]    Besides,  all  that  follows  to  the  end  of  th* 
chapter  seems  to  show  that  while  the  Grace  of  God  to 
guilty  men  in  Christ  Jesus  is  presupposed  to  be  ths  whols 
theme  of  this  chapter,  that  which  called  forth  the  special 
admiration  of  the  apostle,  after  sketching  at  some  length 
the  Divine  purposes  and  methods  In  the  bestowmesl  of 
this  grace,  was  "  the  depth  of  the  riches  of  God's  wisdom  and 
knowledge  "  In  these  purposes  and  methods.    The  "  know- 
ledge," then,  points  probably  to  the  vast  sweep  of  Divine 
comprehension  herein  displayed;  the  "wisdom"  to  that 
fitness  to  accomplish  the  ends  Intended,  which  is  stamped 
on  all  this  procedure.    34,  33.  For  who  hath  knows 
the  mind  of  the  Lord  1— see  Job  15.8;  Jeremiah  23.  Is. 
or  who  hath  been  his  counsellor— see  Isaiah  10.  18,  14. 
or  who  hath  first  given  to  him,  and  it  shall  be  re- 
compensed to  him  ('and  shall  have  recompense  made  to 
him ')  again— see  Job  85.  7,  and  41.  11.    These  questions,  U 
will  thus  be  seen,  are  just  quotations  from  the  Old  Testa- 
ment, as  if  to  show  how  familiar  to  God's  ancient  people 
was  the  great  truth  which  the  apostle  himself  had  Joat 
uttered,  that  God's  plans  and  methods  In  the  dispensa- 
tion of  His  Grace  have  a  reach  of  comprehension  and 
wisdom  stamped  upon  them  which  finite  mortals  cannot 
fathom,  much  less  could  ever  have  Imagined,  before  they 
were  disclosed.   36.  For  of  him,  and  through  him,  and 
to  him,  are  all  things t  to  whom  ('to  Him')  b«  glory 
for  ever.    Amen— Thus  worthily  — with  a  brevity  onry 
equalled  by  its  sublimity— does  the  apostle  here  sum  u|> 
this  whole  matter.     "Of  Him  are  all  things,"  as  their 
eternal  Source:   "Through  Him  are  all  things,"  Inas- 
much as  He  brings  all  to  pass  which  In  His  eternal  coun- 
sels He  purposed:  "To  Him  are  all  things,"  as  being  Hi* 
own  last  End;  the  manifestation  of  the  glory  of  His  owe 
perfections  being  the  ultimate,  because  the  highest  pos- 
sible, design  of  all  His  procedure  from  first  to  last.— On 
this  rich  chapter,  Note  (1.)  It  Is  an  unspeakable  consola- 
tion to  know  that  in  times  of  deepest  religious  declension 
and  most  extensive  defection  from  the  truth,  the  lamp  of 
God  has  never  been  permitted  to  go  out,  and  that  a  faith- 
ful remnant  has  ever  existed  — a  remnant  larger  than 
their  own  drooping  spirits  could  easily  believe  (w.  1-8). 
(2.)  The  preservation  of  this  remnant,  even  as  their  sepa- 
ration at  the  first,  is  all  of  mere  grace  (u.  5,  6).    (8.)  When 
Individuals  and  communities,  after  many  fruitless  warn- 
ings, are  abandoned  of  God,  they  go  from  bad  to  worse  (». 
7-10).    (4.)  God  has  so  ordered  his  dealings  with  the  great 
divisions  of  mankind,  "that  no  flesh  should  glory  In  His 
presence."  Gentile  and  Jew  have  each  In  turn  been  "  shot 
up  to  unbelief,"  that  each  In  turn  may  experience  ths 
"mercy"  which  saves  the  chief  of  sinners  (v.  11-82).    (8J 
As  we  are  "Justified  by  faith,"  so  are  we  "  kept  by  the 
power  of  God  through  faith"— faith  alone— unto  salvation 
(v.  20-82).    (6.)  God's  covenant  with  Abraham  and  his  nat- 
ural seed  Is  a  perpetual  covenant,  In  equal  force  under 
the  gospel  os  before  It.    Therefore  It  is,  that  the  Jews  as  a 
nation  still  survive,  in  spite  of  all  the  laws  which,  in 
similar  circumstances,  have  either  extinguished  or  de- 
stroyed the  identity  of  other  nations.    And  therefore  it 
is  that  the  Jews  as  a  nation  will  yet  be  restored  to  the 
family  of  God,  through  the  subjection  of  their  proud 
hearts  to  Him  whom  they  have  pierced.    And  as  believ- 
ing Gentiles  will  be  honoured  to  be  the  instruments  of 
this  stupendous  change,  so  shall  the  vast  Gentile  world 
reap  such  benefit  from  It,  that  it  shall  be  like  the  commu- 
nication of  life  to  them  from  the  dead.    (7.)  Thus  has  tha 
Christian  Church  the  highest  motive  to  the  establishment 
and  vigorous  prosecution  of  missions  to  ths  Jews;  God  hav- 
ing not  only  promised  that  there  shall  be  a  remnant  of 
them  gathered  in  every  age,  but  pledged  Himself  to  tha 
final  Ingathering  of  the  whole  nation,  assigned  the  has* 
our  of  that  Ingathering  to  the  Gentile  Church,  and  aararea 
them  that  the  ovent,  when  It  does  arrive,  shall  have  • 

251 


ROMANS  XII. 


ttfe-glving  effect  upon  the  whole  world  (v.  12-16,  26-31). 
;8.)  Those  who  think  that  in  all  the  evangelical  prophe- 
cies of  the  Old  Testament  the  terms  "  Jacob,"  "Israel," 
Ac,  are  to  be  understood  solely  of  the  Christian  Church, 
would  appear  to  read  the  Old  Testament  differently  from 
the  apostle,  who,  from  the  use  of  those  very  terms  in  Old 
Testament  prophecy,  draws  arguments  to  prove  that  God 
has  mercy  In  store  for  the  natural  Israel  (v.  26,  27).  (0.) 
Mere  intellectual  investigations  into  Divine  truth  in 
general,  and  the  sense  of  the  living  oracles  in  particular, 
as  they  have  a  hardening  effect,  so  they  are  a  great  contrast 
to  the  spirit  of  our  apostle,  whose  lengthened  sketch  of 
God's  majestic  procedure  towards  men  in  Christ  Jesus 
ends  here  in  a  burst  of  admiration,  which  loses  itself  in 
the  still  loftier  frame  of  adoration  (v.  33-36). 

CHAPTER    XII. 

Ver.  1-21.    Duties  of  Bklieveks,  General  and  Par- 
riorjLAR.    The  doctrinal  teaching  of  this  Epistle  is  now 
followed  up  by  a  series  of  exhortations  to  practical  duty. 
And  first,  the  all-comprehensive  duty.    1.  I  beseech  you 
therefore— l  n  view  of  all  that  has  been  advanced  in  the 
foregoing  part  of  this  Epistle,    by  the  mercies  of  God— 
those  mercies,  whose  free  and  unmerited  nature,  glorious 
Channel,  and  saving  fruits  have  been  opened  up  at  such 
length,    that  ye  present— See  on  ch.  6. 13,  where  we  have 
the  same  exhortation  and  the  same  word  there  rendered 
"yield"  (as  also  in  v.  16,  19).    your  bodies— i.e.,  'your- 
selves In  the  body,'  considered  as  the  organ  of  the  inner 
life.    As  It  is  through  the  body  that  all  the  evil  that  is  in 
the  unrenewed  heart  comes  forth  into  palpable  manifes- 
tation and  action,  so  it  is  through  the  body  that  all  the 
gracious   principles   and  affections  of  believers  reveal 
themselves  in  the  outward  life.    Sanctlflcation  extends 
to  the  whole  man  (1  Thessalonlans  5.23,  24).    a  living 
Mtcrtnce — In   glorious   contrast    to    the  legal   sacrifices, 
whioh,  save  as  they  were  slain,  were  no  sacrifices  at  all. 
The  death  of  the  one  "  Lamb  of  God,  taking  away  the  Bin 
of  the  world,"  has  swept  all  dead  victims  from  off  the 
altar  of  God,  to  make  room  for  the  redeemed  themselves 
M  "  living  sacrifices"  to  Him  who  made  "  Him  to  be  sin 
torus;"  while  every  outgoing  of  their  grateful  hearts  in 
praise,  and  every  act  prompted  by  the  love  of  Christ,  is 
Itself  a  sacrifice  to  God  of  a  sweet-smelling  savour  (He- 
brews 13. 15,  16).    holy— As  the  Levltlcal  victims,  when 
offered  without  blemish  to  God,  were  regarded  as  holy, 
so  believers,  "  yielding  themselves  to  God  as  those  that 
are  alive  from  the  dead,  and  their  members  as  instru- 
ments of  righteousness  unto  God,  are,  in  His  estimation, 
not  rltually  but  really  "holy,"  and  so— acceptable ('  well- 
pleasing')   uuto  God  — not  as    the   Levltlcal   offerings, 
merely  as  appointed  symbols  of  spiritual  Ideas,  bat  ob- 
jects, Intrinsically,  of  Divine  complacency,  in  their  re- 
newed  character,  and   endeared   relationship    to   Him 
through  ills  Son  Jesus  Christ,    which  U  your  reason- 
able (rather,  '  rational')  service— In  contrast,  not  to  the 
senselessness  of  Idol-worship,  but  to  the  offering  of  Irra- 
tional victims  under  the  law.    In  this  view  the  presenta- 
tion of  ourselves,  as   living  monument*  of  redeeming 
mercy,  is  here  called  "our  rational  service  ;"  and  surely 
It  Is  the  most  rational  and  exalted  occupation  of  God's 
reasonable  creatures.    So  2  Peter  1. 6,  "  to  offer  up  spiritual 
sacrifices,  acceptable  to  God  through  Jesus  Christ."    and 
«*  ye  not  conformed  to  this  world  (cf.  Epheslans  2.  2 ; 
Galatlans  1.4,  Oreek);  but  be  ye  transformed — or,  'trans- 
figured' (as  In  Matthew  17.  2;  and  2  Corinthians  8.  18, 
^.reek).    by  the  renewing  of  your  mind — not  by  a  mere 
,utward  dlsconformlty  to  the  ungodly  world,  many  of 
whose  actions  in  themselves  may  be  virtuous  and  praise- 
worthy; but  by  such  an  inward  spiritual  transformation 
m  makes  the  whole  life  new  — new  In  Its  motives  and 
ends,  even  where  the  actlous  differ  in  nothing  from  those 
•t  the  world— new,  considered  as  a  whole,  and  in  such  a 
tense  as  to  be  wholly  unattainable  save  through  the  con- 
straining power  of  the  love  of  Christ,   that  ye  may  prove 
—».«.,  experimentally.    (See  on  the  word  "experience" 
in  ch.  5. 4,  and  cf.  1  Thessalonlans  5. 10,  where  the  senti- 
252 


men t  Is  the  same.)   what  is  that  ( '  th e ')  good  «m 
able  ('  well-pleasing'),  and  perfect  will  of  God—  \V  ;  pre* 
fer  this  rendering  [with  Calvin,  Revised  Version  *cj 
to  that  which  many  able  critics  [Tholuck,  Meyer,  Di 
Wette,  Frttzsche,  Philippi,  Alford,  Hodge]  adopt— 
'that  ye  may  prove,'  or  'discern  the  wJU  of  God,  [even] 
what  is  good,  and  acceptable,  and  perfect.'    God's  will  Is 
"good,"  as  it  demands  only  what  is  essentially  and  un- 
changeably good  (ch.  7. 10);  It  Is  "  well-pleasing,"  in  con- 
trast  with  all  that  is  arbitrary,  as  demanding  only  whal 
God  has  eternal  complacency  in  (cf.  Micah  6.  8,  with  Jere- 
miah 9.  24);  and  it  is  "perfect"  as  it  required  nothlr  g  elai 
than  the  perfection  of  God's  reasonable  creature,  who,  In 
proportion  as  he  attains  to  It,  reflects  GodV  own  perfec- 
tion.  Such  then  is  the  great  general  duty  of  the  redeemed 
— «elf-consecration,  in  our  whole  spirit  and  soul  and 
body  to  Him  who  hath  called  us  into  the  fellowship  of 
His  Son  Jeaus  Christ.    Next  follow  specific  duties,  chiefly 
social ;  beginning  with  Humility,  the  chlefest  of  all  the 
graces  — but   here    with   special    reference  to   spiritual 
gifts.    3.  For  I  say  (authoritatively),  through  the  grace 
given  unto  me— as  an  apostle  of  Jesus  Christ;  thus  ex- 
emplifying his  own  precept  by  modestly  falling  back  on 
that  office  which  both  warranted  and  required  such  plain- 
ness towards  all  classes,    to  every  man  that  Is  among 
you,  not  to  think,  &c— It  is  impossible  to  convey  in  good 
English  the  emphatic  play,  so  to  speak,  which  each  word 
here  has  upon  another:   'not  to  be  high-minded  above 
what  he  ought  to  be  minded,  but  so  to  be  minded  as  to  be 
sober-minded.'    [Calvin,   Alford.]    This   Is   merely  a 
strong  way  of  characterizing  all  undue  self-elevation. 
according  as  God  hath  dealt  to  every  man  the  measure 
of  faith— Faith  Is  here  viewed  as  the  Inlet  to  all  the  other 
graces,  and  so,  as  the  receptive  faculty  of  the  renewed 
soul— q.  d.,  'As  God  hath  given  to  each  his  particular 
capacity  to  take  in  the  gifts  and  graces  which  He  des'gns 
for  the  general  good.'    4,  5.    For  as  we   have    many 
members,  &c— The  same  diversity  and  yet  unity  obtains 
in  the  body  of  Christ,  whereof  all  believers  are  the  sev- 
eral members,  as  In  the  natural  body.  6-8.  Having  the* 
gift*  differing  according  to  the  grace  given  to  ■<« 
Here,  let  It  be  observed,  all  the  gifts  of  belle\ers  allk; 
are  viewed  as  communications  of  mere  grace,    whether 
(we  have  the  giftof )  prophecy— i.  e.,  of  Inspired  teaching; 
as  In  Acts  16.  32.    Any  one  speaking  with  Divine  author* 
ity— whether  with  reference  to  the  past,  the  present,  or 
the  future — was  termed  a  prophet  (Exodus  7. 1,  <fco.).    (let 
at  prophesy]  according  to  the  proportion  of  faith— 
rather, '  of  our  faith.'  Many  Romish  expositors  and  some 
Protestant  (as  Calvin  and  Rengkl,  and,  though,  hesitat- 
ingly, Beza  and  Hodge),  render  this  'the  analogy  of 
faith,'  understanding  by  it '  the  general  tenor'  or  '  rule  of 
faith,'  divinely  delivered  to  men  lor  their  guidance.    But 
this  is  against  the  context,  whose  object  is  to  show  that 
as  all  the  gifts  of  believers  are  according  to  their  respec- 
tive capacity  for  them,  they  are  not  to  be  puffed  up  oa 
account  of  them,  but  to  use  them  purely  for  their  proper 
ends,    or  ministry,  [let  us  wait]  on  ('  be  occupied  with') 
our  ministering— The  word  here  used  imports  any  kind 
of  service,  from  the  dispensing  of  the  word  of  life  (Acts  & 
4)  to  the  administering  of  the  temporal  affairs  of  the 
Church  (Acts  6.  1-3).     The  latter  seems  Intended  here, 
being  distinguished   from    "prophesying,"  "teaching," 
and  "exhorting."    or   he  that  teacheth— Teachers  are 
expressly  distinguished    from   prophets,  and    put  after 
them,  as  exercising  a  lower  function  (Acts  13. 1 ;  1  Corin- 
thians 12. 28,  29).  Probably  It  consisted  mainly  in  opening 
up  the  evangelical  bearings  of  Old  Testament  Scripture; 
and  it  was  in  this  department  apparently  that  Apolloe 
Showed  his  power  and  eloquence  (Acts  18.  24).    or  he  thai 
exhorteth— Since   all    preaching,  whether    by  apostles, 
propheu,  or  teachers,  was  followed  up  by  exhortation 
(Act£  ii.  28;  14.  22;  15.  32,  Ac), many  think  that  no  specific 
class  is  here  In  view.    But  if  liberty  was  given  to  otbe^ 
to  exercise   themselves   occasionally  In   exhorting    to* 
brethren   generally,    or   small    parties   of   the   less    In- 
structed, the  reference  may  be  to  them,    he  that  give** 
—In  the  exercise  Oi  private  benevolence  probably,  rath**] 


KOJklAJSb   XII. 


*l\an  In  the  discharge  ol  dlaconal  duty.    with  simplicity 

—80  tlio  word  probably  means.  Bu,t  as  simplicity  seems 
enjoined  in  the  next  clause  but  one  of  this  same  verse, 
perhaps  the  meaning  here  is,  'with  liberality,'  as  the 
game  word  is  rendered  in  2  Corinthians  8.2;  9.11,  he 
that  ruleth— whether  iu  the  Church  or  his  own  house- 
hold. See  1  Timothy  8.  4,  5,  where  the  same  word  Is  ap- 
plied to  both,  with  diligence— with  earnest  purpose. 
he  that  ihoweth  mercy,  with  cheerfulness — not  only 
without  grudging  either  trouble  or  pecuniary  relief,  but 
feeing  it  to  be  "more  blessed  to  give  than  to  receive," 
and  to  help  than  be  helped.  9.  Let  love  be  without  dis- 
simulation— '  Let  your  love  be  unfeigned,'  as  in  2  Corin- 
thians 6.8;  1  Peter  2.22;  and  see  1  John  3.  18.  Abhor 
that  which  Is  evil  1  cleave  to  that  which  is  good— What 
r  lofty  tone  of  moral  principle  and  feeling  Is  here  Incul- 
cated I  It  Is  not,  Abstain  from  the  one,  and  do  the  other ; 
nor,  Turn  away  from  the  one,  and  draw  to  the  other ;  but, 
Abhor  the  one,  and  cling,  with  deepest  sympathy,  to  the 
other.  10.  Be,  Ac— better,  'In  brotherly  love  be  affec- 
tionate one  to  another;  in  [giving,  or  showing]  honour, 
outdoing  each  other.'  The  word  rendered  '  prefer'  means 
rather  'to  go  before,'  'take  the  lead,'  (.  e.,  'show  an  ex- 
ample.' How  opposite  is  this  to  the  reigning  morality 
of  the  heathen  world  I  and  though  Christianity  has  so 
changed  the  spirit  of  society,  that  a  certain  beautiful  dis- 
interestedness and  self-sacrifice  shines  in  the  character 
of  not  a  few  who  are  but  partially,  if  at  all  under  the 
transforming  power  of  the  Gospel,  it  Is  only  those  whom 
"the  love  of  Christ  constrains  to  live  not  unto  them- 
selves," who  are  capable  of  thoroughly  acting  in  the  spirit 
of  this  precept  11.  not  slothful  In  business— The  word 
rendered  "business"  means  'zeal,'  'diligence,'  'pur- 
pose;' denoting  the  energy  of  action,  serving  the  Lord 
— i.  e.,  the  Lord  Jesus  (see  Epheslans  6.  6-8).  Another 
leading— 'serving  the  time,'  or  'the  occasion'— which 
differs  in  form  but  very  slightly  from  the  received  read- 
ing, has  been  adopted  by  good  critics  [Luther,  Olshaxt- 
•sn  Fbitzsche,  Meter].  But  as  MS.  authority  is  de- 
cidedly against  It,  so  is  Internal  evidence ;  and  compara- 
tively few  favour  it.  Nor  Is  the  sense  which  it  yields  a 
very  Christian  one.  19.  rejoicing,  Ac— Here  it  is  more 
lively  to  retain  the  order  and  the  verbs  of  the  original : 
Ichope  rejoicing;  In  tribulation,  enduring;  in  prayer, 
persevering.'  Each  of  these  exercises  helps  the  other. 
If  our  "hope"  of  glory  is  so  assured  that  It  is  a  rejoicing 
hope,  we  shall  And  the  spirit  of  "endurance  in  tribula- 
tion1'natural  and  easy;  but  since  it  is  " prayer"  which 
strengthens  the  faith  that  begets  hope,  and  lifts  it  up 
into  an  assured  and  Joyful  expectancy,  and  since  our 
patience  in  tribulation  is  fed  by  this,  It  will  be  seen  that 
all  depends  on  our  "  perseverance  In  prayer."  13.  given 
to  hospitality — L  e.,  the  entertainment  of  strangers.  In 
times  of  persecution,  and  before  the  general  institution 
of  houses  of  entertainment,  the  Importance  of  this  pre- 
cept would  be  at  once  felt.  In  the  East,  where  such 
houses  are  still  rare,  this  duty  is  regarded  as  of  the  most 
sacred  character.  [Hodge.]  14.  Bless  ({.  e.,  Call  down  by 
prayer  a  blessing  on)  them  which  persecute  you,  Ac. — 
This  Is  taken  from  the  Sermon  on  the  Mount,  which, 
from  the  allusions  made  to  it,  seems  to  have  been  the 
store-house  of  Christian  morality  among  the  churches. 
15.  Rejoice  with  them  that  rejoice  (  weep  (the  "and" 
should  probably  be  omitted)  with  them  that  weep 
—What  a  beautiful  spirit  of  sympathy  with  the  Joys  and 
sorrows  of  others  is  here  Inculcated  I  But  it  is  only  one 
charming  phase  of  the  unselfish  charaoter  which  belongs 
to  all  living  Christianity.  What  a  world  will  ours  be 
when  this  shall  become  its  reigning  spirit!  Of  the  two, 
however,  it  is  more  easy  to  sympathize  with  another's 
sorrows  tnan  his  Joys,  because  in  the  one  case  he  need* 
us;  in  the  other  not.  But  Just  for  this  reason  the  latter 
is  the  more  disinterested,  and  so  the  nobler.  16.  B* 
(*  Being')  of  th#  same  mind  one  toward  another— The 
feeling  of  the  common  bond  which  binds  all  Christians 
'*)  each  other,  whatever  diversity  of  station,  cultivation, 
temperament,  or  gifts  may  obtain  among  them,  is  the 
tfeJag   here   enjoined.    This    Is   next    taken    up    in   de- 


tail. Mind  not  (•  nor  minding')  higii  things — 1.  «.,  vr*»t 
isu  not  ambitious  or  aspiring  purposes  and  desire*.  A* 
this  springs  from  selfish  severance  of  our  own  Interests 
and  objects  from  those  of  our  brethren,  so  it  is  quite  in- 
compatible with  the  spirit  Inculcated  in  the  preceding 
clause,  but  condescend  ('  condescending')  to  men  of  lew 
estate— or  (as  some  render  the  words), '  Inclining  ante  the 
things  that  be  lowly.'  But  we  prefer  the  former.  Be  not 
wise  In  your  own  conceits— This  is  Just  the  application 
of  the  caution  against  hlgh-mlndedness  to  the  estimate 
we  form  of  our  own  mental  charaoter.  IT.  Recompense 
('  Recompensing'),  Ac— see  on  v.  14.  Provide  ('  Provid- 
ing') things  honest  ('honourable*)  In  the  sight  of  aJi 
men— The  idea  (which  is  from  Proverbs  8. 4)  is  the  care 
which  Christians  should  take  so  to  demean  themselves  as 
to  command  the  respect  of  all  men.  18.  If  it  be  possible 
(i.  e.,  If  others  will  let  you),  as  much  as  Ueth  in  yon  (or, 
'  dependeth  on  you')  live  peaceably  (or, '  be  at  peace')  with 
all  men— The  Impossibility  of  this  in  some  cases  is  hinted 
at,  to  keep  up  the  hearts  of  those  who,  having  done  their 
best  unsuccessfully  to  live  in  peace,  might  be  tempted  to 
think  the  failure  was  necessarily  owing  to  themselves. 
But  how  emphatically  expressed  is  the  injunction  to  let 
nothing  on  our  part  prevent  it  1  Would  that  Christians 
were  guiltless  in  this  respect  I  19-31.  avenge  net,  Ac- 
see  on  v.  14.  but  [rather]  give  place  unto  wrath — This 
Is  usually  taken  to  mean,  'but  give  room  or  space  for 
wrath  to  spend  itself.'  But  as  the  context  shows  that  the 
injunction  is  to  leave  vengeance  to  God,  "wrath"  here 
seems  to  mean,  not  the  offence,  which  we  are  tempted  to 
avenge,  but  the  avenging  wrath  of  God  (see  2  Chronicles  34. 
18),  which  we  are  enjoined  to  await,  or  give  room  for.  (80 
the  best  interpreters.)  If  thine  enemy  hunger,  Ac—This 
is  taken  from  Proverbs  25. 21,22,  which  without  rtoabt  sup- 
plied the  basis  of  those  lofty  precepts  on  that  subject 
which  form  the  culminating  point  of  the  Sermon  on  the 
Mount.  In  so  doing  thou  shalt  heap  coals  of  flre  on  his 
head— As  the  heaping  of  "coals  of  flre"  is  in  the  Old  Tes- 
tament the  figurative  expression  of  Divine  vengeance 
(Psalm  140.  10;  11.  6,  Ac),  the  true  sense  of  these  words 
seem  to  be, '  That  will  be  the  most  effectual  vengeance — a 
vengeance  under  which  he  will  be  fain  to  bend.'  [80  Ai<- 
kokd,  Hodge,  Ac]  The  next  verse  confirms  this.  Be  net 
overcome  of  evil — for  then  you  are  the  conquered  party. 
but  overcome  evil  -with  good— and  then  the  victory  is 
yours;  you  have  subdued  your  enemy  in  the  noblest 
sense.— Note  (1.)  The  redeeming  mercy  of  God  in  Christ  la, 
in  the  souls  of  believers,  the  living  spring  of  all  holy 
obedience  (v.  1).  (2.)  As  redemption  under  the  gospel  is 
not  by  irrational  vlotims,  as  under  the  law,  but "  by  the 
precious  blood  of  Christ"  (1  Peter  h  18,  19),  and,  conae- 
quently,  is  not  ritual  but  real,  so  the  sacrifices  which  be- 
lievers are  now  called  to  offer  are  all  "living  sacrifices;" 
and  these— summed  up  in  self-consecration  to  the  service 
of  God— are  "  holy  and  acceptable  to  God,"  making  up  to- 
gether "our  rational  service"  (v,  1).  (8.)  In  this  light, 
what  are  we  to  think  of  the  so-called  '  unbloody  sacriflce 
of  the  mass,  continually  offered  to  God  as  a  propitiation 
for  the  sins  both  of  the  living  and  the  dead,'  which  the 
adherents  of  Rome's  corrupt  faith  have  been  taught  for 
ages  to  believe  Is  the  highest  and  holiest  act  of  Christian 
worship  — In  direct  opposition  to  the  sublimely  simple 
teaching  which  the  Christians  of  Rome  first  received  (v. 
1)1  (4.)  Christians  should  not  feel  themselves  at  liberty  te 
be  conformed  to  the  world,  if  only  they  avoid  what  is 
manifestly  sinful ;  but  rather,  yielding  themselves  to  the 
transforming  power  of  the  truth  as  it  is  in  Jesus,  they 
should  strive  to  exhibit  before  the  world  an  entire  ren- 
ovation of  heart  and  life  (v.  3).  (5.)  What  God  would  have 
men  to  be,  in  all  its  beauty  and  grandeur,  is  for  the  flret 
time  really  apprehended,  when  "  written  not  with  ink, 
but  with  the  Spirit  of  the  living  God,  not  on  tables  of 
stone,  but  on  the  fleshy  tables  of  the  heart,"  2  Corinthians 
8. 8  (0.  2).  (6.)  Self -sufficiency  and  lust  of  power  are  pecu- 
liarly unlovely  in  the  vessels  of  mercy,  whose  respective 
graces  and  gifts  are  all  a  Divine  trust  for  behoof  of  the 
common  body  and  of  mankind  at  large  (».  8,  4).  (7.)  As 
Wgetfulness  of  this  has  been  the  a>nrce  of  lnnuuerahV 

161 


ROMAICS  XIII,  XIV. 


sad  unspeakable  evils  in  the  Church  of  Christ,  so  the 
Gftlthful  exercise  by  every  Christian  of  his  own  peculiar 
office  and  gifts,  and  the  loving  recognition  of  those  of  his 
brethren,  as  all  of  equal  Importance  In  their  own  place, 
would  pot  a  new  face  upon  the  visible  Church,  to  the  vast 
benefit  and  comfort  of  Christians  themselves  and  to  the 
admiration  of  the  \rc:  Id  around  them  (i>.  6-8).  (8.)  What 
would  the  world  be,  If  it  were  filled  with  Christians  hav- 
ing but  one  object  in  life,  high  above  every  other— to 
"serve  the  Lord"— and  throwing  into  this  service  '  alac- 
rity' In  the  discharge  of  all  duties,  and  abiding  "  warmth 
of  spirit"  (».  11)  I  (9.)  Oh  how  far  is  even  the  living  Church 
from  exhibiting  the  whole  character  and  spirit,  so  beau- 
tifully portrayed  in  the  latter  verses  of  this  chapter  (v. 
12-21)1  What  need  of  a  fresh  baptism  of  the  Spirit  in 
arder  to  this!  And  how  "fair  as  the  moon,  clear  as  the 
sun,  and  terrible  as  an  army  with  banners,"  will  the 
Church  become,  when  at  length  Instinct  with  this  Spirit! 
The  Lord  hasten  it  in  its  time ! 

CHAPTER     XIII. 

Ver.  1-14.  Sake  Subject  continued— Political  and 
Social  Relations— Motives,  l,  a.  Let  every  soul— 
svery  man  of  you— be  subject  unto  the  higher  powers— 
or,  'submit  himself  to  the  authorities  that  are  above 
him.'  For  there  Is  no  power  ('no  authority')  but  of 
God  t  the  powers  that  be  are  ('  have  been')  ordained  of 
God.  Whosoever  therefore  reststeth  the  power- '  So 
that  he  that  setteth  himself  against  the  authority'— re- 
ststeth the  ordinance  of  God  )  and  they  that  resist 
•hail  receive  to  themselves  damnation— or, '  condemna- 
tion,' according  to  the  old  sense  of  that  word;  that  is,  not 
from  the  magistrate,  but  from  God,  whose  authority  In 
the  magistrate's  is  resisted.  3,  4.  For  rulers  are  not  a 
terror  to  good  works — '  to  the  good  work,'  as  the  true 
reading  appears  to  be — but  to  the  evil  ...  he  bearcth 
not  the  sword  In  vain — i.  e.,  the  symbol  of  the  magis- 
trate's authority  to  punish.  5.  Wherefore  ye  must 
needs  be  subject,  not  only  for  'wrath— for  fear  of  the 
magistrate's  vengeance— but  also  for  conscience'  sake— 
from  reverence  for  God's  authority.  It  Is  of  Magistracy  in 
general,  considered  as  a  Divine  ordinance,  that  this  Is 
spoken:  and  the  statement  applies  equally  to  all  forms 
of  government,  from  an  unchecked  despotism— such  as 
flourished  when  this  was  written,  under  the  Emperor 
Nero — to  a  pure  democracy.  The  inalienable  right  of  all 
subjects  to  endeavour  to  alter  or  improve  the  form  of  gov- 
ernment under  which  they  live  is  left  untouched  here. 
But  since  Christians  were  constantly  charged  with  turn- 
ing the  world  upside  down,  and  since  there  certainly  were 
elements  enough  In  Christianity  of  moral  and  social  rev- 
olution to  give  plausibility  to  the  charge,  and  tempt  noble 
spirits,  crushed  under  mlsgovernment,  to  take  redress 
Into  their  own  hands,  It  was  of  special  importance  that 
the  pacific,  submissive,  loyal  spirit  of  those  Christians 
who  resided  at  the  great  seat  of  political  power,  should 
furnish  a  visible  refutation  of  this  charge.  6,  7.  For,  for 
this  cause  pay  ye  (rather,  '  ye  pay')  tribute  also — q.  d., 
"This  is  the  reason  why  ye  pay  the  contributions  requi- 
site for  maintaining  the  civil  government.'  for  they  are 
God's  ministers,  attending  continually  upon  ('to') 
this  very  thing.  Render  therefore  to  all  their  dues— 
From  magistrates  the  apostle  now  comes  to  other  offi- 
cials, and  from  them  to  men  related  to  us  by  whatever 
tie.  tribute — land  tax.  custom— mercantile  tax.  fear- 
reverence  for  superiors,  honour— the  respect  due  to  per- 
sons of  distinction.  8.  Owe  no  man  anything,  but  to 
love  one  another— q,  d.,  '  Acquit  yourselves  of  all  obli- 
gations except  love,  which  is  a  debt  that  must  remain 
ever  due.'  [Hodge.]  for  he  that  loveth  another  hath 
fulfilled  the  law— for  the  law  Itself  Is  but  love  In  man- 
ifold action,  regarded  as  matter  of  duty.  9.  For  this, 
Ac — better  thus :  '  For  the  [commandments].  Thou  shalt 
not  kill,  Thou  shalt  not  commit  adultery,  Thou  shalt 
not  steal,  Thou  shalt  not  covet,  and   whatever   other 

ommandxnent  [there  may   be],  It  is  summed  up,'  <fcc. 

The  clause.   "Thon   shalt   not  *ear   false  witness."  is 


wanting  in  all   the   most  ancient  Miss.)     The  aposUs 
refers  here  only  to  the  second  table  of  the  law,  aa  love 
to  our  neighbour  is  what  he  is  treating  of.    10.  Love 
worketh  no  111  to  his  (or,  one's')  neighbour  t  therefore) 
Ac— As  love,  from  Its  very  nature,  studies  and  delights  tc. 
please  its  object,  its  very  existence  is  an  effectual  security 
against  our  wilfully  injuring  him.     Next  follow  some 
general  motives  to  the  faithful  discharge  of  all  these 
duties.    11.  And  that— rather,  'And  this'  [do}— knowing 
the  time,  that  now  it  Is  high  time—  lit., '  the  hour  has 
already  come.'    for  us  to  awake  out  of  sleep— of  stupid, 
fatal  Indifference  to  eternal  things,    for  now  Is  our  sal- 
vation—rather,  'the  salvation,'  or  simply  'salvation'— 
nearer  than  when  -we  (first)  believed— This  is  in  the 
line  of  all  our  Lord's  teaching,  which  represents  the  de- 
cisive day  of  Christ's  second  appearing  as  at  hand,  to 
keep  believers  ever  in  the  attitude  of  wakeful  expectancy, 
but  without  reference  to  the  chronological  nearness  or  dis- 
tance of  that  event.    19.  The  night  (of  evil)  Is  far  spent* 
the  day  (of  consummated  triumph  over  it)  U  at  hand  i 
let  us  therefore  cast  off  (as  a  dress)  the  works  of  dark 
ness— all  works  holding  of  the  kingdom  and  period  of 
darkness,  with  which,  as  followers  of  the  risen  Saviour, 
our  connection  has  been  dissolved,    and  let  us  pnt  on 
the  armour  of  light— described  at  large  in  Ephesians  6. 
11-18.    13.  Let  us  walk  honestly  (' becomingly,'  'seem- 
ingly') as  In  the  day— q.  d. ,  '  Men  choose  the  night  for 
their  revels,  but  our  night  is  past,  for  we  are  all  tha  chil- 
dren of  the  light  and  of  the  day  (1  Thessalonlans  5.  6):  let 
us  therefore  only  do  what  is  fit  to  be  exposed  to  the  light 
of  such  a  day.'   not  tn  rioting  and  drunkenness— varied 
forms  of  in  temperance ;  denoting  revels  in  general,  usu« 
ally  ending  In  Intoxication,    not  In  chambering  and 
wantonness— varied  forms  of  impurity;  the  one  pointing 
to  definite  acts,  the  other  more  general,    not  In  strtft 
and  envying— varied  forms  of  that  venomous  feeling  be- 
tween man  and  man  which  reverses  the  law  of  love.    14, 
But—  to  sum  up  all  in  one  word— put  ye  on  the  Lord 
Jesus  Christ— in  such  wise  that  Christ  only  may  be  seen 
In  you  (see  2  Corinthians  3.3;  Galatlans  8.  27;  Ephesians 
4.  24).    and  make  no  provision  ('  take  no  forethought') 
for  the  flesh,  to  [fulfil]  the  lusts  [thereof  }— a. d., '  direct 
none  of  your  attention  to  the  cravings  of  your  corrupt 
nature,  how  you  may  provide  for  their  gratification.'— 
Note  (1.)  How  gloriously  adapted  is  Christianity  for  hu- 
man society  in  all  conditions !    As  it  makes  war  directly 
against  no  specific  forms  of  government,  so  It  directly  re- 
commends none.    While  Its  holy  and  benign  principles 
secure  the  ultimate  abolition  of  all  iniquitous  govern- 
ment, the  reverence  which   it  teaches  for  magistracy, 
under  whatever  form,  as  a  Divine  institution,  secures  the 
loyalty  and  peaceablenesB  of  Its  disciples,  amid  all  the 
turbulence  and  distractions  of  civil  society,  and  makes  It 
the  highest  Interest  of  all  states  to  welcome  it  within 
their  pale,  as  In  this  as  well  as  every  other  sens" — "the 
salt  of  the  earth,  the  light  of  the  world"  (t>.  1-5).    (2. ,  Chris- 
tianity is  the  grand  speclflo  for  the  purification  and  ele- 
vation of  all  the  social  relations;  inspiring  a  readiness  to 
discharge  all  obligations,  and  most  of  all,  Implanting  In 
Its  disciples  that  love  which  secures  all  men  against  In- 
Jury  from  them,  inasmuch  as  it  is  the  fulfilling  of  the  law 
(v.  6-10).    (3.)  The  rapid  march  of  the  kingdom  of  God,  the 
advanced  stage  of  't  at  which  we  have  arrived,  ind  the 
e7er-nearing  approach  of  the  perfect  day— nearer  to  every 
believer  the  longer  be  lives — should  quicken  all  the  chil- 
dren of  light  to  redeem  the  time,  and,  seeing  that  they 
look  for  such  things,  to  be  diligent,  that  they  may  be 
found  of  Him  in  peace,  without  spot  and   blameless  (3 
Peter  8. 14).    (4.)  In  virtue  of  'the  expulsive  power  of  a 
new  and  more  powerful  affection,'  tne  great  secret  of  per- 
severing holiness  In  a.l  manner  of  conversation  will  be 
found  to  be  "  Christ  in  us,  the  hope  of  glory"  (Colosslans 
1.  27),  and  Christ  on  us,  as  the  character  in  which  alone 
we  shall  be  able  to  shine  before  men  (2  Corinthians  ft.  i) 
(v.  U\ 

CHAPTER    XIV. 
Ver.  1-2J     Same  Subject  continued— CnaisTiAJr  Fo» 


ROMANS  XIV. 


^SAXJiJactt.    The  subject  here,  and  on  to  ob.  16. 13,  U  the 
tanskleration  due  from  stronger  Christian*  to  their  weaker 
brethren;  which  is  but  the  great  law  of  love  (treated  of  In 
en.  IB.)  In  one  particular  form.    1.  Him  that  la  weak  In 
the  faith— rather,  'In  faith;'  i.e.,  not '  Him  that  is  weak 
la  the  truth  believed'  [Calvin,  Beza,  Alford,  Ac],  but 
(an  most  interpreters  agree), '  Ilim  whose  faith  wants  that 
firmness  and  breadth  whloh  would  raise  him  above  small 
scruples.'    (See  on  v.  22,  23.)    receive  ye— to  cordial  Chrls- 
fian  fellowship — but    not    to    doubtful    disputatious — 
smther,  perhaps,  'not  to  the  deciding  of  doubts,'  or  'scru- 
ples;' i.  «t,  not  for  the  purpose  of  arguing  him  out  of 
iaem:  which  Indeed  usually  does  the  reverse;  whereas 
to  receive  him  to  full  brotherly  confidence  and  cordial 
Interchange  of  Christian  affection  is  the  most  effectual 
way  of  drawing  them  off.    Two  examples  of  such  scruples 
are  here  specified,  touching  Jewish  meals  and  days.    "  The 
■trong,"  it  will  be  observed,  are  those  who  knew  these  to 
be  abolished  under  the  gospel ;  "  the  weak"  are  those  who 
had  scruples  on   this  point.     2.  one  believeth  that  lie 
may  eat  all  thing*— See  Acts  10.  16.     another,  who  Is 
weak,  eateth  herbs— restricting  himself  probably  to  a 
vegetable  diet,  for  fear  of  eating  what  might  have  been 
offered  to  idols,  and  so  would  be  unclean.    (See  1  Corin- 
thians 8.)   3.  Let  not  him  that  eateth  despise  (look  down 
superciliously  upon)  him  that  eateth  not  |  and  let  not 
hint  that  eateth  not  judge  (sit  in  Judgment  censoriously 
upon)  him  that  eateth  <  for  God  hath  received  him— as 
one  of  His  dear  children,  who  in  this  matter  acts  not 
from  laxity,  but  religious  principle.    4,  Who  art  thou 
that  judgest  another  man's  (rather,  'another's')  ser- 
vant!—i. «.,  Chbist's,  as  the  whole  context  shows,  espe- 
cially ».  8,  9.    Yea,  <fec— 'But  he  shall  be  made  to  stand, 
tor  God  Is  able  to  make  him  stand ;'  i.  e.,  to  make  good  his 
standing,  not  at  the  day  of  Judgment,  of  which  the  apos- 
tle treats  In  v.  10,  but  in  the  true  fellowship  of  the  Church 
here,  in  spite  of  thy  censures.    5.  One  man  esteemeth 
one  day  above  another  I  another  esteemeth  every  day 
—The  supplement  "alike"  should  be  omitted,  as  Injuring 
he  sense.    Let  every  man  be  fully  persuaded  in  his 
own  mind— be  guided  in  such  matters  by  conscientious 
conviction.     6.  He  that  regardeth  the  day,  rcgardeth 
It  to  the  Lord— the  Lord  Christ,  as  before— and  he  .  .  . 
not,  to  the  Lord  he  doth  not — each  doing  what  he  be- 
lieves to  be  the  Lord's  will.    He  that  eateth,  eateth  to 
the  Lord,  for  he  glveth  God  thanks  ;  and  he  that  eat- 
eth not,  to  the  Lord  he  eateth  not,  and  glveth  God 
thanks— The  one  gave  thanks  to  God  for  the  flesh  which 
the  other  scrupled  to  use;   the  other  did  the  same  for 
the  herbs  to  which,  for  conscience'  sake,  he  restricted 
himself.     From  this  passage  about  the   observance  of 
days,  Alford  unhappily  infers  that  such  language  could 
not  have  been  used  if  the  sabbath-law  had  been  in  force 
under  the  Gospel  in  any  form.    Certainly  it  could  not, 
If  the  sabbath  were  merely  one  of  the  Jewish  festival 
days;  but  It  will  not  do  to  take  this  for  granted  merely 
because  it  was  observed  under  the  Mosaic  economy.    And 
certainly,  if  the  sabbath  was  more  ancient  than  Judaism ; 
If,  even  under  Judaism,  It  was  enshrined  amongst  the 
eternal  sanctities  of  the  Decalogue,  uttered,  as  no  other 
parte  of  Judaism  were,  amidst  the  terrors  of  Slnal;  and  If 
the  Lawgiver  Himself  said  of  It  when  on  earth,  "The  Son 
of  man  is  Lord  kven  of  the  sabbath  day"  (see  Mark 
2. 28) — it  will  be  hard  to  show  that  the  apostle  must  have 
meant  it  to  be  ranked  by  his  readers  amongst  those 
vanished  Jewish  festival  days,  which  only  "  weakness" 
eould  Imagine  to  be  still  In  force— a  weakness  which  those 
who  had  more  light  ought,  out  of  love,  merely  to  bear 
With.    7,  8.  For  none  of  us  (Christians)  llveth  to  him- 
self—(See  2  Corinthians  5. 14, 15),  to  dispose  of  himself  or 
shape  his  conduct  after  his  own  Ideas  and  Inclinations. 
and  no  man  ('and  none' — of  us  Christians)  dleth  to  him- 
self.   For  -whether  -we  live,  we  live  unto  the  Lord  (the 
Lord  Christ  ;  see  next  verse) ;  and  whether  we  die,  we 
die  unto  the  Lord;  whether  we  live  therefore,  or  die, 
•we  are  the  Lord's— Nothing  but  the  most  vivid  explana- 
tion of  these  remarkable  words  could  make  them  endur- 
able to  any  Christian  ear,  if  Christ  were  a  mere  creature. 


For  Christ  Is  here— in  the  most  emphatic  terms,  and  ye* 
in  the  most  unlmpassloned  tone— held  up  as  the  supreme 
Object  of  the  Christian's  life,  and  of  his  death  too;  and 
that  by  the  man  whose  horror  of  creature-worship  was 
such,  that  when  the  poor  Lycaonians  would  have  wor- 
shipped himself,  he  rushed  forth  to  arrest  the  deed,  di- 
recting them  to  "the  living  God,"  as  the  only  legitimate 
Object  of  worship  (Acts  14.  15).    Nor  does  Paul  teach  this 
here,  but  rather  apjteals  to  it  as  a  known  and  recognized 
fact,  of  which  he  had  only  to  remind  his  readers.    And 
since  the  apostle,  when  lie  wrote  these  words,  had  never 
been  at  Rome,  he  could  only  know  that  the  Roman  Chris- 
tians would  assent  to  this  view  of  Christ,  because  it  was 
the  common  teaching  of  all  the  accredited  preachers  of  Chris- 
tianity,  and  the  common  faith  of  all  Christians.    O.  For  to 
this  end  Christ  both,  &c— The  true  reading  here  is,  To 
this  end  Christ  died  and  lived  ['again']  that  he  might  be 
Lord  both  of  the  dead  and  ('  and  of  the')  living— The 
grand  object  of  His  death  was  to  acquire  this  absolute 
Lordship  over  His  redeemed,  both  In  their  living  and 
in  their  dying,  as  His  of  right.    10.  But  why,  Ac— The 
original  is  more  lively:— 'But  thou  (the  weaker  believer), 
why  Judgest  thou  thy  brother?     And  thou  again  (the 
stronger),  why  desplsest  thou  thy  brother  V  for  we  shall 
all  (the  strong  and  the  weak  together)  stand  before  the 
judgment-seat  of  Christ— All  the  most  ancient  and  best 
MSS.  read  here, '  the  Judgment-seat  of  God.'    The  present 
reading  doubtless  crept  in  from  2  Corinthians  5. 10,  where 
"the  Judgment-seat  of   Christ"  occurs.     But  here  "the 
Judgment-seat  of  God"  seems  to  have  been  used,  with 
reference  to  the  quotation  and  the  inference  in  the  next 
two  verses.    11, 13.  For  It  Is  written  (Isaiah  45.  23),  As  1 
live,  salth  the  Lord  (Hebrew,  Jehovah),  every  knee 
shall  bow  to  me,  and  every  tongue  shall  confess  ta 
God— consequently,  shall  bow  to  the  award  of  God  upon 
their  character  and  actions.    So  then  (infers  the  apostle 
every  one  of  us  shall  give  account  of  himself  to  God- 
Now,  If  It  be  remembered  that  all  this  is  adduced  quit 
incidentally,  to  show  that  Christ  Is  the  absolute  Master 
of  all  Christians,  to  rule  their  Judgments  and  feelings 
towards  each  other  while  "living," and  todlsposeof  them 
"dying,"  the  testimony  which  It  bears  to  the  absolute 
Divinity  of  Christ  will  appear  remarkable.  On  any  other 
view,  the  quotation  to  show  that  we  shall  all  stand  before 
the  Judgment-seat  of  God  would  be  a  strange  proof  that 
Christians  are  all  amenable  to  Christ.     13.  Let  us  not 
therefore  judge  ('assume  the  office  of  Judge  over')  one 
another  ;  but  judge  this  rather,  <feo.— a  beautiful  sort  of 
play  upon  the  word  'Judge,'  meaning,  'But  let  this  be 
your  judgment,  not  to  put  a  stumbling-block,'  Ac.    14, 
15.  I  know,  and  am  persuaded  by  (or  rather, '  In')  the 
Lord  Jesus— as  "having  the  mind  of  Christ"  (1  Corinth- 
ians 2.  16).    that  there  Is  nothing  unclean  of  Itself— 
Hence  it  is  that  he  calls  those  "the  strong"  who  believed 
In  the  abolition  of  all  ritual  distinctions  under  the  Gospel. 
(See  Acts  10. 15.)    but  ('  save  that')  to  him  that  esteemeth 
anything  to  be  unclean,  to  hint  It  Is  unclean — q.  d., 
'and  therefore,  though  you  can  eat  of  it  without  sin,  he 
cannot.'    But  if  thy  brother  be  grieved  (has  his  weak 
conscience  hurt)  with  [thy]  meat— rather,  'because  of 
meat.'    The  word  "  meat"  is  purposely  selected  as  some- 
thing contemptible  in  contrast  with  the  tremendous  risk 
run  for  its  sake.     Accordingly,  In  the  next  clause,  that 
Idea  Is  brought  out  with  great  strength.    Destroy  not 
him  with  ('  by')  thy  meat  for  whom  Christ  died—'  The 
worth  of  even  the  poorest  and  weakest  brother  cannot  be 
more  emphatically  expressed  than  by  the  words,  "for 
whom  Christ  died."  '  [Olshauseht.]    The  same  sentiment 
Is  expressed  with  equal  sharpness  In  1  Corinthians  8.  U. 
Whatever  tends  to  make  any  one  violate  his  conscience  tends  te 
the  destruction  of  his  soul ;  and  he  vjho  helps,  whether  witiinalt 
or  no,  to  bring  about  the  one  is  guilty  of  aiding  to  accomplish 
the  other.    16, 17.  Let  not  then  your  good — i.  e.,  this  lib- 
erty of  yours  as  to  Jewish  meats  and  days,  well-founded 
though  it  be— be  evil  spoken  of— for  the  evil  it  does  U. 
others.    For  the  kingdom  of  God— or,  as  we  should  say 
Religion;  i.e.,  the  proper  business  and  blessedness  tot 
which  Christians  are  formed  Into  a  comrovuDJty  ot  re 

265 


aOMANS  XIV. 


aewed  ruon  .n  thorough  subjection  to  God  (cf.  1  Corinth- 
ians 4.  20).  ia  not  meat  and  drink  ('eating  and  drink- 
ing'); but  righteousness,  and  peace,  and  joy  in  the 
Holy  G Host— a  beautiful  and  comprehensive  division  of 
living  Christianity.  The  first— "  righteousness"— has  re- 
spect to  God,  denoting  here '  rectitude,'  in  Its  widest  sense 
(as  in  Matthew  6.  33) ;  the  second—"  peace"— has  respect  to 
9ur  neighbour!,  denoting  '  concord'  among  brethren  (as  is 
plain  from  v.  19;  cf.  Ephesians  4.  3;  Colossians  3. 14, 15); 
the  third— "joy  in  the  Holy  Ghost"— has  respect  to  our- 
selves. This  phrase,  'Joy  In  the  Holy  Ghost,'  represents 
Christians  as  so  thinking  and  feeling  under  the  workings 
of  the  Holy  Ghost,  that  their  Joy  may  be  viewed  rather 
as  that  of  the  blessed  Agent  who  Inspires  It  than  their 
own  (of.  1  Thessalonians  1.  6).  18.  For  he  that  in  these 
thing*— '  in  this,'  meaning  this  threefold  life,  serveth 
Christ—  Here  again  observe  how,  though  we  do  these 
three  things  as  a  "kingdom  of  God,"  yet  It  is  "Christ" 
(hat  we  serve  in  so  doing;  the  apostle  passing  here  from 
God  to  Christ  as  naturally  as  before  from  Christ  to  God- 
in  a  way  to  us  inconceivable,  If  Christ  had  been  viewed 
as  a  mere  creature  (cf.  2  Corinthians  8.  21).  ia  acceptable 
te  God,  and  approved  of  men— these  being  the  things 
Which  God  delights  in,  and  men  are  constrained  to  ap- 
prove. (Cf.  Proverbs  3.  4 ;  Luke  2.  52 ;  Acts  2.  47 ;  19.  20.)  the 
things,  Ac— more  simply, '  the  things  of  peace,  and  the 
things  of  mutual  edification.'  For  ('For  the  sake  of) 
meat  destroy  not  the  work  of  God— see  on  v.  15.  The 
apostle  sees  in  whatever  tends  to  violate  a  brother's  con- 
science the  incipient  destruction  of  God's  work  (for  every 
eon  verted  man  Is  such) — on  the  same  principle  as  "he 
that  hateth  his  brother  is  a  murderer"  (1  John  3. 15).  All 
things  indeed  are  pure— '  clean ;'  the  ritual  distinctions 
being  at  an  end.  but  it  is  evil  to  the  man  (there  is  crim- 
inality in  the  man)  who  eateth  -with  offence — i.  e.,  so  as 
to  stumble  a  weak  brother.  £1.  It  in  good  not  to  eat 
fie»h,  nor  to  drink  wine,  nor  [any  thing]  ('nor  to  do 
any  thing')  whereby  ('  wherein')  thy  brother  stumbleth, 
•r  is  offended,  or  is  made  weak—  rather,  '  Is  weak.' 
These  three  words,  It  has  been  remarked,  are  each  inten- 
tionally weaker  than  the  other  :—q.  d., '  Which  may  cause 
a  brother  to  stumble,  or  even  be  obstructed  in  his  Chris- 
tian course,  nay— though  neither  of  these  may  follow- 
wherein  he  continues  weak;  unable  wholly  to  dis- 
regard the  example,  and  yet  unprepared  to  follow  It.' 
Bat  this  injunction  to  abstain  from  flesh,  from  wine,  and 
from  whatsoever  may  hurt  the  conscience  of  a  brother, 
mast  be  properly  understood.  Manifestly,  the  apostle  is 
treating  of  the  regulation  of  the  Christian's  conduct  with 
reference  simply  to  the  prejudices  of  the  weak  in  faith; 
and  his  directions  are  to  be  considered  not  as  prescriptions 
for  one's  entire  lifetime,  even  to  promote  the  good  of  men 
•b  a  large  scale,  but  simply  as  cautions  against  the  too 
free  use  of  Christian  liberty  in  matters  where  other  Chris- 
tians, through  weakness,  are  not  persuaded  that  such 
liberty  is  divinely  allowed.  How  far  the  principle  In- 
volved in  this  may  be  legitimately  extended,  we  do  not 
Inquire  here;  but  ere  we  consider  that  question,  it  is 
of  great  importance  to  fix  how  far  it  is  here  actually 
expressed,  and  what  is  the  precise  nature  of  the  Illus- 
trations given  of  It.  22.  Hast  thou  faith— on  such 
matters?  have  it  to  thyself  (within  thine  own  breast) 
before  God— a  most  important  clause.  It  is  not  mere 
sincerity,  or  a  private  opinion,  of  which  the  apostle  speaks ; 
it  Is  conviction  as  to  what  is  the  truth  and  will  of  God. 
If  thou  hast  formed  this  conviction  In  the  sight  of  God, 
keep  thyself  In  this  frame  before  Him.  Of  course  this  is 
not  to  be  over-pressed,  as  If  It  were  wrong  to  discuss  such 
points  at  all  with  oar  weaker  brethren.  All  that  is  here 
condemned  Is  such  a  zeal  for  small  points  as  endangers 
Uhrtstisr  love.  Happy  is  he  that  conilemneth  not  him- 
•elf  la  that  which  he  alloweth— allows  himself  to  do 
nothing,  about  the  lawfulness  of  which  he  has  scruples; 
dtoes  only  what  he  neither  k no ws  nor  fears  to  be  sinful. 
OS.  And  (rather,  'But')  he  that  doubtcth  is  damned— 
(see  on  the  word  "damnation,"  ch.  13.  2).  if  he  eat,  because 
(he  eatetlt]  not  of  faith— see  on  the  meaning  of  "  faith  " 
hfcre,  v. '21.  for  whatsoever  is  not  of  faith  is  sin— ctjuniiia 

256 


of  unspeakable  importance  in  the  Christian  life. — Note  (L, 
Some  points  in  Christianity  are  unessential  to  Christian 
fellowship ;  so  that  though  one  may  be  in  error  upon  them, 
he  is  not  on  that  account  to  be  excluded  either  from  the 
communion  of  the  Church  or  from  the  full  confidence  of 
those  who  have  more  light.  This  distinction  between  es- 
sential and  non-essential  truths  Is  denied  by  some  whe 
affect  more  than  ordinary  zeal  for  the  honour  and  truth 
of  God.  But  they  must  settle  the  question  with  our  apos- 
tle. (2.)  Acceptance  with  God  is  the  only  proper  criterion 
of  right  to  Christian  fellowship.  Whom  God  receives,  men 
cannot  lawfully  reject  (v.  8, 4).  (3.)  As  there  Is  much  self- 
pleasing  in  setting  up  narrow  standards  of  Christian  fel- 
lowship, so  one  of  the  best  preservatives  against  the  temp- 
tation to  do  this  will  be  found  in  the  continual  remem- 
brance that  Chbist  Is  the  one  Object  for  whom  all  Chris- 
tians live,  and  to  whom  all  Christians  die;  this  will  be 
such  a  living  and  exalted  bond  of  union  between  the  strong 
and  the  weak  as  will  overshadow  all  their  lesser  differ- 
ences and  gradually  absorb  them  (v.  7-9).  (4.)  The  considera- 
tion of  the  common  Judgment-seat  at  which  the  strong  and 
the  weak  shall  stand  together  will  be  found  another  pre- 
servative against  the  unlovely  disposition  to  sit  in  Judg- 
ment one  on  another  (v.  10-12).  (5.)  How  brightly  does  the 
supreme  Divinity  of  Christ  shine  out  in  this  chapter !  The 
exposition  Itself  supersedes  further  illustration  here.  (6.) 
Though  forbearance  be  a  great  Christian  duty.  Indifference 
to  the  distinction  between  truth  and  error  Is  not  thereby 
encouraged.  The  former  Is,  by  the  lax,  made  an  excuse 
for  the  latter.  But  our  apostle,  while  teaching  "the 
strong"  to  bear  with  "the  weak,"  repeatedly  Intimates  In 
this  chapter  where  the  truth  really  lay  on  the  points  in 
question,  and  takes  care  to  call  those  who  took  the  wrong 
side  "  the  weak  "  (v.  1, 2, 14).  (7.)  With  what  holy  Jealousy 
ought  the  purity  of  the  conscience  to  be  guarded,  since 
every  deliberate  violation  of  It  is  incipient  perdition  (v.  15, 
20)  1  Some,  who  seem  to  be  more  jealous  for  the  honour  ot 
certain  doctrines  than  for  the  souls  of  men,  enervate  this 
terrific  truth  by  asking  how  It  bears  upon  the  'Persever- 
auce  of  the  saints ;'  the  advocates  of  that  doctrine  thinking 
It  necessary  to  explain  away  what  Is  meant  by  "  destroy- 
ing the  work  of  God"  (v.  20),  and  "destroying  him  fof 
whom  Christ  died  "  (v.  15),  for  fear  of  the  doctrinal  conse* 
quences  of  taking  It  nakedly ;  while  the  opponents  of  that 
doctrine  are  ready  to  ask,  How  could  the  apostle  have 
used  such  language  If  he  had  believed  that  such  a  catas- 
trophe was  impossible?  The  true  answer  to  both  lies  in 
dismissing  the  question  as  Impertinent.  The  apostle  It 
enunciating  a  great  and  eternal  principle  In  Christian 
Ethics— that  the  wilful  violation  of  conscience  contains  within 
itself  a  seed  of  destruction ;  or,  to  express  It  otherwise,  that 
the  total  destruction  of  the  work  of  God  In  the  renewed 
soul,  and,  consequently,  the  loss  of  that  soul  for  eternity, 
needs  only  the  carrying  out  to  its  full  effect  of  such  viola- 
tion of  the  conscience.  Whether  such  effects  do  lake  place, 
In  point  of  fact,  the  apostle  gives  not  the  most  distant  hint 
here  ;  and  therefore  that  point  must  be  settled  elsewhere. 
But,  b^vond  all  doubt,  as  the  position  we  have  laid  dow> 
Is  emphatically  expressed  by  the  apostle,  so  the  interests 
of  all  who  call  themselves  Christians  require  to  be  p  re- 
claimed and  pressed  on  every  suitable  occasion.  (8.)  Zeal 
for  comparatively  small  points  of  truth  is  a  poor  substi- 
tute for  the  substantial  and  catholic  and  abiding  realities 
of  the  Christian  life  (v.  17,  18).  (9.)  "  Peace* "  amongst  the 
followers  of  Christ  is  &  blessing  too  precious  to  themsel  res, 
and,  as  a  testimony  to  them  that  are  without,  too  import- 
ant, to  be  ruptured  for  trifles,  even  though  some  leeset 
truths  be  Involved  In  these  (v.  II),  20).  Nor  are  those  truth* 
themselves  disparaged  or  endangered  thereby,  bit  live 
reverse.  (10.)  Many  things  which  are  lawful  are  not  expe- 
dient. In  the  use  of  any  liberty,  therefore,  our  question 
should  be,  not  simply,  Is  this  lawful?  but  even  If  so,  Ca» 
It  be  used  with  safety  to  a  brother's  conscience ?—  How 
will  It  affect  my  brother's  soul  (v.  21)?  It  is  permlttad  *» 
no  Christian  to  say  with  Cain,  "Am  I  my  brother** 
keeper?"  (Genesis  4.  9.)  (11.)  Whenever  we  are  Indent! 
as  to  a  point  of  amy— where  abstinence  is  manifestly  *'sS-' 
iess,  but  compliance  not  clearlv  lawful  -the  safe  eoa.'«^ 


BOMAN8  XV. 


#»w?  Uj  !*•  preferred,  for  to  do  otherwise  Is  Itself  sinful.  (12.) 
How  ts.»lted  and  beantlful  Is  the  Ethic*  of  Christianity— 
fcy  a  "ow  great  principles  teaching  ns  how  to  steer  our 
coarse  amidst  practical  difficulties,  with  equal  regard 
to  Christian  liberty,  love,  and  confidence  I 

CHAPTER   XV. 

Ver.  1-18.   Samk  Subject  continued  and  concluded. 
%,  We  then  that  are  strong — on  such  points  as  have  been 
ilscnssed,  the  abolition  of  the  Jewish  distinction  of  meats 
and  days  under  the  gospel.    See  on  ch.  14. 14,  20.    ought 
,  .  .  not  to  please  ourselves — ought  to  think  less  of  what 
we  may  lawfully  do  than  of  how  our  conduct  will  affect 
others,    8,  3.  Let  every  one  of  us  (lay  himself  out  to) 
•lease  his  neighbour,  (not  Indeed  for  his  mere  gratifica- 
tion, bnt)  for  his  good  (with  a  view)  to  his  edification. 
For  even  Christ  pleased  not  (lived  not  to  please)  him- 
self |  but,  as  It  is  written  (Psalm  69.  9),  The  reproaches, 
4e,_see  Mark  10,  42-45.  4.  For  whatsoever  things  were 
written  aforetime  'were  written  for  our  learning  ('  In- 
struction ') ;  that  we  through,  Ac. — '  through  the  comfort 
and  the  patience  of  the  Scriptures  '—might  have  hope— 
q.  d.,  'Think  not  that  because  such  portions  of  Scripture 
relate  Immediately  to  Christ,  they  are  inapplicable  to  you ; 
for  though  Christ's  sufferings,  as  a  Saviour,  were  exclu- 
sively His  own,  the  motives  that  prompted  them,  the  spirit 
In  which  they  were  endured,  and  the  general  principle  In- 
volved In  His  whole  work— self-sacrifice  for  the  good  of 
others— furnish  our  most  perfect  and  beautiful  model ;  and 
so  all  Scripture  relating  to  these  is  for  our  Instruction; 
and  since  the  duty  of  forbearance,  the  strong  with  the 
weak,  requires  " patience,"  and  this  again  needs  "com- 
fort," all  those  Scriptures  which  tell  of  patience  and  con~ 
mlation,  particularly  of  the  patience  of  Christ,  and  of  the 
consolation  which  sustained  Him  under  it,  are  our  ap- 
pointed and  appropriate  nutriment,  ministering  to  us 
'Jtope"cf  that  blessed  day  when  these  shall  no  more  be 
aeeded.'    See  on  ch.  4.,  note  7.    (For  the  same  connection 
Setwoen  '  patience  and  hope  "  see  on  ch.  12, 12,  and  1  Thes- 
MdorUans  1. 3.)    5,  6.  Now  the  God  of  patience  and  con- 
solation— Such  beautiful  names  of  God  are  taken  from 
he  graces  which  He  inspires :  as  "  the  God  of  hope  "  (v.  13), 
the  God  of  peace"  (v.  33),  &c.  grant  you  to  be  like  minded 
('  of  the  same  mind  ')  according  to  Christ  Jesus — It  is  not 
mere  unanimity   which   the   apostle    seeks    for  them; 
tor   unanimity  in  evil  is  to  be  deprecated.     But   it   is 
'  according  to  Christ  Jesus  "—after  the   subllmest  model 
of  Him  whose  all-absorbing  desire  was  to  do,  "not  His 
own  will,  but  the  will  of  Him  that  sent  Him"  (John 
1  38).    that,  &c— rather,  '  that  with  one  accord  ye  may 
with  one  mouth  glorify  the  God  and  Father  of  our  Lord 
Jesus  Christ;'  the  mind  and  the  mouth  of  all  giving  har- 
monious glory  to  His  name.    What  a  prayer !    And  shall 
this  never  be  realized  on  earth  1   "I.  Wherefore— Return- 
ing to  the  point — receive  ye  one  another  to  the  glory  of 
God— If  Christ  received  us,  and  bears  with  all  our  weak- 
nesses, well  may  we  receive  and  compassionate  one  with 
another,  and  by  so  doing  God  will  be  glorified.     8-13. 
Kow— '  For'  is  the  true  reading:   the  apostle  is  merely 
assigning  an  additional  motive  to  Christian  forbearance. 
I  say  that  tlesus  Christ  was  ('  hath  become  ')  a  minister 
#f  the  circumcision— a  remarkable  expression,  meaning 
'the  Father's  Servant  for  the  salvation  of  the  clrcnm- 
etsion  (or,  of  Israel).'     for  the  truth  ot  God— to  make 
good  the  veracity  of  God  towards  His  ancient  people,    to 
eennrm    the    (Messianic)   promises    made    unto    the 
fathers — To  cheer  the  Jewish  believers,  whom  he  might 
*eem  to  have  been  disparaging,  and  to  keep  down  Gentile 
pride,  the  apostle  holds  up  Israel's  salvation  as  the  prl- 
tnary  end  of  Christ's  mission.    But  next  after  this,  Christ 
was  sent— that  the  Gentiles  might  glorify  God  for  his 
mercy— A  number  of  quotations  from  the  Old  Testament 
lere  follow,  to  show  that  God's  plan  of  mercy  embraced, 
rrom  the  first,  the  Gentiles  along  with  the  Jews,    as  It  Is 
written  (Psalm  18.  49),  I  will  confess  to  (i.  e„  glorify) 
thee  among  the  Gentiles,  &c.    And  again  (Deuteronomy, 
*4  a,  though  there  is  some  difficulty  in  the  Heb.),  Rejoice, 


ye  Gentiles,  (along)  with  hi*  people  (Israel).  And  agal* 
(Psalm  117.  1),  Praise  the  Lord,  all  ye  Gentiles  |  and 
land  him,  all  ye  people  ('  peoples  '—the  various  nation* 
outside  the  pale  of  Judaism).  And  again,  Esalas  salth 
(Isaiah  11.  10),  There  shall  be  a  ('the')  root  of  Jeaae— 
meaning,  not  'He  from  whom  Jesse  sprang,'  but 'He  that 
is  sprung  from  Jesse'  (i.e.,  Jesse's  son  David/— see  Rev- 
elation 22.  16.  and  he  that  shall  rise,  &c.—So  the  LX  K, 
in  substantial,  though  not  verbal,  agreement  with  tha 
original.  13.  Now,  &c.— This  seems  a  concluding  prayer, 
suggested  by  the  whole  preceding  subject-matter  of  the 
Epistle,  the  God  of  hope  (see  on  v.  5)  nil  you  with  all 
Joy  and  peace  In  believing — the  native  truth  of  that 
faith  which  is  the  great  theme  of  this  Epistle  (cf.  Galatiana 
5.  22).  that  ye  may  abound  in  hope—"  of  the  glory  of 
God."  See  on  ch.  5.  1.  through  the  power  of  the  Holy 
Ghost — to  whom,  in  the  economy  of  redemption,  it  be- 
longs to  Inspire  believers  with  all  gracious  affections.— Ob 
the  foregoing  portion,  Note  (1.)  No  Christian  is  at  liberty 
to  regard  himself  as  an  isolated  disciple  of  the  Lord  Jesus, 
having  to  decide  qnestions  of  duty  and  liberty  solely  with 
reference  to  himself.  As  Christians  are  one  body  1b 
Christ,  so  the  great  law  of  love  binds  them  to  aet  in  all 
things  with  tenderness  and  consideration  for  their 
brethren  in  "the  common  salvation"  (v.  1,2).  (2.)  Of 
this  unselfishness  Christ  is  the  perfect  model  of  all 
Christians  (v.  3).  (3.)  Holy  Scripture  is  the  Divine  store- 
house of  all  furniture  for  the  Christian  life,  even  in  its 
most  trying  and  delicate  features  (v.  4).  (4.)  The  harmo- 
nious glorification  of  the  God  and  Father  of  our  Lord 
Jesus  Christ  by  the  whole  body  of  the  redeemed,  as  it  Is 
the  most  exalted  fruit  of  the  scheme  of  redemption,  so  It 
Is  the  last  end  of  God  in  it  (v.  6-7). 

14-33.  Conclusion:  in  which  the  Apostle  apol- 
ogizes FOB  THUS  WBITINO  TO  THE  ROMAN  CHRISTIANS. 
EXPLAINS  WHY  HE  HAD  NOT  YET  VISITED  THEM,  AN- 
NOUNCES his  futube  Plans,  and  asks  theib  Pkavxrs 
fob  tee  Completion  of  them.  14, 15.  And,  &c— rather, 
'Now  I  am  persuaded,  my  brethren,  even  I  myself,  con- 
cerning you  '—that  ye  also  yourselves  are  full  of  good- 
ness— of  inclination  to  all  I  have  been  enjoining  on 
you— filled  with  all  knowledge  (of  the  truth  ex- 
pounded), and  able  (without  my  Intervention)  to  ad- 
monish one  another.  Nevertheless,  I  have  written 
the  more  boldly  unto  you  In  some  sort  ('  measure  '),  as 
putting  yon  in  mind,  because  of  the  grace  that  is  given 
to  me  of  God— as  an  apostle  of  Jesus  Christ.  16.  that  I 
should  be  the  (rather,  'a ')  minister— The  word  here  used 
Is  commonly  employed  to  express  the  office  of  the  priest- 
hood, from  which  accordingly  the  figurative  language  of 
the  rest  of  the  verse  is  taken,  of  Jesus  Christ  ('  Christ 
Jesus,' according  to  the  true  reading)  to  the  Gentiles— 
a  further  proof  that  the  Epistle  was  addressed  to  a  Gentile 
Ch  urch.  See  on  ch.  1. 13.  ministering  the  gospel  of  God- 
As  the  word  here  is  a  still  more  priestly  one,  it  should  b« 
rendered  [as  in  Revised  Vebsion],  'ministering  as  a 
priest  in  the  Gospel  of  God.'  that  the  offering  up  of 
the  Gentiles  (as  an  oblation  to  God,  in  their  converted 
character)  might  be  acceptable,  being  sanctified  by  the 
Holy  Ghost— the  end  to  which  the  ancient  offerings  typi- 
cally looked.  17.  I  have  therefore  whereof  I  may  glory 
— or  (adding  the  article,  as  the  reading  seems  to  be),  'I 
have  my  glorying.'  through  ('in')  Christ  Jesus  In 
those  things  'which  pertain  to  God— the  things  of  the 
ministry  committed  to  me  of  God.  18-33.  For  I  will  not 
dare  to  speak  of  any  ('  to  speak  aught ')  of  those  things 
which  Christ  hath  not  wrought  by  me— a  modest, 
though  somewhat  obscure  form  of  expression,  meaning, 
'  I  will  not  dare  to  go  beyond  what  Christ  hath  wrought 
by  me'— in  which  form  accordingly  the  rest  of  the  pas- 
sage is  expressed.  Observe  here  how  Paul  ascribes  all 
the  success  of  his  labours  to  the  activity  of  the  living  Be 
deemer,  working  in  and  by  him.  by  word  and  dead — bj 
preaching  and  working;  which  latter  he  explains  In  tha 
next  clause,  through  mighty  (lit.,  '  in  the  power  of'} 
signs  and  wonders — t.  e.,  glorious  miracles,  by  the 
power  of  the  Spirit  of  God— 'the  Holy  Ghost,'  as  the 
true  reading  seems  to  be.   This  seems  intended  to  explain 

267 


ROMANS   XVI. 


Stee  afllcaoy  of  the  word  preached,  as  well  as  the  working 
■st  the  miracles  whloh  attested  It.  so  that  front  Jernsa- 
l«»,  tad  round  about  unto  ('  as  far  as  ')  Illy ri cum— to 
flhe  extreme  north-western  boundary  of  Greece.  It  cor- 
responds to  the  modern  Croatia  and  Dalinatia  (2  Timothy 
L  10).  See  Acts  20. 1, 1  I  Have  fully  preached  the  Gos- 
pel of  Christ.  Tea,  &c  —  rather,  'Yet  making  it  my 
»t»dy  (cf.  8  CorinthlaD*  5.  9 ;  1  Thessalonians  4. 11,  Greek), 
bo  to  preach  the  Gospel,  not  where  Christ  was  [already] 
named,  that  I  might  not  build  upon  another  man's  foun- 
dation: but  (might  act)  as  It  is  written,  To  whom  no 
tidings  of  Him  came,  they  shall  see,'  <fec.  For  -which 
cause  — 'Being  so  long  occupied  with  this  missionary 
work,  I  have  been  much  (or,  'for  the  most  part')  hin- 
dered,' &c.  See  on  ch.  1.  9-11.  23,  24.  But  now  having 
no  more  place  ('  no  longer  having  place ')— i.  e.,  unbroken 
gronnd,  where  Christ  has  not  been  preached— and  having 
a  great  desire  ('  a  longing ')  these  many  years  to  come 
unto  you  (see,  as  before,  on  ch.  1.  9-11) ;  whensoever  I 
•ahe  my  journey  Into  Spain — Whether  this  purpose  was 
ever  accomplished  has  been  much  disputed,  as  no  record 
of  it  nor  allusion  to  it  anywhere  occurs.  Those  who 
think  our  apostle  was  never  at  large  after  his  first  impris- 
onment at  Rome  will  of  couise  bold  that  it  never  was; 
while  those  who  are  persuaded,  as  we  are,  that  he  under- 
went a  second  imprisonment,  prior  to  which  he  was  at 
large  for  a  considerable  time  after  his  first,  incline  na- 
turally to  the  other  opinion.  I  will  come  to  you— If 
these  words  were  not  originally  in  the  text,  and  there  Is 
weighty  evidence  against  them,  they  must  at  least  be 
Inserted  as  a  necessary  supplement,  in  my  journey, 
Ac— 'as  I  pass  through  by  you,  to  be  set  forward  on 
■ay  Journey  thither,  If  first  I  be  somewhat  filled  with 
yonr  company:'  q.  d.,  'I  should  indeed  like  to  stay 
longer  with  you  than  I  can  hope  to  do,  but  I  must, 
to  some  extent  at  least,  have  my  fill  of  your  company.' 
25-27.  But  now  I  go  to  Jerusalem  to  minister  ('  minis- 
tering ')  to  the  saints — in  the  sense  immediately  to  be  ex- 
plained. For,  <tc— better,  'For  Macedonia  and  Achala 
have  thought  good  to  make  a  certain  contribution  for 
the  poor  of  the  saints  which  are  at  Jerusalem.  (See  Acts 
34.  17.)  They  have  thought  it  good;  and  their  debtors 
verily  they  are:'— g.  d.,  'And  well  they  may,  considering 
what  the  Gentile  believers  owe  to  their  Jewish  brethren.' 
For  if  the  Gentiles  have  been  made  partakers  of  their 
spiritual  things,  their  duty  is  also  ('  they  owe  it  also') 
to  minister  unto  them  in  carnal  things — Cf.  1  Corin- 
thians ».  11;  Galatlans  6.  6;  and  see  Luke  7.  4;  Acts  10.  2. 
M,  *••  When  therefore  I  have  .  .  .  sealed  {i.e.,  deliv- 
ered over  safely)  to  them  this  fruit  (of  the  faith  and  love 
of  the  Gentile  converts),  I  will  come  ('come  back,'  or 
'return')  1>y  you  into  Spain— See  on  v.  24.  And  I  am 
tart  ('  I  know')  that  ...  I  shall  come  In  the  fulness  of 
the  blessing  of  Christ— Such,  beyond  all  doubts,  is  the 
true  read'.ng,  the  words  "of  the  gospel"  being  in  hardly 
any  MBS.  of  antiquity  and  authority.  Nor  was  the  apos- 
tle mistaken  in  this  confidence,  though  his  visit  to 
Borne  was  In  very  different  circumstances  from  what  he 
■expected.  See  Acts  28. 16 — end.  30.  Now  I  beseech  you, 
brethren,  for  the  Lord  Jesus  Christ's  sake,  and  for  the 
love  of  the  Spirit — or,  '  by  the  Lord  Jesus  Christ,  and  by 
the  love  of  the  Spirit'— not  the  love  which  the  Spirit 
bears  to  us,  but  that  love  which  He  kindles  in  the  hearts 
of  believers  towards  each  other:— q.  d.,  'By  that  Saviour 
whose  name  is  alike  dear  to  all  of  us  and  whose  unsearch- 
able riches  I  live  only  to  proclaim,  and  by  that  love  one 
to  another  which  the  blessed  Spirit  diffuses  through  all 
the  brotherhood,  making  the  labours  of  Christ's  servants 
a  matter  of  common  interest  to  all — I  beseech  you'  that 
ye  strive  together  with  me  in  your  prayers  to  God  for 
■to— Implying  that  he  had  his  grounds  for  anxious  fear 
In  this  matter.  31.  that  I  may  be  delivered  from  them 
that  do  not  believe  ('  that  do  not  obey,'  i.  e.,  the  truth,  by 
believing  It;  as  in  ch.  2.  8)  in  Judea—  He  saw  the  storm 
that  was  gathering  over  him  in  Judea,  which,  if  at  all, 
would  certainly  burst  upon  his  head  when  he  reached 
the  capital ;  and  the  event  too  clearly  showed  the  correct- 
boss  of  t  he»e  apprehensions,  and  that  my  service  -which 
lot 


1  have  for  Jerusalem — see  on  v.  25-28.  may  be  accepted 
by  ('  prove  acceptable  to')  the  saints— Nor  was  he  without 
apprehension  lest  the  opposition  he  had  made  to  the  nar- 
row Jealousy  of  the  Jewish  converts  against  the  free  re- 
ception of  their  Gentile  brethren,  should  make  this  gift 
of  theirs  to  the  poor  saints  at  Jerusalem  less  welcome 
than  it  ought  to  be.  He  would  have  the  Romans  there- 
fore to  Join  him  in  wrestling  with  God  that  this  gift 
might  be  gratefully  received,  and  prove  a  cement  betwoe» 
the  two  parties.  But  further.  32.  that  I  may  com*  utt 
you  with  ('in')  Joy  by  the  will  of  God  (Acta  18. 21 ;  1  Co- 
rinthians 4. 19;  16.  7;  Hebrews  6.  3;  James  4.  IS),  and  may 
with  you  be  refreshed— rather, '  with  you  refresh  my. 
self,'  after  all  his  labours  and  anxieties,  and  so  be  refitted 
for  future  service.  33.  Now  the  God  of  peace  be  wit* 
you  all.  Amen— The  peace  here  sought  is  to  be  taken  In 
its  widest  sense :  the  peace  of  reconciliation  to  God,  first, 
"  through  the  blood  of  the  everlasting  covenant"  (Hebrews 
13. 20;  1  Thessalonians  5.23;  2  Thessalonians  3. 16;  Philip- 
pians  4.  9) ;  then  the  peace  which  that  reconciliation  dif- 
fuses among  all  the  partakers  of  it  (1  Corinthians  14.  SS; 

2  Corinthians  13. 11 ;  and  see  on  ch.  16.  20) ;  more  widely 
still,  that  peace  which  the  children  of  God,  in  beautiful 
imitation  of  their  Father  in  heaven,  are  called  and  priv- 
ileged to  diffuse  far  and  wide  through  this  sin-distracted 
and  divided  world  (ch.  22. 18;  Matthew  5.  9;  Hebrews  12. 
14;  James  3.  18).— Note  (1.)  Did  "  the  chiefest  of  the  apos- 
tles" apologize  for  writing  to  a  Christian  Church  whloh 
he  had  never  seen,  and  a  Church  that  he  was  persuaded 
was  above  the  need  of  It,  save  to  "stir  up  their  purs 
minds  by  way  of  remembrance"  (2  Peter  1. 13;  3. 1);  aud 
did  he  put  even  this  upon  the  sole  plea  of  apostolic  re- 
sponsibility (v.  14-16)  T  What  a  contrast  Is  thus  presented 
to  hierarchical  pride,  and  In  particular  to  the  affected 
humility  of  the  bishop  of  this  very  Rome  I  How  close  the 
bond  which  the  one  spirit  draws  between  ministers  and 
people— how  wide  the  separation  produced  by  the  other! 
(2.)  There  is  in  the  Christian  Church  no  real  priesthood, 
and  none  but  figurative  sacrifices.  Had  It  been  other 
wise,  it  is  inconceivable  that  the  16th  verse  of  this  chapte; 
should  have  been  expressed  as  it  is.  Paul's  only  priest- 
hood and  sacrificial  offerings  lay,  first,  In  ministering  tc 
them  as  "  the  apostle  of  the  Gentiles,"  not  the  sacrament 
with  the  '  real  presence'  of  Christ  in  it,  or  the  sacrifice  of 
the  mass,  but  "  the  Gospel  of  God,"  and  then,  when  gath- 
ered under  the  wing  of  Christ,  presenting  them  to  God  at 
a  grateful  offering,  "  being  sanctified  (not  by  sacrificial 
gifts,  but)  by  the  Holy  Ghost."  (See  Hebrews  18.  9-l«.; 
(3.)  Though  the  debt  we  owe  to  those  by  whom  we  have 
been  brought  to  Christ  can  never  be  discharged,  we 
should  feel  it  a  privilege  when  we  render  them  any  lower 
benefit  in  return  (v.  26, 27).  (4.)  Formidable  designs  against 
the  truth  and  the  servants  of  Christ  should,  above  all 
other  ways  of  counteracting  them,  be  met  by  combined 
prayer  to  Him  who  rules  all  hearts  and  controls  all 
events;  and  the  darker  the  cloud,  the  more  resolutely 
should  all  to  whom  Christ's  cause  Is  dear  "  strive  together 
in  their  prayers  to  God"  for  the  removal  of  it  (v.  30,  81). 
(5.)  Christian  fellowship  is  so  preolous  that  the  most  emi- 
nent servants  of  Christ,  amidst  the  toils  and  trials  of 
their  work,  find  It  refreshing  and  Invigorating;  and  it  Is 
no  good  sign  of  any  ecclesiastic,  that  he  deems  it  beneath 
him  to  seek  and  enjoy  It  even  amongst  the  humblest 
saints  in  the  Church  of  Christ  (t>.  24,  32). 

CHAPTER    XVI. 

Ver.  1-27.  Conclusion,  embracing  Sundry  Saluta- 
tions and  Directions,  and  a  Closing  Prater,  l.  I 
commend  unto  you  Phoebe  our  sister,  whieh  is  a  aer» 
vant  (or  '  deaconess')  of  the  Church  whieh  Is  at  Cen- 
chrea— The  word  IsCenchreae,  the  eastern  part  of  Corinth, 
Acta  18. 18.  That  in  the  earliest  churches  there  were  dea- 
conesses, to  attend  to  the  wants  of  the  female  members, 
there  Is  no  good  reason  to  doubt.  So  early  at  least  as  tat 
reign  of  Trajan,  we  learn  from  Pliny's  celebrated  lettta 
to  that  emperor  —a.  d.  110,  or  HJ  -that  they  exU4^' «-  ♦»- 
Eastern  churches.  Indeed,  from  th»  relation  in  whr»  _ 


ROMANS  XVI. 


sexes  then  stood  to  each  other,  something  of  this  sort 
would  seem  to  have  been  a  necessity.    Modern  attempts, 
however,  to  revive  this  office  have  seldom  found  favour; 
cither  from  the  altered  state  of  society,  or  the  abuse  of 
the  office,  or  both.    a.  Receive  her  In  the  Lord— i.  e„  as  a 
genuine  disciple  of  the  Lord  Jesus.    as  ('  so  as')  becometh 
saints—so  as  saints  should  receive  saints,    assist  her  In 
whatsoever  business  she  hath  ('may  have')  need  of 
r«w— some  private  business  of  her  own.    for  she  hath 
keen  a  raceourer  of  many,  and  of  myself  also — See 
psalm  41. 1-8 ;  2  Timothy  1. 16-18.    3-5.  Salute  Priscilla— 
The  true  reading  here  is  '  Prisca'  (as  in  2  Timothy  4. 19),  a 
contrasted  form  of  Priscilla,  as  "Silas"  of  "Silvauus." 
and  Aq  -11a  my  helpers— The  wife  Is  here  named  be- 
fore the  husband  (as  in  Acts  18. 18,  and  v.  26,  according  to 
(he  true  reading;  also  in  2  Timothy  4. 10),  probably  as 
being  the  more  prominent  and  helpful  to  the  Church. 
who  have  for  my  life  laid  down  ('who  did  for  my 
life   lay   down')  their   own   necks— i.  e.,  risked    their 
fives ;  either  at  Corinth  (Acts  18.  6,  9, 10),  or  more  prob- 
ably at  Epheaus  (Acts  19.  30,  31 ;  and  cf.  1  Corinthians 
15.  82).    They  must  have  returned  from  Ephesus,  where 
we  last  find  them  in  the  history  of  the  Acts,  to  Borne, 
whence  the  edict  of  Claudius  had  banished  them  (Acts 
18.2);  and  doubtless,  if  not  the  principal  members  of 
that  Christian  community,  they  were  at  least  the  most 
endeared   to   our   apostle,      unto  -whom    not   only  I 
give  thanks,  but  also  all  the  churches  of  the  Gentiles 
•whose  special   apostle   this  dear  couple  had   rescued 
from    imminent    danger.     5.    Likewise    the    Church 
that  is  in  their  house  — The  Christian  assembly  that 
statedly  met  there  for  worship.    '  From  his  occupation  as 
tent-maker,  he  had  probably  better  accommodations  for 
the  meetings  of  th9  Church  than  most  other  Christians.' 
[Hodgb.]    Probably  this  devoted  couple  had  written  to 
the  apostle  such  an  account  of  the  stated  meetings  at 
their  house,  as  made  him  feel  at  home  with  them,  and  in- 
clude them  in  this  salutation,  which  doubtless  would  be 
read  at  their  meetings  with  peculiar  Interest.  Salute  my 
[wall]  beloved  Bpeenetus,  who  is  the  first-fruits  (i.  «., 
the  first  convert)  of  A  chala  unto  Christ— The  true  read- 
lsg  here,  as  appears  by  the  MSS.,  is, '  the  first-fruits  of 
Asia  unto  Christ'—*.  «.,  Proconsular  Asia  (see  Acts  16.  6). 
In  1  Corinthians  16. 15  It  is  said  that  "  the  household  of 
Stephanas  was  the  first-fruits  of  Achaia;"  and  though  if 
fipsenetus  was  one  of  that  family,  the  two  statements 
might  be  reconciled  according  to  the  received  text,  there 
Is  no  need  to  resort  to  this  supposition,  as  that  text  is  in 
this  instance  without  authority.    Epeenetus,  as  the  first 
believer  in  that  region  called  Proconsular  Asia,  was  dear 
to  the  apostle.    See  Uosea  9. 10 ;  and  Micah  7. 1.    None  of 
(he  names  mentioned  from  v.  5-15  are  otherwise  known. 
One  wonders  at  the  number  of  them,  considering  that  the 
writer  had  never  been  at  Borne.    But  as  Borne  was  then 
me  oentre  of  the  civilized  world,  to  and  from  which  Jour- 
neys were  continually  taken  to  the  remotest  parts,  there 
u  no  great  difficulty  in  supposing  that  so  active  a  travel- 
ling missionary  as  Paul  would,  in  course  of  time,  make  the 
Acquaintance  of  a  considerable  number  of  the  Christians 
(hen  residing  at  Borne.    6.  Greet  (or  '  salute')  Mary,  -who 
bestowed  much  labour  on  us — labour,  no  doubt,  of  a 
womanly  kind.    7.  Andronlcus   and   Junia — or,  as   it 
might  be,  'Juntas,'  a  contracted  form  of  '  Junlanus:'  in 
(hit  case,  it  is  a  man's  name.    But  if,  as  is  more  probable, 
the  word  be,  aa  in  our  version,  "Junia,"  the  person  meant 
was  no  doubt -either  the  wife  or  the  sister  of  Andronlcus. 
my  kinsmen— or, 'relatives.'  and  my  fellow-prisoners 
-on  what  occasion,  it  is  impossible  to  say,  as  the  apostle 
elsewhere  tells  us  that  he  was  "  in  prisons  more  frequent" 
(2  Corinthians  11.  23).    which  are  of  note  among  the 
apostles— Those  who  think  the  word  "  apostle"  is  used  in 
a  lax  sense,  in  the  Acts  and  Epistles,  take  this  to  mean 
'noted  apostles'  [Chbysostom,  Ltjtheb,  Calvin,  Ben- 
bbj.,  Olskacsbn,  Tholuck,  Alfokd,  Jowett]  ;  others, 
who  are  not  clear  that  the  word  "  apostle"  is  applied  to 
any  without  the  circle  of  the  Twelve,  save  where  the  con- 
nection or  some  qualifying  words  show  that  the  literal 
•meaning  of  *  one  sent'  is  the  thing  intended,  understand 


by  the  expression  used  here,  'persons  esteemed  by  uie 
apostles.'   [Beza,  Grotius,   Dk  Wbtte,  Meyeb,  Fbjtx- 
sohe,   Stuart,   Phiuppi,   Hodge.]    And  of  course,  M 
"  Junia"  is  to  be  taken  for  a  woman, this  latter  must  be  the 
meaning,    -who   also  were  in  Christ   before  me — The 
apostle  writes  as  if  he  envied  them  this  priority  in  thit 
faith.    And,  indeed,  if  to  be  "in  Christ"  be  the  most  en- 
viable human  condition,  the   earlier  the   date   of  this 
blessed   translation,   the  greater  the  grace  of  it.    Tula 
latter  statement  about  Andronlcus  and  Jnnia  seems  to 
throw  some  light  on  the  preceding  one.    Very  posslbl.v 
they  may  have  been  among  the  first-fruit*  of  Peter's 
labours,  gained  to  Christ  either  on  the  day  of  Pentecost 
or  on  some  of  the  succeeding  days.    In  that  case  they 
may  have  attracted  the  special  esteem  of  those  apostle*. 
who  for  some  time  resided  chiefly  at  Jerusalem  and  its 
neighbourhood ;  and  our  apostle,  though  he  came  late  Is 
contact  with  the  other  apostles,  if  he  was  aware  of  this 
fact,  would  have  pleasure  in  alluding  to  it.    8.  Amplias— 
a  contracted  form  of  '  Ampliatus'— my  beloved  in  the 
Lord— an  expression  of  dear  Christian  affection.    9,  16. 
Urbane— rather,  'Urbanus:'   It  is  a  man's  name,    aw 
helper  ('  fellow-labourer')  in  Christ.    Salute  Apellee  ap- 
proved ('  the  approved')  in  Christ — or,  as  we  should  say, 
'  that  tried  Christian ;'  a  noble  commendation.    SaluU 
them  which  are  of  Aristobulus'  [household] — It  would 
seem,  from  what  is  said  of  Narcissus  in  the  following 
verse,  that  this  Aristobulus  himself  had  not  been  a  Chris- 
tian; but  that  the  Christians  of  his  household  simply 
were  meant;  very  possibly  some  of  his  slaves.  11.  Salute 
Herodlon,  my  kinsman— (See  on  v.  7.)    Greet  them  thai 
be  of  [the  household]  of  Narcissus,  which  are  in  the 
Lord— which  implies  that  others  in  his  house,  including 
probably  himself,  were  not  Christians.    13.  Salute  Try- 
phena  and  Tryphosa,  who  labour  in  the  Lord— two 
active    females.     Salute    the    beloved    Persis    (another 
female),  which  laboured  much  in  the  Lord— referring 
probably,  not  to  official  services,  such  as  would  fall  to  tht 
deaconesses,  but  to  such  higher  Christian  labours— yel 
within  the  sphere  competent  to  woman— as  Priscilla  be- 
stowed on  A  polios  and  others  (Acts  18. 13).    13.  Salute 
Rufus,  chosen  ('  the  chosen')  in  the  Lord— meaning,  not 
'  who  is  one  of  the  elect,'  as  every  believer  is,  but   '  the 
choice'  or  'precious  one'  in  the  Lord.    (See  1  Peter  2.  4;  J 
John  13.)    We  read  in  Mark  15.  21  that  Simon  of  Cyrene, 
whom  they  compelled  to  bear  our  Lord's  cross,  was  "  th* 
father  of  Alexander  and  Bufus."  From  this  we  naturally 
conclude,  that  when  Mark  wrote  his  Gospel,  Alexander 
and  Bufus  must  have  been  well  known  as  Christiana 
among  those  by  whom  he  expected  his  Gospel  to  be  nr*t 
read ;  and,  in  all  likelihood,  this  was  that  very  "  Buius;" 
in  which  case  our  interest  is  deepened  by  what  immedi- 
ately follows  about  his  mother,    and  (salute)  his  mother 
and  mine— The  apostle  calls  her  "his  own  mother,"  not 
so  much  as  our  Lord  calls  every  elderly  female  believer 
His  mother  (Matthew  12.  49,  50),  but  in  grateful  acknow- 
ledgment of  her  motherly  attentions  to  himself,  bestowed 
no  doubt  for  his  Master's  sake,  and  the  love  she  bore  to 
his  honoured  servants.    To  us  it  seems  altogethei  likely 
that  the  conversion  of  Simon  the  Cyrenlan  dated  from 
that  memorable  day  when  "passing  (casually)  by,  as  he 
came  from  the  country"  (Mark  15.21),  "they  couipellod 
him  to  bear  the"  Saviour's  cross.    Sweet  compulsion,  if 
what  he  thus  beheld  issued  in  his  voluntarily  taking  up 
his  own  cross  I    Through  him  it  is  natural  to  suppose 
that  his  wife  would  be  brought  in,  and  that  this  believing 
couple,  now  "  heirs  together  of  the  grace  of  life"  (1  Peter  3. 
7),  as  they  told  their  two  sons,  Alexander  and  Bufus, 
what  honour  had  unwittingly  been  put  upon  their  fathei 
at  that  hour  of  deepest  and  dearest  moment  to  all  Chris- 
tians, might  be  blessed  to  the  inbringlng  of  both  of  them 
to  Christ.    In  this  case,  supposing  the  elder  of  the  two  to 
have  departed  to  be  with  Christ  ere  this  letter  was  writ- 
ten, or  to  have  been  residing  in  some  other  place,  ana 
Bufus  left  alone  with  his  mother,  how  Instructive  and 
beautiful  is  the  testimony  here  borne  to  hert    14,  is, 
Salute  Aayncritus,  Ac— These  have  been  thought  to  be 
the   names  of  ten  less  notable  Christians    than    those 

259 


ROMANS  XVI. 


siread?  nam«<L  But  this  will  hardly  be  supposed  if  it 
be  observed  that  they  are  divided  into  two  pains  of  rive 
each,  and  that  after  the  first  of  these  pairs  it  is  added, 
"  and  the  brethren  which  are  with  them,"  while  after  the 
*«oond  pair  we  have  the  words,  "and  all  the  saints 
whiob  are  with  them."  This  perhaps  hardly  means  that 
aach  of  the  Ave  in  both  pairs  had  "a  Church  at  his 
house,"  else  probably  this  would  have  been  more  ex- 
pressly said.  But  at  least  it  would  seem  to  indicate 
•  Hat  they  were  each  a  centre  of  some  few  Christians  who 
met  at  his  house — it  maybe  for  further  instruction,  for 
prayer,  for  missionary  purposes,  or  for  some  other  Chris- 
tian objects.  These  little  peeps  into  the  rudlmental 
forma  which  Christian  fellowship  first  took  in  the  great 
cities,  though  too  indistinct  for  more  than  conjeoture, 
are  singularly  interesting.  Our  apostle  would  seem  to 
bave  been  kept  minutely  informed  as  to  the  state  of 
the  Roman  Church,  both  as  to  Its  membership  and 
Its  varied  activities,  probably  by  Priscllla  and  Aquila. 
16.  Salute  one  another  with  an  holy  kilt — 80  1  Ooriu- 
th  ians  16.  20 ;  1  Thessalonians  6.  26 ;  1  Peter  5. 14.  The  cus- 
tom prevailed  among  the  Jews,  and  doubtless  came  from 
the  East,  where  It  still  obtains.  Its  adoption  Into  the 
Christian  churches,  as  the  symbol  of  a  higher  fellowship 
than  it  had  ever  expressed  before,  was  probably  as  Im- 
mediate as  it  was  natural.  In  this  case  the  apostle's  de- 
sire seems  to  be  that  on  receipt  of  his  Epistle,  with  its 
salutations,  they  should  in  this  manner  expressly  testify 
their  Christian  affection.  It  afterwards  came  to  have  a 
Used  place  In  the  church  service,  immediately  after  the 
eelebratlon  of  the  Supper,  and  continued  long  in  use.  In 
snub  matters,  however,  the  state  of  society  and  the  pecu- 
liarities of  different  places  require  to  he  studied.  The 
ehurche*  of  Christ  salute  you— The  true  reading  Is,  'All 
the  churches;'  the  word  "all"  gradually  falling  out,  as 
weniiug  probably  to  express  more  than  the  apostle  would 
venture  to  affirm.  But  no  more  seems  meant  than  to  as- 
sure the  Romans  in  what  affectionate  esteem  they  were 
aeld  by  the  churches  generally;  all  that  knew  he  was 
writing  to  Rome  having  expressly  asked  their  own  salu- 
tations to  be  Bent  to  them.  (See  v.  19.)  11 .  Now  1  beseech 
you,  brethren,  mark  them  which  cause  divisions  and 
•ffences  contrary  to  the  doctrine  which  ye  have 
learned  ('which  ye  learned'),  and  avoid  them— The  fo- 
mentora  of  "divisions"  here  referred  to  are  probably 
those  who  were  unfriendly  to  the  truths  taught  In  this 
Epistle,  while  those  who  caused  "offences"  were  probably 
those  referred  to  In  ch.  14.  15  as  haughtily  disregarding 
the  prejudices  of  the  weak.  The  direction  as  to  both  is, 
trst,  to  "mark"  such,  lest  the  evil  should  be  done  ere  it 
was  fully  discovered ;  and  next,  to  "  avoid"  them  (cf.  2 
Thessalonians  3.  6, 14),  so  as  neither  to  bear  any  responsi- 
bility for  their  procedure,  nor  seem  to  give  them  the  least 
countenance.  18.  For  they  that  are  such  serve  not  our 
Cord  Jesus  Christ — '  our  Lord  Christ'  appears  to  be  the 
true  reading,  but  their  own  belly— not  In  the  grosser 
sense,  but  as  '  living  for  low  ends  of  their  own'  (cf.  Philip- 
plans  8,  19).  and  by  good  wonts  and  fair  speeches  de- 
ceive the  simple — the  unwary,  the  unsuspecting.  See 
Proverbs  14. 15.  19.  For  your  obedience  (i.  e.,  tractable- 
ness)  Is  come  abroad  unto  all.  I  am  glad  therefore  on 
yonr  behalf— 'I  rejoice  therefore  over  you,'  seems  the 
true  reading,  but  yet  I  would  have  you  wise  unto 
that  which  Is  good,  and  simple — '  harmless,'  as  in  Mat- 
thew 10. 16,  from  which  the  warning  is  taken — concern* 
Ing  ('unto')  evil  —  q.  d.,  'Your  reputation  among  the 
shurches  for  subjection  to  the  teaching  ye  have  received 
Is  to  me  sufficient  ground  of  confidence  in  you;  but  ye 
need  the  serpent's  wisdom  to  discriminate  between  trans- 
parent truth  and  plausible  error,  with  that  guileless  sim- 
plicity which  Instinctively  cleaves  to  the  one  and  rejects 
the  other,'  20.  And  the  God  of  peace  shall  bruise 
Satan  under  your  feet  shortly — The  apostle  encourages 
the  Romans  to  persevere  in  resisting  the  wiles  of  the 
devil  with  the  assurance  that,  as  good  soldiers  of  Jesus 
Christ,  they  are  "shortly"  to  receive  their  discharge,  and 
Bare  the  satisfaction  of  "putting  their  feet  upon  the 
of  that  formidable  Enemy— a  symbol  familiar, 
260 


prooably,  in  all  languages  to  express  not  omy  the  con* 
pleteness  of  the  defeat,  hut  the  abject  humiliation  of  ths 
conquered  foe.    See  Joshua  10.  24 ;  2  Samuel  22.  41 ;  Eseklei 
21.29;  Psalm  91. 13.    Though  the  apostle  here  styles  Him 
who  is  thus  to  bruise  Satan,  "  the  God  of  peace,"  with 
special  reference  to  the  "divisions"  (v.  17)  by  whlcn  ths 
Roman  Church  was  in  danger  of  being  disturbed,  this 
sublime  appellation  of  God  has  here  a  wider  sense,  point, 
ing  to  the  whole  "purpose  for  which  the  Son  of  God  was 
manifested,  to  destroy  the  works  of  the  devil"  (1  John  a. 
8);  and  Indeed  this  assurance  is  but  a  reproduction  of  the 
first  great  promise,  that  the  Seed  of  the  woman  should 
bruise  the  Serpent's  head  (Genesis  3. 15).    The  grace  of 
our    Lord    Jesus   Christ   be   with    you.      Amen — The 
"Amen"  here  has  no  MS.  authority.    What  comes  after 
tliis.  where  one  would  have  expected  the  Epistle  to  close, 
has  its  parallel  in  Phlllpplans  4. 20,  <fcc,  and  being  In  fact 
common  in  epistolary  writings,  is  simply  a  mark  of 
genuineness.     21.  Tlmotheus,  my  -work-fellow — 'my 
fellow-labourer;'  see  Acts  16.1-5.    The  apostle  mentions 
him  here  rather  than  in  the  opening  address  to  this 
Church,  as  he  had  not  been  at  Rome.    [Bknqkl,.]    and 
Lucius — not  Luke,  for  the  fuller  form  of  '  Lucas'  Is  not 
'Lucius'  but  'Lucanus.'    The  person  meant  seems  to  be 
"Lucius  of  Cyrene,"  who  was  among  the  "prophets  and 
teachers"  at  Antioch  with  our  apostle,  before  he  was  sum- 
moned Into  the  missionary  field.   (Acts  13. 1.)   and  Jason 
—See  Acts  17.6.     He  had  probably  accompanied  or  fol- 
lowed the  apostle  from  Thessalonlca  to  Corinth.     SosU 
pater  —  See  Acts  20.  4.    22.  I,  Tertius,  who  wrote  this 
('the')  epistle— as  the  apostle's  amanuensis,  or  penman- 
salute  you  in  the  Lord— So  usually  did  the  apostle  dic- 
tate his  Epistles,  that  he  calls  the  attention  of  the  Gala- 
tlans  to  the  fact  that  to  them  he  wrote  with  his  owa 
hand.    (Galatlans  6. 11.)    But  this  Tertius  would  bave  ths 
Romans  to  know  that,  far  from  being  a  mere  scribe,  his 
heart  went  out  to  them  in  Christian  affection;  and  ths 
apostle,  by  giving  his  salutation  a  place  here,  would  show 
what  sort  of  assistants  he  employed.    23.   Gains   mine 
host,  and  (the  host)  of  the  whole  Church — See  Acts  20.4 
It  would  appear  that  he  was  one  of  only  two  persons 
whom  Paul  baptized  with  his  own  hand;  cf.  3  John  1. 
His  Christian  hospitality  appears  to  have  been  some- 
thing uncommon.     Krastus  the  chamberlain  ('  treas- 
urer') of  the  city— doubtless  of  Corinth.  See  Acts  19.  22;  a 
Timothy  4.  20.    and  Quartos  a  brother— rather, '  the'  or 
'our   brother;'  as  Sosthenes  and  Timothy  are  called,  1 
Corinthians  1. 1,  and  2  Corinthians  1.  1.    (Greek.)    Noth- 
ing more  Is  known  of  this   Quartus.     24.   The  grace, 
&o. — a  repetition  of  the  benediction  precisely  as  in  v.  20. 
save  that  it  is  here  invoked  on  them  "all."     25.  Now 
to  him  that  Is  of  power— more  simply,  as  In  Jude  24, 
•to  Him  that  Is  able'— to  stablish  (confirm,  or  uphold) 
you,    according    to    my    gospel,    and    the    preaching 
of  Jesus  Christ — i.  e.,  in  conformity  with  the  truths  of 
that  Gospel  which  I  preach,  and  not  I  only,  hut  all  t* 
whom  has    been   committed    "the   preaching   of  Jesus 
Christ" — according  to  the   revelation  of  the  mystery 
(see  on   Cb.    11.   26),    which    was    kept   secret   since   the 
world  began — lit.,   'which    hath    been  kept    In    silence 
during  eternal  ages' — but  is  now  made  manifest — Ths 
reference  here  is  to  that  peculiar  feature  of  the  Gospel 
economy  which  Paul  himself  was  specially  employed  to 
carry  Into  practical  effect  and  to  unfold  by  his  teaching— 
the  Introduction  of  the  Gentile  believers  to  an  equality 
with  their  Jewish  brethren,  and  the  new,  and,  to  ths 
Jews,  quite  unexpected  form  which  this  gave  to  the  whole 
Kingdom  of  God;    cf.  Epheslans  3.  1-10,  Ac.     This  the 
apostle  calls  here  a  mystery  hitherto  undisclosed,  In  what 
sense  the  next  verse  will  show,  but  now  fully  unfolded; 
and  his  prayer  for  the  Roman  Christians,  In  the  form  of 
a  doxology  to  Him  who  was  able  to  do  w  .at  he  asked, 
is  that  they  might  be  established  In  the  truth  of  ths 
Gospel,  not  only  In  Its  essential  character,  but  specially 
in  that  feature  of  it  which  gave  themselves,  as  Gentile 
believers,  their  whole  standing  among  the  people  of  God, 
and  by  the  Scriptures  of  the  prophets,  according  t« 
the    commandment    of    the    everlasting    God, 


1  CORINTHIANS 


to  ail  nations  for  (in  order  to)  the  obedience 

•#  fWlth—  Lest  they  should  think,  from  what  he  had  Just 
■aid,  that  God  had  brought  in  upon  his  people  so  vast 
a  change  on  their  condition  without  giving  them  any 
previous  notice,  the  apostle  here  adds  that,  on  the  con- 
trary, "  the  Scriptures  of  the  prophets"  contain  all  that  he 
and  other  preachers  of  the  Gospel  had  to  declare  on  these 
topics,  and  indeed  that  the  same  "everlasting  God," 
Who  "from  eternal  ages"  had  kept  these  things  hid,  had 
given  "commandment"  that  they  should  now,  according 
to  the  tenor  of  those  prophetic  Scriptures,  be  Imparted  to 
•very  nation  for  their  believing  acceptance.  37.  to  God, 
Ac.— 'To  the  only  wlste  God  through  Jesus  Christ,  be'—  lit,, 
'  to  whom  be ;'  g.  d., '  to  Him,  I  say,  be  the  glory  for  ever. 
Amen,'  At  its  outset,  this  is  an  ascription  of  glory  to  the 
power  that  could  do  all  this;  at  Its  close  It  ascribes  glory 
to  the  wisdom  that  planned  and  that  presides  over  .he 
fathering  of  a  redeemed  people  out  of  all  nations.  The 
apostle  adds  his  devout  "Amen,"  which  the  reader— if  he 
has  followed  him  with  the  astonishment  and  delight  of 
him  who  pens  these  words— will  fervently  echo.— On  this 
ooncludlng  section  of  the  Epistle,  note  (1.)  In  the  minute 
and  delicate  manifestations  of  Christian  feeling,  and 
lively  Interest  in  the  smallest  movements  of  Christian 
life,  love,  and  zeal,  whloh  are  here  exemplified,  combined 
with  the  grasp  of  thought  and  elevation  of  soul  which 
this  whole  Epistle  displays,  as  indeed  all  the  writings  of 
our  apostle,  we  have  the  secret  of  much  of  that  grandeur 
•f  character  which  has  made  the  name  of  Paul  stand  on  an 
elevation  of  its  own  in  the  estimation  of  enlightened 
Christendom  in  every  age,  and  of  that  influence  which 
■nder  God,  beyond  all  the  other  apostles,  he  has  already 
exercised,  and  is  yet  destined  to  exert,  over  the  religions 
thinking  and  feeling  of  men.  Nor  can  any  approach  him 
In  these  peculiarities  without  exercising  corresponding 
Influence  on  all  with  whom  they  come  in  contact  (v.  1-16). 
(2.)  "  The  wisdom  of  the  serpent  and  the  harmlessness  of 
the  dove"— in  enjoining  which  our  apostle  here  only 
echoes  the  teaching  of  his  Lord  (Matthew  10. 16)— is  a  com- 
bination of  properties  the  rarity  of  which  among  Chris- 
tians is  only  equalled  by  Its  vast  Importance.  In  every 
age  of  the  Church  there  have  been  real  Christians  whose 
excessive  study  of  the  serpent's  wisdom  has  so  sadly 
trenched  upon  their  guileless  simplicity,  as  at  times  to 


excite  the  distressing  apprehension  that  they  were  n«. 
better  than  wolves  in  sheep's  clothing.  Nor  is  it  to  b» 
denied,  on  the  other  hand,  that,  either  from  Inaptitude  m 
indisposition  to  Judge  with  manly  discrimination  oi 
character  and  of  measures,  many  eminently  simple 
spiritual,  devoted  Christians,  have  throughout  life  exer- 
cised little  or  no  Influence  on  any  section  of  soolet* 
around  them.  Let  the  apostle's  counsel  on  this  head  (».  19 
be  taken  as  a  study,  especially  by  young  Christine* 
whose  character  has  yet  to  be  formed,  and  whose  perrna- 
nent  sphere  in  life  is  but  partially  fixed;  and  let  then 
prayerfully  set  themselves  to  the  combined  exercise  of 
both  those  qualities.  So  will  their  Christian  character 
acquire  solidity  and  elevation,  and  their  Influence  foi 
good  be  proportionately  extended.  (8.)  Christians  should 
cheer  their  own  and  each  other's  hearts,  amidst  the  tollf 
and  trials  of  their  protracted  warfare,  with  the  assuranc* 
that  it  will  have  a  speedy  and  glorious  end ;  they  should 
accustom  themselves  to  regard  all  opposition  to  the  prog- 
ress and  prosperity  of  Christ's  cause— whether  In  (hell 
own  souls,  In  the  churches  with  which  they  are  connected 
or  in  the  world  at  large— as  Just  "Satan"  In  conflict,  an 
ever,  with  Christ  their  Lord;  and  they  should  nevei 
allow  themselves  to  doubt  that  "the  God  of  peace"  will 
"  shortly"  give  them  the  neck  of  their  Enemy,  and  make 
them  to  bruise  the  Serpent's  head  (v.  20).  (4.)  As  Christian* 
are  held  up  and  carried  through  solely  by  Divine  power, 
working  through  the  glorious  Gospel,  so  to  that  power, 
and  to  the  wisdom  that  brought  that  Gospel  nigh  to  them, 
they  should  ascribe  all  the  glory  of  their  stability  now. 
as  they  certainly  will  of  their  victory  at  last  {v.  25-37).  (fi.. 
"  Has  the  everlasting  God"  "  commanded**  that  the  Qoap»' 
"  mystery,"  so  long  kept  bid  but  now  fully  disclosed,  shal' 
be  "  made  known  to  all  nations  for  the  obedience  of  faith' 
(v.  26)?  Then,  what  "necessity  is  laid  upon"  all  the 
churches  and  every  Christian,  to  send  the  Gospel  "  u 
every  creature  I"  And  we  may  rest  well  assured  that  the 
prosperity  or  decline  of  churches,  and  of  Individ;;:. 
Christians,  will  have  not  a  little  to  do  with  their  faithful 
oess  or  indifference  to  this  imperative  duty. 

The  ancient  subscription  at  the  end  of  thla  Epistle- 
though  of  course  of  no  authority— appears  to  be  In  this 
case  quite  correct 


THE  FIRST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

CORINTHIANS. 

INTRODUCTION. 


Thb  authmtticitt  of  this  Epistle  Is  attested  by  Clement  of  Rome  {Ep.  to  Corinth,  o.  47),  Polycarp  (M)p.  to  PKUipp.  ©. 
tl),  and  Ireneeus  (Adversut  Hceres.  4.  27. 8).  The  city  to  which  It  was  sent  was  famed  for  its  wealth  and  commerce, 
frhich  were  chiefly  due  to  Its  situation  between  the  Ionian  and  iEgeau  Seas  on  the  isthmus  connecting  the  Peloponcs* 
with  Greece.  In  St.  Paul's  time  it  was  capital  of  the  province  Achala  and  the  seat  of  the  Roman  proconsul  (Acts  18. 
12).  The  state  of  morals  In  it  was  notorious  for  debauchery,  even  in  the  profligate  heathen  world;  so  much  so  that 
"to  Corlnthianize"  was  a  proverbial  phrase  for  "  to  play  the  wanton ;"  hence  arose  dangers  to  the  purity  of  the  Chris 
tian  Church  at  Corinth.    That  Church  was  founded  by  St.  Paul  on  his  first  visit  (Acts  18. 1-17). 

He  had  been  the  instrument  of  converting  many  Gentiles  (ch.  12.  2),  and  some  Jews  (Acts  18. 8),  notwithstanding  the 
vehement  opposition  of  the  countrymen  of  the  latter  (Acts  18. 5),  during  the  year  and  a  half  in  which  he  sojourned  there. 
The  converts  were  chiefly  of  the  humbler  classes  (ch.  1. 26,  Ac).  Crlspus  (ch.  1. 14 ;  Acta  18. 8),  Erastus  and  Gatus  (Gains) 
were,  however,  men  of  rank  (Romans  16.  23).  A  variety  of  classes  is  also  implied  In  ch.  11.  22.  The  risk  of  contamina- 
tion by  contact  with  the  surrounding  corruptions,  and  the  temptation  to  a  craving  for  Greek  philosophy  and  rhetoric 
(which  Apollos'  eloquent  style  rather  tended  to  foster,  Acts  18.  24,  Ac.)  In  contrast  to  Paul's  simple  preaching  of  Chr'sJ 
crucified  (ch.  2. 1,  Ac),  as  well  as  the  opposition  of  certain  teachers  to  him,  naturally  caused  him  anxiety.  Emissaries 
from  the  Judaizers  of  Palestine  boasted  of  "  letters  of  commendation"  from  Jerusalem,  the  metropolis  of  the  faitn. 
rtey  did  not,  It  Is  true,  insist  on  circumcision  in  refined  Corinth,  where  the  attempt  would  have  been  hopeless,  a* 
they  did  among  the  simpler  people  of  Galatia;  but  they  attacked  the  apostolic  authority  of  Paul  (ch.  0.  1,  2;  2  Corin- 
thians 10. 1,  7,  8),  some  of  them  declaring  themselves  followers  of  Cephas,  the  chief  apostle,  others  boasting  that  they 
belonged  to  Christ  Himself  (ch.  1. 12;  2  Corinthians  10.  7),  whilst  they  haughtily  repudiated  all  subordinate  teaching, 
fbone  persons  gave  out  themselves  for  apostles  (2  Corinthians  11.5.  18).    The  ground  taken  by  them  was,  that  Pau. 

2«1 


1    C0BINTHIAN6  L 

spas  not  one  of  the  Twelve,  aid  not  an  eye- witness  of  the  Gospel  facts,  end  durst  not  prove  his  apostieahlp  by  ciaSciis$ 
sustenance  from  the  Christian  Church.  Another  section  avowed  themselves  followers  of  Paul  himself,  but  did  so  is 
a  party  spirit,  exalting  the  minister  rather  than  Christ.  The  followers  of  Apollos,  again,  unduly  prized  his  Alexaa- 
drian  learning  and  eloquence,  to  the  disparagement  of  the  apostle,  who  studiously  avoided  any  deviation  from 
Christian  simplicity  (ch.  2. 1-5).  In  some  of  this  last  philosophising  party  there  may  have  arisen  the  Anttnomiaa 
tendency  which  tried  to  defend  theoretically  their  own  practical  immorality :  hence  their  denial  of  the  future  resur- 
rection, and  their  adoption  of  the  Epicurean  motto,  prevalent  In  heathen  Corinth,  "Let  us  eat  and  drink,  for  to- 
morrow we  die"  (ch.  16).  Hence,  perhaps,  arose  their  connivance  at  the  incestuous  intercourse  kept  up  by  one  of  the 
no-called  Christian  body  with  his  stepmother  during  his  father's  life.  The  household  of  Chloe  informed  St.  Paul  o.' 
ton ny  other  evils:  such  as  contentions,  divisions,  and  lawsuite  brought  against  brethren  in  heathen  law  oonrt*  by 
professing  Christians;  the  abuse  of  their  spiritual  gifts  Into  occasions  of  display  and  fanaticism ;  the  Interruption  or 
1  ubllo  worship  by  simultaneous  and  disorderly  ministrations,  and  decorum  violated  by  women  speaking  unveiled 
(contrary  to  Oriental  usage),  and  so  usurping  the  office  of  men,  and  e/en  the  holy  communion  desecrated  by  greedi- 
ness and  revelling  on  the  part  of  the  communicants.  Other  messenger*  also,  came  from  Corinth,  consulting  him  on 
the  subject  of  (1.)  the  controversy  about  meats  offered  to  Idols;  (2.)  the  disputes  about  celibacy  and  marriage;  (8.)  th< 
due  exercise  of  spiritual  gifts  in  public  worship;  (4.)  the  best  mode  of  making  the  oollectlon  which  he  had  requested 
tor  the  saints  at  Jerusalem  (ch.  16. 1,  &c).  Such  were  the  circumstances  which  called  forth  the  First  Epistle  to  the  Cor- 
inthians, the  most  varied  in  its  topics  of  all  the  Epistles. 

In  ch.  6.  9,  "I  wrote  unto  you  in  an  Epistle  not  to  company  with  fornicators,"  it  Is  implied  that  St.  Paul  had  writ- 
ten a  previous  letter  to  the  Corinthians  (now  lost).  Probably  In  It  he  had  also  enjoined  them  to  make  a  contrlbutkus 
for  the  poor  saints  at  Jerusalem,  whereupon  they  seem  to  have  asked  directions  as  to  the  mode  of  doing  so,  to  which 
he  now  replies  (ch.  16.3).  It  also  probably  announced  his  intention  of  visiting  them  on  his  way  to  Macedonia,  and 
again  on  his  return  from  Macedonia  (2  Corinthians  1. 15, 16),  which  purpose  he  changed  on  hearing  the  unfavourable 
report  from  Chloe's  household  (ch.  16.  5-7),  for  which  he  was  charged  with  fickleness  (2  Corinthians  L 17).  In  the  first 
Kplstle  which  we  have,  the  subject  of  fornication  is  alluded  to  only  in  a  summary  way,  as  if  he  were  rather  replying 
to  an  ex  -use  set  up  after  rebuke  in  the  matter,  than  introducing  it  for  the  first  time.  [ Alfokd.]  Preceding  this  for- 
mer letter,  he  seems  to  have  paid  a  second  visit  to  Corinth.  For  in  2  Corinthians  12. 4;  13. 1,  he  speaks  of  his  intention 
of  paying  them  a  third  visit,  Implying  he  had  already  turiee  visited  them.  See  also  Note*  on  2  Corinthians  2. 1 ;  18. 1 ; 
also  1. 15, 16.  It  Is  hardly  likely  that  during  his  three  years'  sojourn  at  Ephesus  he  would  have  failed  to  revisit  hii 
Corinthian  converts,  which  he  could  so  readily  do  by  sea,  there  being  constant  maritime  Intercourse  between  the  two 
cities.  This  second  visit  was  probably  a  short  one  (cf.  ch.  16.  7);  and  attended  with  pain  and  humiliation  (2  Corin- 
thians 2. 1 ;  12. 21),  occasioned  by  the  scandalous  conduct  of  so  many  of  his  own  converts.  His  milder  censures  havlna 
then  failed  to  produce  reformation,  he  wrote  briefly  directing  them  "not  to  company  with  fornicators."  On  theto 
misapprehending  this  injunction,  he  explained  it  more  fully  lu  the  Epistle,  the  first  of  the  two  extant  (ch.  5.  0,  If). 
That  the  second  visit  Is  not  mentioned  In  Acts  is  no  objection  to  its  having  really  taken  place,  as  that  book  la  flap 
mentary  and  omits  other  leading  Incidents  In  St.  Paul's  life ;  e.  g.,  his  visit  to  Arabia,  Syria,  and  CUloia  (Galatlana  i 
17-21). 

The  Plaob  or  W biting  Is  fixed  to  be  Ephesus  (ch.  16. 8).  The  subscription  in  English  Version,  "  From  PhllippV 
has  no  authority  whatever,  and  probably  arose  from  a  mistaken  translation  of  oh.  16. 5,  "  For  /  am  patting  thrmtgi. 
.Macedonia,"  At  the  time  of  writing  St.  Paul  implies  (ch.  18.8)  that  he  Intended  to  leave  Ephesus  after  Pentecost  s/ 
thai  year.  He  really  did  leave  it  about  Pentecost  (57.  a.  d.).  Cf.  Acts  19.  20.  The  allusion  to  Passover  Imagery  in  ooa- 
nectlon  with  our  Christian  Passover,  Easter  (oh.  5. 7),  makes  It  likely  that  the  season  was  about  Easter.  Thus  th« 
date  of  the  Epistle  is  fixed  with  tolerable  accuracy,  about  Easter,  certainly  before  Pentecost,  In  the  third  year  of  hi* 
residence  at  Ephesus,  67  a.  d.    For  other  arguments,  see  Oonybkabb  and  Howson'S  Life  and  Bp.  o/  St.  PauL 

The  Epistle  Is  written  in  the  name  of  Sosthenes  "(our)  brother."  Birrs  supposes  he  Is  the  same  as  the  Soathenea, 
Acts  18. 17,  who,  he  thinks,  was  converted  subsequently  to  that  occurrence.  He  bears  no  part  In  the  Epistle  Itself,  Vat 
apostle  In  the  very  next  verses  (t>.  4,  &c.)  using  the  first  person:  so  Timothy  Is  Introduced,  2  Corinthians  1.  L  Tb* 
bearers  of  the  Epistle  were  probably  Stephanas,  Fortunatus,  and  Achaicus  (see  the  subscription),  whom  he  mention* 
(oh.  16, 17, 18)  aa  with  him  then,  but  who  he  Implies  are  about  to  return  back  to  Corinth ;  and  therefore  he  commend* 
them  to  the  regard  of  the  Corinthians. 


OPiPTFB     T  thal  ne  was  snPP°rte<i  °y  leading  brethren.    Gallio  had 

UllAr  I  tibl     1.  driven  the  Jews  who  accused  Paul  from  the  Judgment* 

Ver.  l-Sl.    Thji  Imscbiption  ;  Thanksgiving  fob  the  seat.    The  Greek  mob,  who  disliked  the  Jews,  took  th« 

hPiBrrtJALSTATKOFTHECoBiNTHiANCHrjBCH;  Repboof  opportunity  then  of  beating  Sosthenes  the  ruler  of  the 

o»  Pabtt  Divisions:  His  own  Method  of  Pbbaching  Jewish  synagogue,  whilst  Gallio  looked  on  and  refused 

oni.t  Chbist.     1.  called  to  be— Found  In  some,  not  In  to  interfere,  being  secretly  pleased  that  the  mob  should 

others,  of  the  oldest  MSS.    Possibly  Inserted  from  Ro-  second  his  own  contempt  for  the  Jews.    Paul  probably  at 

mans  1.  1;  but  as  likely  to  be  genuine.    Translate,  lit.,  "a  this  time  had  showed  sympathy  for  an  adversary  in  die- 

tailed  apostle."  [Conybearb  anil  Howson.]  through...  tress,  which  issued  in  the  conversion  of  the  latter.    8c 

will  of  God— not  because  of  my  own  merit.     Thus  St.  Crlspus  also,  the  previous  chief  ruler  of  the  synagogue, 

Paul's  call  as  "  an  apostle  by  the  will  of  God,"  whilst  con-  had  been  converted.  Saul  the  persecutor  turned  Into  Pan) 

atitutlng  the  ground  of  the  authority  he  claims  in  the  the  apostle,   and  8osthenes  the  leader   In    persecutloi 

Corinthian  Church  (cf.  Galatians  1. 1),  is  a  reason  for  hu-  against  that  apostle,  were  two  trophies  of  Divine  greet 

mlllty  on  hi?  own  part  (ch.  15.  8, 10).    [Benqel.]    In  as-  that,  side  by  side,  would  appeal  with  double  power  to  to* 

■uming  the  ministerial  office  a  man  should  see  he  does  so  Church  at  Corinth.   [Bibks.]  a.  the  Church  »f  G«d— Hi 

sot  of  his  own  Impulse,  but  by  the  will  of  God  (Jeremiah  calls  It  so  notwithstanding  its  many  blots.     Kanatla 

91  21);  Paul  If  left  to  his  own  will  would  never  have  been  and  sectaries  vainly  think  to  antlolpate  the  final  alA- 

an  apostle  (Romans  9. 16).    Sosthenes— See  my  Introduc-  lng  of  the  wheat  and  tares  (Matthew  18.  97-80).     '  It  U 

Hon     Associated  by  St.  Paul  with  himself  in  the  lnscrip-  a  dangerous   temptation  to  think   there  is  no  Churefe 

tior,   either  in   modesty,  Sosthenes   being  his  Inferior  where   there  is  not  apparent  perfect   parity.    He  whe 

CHBTSOSTOMj,  or  in  order  that  the  name  o' £."  brother"  thinks  so,  must  at  last  separate   from    all   others  and 

of  note  In  Corinth  (Acts  18. 17)  might  give  weight  to  his  think  himself  the  only  holy  man  in   the  world,  or  ea- 

Eptstle  and  might  show,  In  opposition  to  his  detractors  tabllsh  w   peculiar  *ect  with   a  few  hypocrites.     It 
2ft2 


1  CORINTHIANS  L 


enough  for  Paul  In  recognizing  the  Corinthians  as  a 
Church,  that  he  saw  among  them  evangelical  doctrine, 
baptism,  and  the  Lord's  Supper."  [Calvin.]  It  was  the 
Church  of  God  not  of  this  or  of  that  favourite  leader. 
[Chbysostom.]  at  Corinth— a  Church  at  dissolute  Co- 
rinth—what  a  paradox  of  grace  1  sanctified— consecrated, 
or  Met  apart  as  holy  to  Ood  in  (by  union  with)  Christ  Jesus. 
In  the  Greek  there  are  no  words  "to  them  that  are;" 
translate  simply,  "men  sanctified,"  Ac.  called  to  be 
saints— rather,  "called  saints;"  saints  by  calling:  ap- 
plied by  Paul  to  all  professing  members  of  the  Church. 
As  "sanctified  in  Christ"  implies  the  fountain  sources  of 
holiness,  the  believer's  original  sanctiflcation  in  Christ 
(oh.  8. 11 ;  Hebrews  10. 10, 14 ;  1  Peter  1.  2)  in  the  purposes 
of  God's  grace;  so  "called  saints"  refer  to  their  actual 
eatl  (Romans  8.  30),  and  the  end  of  that  call  that  they 
should  be  holy  (1  Peter  1. 15).  with  all  that  in  every 
place  call  upon  .  .  .  Christ— The  Epistle  is  intended  for 
these  also,  as  well  as  for  the  Corinthians.  The  true 
Catholic  Church  (a  teim  first  used  by  Ignatius,  ad 
Smyrnceos,  c.  8) ;  not  consisting  of  those  who  call  them- 
•elves  from  Paul,  Cephas,  or  any  other  eminent  leader 
(v.  13),  but  of  all,  wherever  they  be,  who  call  on  Jesus  as 
their  Saviour  in  sincerity  (cf.  2  Timothy  2.  22).  Still  a 
general  unity  of  discipline  and  doctrine  in  the  several 
•borohes  Is  Implied  in  ch.  4. 17;  7. 17;  11. 16 ;  14.  33,  36.  The 
worship  due  to  Ood  Is  here  attributed  to  Jesus  (cf.  Joel  2. 
12;  Matthew  4. 10;  Acts  9. 14).  both  theirs  and  ours—"  in 
•very  place  which  is  their  home  .  . .  and  our  home  also;" 
this  is  added  to  include  the  Christians  throughout  Achaia, 
not  residing  in  Corinth  the  capital  (2  Corinthians  1. 1). 
St.  Paul  feels  the  home  of  his  converts  to  be  also  his  own. 
Of.  a  similar  phrase,  Romans  16. 13.  [Conybbabb  and 
Howson.]  "Ours"  refers  to  Paul  and  Sosthenes,  and  the 
Corinthians'  home.  [Alfobd.]  Beza  better  explains, 
"Both  their  Lord  and  our  Lord."  All  believers  have 
one  and  the  same  Lord  (ch.  8.6;  Ephesians  4.5);  a  virtual 
reproof  of  the  divisions  of  the  Corintblans,  as  if  Christ 
ware  divided  (t>.  13).  3.  peace— peculiarly  needed  in  the 
Corinthian  Church,  on  account  of  its  dissensions.  On 
this  verse  see  Romans  1.  7.  4.  He  puts  the  causes  for 
praise  and  hope  among  them  in  the  foreground,  not  to 
tUoourage  them  by  the  succeeding  reproof,  and  in  order 
to  appeal  to  their  better  selves,  my  God— {Romans  1.  8 ; 
Phllippians  I.  3.)  always— (Cf.  Phllippians  1.  4.)  the 
grace  .  .  .  given  you— <Cf.  v.  7.)  by  .  .  .  Christ— lit.,  IN 
Jesus  Christ  -  given  you  as  members  in  Christ.  5.  utter- 
ance— Alfobd  from  Menochius  translates,  "doctrine." 
Y#  are  rich  in  preachers  or  the  preaching  of  the  word,  and 
rich  in  knowledge  or  apprehension  of  it:  lit.  (the)  word 
(preached).  English  Version,  as  in  2  Corinthians  8.  7,  is 
better:  for  St.  Paul,  purposing  presently  to  dwell  on  the 
•bus*  of  the  two  gifts  on  which  the  Corinthians  most 
prided  themselves,  utterance  (speech)  and  knowledge  (ch.l. 
■0 ;  3. 18;  4. 19;  oh.  13.  and  14.),  previously  gains  their  good* 
Will  by  congratulating  them  on  having  those  gifts.  6. 
According  as  the  testimony  of  (of,  and  concerning)  Christ 
(who  is  both  the  object  and  author  of  this  testimony 
[Bbnqbl];  oh.  2.1;  1  Timothy  2.  6;  2  Timothy  1.  8)  was 
confirmed  among  [Alfobd]  you,  i.  e.,  by  God,  through  my 
preaching,  and  through  the  miracles  accompanying  it 
(ch.  12.  8;  Mark  16.  20;  2  Corinthians  1.  21,  22;  Galatians  3. 
1,6;  Ephesians  4.  7,  8;  Hebrews  2.4).  God  confirmed  (cf. 
Phllippians  1.  7 ;  Hebrews  2.  3),  or  gave  effect  to  the  Gos- 
pel among  (or  better  as  English  Version,  "in")  the  Corin- 
thians by  their  accepting  it  and  setting  their  seal  to  its 
truth,  through  the  inward  power  of  His  Spirit,  and  the 
outward  gifts  and  miracles  accompanying  it.  [Calvin.] 
f»  ye  e«me  behind— are  inferior  to  other  Christians 
slsewhere.  [Gbotius.]  in  no  gift— Not  that  all  had  all 
gifts,  hut  different  persons  among  them  had  different 
gifts  (oh.  12.  4,  Ac),  waiting  for  .  .  .  coming  of  .  .  . 
Christ— The  orownlng  proof  of  their  "  coming  behind  in 
no  gift;"  fwUh,  hope,  and  {"•>«,  are  all  exercised  herein  (cf. 
i  Timothy  4. 8 ;  Titus  2. 13).  "  Leaving  to  others  their  mi- 
taaxro  Mori  (remember  death),  do  thou  earnestly  cherish 
thle  Joyous  expectation  of  the  Lord's  coming."  [Bknqbju] 
Ttee  9reee  verb  implies,  "  to  expect  constantly,  not  only 


for  a  certain  tlue,  but  even  to  the  end  till  the  expect**! 
event  happens"  (Romans  8. 19).  [Tittm.,  Synonyms.]  & 
Who— God,  v.  4  (not  Jesus  Christ,  v.  7,  in  which  caws  It 
would  be  "  In  Bis  day"),  unto  the  end— viz.,  "  the  coming 
of  Christ."  blameless  in  the  day  of  .  .  .  Christ— (1  Thea- 
salonlan8  5.  23.)  After  that  day  there  is  no  danger  (Ephe- 
sians 4.  30;  Phllippians  1.  6).  Now  is  our  day  to  work, 
and  the  day  of  our  enemies  to  try  us:  then  will  be  the 
day  of  Christ,  and  of  His  glory  in  the  saints.  [Bkngkl] 
9.  faithful— to  His  promises  (Phllippians  L  6;  1  Thessa- 
lonians  5.  24).  called— according  to  His  purpose  (Romane 
8.  28).  unto  .  .  .  fellowship  of  .  .  .  Jesus— to  be  fellow- 
heirs  with  Christ  (Romans  8. 17-28),  like  Him  sons  of  God 
and  heirs  of  glory  (Romans  8. 80 ;  2  Thessalonlans  2. 14 ;  1 
PeterS.  10;  1  John  1.  3).  Chbysostom  remarks  that  the 
name  of  Christ  Is  oftener  mentioned  in  this  than  in  any 
other  Epistle,  the  apostle  designing  thereby  to  draw  them 
away  from  their  party  admiration  of  particular  teachers 
to  Christ  alone.  10.  Now— Ye  already  have  knowledge, 
utterance,  and  hope,  maintain  also  love,  brethren— The 
very  title  is  an  argument  for  love,  by  .  .  .  Christ— whom 
St.  Paul  wishes  to  be  all  in  all  to  the  Corinthians,  and 
therefore  names  Him  bo  often  in  this  chapter,  speali 
.  .  .  same  thing— not  speaking  different  things  as  ye  de 
(v.  12),  in  a  spirit  of  variance,  divisions— lit.,  splits 
breaches,  but— but  rather,  perfectly  joined  together— 
the  opposite  word  to  "divisions."  It  Is  applied  te 
healing  a  wound,  or  making  whole  a  rent,  mind  .  .  ,  Judge- 
ment—the  view  taken  by  the  understanding,  and  the 
practical  decision  arrived  at  [Conybbabb  and  Howson],  as 
to  what  is  to  be  done.  The  mind,  within,  refers  to  things 
to  be  believed :  the  judgment  is  displayed  outwardly  la 
things  to  be  done.  [Bbngel,.]  Disposition— opinion.  fAx- 
FOBD.]  11.  (Ch.  11.  18.)  by  them  .  .  .  of .  .  .  house  oi 
Chloe— They  seem  to  have  been  alike  in  the  confidence 
of  St.  Paul  and  of  the  Corinthians.  The  Corinthians 
"wrote"  to  the  apostle  (ch.  7. 1)  consulting  him  concern- 
ing certain  points:  marriage,  the  eating  of  things  offered 
to  Idols,  the  decorum  to  be  observed  by  women  in  relig- 
ious assemblies.  But  they  said  not  a  syllable  about  the 
enormities  and  disorders  that  had  crept  in  among  them. 
That  Information  reached  Paul  by  other  quarters.  Hence 
his  language  about  those  evils  is,  "It  hath  been  declared 
unto  me,"  Ac. ;  "It  is  reported  commonly"  (ch.  6. 1,  %> 
All  this  he  says  be/ore  he  notices  their  Utter,  whloh  shows 
that  the  latter  did  not  give  him  any  intimation  of  those 
evils.  An  undesigned  proof  of  genuineness.  [Palbt'g 
Herat  Paulinas.]  Observe  his  prudence:  He  names  the 
family,  to  let  It  be  seen  that  he  made  his  allegation  net 
without  authority :  he  does  not  name  the  individuals,  not 
to  excite  odium  against  them.  He  tacitly  implies  that 
the  Information  ought  rather  to  have  come  to  him  di- 
rectly from  their  presbyters,  as  they  had  consulted  hit* 
about  matters  of  less  moment,  contentions — not  se 
severe  a  word  as  "divisions,"  lit.,  schisms  (Margin,  v.  10), 
Vi.  this  I  say— this  is  what  /  mean  in  saying  "conten- 
tions" (v.  11).  every  one  of  you  saith— Ye  say  severally, 
glorying  in  men"  (v.  81;  oh.  3.21,22),  one,  I  am  of  Paul ; 
another,  I  am  of  Apollos,  Ac.  Not  that  they  formed  dttflr 
nite  parties,  but  they  Individually  betrayed  the  spirit  of 
party  in  contentions  under  the  name  of  different  favour* 
lte  teachers.  St.  Paul  will  not  allow  himself  to  be  flat- 
tered even  by  those  who  made  his  name  their  party  cry, 
so  as  to  connive  at  the  dishonour  thereby  done  to  Christ 
These  probably  were  converted  under  his  ministry. 
Those  alleging  the  name  of  Apollos,  Paul's  successor  at 
Corinth  (Acts  18.  24,  Ac),  were  persons  attracted  by  his 
rhetorical  style  (probably  acquired  In  Alexandria,  ch.  3, 
6),  as  contrasted  with  the  "  weak  bodily  presence"  and 
"  contemptible  speech"  of  the  apostle.  Apollos,  doubtless, 
did  not  willingly  foster  this  spirit  of  undue  preference 
(oh.  4.  6,  8) ;  nay,  to  discourage  It,  he  would  not  repeat  his 
visit  Just  then  (ch.  16. 12).  I  of  Cephas— Probably  Juda- 
izers,  who  sheltered  themselves  under  the  name  of  St. 
Peter,  the  apostle  of  the  circumcision  (Cephas  Is  the  J3> 
brew,  Peter  the  Greek  name;  John  1.  42;  Galatians  2.  U, 
Ac) :  the  subjects  handled  in  chs.  7.-9.  were  probably  sug- 
gested as  matters  of  doubt  by  them.    The  Church  there 

263 


1  C0K1NTHIANS  J 


began  from  the  Jewish  synagogue,  Crispus  the  chief 
ruler,  and  Sosthenes  his  successor  (probably),  being  con- 
verts. Hence  some  Jewish  leaven,  though  not  so  much 
m  elsewhere,  is  traceable  (2  Corinthians  11.  22).  Petrism 
afterwards  sprang  up  much  more  rankly  at  Rome.  If  it 
be  wrong  to  boast  "  I  am  of  Peter,"  how  much  more  so  to 
boast  "  I  am  of  the  Pope !"  [Bengku]  I  of  Chrlst-A  fair 
pretext  used  to  slight  tbe  ministry  of  Paul  and  their  other 
teacners  (ch.  4.  8 ;  2  Corinthians  10.  7-11).  13.  la  Christ 
divided  1  —  into  various  parts  (one  under  one  leader, 
another  under  another).  [Alfobd.]  The  unity  of  His 
body  is  not  to  be  cut  in  pieces,  as  if  all  did  not  belong  to 
Him,  the  One  Head,  was  Paul  crucified  for  you  I — 
In  the  Greek  the  interrogation  implies  that  a  strong  nega- 
tive answer  is  expected :  "  Was  it  Paul  {surely  you  will  not 
tay  so)  that  was  crucified  for  you  1"  In  the  former  question 
the  majesty  Of  "Chbist"  (the  Anointed  One  of  God)  Implies 
the  Impossibility  of  His  being  "divided."  in  the  latter, 
"Paul's"  Insignificance  Implies  the  impossibility  of  his  be- 
ing the  head  of  redemption, "  crucified  for"  tbem,  and  giv- 
ing his  name  to  the  redeemed.  This,  which  Is  true  of  Paul 
the  founder  of  the  Church  of  Corinth,  holds  equally  good  of 
Cephas  and  A  polios,  who  had  not  such  a  claim  as  Paul  in 
the  Corinthian  Church.  erucifled  . . .  baptized— Thecross 
olalmsusfor  Christ,  as  redeemed  by  Him ;  baptism,  as  dedi- 
cated to  Him.  In  the  name — rather, "  into  tbe  name"  (Gala- 
tians  S.  27),  Implying  the  incorporation  Involved  In  the 
Idea  of  baptism.  14. 1  thank  God's  providence  now,  whoso 
ordered  It  that  I  baptized  none  of  you  but  Crispus  (the 
former  rnler  of  the  synagogue,  Acts  18.  8)  and  Galus  (writ- 
ten by  the  Romans  CAIC8;  the  host  of  Paul  at  Corinth, 
and  of  the  Church,  Romans  16.  23;  a  person  therefore  in 
good  circumstances).  Baptizing  was  the  office  of  the 
deacons  (Acts  10.  48)  rather  than  of  the  apostles,  whose 
office  was  Oat  of  establishing  and  superintending  gener- 
ally the  churches.  The  deacons  had  a  better  opportunity 
of  giving  the  necessary  course  of  instruction  preparatory  to 
baptism.  Crispus  and  Gains,  &c,  were  probably  among 
Hie  first  converts,  and  hence  were  baptized  by  Paul  him- 
-;t>lf,  who  founded  the  Church.  15.  Lest— Not  that  Paul 
hud  tliis  reason  at  the  time,  but  God  so  arranged  it  that 
none  might  say.  \ Alfobd.]  10.  household  of  Stephanas 
—"The  first-fruits  of  Achaia,"  i.  e.,  among  the  first  con- 
verted there  (ch.  16. 15, 17).  It  is  likely  that  such  "  house- 
holds" Included  infants  (Acts  16.  33).  The  history  of  the 
Church  favours  this  view,  as  Infant  baptism  was  the 
usage  from  the  earliest  ages.  IT.  St.  Paul  says  this  not 
to  depreciate  baptism;  for  he  exalts  It  most  highly  (Ro- 
mans 6.8).  He  baptized  some  first  converts;  and  would 
have  baptized  more,  but  that  his  and  the  apostles'  peculiar 
work  was  to  preach  the  Gospel,  to  found  by  their  autoptlc 
testimony  particular  churches,  and  then  to  superintend 
the  churches  in  general,  sent  me—lU.,  as  an  apostle,  not 
to  baptize — even  in  Christ's  name,  much  less  In  my  own. 
not  with  wisdom  of  words — or  speech;  philosophical 
reasoning  set  off  with  oratorical  language  and  secular 
learning,  which  the  Corinthians  set  so  undue  a  value 
upon  (v.  5;  ch.  2. 1,  4)  In  Apollos,  and  the  want  of  which  In 
8t.  Paul  they  were  dissatisfied  with  (2  Corinthians  10. 10). 
cross  ot  Christr-the  sum  and  substance  of  the  Gospel  (v. 
23 ;  ch.  2.  2),  Christ  crucified,  be  made  of  none  effect— fit., 
be  made  void  (Romans  4.14);  viz.,  by  men  thinking  more 
of  the  human  reasonings  and  eloquence  In  which  the 
Gospel  was  set  forth,  than  of  the  Gospel  Itself  of  Christ 
crucified,  the  sinner's  only  remedy,  and  God's  highest 
exhibition  of  love.  18.  preaching,  Ac— lit.,  the  word,  or 
speech  as  to  the  cross ;  In  contrast  to  the  "  wisdom  of 
words"  (so  called),  v.  17.  them  that  perish— rather,  them 
{hat  are  perishing,  viz.,  by  preferring  human  "wisdom  of 
words"  to  the  doctrine  of  the  "cross  of  Christ."  It  Is  not 
the  final  state  that  Is  referred  to ;  bnt,  "  them  that  are  In 
the  way  of  perishing."  8o  also  in  2  Corinthians  2.  15, 1ft. 
«*  frhtch  are  saved— In  the  Greek  the  collocation  Is  more 
modest,  "  to  them  that  are  being  saved  (that  are  in  the 
way  of  salvation)  as,"  i.  e.,  to  which  class  we  belong. 
power  of  God— which  Includes  in  it  that  It  Is  "  the  wis- 
dom of  God"  (v.  'M).  God's  powerful  Instrument  of  salva- 
6on:  the  hlghea  exhibition  of  God's  power  (Ro-nans  L 
2«4 


16).  What  seems  to  the  world  "  weakness"  in  God's  plan  at 
salvation  (v.  25),  and  in  its  mode  of  delivery  by  His  apostb 
(ch.  2. 3)  Is  really  His  mighty  "  power."  What  seems  "  fool- 
ishness" because  wanting  man's  "  wisdom  of  words"  (t>.  n\ 
is  really  the  highest"  wisdom  of  God"  (v.  24).  19. 1  wtllde- 
stroy— Slightly  altered  from  the  LXX.,  Isaiah  29. 14.  The 
Hebrew  is,  "The  wisdom  of  the  wise  shall  perish,  and  ths 
understanding  of  their  prudent  men  shall  be  hid,"  St.  Pan] 
by  inspiration  gives  the  sense  of  the  Spirit,  by  ma  ting  Oca 
the  cause  of  their  wisdom  perishing,  &c,  "  I  will  destroy," 
&c.  understanding  of  the  prudent — lit.,  of  the  \tr*d*T- 
standing  ones.  S80.  Where  I  <fcc. — Nowhere;  for  God 
"brings  them  to  naught"  (v.  19).  the  wise — generally, 
the  scribe— Jewish.  [Alfobd.]  the  disputer  —  Greek. 
[Alfobd.]  Cf.  the  Jew  and  Greek  of  this  wond  con- 
trasted with  the  godly  wise,  v.  22.  23.  Vitbinga  thinks 
the  reference  Is  to  the  Jewish  discourses  in  the  synagogue, 
Daraschoth,  from  a  Hebreiv  root  "  to  dispute."  Cf  "ques- 
tions," Acts  26.  3 ;  Titus  8.  9.  If  so,  "  wise"  refers  to  Greek 
wisdom  (cf.  v.  22).  St.  Paul  applies  Isaiah  33. 18  here  in  a 
higher  sense;  there  the  primary  reference  was  to  tem- 
poral deliverance,  here  to  external;  v.  22,  which  Is  1b 
threefold  opposition  to  v.  18  there,  sanctions  this  higher 
application ;  the  Lord  In  the  threefold  character  being 
the  sole  ground  of  glorying  to  his  people,  of  this  world 
...  of  this  world— rather,  "dispensation  (or  age)  .  . 
world;"  tbe  Greek  words  are  distinct.  The  former  is  here 
thU  age  or  worldly  order  of  things  in  a  moral  point  of  view, 
as  opposed  to  the  Christian  dispensation  or  order  of 
things.  The  latter  is  the  world  viewed  externally  and 
cosnilcally.  made  foolish— shown  the  world's  philosophy 
to  be  folly,  because  It  lacks  faith  in  Christ  crucified. 
[Chbysostom.]  Has  treated  it  as  folly,  and  not  used  it* 
help  in  converting  and  saving  men  (v.  26,  27),  [EsTiua.] 
91.  after  that— rather,  whereas,  in  the  wisdom  of  God 
—in  the  wise  arrangement  of  God.  world  by  wisdom— 
rather,  "  by  its  wisdom,"  or  its  philosophy  (John  1.  10;  Ro- 
mans 1.  28).  knew  not  God— whatever  other  knowledge 
It  attained  (Acts  17.  23,  27).  The  deistlo  theory  that  mu 
can  by  the  light  of  nature  discover  his  duty  to  God,  Is  dis- 
proved by  the  fact  that  man  lui.i  never  discovered  It  with* 
out  revelation.  All  the  stars  and  moon  cannot  make  It 
day ;  that  is  the  prerogative  of  the  sun.  Nor  can  nat  ore's 
highest  gifts  make  the  moral  day  arise ;  that  Is  the  office 
of  Christ.  Even  the  Jew  missed  this  knowledge,  In  so  far 
as  he  followed  after  mere  carnal  world-  wisdom,  it  pleased 
God— St.  Paul  refers  to  Jesus'  words  (Luke  10.  21).  by  the 
foolishness  of  preaching— by  that  preaching  which  the 
world  (unbelieving  Jews  and  Gentiles  alike)  deem  foolish- 
ness, save  them  tli  nt  believe — ( Romans  1.  lb.)  *J.  Kor — lit.. 
Since ;  seeing  that.  Th  Is  verse  Illustrates  how  the  "  preach- 
ing" of  Christ  crucified  came  to  be  deemed  "  foolishness" 
(v.  21).  a  sign— The  oldest  MSS.  read  "  signs."  The  singular 
was  a  later  correotlon  from  Matthew  12. 38 ;  16. 1 ;  John  2.  IS. 
The  signs  the  Jews  craved  for  were  not  mere  miracles,  but 
direct  tokens  from  heaven  that  Jesus  was  Messiah  (Luke  li. 
16).  Greeks  seek  .  .  .  wisdom— viz.,  a  philosophic  demon- 
stration of  Christianity.  Whereas  Christ,  instead  of  de- 
monstrative proof,  demands  faith  on  the  ground  of  .HU 
word,  and  of  a  reasonable  amount  of  evidence  that  the 
alleged  revelation  Is  His  word.  Christianity  begins  not 
with  solving  Intellectual  difficulties,  but  with  satisfying 
the  heart  that  longs  for  forgiveness.  Hence  not  the  re* 
fined  Greeks,  but  the  theocratic  Jews  were  the  chosen 
organ  for  propagating  revelation.  Again,  Intellectual 
Athens  (Acts  17. 18-21,  Ac.)  received  the  gospel  less  readily 
than  commercial  Corinth.  33.  we— Paul  and  Apollos, 
Christ  crucified— The  Greek  expresses  not  the  mere  fact 
of  His  crucifixion,  but  the  permanent  character  acquired  by 
the  transaction,  whereby  He  is  now  a  Saviour  (Galatlani 
8. 1).  [Gbekn.]  A  Messiah  (Christ)  crucified  was  the  stone 
on  which  the  Jews  stumbled  (Matthew  21.  44).  The  oppo- 
sition of  Jew  and  Gentile  alike  shows  that  a  religion  a* 
seemingly  contemptible  In  Its  origin  ex  aid  not  have  sue- 
ceeded  if  it  had  not  been  divine,  unto  the  Greeks— the 
oldest  MSS.  read  "  unto  the  Gentiles."  »4.  called— (of.  * 
26.)  The  same  class  as  the  "us  whloh  are  (being)  saved'' 
(v.  18) ;  the  elect,  who  have  obeyed  the  call ;  called  effectr 


1  CORINTHIANS  II. 


ally  (Romans  8.  28,  30).  Christ— "  Crucified  "  Is  not  here 
idded,  because  when  the  offence  of  the  cross  Is  overcome, 
"Christ "  Is  received  in  all  His  relations,  not  only  In  His 
jross,  but  In  His  life  and  His  future  kingdom,  power— so 
meeting  all  the  reasonable  requirements  of  tlie  Jews  who 
sought  "a  sign,"  The  cross  (the  death  of  a  slave),  which 
to  the  Jews  (looking  for  a  temporal  Messiah)  was  a 
"stumbling-block,"  is  really  "the  power  of  God"  to  the 
salvation  ol  all  who  believe,  wisdom  of  God — so  really 
exhibiting,  and  in  the  highest  degree  (if  they  would  but 
■ee  it),  that  which  the  Greeks  sought  after— wisdom  (Colos* 
flans  X  8).  35.  foolishness  of  God—  i,  e„  God's  plan  of  sal- 
ration  which  men  deem  "foolishness."  weakness  of  God 
—Christ  "crucified  through  weakness"  (2  Corinthians  13. 
4,  the  great  stumbling-block  of  the  Jews),  yet  "  living  by  the 
power  of  God."  So  He  perfects  strength  out  of  the  weakness 
Of  His  servant*  (ch.  2.  8 ;  2  Corinthians  12.  9).  86.  ye  see- 
rather,  from  the  prominence  of  the  verb  in  the  Greek, 
"Bee  "  or  "  consider  "  (imperative).  [Alford  from  V  n  r.- 
•ATX  and  Ia.EN.acu8.]  your  calling  .  .  .  are  called— In- 
stead of  the  words  In  Italics,  supplied  by  English  Version, 
■apply,  "  were  your  callers."  What  St.  Paul  Is  dwelling 
on  (of.  v.  27,  28),  Is  the  weakness  of  the  instrumentality 
which  the  Lord  employed  to  convert  the  world.  [Hinds 
and  Whately  ;  so  Anselm.]  However,  English  Version 
aocords  well  with  v.  24.  "  The  whole  history  of  the  expan- 
sion of  the  Church  is  a  progressive  victory  of  the  ignorant 
over  the  learned,  the  lowly  over  the  lofty,  until  the  empe- 
ror himself  laid  down  his  crown  before  the  cross  of  Christ." 
[OLSHAUSEN.]  wise  .  .  .  after  the  flesh— the  wisdom  of 
this  world  acquired  by  human  study  without  the  Spirit. 
Contrast  Matthew  16. 17.  27.  the  foolish  thing*— a  gene- 
ral phrase  for  all  persons  and  things  foolish.  Even  things 
(and  those,  too,  foolish  things)  are  chosen  by  God  to  con- 
found persons,  (and  those  too  persons  who  are  wise).  This 
teems  to  me  the  force  of  the  change  from  neuter  to  mas- 
culine, to  confound—  The  Greek  is  stronger,  "that  He 
aalght  confound  (or  put  to  shame),"  Ac.  God  confounds 
the  wise  by  effecting  through  His  instruments,  without 
tinman  wisdom,  what  the  worldly  wise,  with  It,  cannot 
effect,  viz.,  to  bring  men  to  salvation,  chosen  . .  .  chosen 
—The  repetition  indicates  the  gracious  dellberateness  of 
God's  purpose  (James  2.  5).  28.  yea,  and  things  which 
are  not—  Yea  Is  not  in  the  Greek.  Also  some  of  the  oldest 
MSB.  omit  "and."  Thus  the  clause,  "things  which  are 
aot"(are  regarded  as  naught),  Is  in  apposition  with  "fool- 
Uh . . .  weak  .  .  .  base  «.  e.,  low  born)  and  despised  things." 
God  has  chosen  all  four,  thougr  regarded  as  things  that 
are  not,  to  bring  to  naught  things  that  are.  29.  no  flesh 
,  .  .  glory— For  they  who  try  to  glory  (boast)  because  of 
Human  greatness  and  wisdom,  are  "  confounded  "  or  put 
to  shame  (v.  27).  Flesh,  like  "the  flower  of  the  field,"'  Is 
beautiful,  but  frail  (Isaiah  40.  6).  In  his  presence— We  are 
to  glory  not  before  H\m,  but  In  Him.  [Benoel.]  30.  But 
.  .  ,  ye— In  contrast  to  them  that  "glory"  In  worldly  wis- 
dom and  greatness,  of  him  are— not  of  yourselves  (Ephe- 
slan8  2.  8),  but  of  Him  (Bomans  11.  36).  From  Him  ye  are 
(i. «.,  have  spiritual  life,  who  once  were  spiritually  among 
the  "things  which  are  not,"  v.  28).  In  Christ— by  living 
anion  with  Him.  Not "  in  the  flesh  "  (v.  26,  29).  of  God- 
son* God;  emanating/romHlmandsentbyHim.  itmad* 
anto  ua— has  been  made  to  us,  to  our  eternal  gain,  wisdom 
—unattainable  by  the  worldly  mode  of  seeking  It  (v.  19,20; 
contrast  Colossians  2,  3;  Proverbs  8. ;  Isaiah  9.  6).  By  it  we 
necome"wise  unto  salvation,"  owing  to  His  wisdom  in 
originating  and  executing  the  p  ian,  whereas  onoe  we  were 
■  fools."  righteousness  —  the  ground  of  our  justification 
(Jeremiah  23. 5, 6;  Romans  4. 25;  2 Corinthians 5. 21);  where- 
as once  we  were  "weak"  (Romans  5.  6).  Isaiah  42.  21; 
«5.  24.  sanctiflcation  —  by  His  Spirit;  whereas  formerly 
we  were  "  base."  Hereafter  our  righteousness  and  sano- 
Uflcation  alike  shall  be  both  perfect  and  Inherent.  Now 
the  righteousness  wherewith  we  are  Justified  is  perfect, 
but  not  Inherent;  that  wherewith  we  are  sanctified  is  in- 
herent, but  not  perfect.  [Hooker.]  Now  sanctiflcation  Is 
perfect  in  principle,  but  not  In  attainment.  These  two  are 
joined  in  the  Greek  as  forming  essentially  but  one  thing,  as 
distinguished  from  the  "wisdom  Mn  devising  &nd  execut- 


ing the  plan  for  us  ("abounded  toward  us  in  all  wisdom.' 
Ephesians  1.  8),  and  "  redemption,"  the /inert  completion  of 
the  scheme  in  the  deliverance  of  the  body  (the  position  Of 
"redemption"  last  shows  that  this  limited  sense  is  the 
one  Intended  here).  Luke  21.28;  Romans  8.  23;  Epheslana 
1. 14 ;  4. 30.  redemption— whereas  once  we  were  "despised." 
31.  glory  in  .  .  .  Lord— (Jeremiah  9. 23, 24) — in  opposition 
to  "  flesh  glorying  In  His  presence  "  (v.  29).  In  contrast  t*i 
morbid  slavish  self-abasement,  St.  Paul  Joins  with  ho- 
millty  the  elevating  consciousness  of  our  true  dignity  Is 
Christ.  He  who  glories  is  to  glory  lu  the  Lord,  not  in  the 
flesh,  nor  In  the  world. 

CHAPTER    II. 
Ver.  1-16.    St.  Paul's  Subject  of  Preaching,  Chris* 
Crucified,  not  in  worldly,  but  in  heavenly,  Wis- 
dom AMONG  THE  PERFECT.     1.  And  I— JO   /,  [CONYBSABJB] 

as  one  of  the  "  foolish,  weak,  and  despised  "  Instruments 
employed  oyGod  (ch.  1.27,28);  "glorying  In  the  Lord,"  not 
in  man's  wisdom  (ch.  1.  SI).  Cf.  ch.  1.  23,  "  We."  whn  I 
came— (Acts  18. 1,  Ac).  Paul  might,  had  he  pleased,  have 
used  an  ornate  style,  having  studied  secular  learning  at 
Tarsus  of  Cllicia,  which  Strabo  preferred  as  a  school  of 
learning  to  Athens  or  Alexandria;  here,  doubtless,  he 
read  the  Cilician  Aratus'  poems  (which  he  quotes,  Acts  17. 
28),  and  Eplmenldes  (Titus  1. 12),  and  Menander  (1  Corinth- 
ians 15.  33).  Grecian  intellectual  development  was  an  im- 
portant element  in  preparing  the  way  for  the  Gospel,  but 
It  failed  to  regenerate  the  world,  showing  that  for  this  a 
superhuman  power  Is  needed.  Hellenistic  (Greclslng) 
Judaism  at  Tarsus  and  Alexandria  was  the  connect  ng 
link  between  the  schools  of  Athens  and  those  of  the  Rab- 
bis. No  more  fitting  birth-place  could  there  have  been  ft* 
the  apostle  of  the  Gentiles  than  Tarsus,  free  as  it  was 
from  the  warping  Influences  of  Rome,  Alexandria, 
and  Athens.  He  had  at  the  same  time  Roman  citizen- 
ship,  which  protected  him  from  sudden  violence, 
Again,  he  was  reared  in  the  Hebrew  Divine  law  at 
Jerusalem.  Thus,  as  the  three  elements,  Greek  cul 
tivatlon,  Roman  polity  (Luke  2.  1),  and  the  Divine  law 
given  to  the  Jews,  combined  just  at  Christ's  time,  to  pre- 
pare the  world  for  the  Gospel;  so  the  same  three,  by 
God's  marvellous  providence,  met  together  In  the  apostU 
to  the  Gentiles.  [Conybeabe  and  Howson.]  testimony 
of  God  — "the  testimony  of  Christ"  (ch.  1.  6),  therefore 
Christ  is  God.  3.  The  Greek  implies,  "The  only  definite 
thing  that  I  made  it  ray  business  to  know  among  yon, 
was,,to  know  Jesus  Christ  (His  person)  and  Him  crucified 
(His  office)  [Alford],  not  exalted  on  the  earthly  thron* 
of  David,  but  executed  as  the  vilest  malefactor.  The  his 
torlcal  fact  of  Christ's  crucifixion  had  probably  been  put 
less  prominently  forward  by  the  seekers  after  hum** 
wisdom  In  the  Corinthian  Church,  to  avoid  offending 
learned  heathens  and  Jews.  ChrlBt's  person  and  Christ's 
office  constitute  the  sum  of  the  Gospel.  3. 1— the  preacher  .■ 
as  v.  2  describes  the  subject,  "  Christ  crucified,"  and  v.  4 
the  mock  of  preaching:  "my  speech  .  .  .  not  with  enticlnj 
words,"  Ac,  "but  demonstration  of  the  Spirit."  wreak. 
ness— personal  and  bodily  (2  Corinthians  10.10;  12.7,  9. 
Galatians  4. 13).  trembling— <cf.  Phillpplans  2.  12).  Not 
personal  fear,  but  a  trembling  anxiety  to  perforv*  a  duty; 
anxious  conscientiousness,  as  proved  by  the  contrast  to 
"eye-service"  (Ephesians  6.5).  [Conybeabe  aad  How 
SON.]  *.  my  speech— in  private,  preaching— In  public 
[Bengel.]  A  t,ford  explains  It,  My  discourse  on  doctrines. 
and  my  preachiny  or  announcement  of  facts,  enticing— 
rather,  persuasive,  man's  wisdom—"  man's"  is  omittec" 
in  the  oldest  authorities.  Still  "wisdom"  does  refer  *c 
man's  wisdom,  demonstration  of .  .  .  Spirit,  Ac— per- 
suasion is  man's  means  of  moving  his  fellow-man.  God's 
means  Is  demonstration,  leaving  no  doubt,  and  inspiring 
implicit  faith,  by  the  powerful  working  of  the  Spirit  (ther 
exhibited  both  outwardly  by  miracles,  and  Inwardly  bj 
working  on  the  heart,  now  in  the  latter  and  the  more  Im- 
portant wa,  only,  (Matthew  7.  29;  Acts  6.  10;  Hebrews  4 
12;  cf.  also  Romans  15. 19).  The  same  simple  power  ae 
companies  Divine  truth  now,  producing  certain  persua- 
sion and  conversion,  when  ttui  Spirit  demonstrates  by  h 


1  CORINTHIANS  IL 


5>.  stand  in  .  .  .  wisdom  of  men- rest  oil  it,  owe  its  ori- 
gin and  continuance  to  it.  6,7.  Yet  the  Gospel  preach- 
ing, so  far  from  being  at  variance  with  true  "wisdom," 
is  a  wisdom  infinitely  higher  than  that  of  the  wise  of  the 
world.  w*  speak— resuming  "  we"  (preachers,  I,  Apollos, 
cms.)  from  "we  preach"  (ch.  1.  28),  only  that  here,  "we 
speak"  refers  to  something  less  public  (of.  v.  7.  13,  "mys- 
tery," "hidden")  than  "we  preach,"  which  is  public. 
For  "  wisdom"  here  denotes  not  the  whole  of  Christian 
doctrine,  but  Its  sublimer  and  deeper  principles,  perfect 
—those  matured  in  Christian  experience  and  knowledge  alone 
can  understand  the  true  superiority  of  the  Christian  wis- 
dom which  St.  Paul  preached.  Distinguished  not  only 
from  ivorldly  and  natural  men,  but  also  from  babes,  who 
though  "  in  Christ"  retain  much  that  is  "carnal"  (ch.  3. 1, 
2),  and  cannot  therefore  understand  the  deeper  truths  of 
Christianity  (ch.  14.  20;  Philippians  8.  15;  Hebrews  5.  14). 
8t.  Paul  does  not  mean  by  the  "mystery"  or  "hidden  wis- 
dom (v.  7),  some  hidden  tradition  distinct  from  the  Gospel 
(like  the  Church  of  Rome's  "  dlsoiplina  arcanl,"  and  doo- 
trine  of  reserve),  but  the  unfolding  of  the  treasures  of 
knowledge,  once  hidden  in  God's  counsels,  but  now  an- 
nounced to  all,  which  would  be  intelligently  compre- 
hended in  proportion  as  the  hearer's  inner  life  became 
perfectly  transformed  into  the  image  of  Christ.  Cf.  in- 
stances of  such  "  mysteries,"  i.  e„  deeper  Christian  truths, 
not  preached  at  St.  Paul's  first  coming  to  Corinth,  when 
he  confined  himself  to  the  fundamental  elements  (v.  2), 
but  now  spoken  to  the  "  perfect"  (ch.  15.  51 ;  Romans  11. 
26;  Epheslans  8.  5,  8).  "Perfeot"  is  used  not  of  absolute 
perfection,  but  relatively  to  "  babes,"  or  those  less  ripe  in 
Christian  growth  (cf.  Philippians  3. 12, 15,  with  1  John  2. 
12-14).  "  God"  (».  7)  is  opposed  to  the  world,  the  apostles 
to  "  the  prlnoes  (great  and  learned  men)  of  this  world"  (v. 
8;  of.  ch.  1. 20).  [Bknqbl.]  come  to  naught— nothingness 
(ch.  1.  28).  They  are  transient,  not  immortal.  Therefore, 
their  wisdom  is  not  real.  [Benokl.j  Rather,  translate 
wltti  AiiFOBD,  "Which  are  being  brought  to  naught,"  viz., 
by  God's  choosing  the  "things  which  are  not  (the  weak 
and  despised  things  of  the  Gospel),  to  bring  to  nanght  (the 
same  verb  as  here)  things  that  are"  (ch.  1.  28).  7.  wisdom 
of  God — emphatically  contrasted  with  the  wisdom  of  men 
and  of  this  world  (v.  5,  8).  In  a  mystery —connected  In 
construction  with  "  we  speak :"  We  speak  as  dealing  with 
a  mystery,  i.  e.,  not  something  to  be  kept  hidden,  but  what 
heretofore  was  so,  but  Is  now  revealed.  Whereas  the  Pagan 
mysteries  were  revealed  only  to  a  chosen  few,  the  Gospel 
mysteries  were  made  known  to  all  who  would  obey  the 
ti  nth.  "  If  our  Gospel  be  hid,  it  is  hid  to  them  that  are 
losC  (2  Corinthians  4.3),  "whom  the  God  of  this  world 
hath  blinded,"  Ordinarily  we  use  "mystery"  in  refer- 
ence to  those  from  whom  the  knowledge  is  withheld ,-  the 
apostles,  in  reference  to  those  to  whom  It  Is  revealed. 
[Whatei/t.]  It  is  hidden  before  it  Is  brought  forward, 
and  when  it  is  brought  forward  it  Btlll  remains  hidden 
to  those  that  are  Imperfect.  [Bengkl.]  ordained— lit., 
fo-'eordained  (cf.  v.  9),  "  prepared  for  them  that  love  Him." 
before  the  world— rather,  "  before  the  ages"  (of  time),  i.  e., 
from  eternity.  This  infinitely  antedates  worldly  wisdom 
in  antiquity.  It  was  before  not  only  the  wisdom  of  the 
world,  but  eternally  before  the  world  itself  and  Its  ages. 
to  our  glory— ours  both  now  and  hereafter,  from  "the 
Lovd  of  glory"  (v.  8),  who  brings  to  naught  "  the  princes  of 
this  worm."  S.  Which— wisdom.  The  strongest  proof 
of  the  natural  man's  destitution  of  heavenly  wisdom. 
crucified  .  .  .  Lord  of  glory— implying  the  Inseparable 
■onnectlon  of  Christ's  humanity  and  His  divinity.  The 
'..ord  of  glory  (which  He  had  in  His  own  right  before  the 
world  was,  John  17.  4,  24)  was  crucified.  9.  But— (it  has 
happened)  as  it  is  written.  Bye  hath  not  seen,  Ac-At- 
rosja  translates,  "  The  things  which  eye  saw  not,  Ac,  the 
things  which  God  prepared,  Ac,  to  ns  God  revealed 
ihrongb  His  Spirit."  Thus,  however,  the  "but"  of  v.  10 
Is  ignored.  Rather  construe,  as  Estitjs,  "('We  speak,' 
supplied  from  v.  8),  things  which  eye  saw  not  (heretofore), 
ftc.,  things  which  God  prepared,  Ac.  But  God  revealed 
Ihem  to  us,  Ac."  The  quotation  Is  not  a  verbatim  one, 
taat  an  Inspired  exposition  of  the  "wisdom"  («.  6.  from 
2<W 


Isaiah  64.  4).  The  exceptive  words.  "O  God,  betids  (*.  ^ 
except)  '-hee,"  are  not  quoted  directly,  but  are  TirtasJ^ 
expressed  in  the  exposition  of  them  (v.  10),  "None  t^ 
thou,  O  God,  seest  these  mysteries,  and  God  hath  revealed 
them  to  us  by  His  Spirit."  entered—  lit.,  come  up  into  the 
heart.  A  Hebraism  (cf.  Margin,  Jeremiah  S.  16).  In 
Isaiah  64.  it  is  "Prepared  («*.,  "will  do")  for  him  thai 
waiteth  for  him,"  here,  "  for  them  that,  love  Him."  For 
Isaiah  spake  to  them  who  waited  for  Messiah's  appear- 
ance as  future;  St.  Paul,  to  them  who  love  Him  as  having 
actually  appeared  (1  John  4.  19),  cf.  v.  12,  "the  things  thai 
are  freely  given  to  us  of  God."  [Bkngxx.]  10.  reveal** 
.  .  .  hy  .  .  .  Spirit— the  inspiration  of  thoughts  (so  far  a* 
truth  essential  to  salvation  Is  concerned)  makes  th« 
Cliristian  (ch.  3.  16;  12.  3;  Matthew  16.  17;  John  16.  II;  I 
John  2.  20,  27);  that  of  words,  the  pbophet  (2  Samuel  28. 1, 
2;  1  Kings  13.  1,  5),  "by  the  word  of  the  lA>rd"  (•.  18 
John  20.  30,  31 ;  2  Peter  1.  21).  The  secrets  of  revela- 
tion are  secret  to  some,  not  because  those  who  know 
them  will  not  reveal  them  (for  indeed,  the  very  notion 
of  revelation  Implies  au  unveiling  of  what  had  been 
veiled),  but  because  those  to  whom  they  are  announced 
have  not  the  will  or  power  to  comprehend  them.  Henos 
the  Spirit- taught  alone  know  these  secrets  (Psalm  29 
14;  Proverbs  3.  32;  John  7.  17;  15.  15).  an  to  ms— tht 
"perfect"  or  fully  matured  In  Christian  experienei 
(v.  6).  Intelligent  men  may  understand  the  outline  ol 
doctrines ;  but  without  the  Holy  Spirit's  revelation  to  tht 
heart,  these  will  be  to  them  a  mere  outline— a  skeleton 
correct  perhaps,  but  wanting  life  [Caution*  for  the  Time* 
xl  v.J  (Luke  10.  21).  the  Spirit  searcheth— working  In  Bf 
and  with  our  Spirits  (cf.  Romans  8. 16,  26,  37).  The  Old 
Testament  shows  us  God  (the  Father)  for  us.  The  Gos- 
pels, God  (the  Son)  with  us.  The  Acts  and  Epistles,  God 
(the  Holy  Ghost)  in  us  [Moxod]  (Galatlans  8. 14).  sleep 
things  of  God— (Psalm  92.  5.)  His  Divine  nature,  attri- 
butes, and  counsels.  The  Spirit  delights  to  explore  tht 
Infinite  depths  of  His  own  Divine  mind,  and  then  reveal 
them  to  us,  according  as  we  are  capable  of  understanding 
them  (Deuteronomy  29.  29).  This  proves  the  personality 
and  Godhead  of  the  Holy  Ghost.  Godhead  cannot  be 
separated  from  the  Spirit  of  God,  as  manhood  oannot  be 
separated  from  the  spirit  of  man.  [Bbhobx.]  11.  what 
man,  Ac—lit.,  who  of  MEN  knoweth  the  things  of  a  XAJK, 
save  the  spirit  of  that  man  f  things  of  God  knoweth  m 
man— rather,  "none  knoweth,"  not  angel  or  man.  This 
proves  the  Impossibility  of  any  knowing  the  things  of 
God,  save  by  the  Spirit  of  God  (who  alone  know*  them, 
since  even  in  the  case  of  man,  so  infinitely  inferior  la 
mind  to  God,  none  of  his  fellow-men,  but  his  own  spirit 
alone  knows  the  things  hidden  within  him),  lis.  we  .  .  . 
received,  not  .  .  .  spirit  of  ,  .  .  world — the  personal  evil 
"  spirit  that  now  worketa  in  the  oblldren  of  disobedience* 
(Epheslans  2. 2).  This  spirit  is  natural  in  the  unregener- 
ate,  and  needs  not  to  be  received.  Spirit  whleh  Is  of  Goal 
—i.  e.,  which  comes  from  God.  We  have  received  it  only 
by  the  gift  of  God,  whose  Spirit  it  is,  whereas  our  own 
spirit  in  the  spirit  that  Is  ts  us  men  (».  11).  that  w« 
might  know  .  .  .  things  .  .  .  freely  given  ...  of  God 
present  experimental  knowledge,  to  onr  unspeakable 
comfort,  of  His  deep  mysteries  of  wisdom,  and  of  our  fu- 
ture possession  of  the  good  "  things  which  God  hath  pre* 
pared  for  them  that  love  Him"  (v.  9).  IS.  also— we  not 
only  know  by  the  Holy  Ghost,  but  we  also  speak  the 
"things  freely  given  to  ns  of  God"  (v.  12).  which  the 
Holy  Ghost  teacheth— the  old  MSS.  read  "  the  Spirit" 
simply,  without  "Holy."  comparing  spiritual  thing* 
with  spiritual — expounding  the  Splrlt-lnsplred  Old  Tes- 
tament Scripture,  by  comparison  with  the  Gospel  whlob 
Jesus  by  the  same  Spirit  revealed  [Queries];  and  con- 
versely illustrating  the  Gospel  mysteries  by  comparing 
them  with  the  Old  Testament  types.  [Ohbtsostom.]  So 
the  Greek  word  is  translated,  "comparing"  (2  Corinthian* 
10. 12).  WAHL  (Clavis)  translates,  "  explaining  (as  the  Greek 
Is  translated.  Genesis  40.  8,  LXX.)  to  spiritual  (i.  «.,  Spirit- 
taught  men)  men,  spiritual  things  (the  things  which  w< 
ourselves  are  taught  by  the  Spl"tt)."  Spirt vtaoght  me* 
alone  can  comprehend  splrltna    truths.      I  Ms   aooo?* 


1  CORINTHIANS   IIL 


«ri  th  w.  6,  S,  10,  14,  16 ;  ch.  a  I.    AUOBD  translate*,  " Putting 
together  (combining)  spirituals  with  spirituals;"  i.  «.,  at- 
taching spiritual  words  to   spiritual    things,   which  we 
should  not  do,  If  we  were  to  use  words  of  worldly  wisdom 
to  expound  spiritual  things  (so  v.  1,  4 ;  1  Peter  4. 11).    Per- 
haps the  generality  of  the  neuters  Is  designed  to  compre 
hand  these  several  notions  by  implication.    Comparing, 
or  oomblning,  spirituals  with  spirituals ;  Implying  both 
that  spiritual  things  are  only  suited  to  spiritual  person* 
tie  "things"  comprehended  persona,  ch.  1.  27),  and  also 
that  spiritual  truths  can  only  be  combined  with  spiritual 
(not  worldly-wise)  words,  and  lastly,  spirituals  of  the  Old 
and  New  Testaments  can  only  be  understood  by  mutual 
comparison  or  combination,  not  by  combination  with 
worldly  "  wisdom,"  or  natural  perceptions  (ch.  1.  21,  22;  2. 
1,  4-S;  of.  Psalm  119.  18).    14.  natural  nuin-B.,  a  man  of 
mUmal  soul.    As  contrasted  with  the  spiritual  man,  he  is 
governed  by  the  animal  soul,  which  overbears  his  spirit, 
whloh  latter  Is  without  the  Spirit  of  God  (Jude  19).    So  the 
animal  (English  Version,  "  natural")  body,  or  body  led  by 
the  lower  animal  nature  (including  both  the  mere  human 
fallen  reason  and  heart),  is  contrasted  with  the  Spirit- 
quickened  body  (ch.  15.  44-46).    The  carnal  man  (the  man 
led  by  bodily  appetites,  and  also  by  a  self-exalting  spirit, 
astranged  from  the  Divine  life)  is  closely  akin ;  no  too  the 
"earthly."    "Devilish,"  or  "demon-like;"    "led  by  an 
aril  spirit,"  is  the  awful  character  of  such  a  one,  in  Its 
worst  type  (James  3. 15).    recelveth  not— though  they  are 
offered  to  him,  and  are  "worthy  of  being  received  by  all 
men"  (1  Timothy  1. 15).    they  are  foolishness  unto  htm 
—whereas  he  seeks  "  wisdom"  (ch.  1.  22).    neither  can  he 
—not  only  does  he  not,  but  he  cannot  .know  them,  and 
therefor*  has  no  wish  to  "receive"  them  (Romans  8.  7). 
M.  Ha  that  la  spiritual—  lit..,  "the  spiritual  (man)."    In 
a.  14,  it  is  "A  (not  "the,"  as  English  Version)  natural  man." 
The  spiritual  is  the  man  distinguished  above  his  fellow- 
men,  as  he  in  w'lom  the  Spirit  rules.    In  the  unregenerate, 
the  spirit  which  ought  to  be  the  organ  of  the  Holy  Spirit 
(and  which  is  so  In  the  regenerate),  is  overridden  by  the 
animal  soul,  and  Is  in  abeyance,  so  tuat  such  a  one  Is 
sever  called  "spiritual."   Judgeth  nil  things— and  per- 
sons, by  their  true  standard  (cf.  ch.  6.  2-4;  1  John  4. 1),  in 
go  far  as  he  Is  spiritual.    "Discerneth  .  .  .  is  discerned," 
would  better  accord  with  the  translation  of  the  same  Greek 
(a.  14).     Otherwise  for   "discerned,"  in   v.  14,  translate, 
"Judged  of,"  to  accord  with  the  translation,    'judgeth  .  .  . 
la  Judged,"  in  this  15th  verse.    He  has  a  practical  insight 
Into  the  verities  of  the  Gospel,  though  he  Is  not  infallible 
on  all  theoretical  points.    If  an  individual  may  have  the 
Spirit  without  being  Infallible,  why  may  not  the  Church 
have  the  Spirit,  and  yet  not  be  infallible  (a  refutation  of 
the  plea  of  Rome  for  the  Church's  infallibility,  from  Mat- 
thew 28.  20;  John  16. 13)  T    As  the  believer  and  the  Church 
have  the  Spirit,  and  are  yet  not  therefore  impeccable,  so 
he  and  the  Church  have  the  Spirit,  and  yet  are  not  Infal- 
lible or  Impeccable.    He  and  the  Church  are  both  infalli- 
ble and  Impeccable,  only  in  proportion  to  the  degree  In 
which  they  are  led  by  the  Spirit.    The  Spirit  leads  into 
I    all  truth  and  holiness ;  but  His  influence  on  believers  and 
I   on  the  Church  is  as  yet  partial.    Jesus  alone,  who  had  the 
Spirit  without  measure  (John  3.  34),  is  both  infallible  and 
Impeccable.    Scripture,  because  it  was  written  by  men, 
|   who  whilst  writing  were  infallibly  inspired,  is  unmixed 
truth  (Proverbs  28.  5;  1  John  2.  27).    16.  For— proof  of  v. 
IS,  that  thespirltual  man  "  is  judged  of  no  man."   In  order 
Jo  Judge  the  spiritual  man,  the  ordinary  man  must  "know 
the  mind  of  the  Lord."     But  "who  of  ordinary  men 
knows"  that?    that  he  may  instruct  him — i.  e.,  so  as  to 
ha  able  to  set  Him  right  as  His  counsellor  (quoted  from 
Isaiah  40. 13, 14).    So  the  LXX.  translate  the  Greek  verb, 
which  means  to  prove,  in  Acts  9.  22.    Natural  men  who 
Judge  spiritual  men,  living  according  to  the  mlud  of 
8od  {"We  have  the  mind  of  Christ"),  are  virtually  wish- 
ing to  Instruct  God,  and  bring  Him  to  another  mind, 
M  counsellors  setting  to  right  their  king.    ■*re  have  the 
joint:  af  Christ— in  our  degree  of  capability  to  apprehend 
'X    Isaiah  40.  refers  to  Jehovah  ;  therefore,  as  it  is  ap- 
»iia4  aere  to  Christ,  He  is  Jenovan. 
64 


CHAPTER    III. 

Ver.  1-23.  St.  Paul  could  nor  speak  to  thix  o»  ssn 
Spiritual  Truths,  as  they  webe  carnal,  oontxjtd- 
ing  for  their  several  teachers;  thesb  abb  noth- 
ING but  Workers  for  God,  to  whom  thkt  bust  givb 
Account  in  the  Day  of  Fiery  Judgment.  Thb  Hbab- 
ers  are  God's  Temple,  which  they  must  not  Dbfilb 
by  Contentions  for  Teachers,  who,  as  well  as  all 
things,  are  theirs,  being  christ's.  1.  and  i— <.  «.,  m 
the  natural  (animal)  man  cannot  receive,  so  I  also  could 
not  speak  unto  you  the  deep  things  of  God,  as  I  would  to  the 
spiritual;  but  I  was  compelled  to  speak  to  you  as  I  would 
to  men  of  flesh.  The  oldest  MSS.  read  this  for  "  carnal." 
The  former  (lit.,  fleshy)  Implies  men  wholly  of  flesh,  or  nat- 
ural. Carnal,  or  fleshly.  Implies  not  they  were  wholly  nat- 
ural or  unregenerate  (ch.  2.  14),  but  that  they  had  much  ©f 
a  carnal  tendency;  e.g.,  their  divisions.  St.  Paul  had  to 
speak  to  them  as  he  would  to  men  wholly  natural,  Inas- 
much as  they  are  still  carnal  (v.  3)  In  many  respects,  not- 
withstanding their  conversion  (ch.  1.  4-9).  babea — con- 
trasted with  the  perfect  (fully  matured)  in  Christ  (Obloe- 
slans  1.  28;  cf.  Hebrews  5. 13, 14).  This  implies  they  were 
not  men  wholly  of  flesh,  though  carnal  In  tendencies. 
They  had  life  in  Christ,  but  it  was  weak.  He  blamas 
them  for  being  still  in  a  degree  (not  altogether,  cf.  ch.  L  8, 
7;  therefore  he  says  "as")babes  In  Christ,  when  by  this 
time  they  ought  to  have  "come  unto  a  perfect  man,  unto 
the  measure  of  the  stature  of  the  fulness  of  Christ"  (Kphe- 
slans  4. 13).  In  Romans  7.  14,  also  the  oldest  MSS.  read 
"  I  am  a  man  of  flesh."  %.  (Hebrews  5. 12.)  milk— the  ele- 
mentary "principles  of  the  doctrine  of  Christ"  (eh.  6. 1). 
3.  envying— Jealousy,  rivalry.  As  this  refers  to  their 
feelings,  "strife  "  refers  to  their  words,  and  "  divisions"  to 
their  actions.  [Bengel.]  There  is  a  gradation,  or  ascend- 
ing climax :  envying  had  produced  strife,  and  strife  divis- 
ions (factious  parties).  [Grotius.]  His  language  becomes 
severer  now  as  He  proceeds ;  In  ch.  1. 11  he  had  only  said 
"contentions,"  he  now  multiplies  the  words  (cf.  the 
stronger  term,  ch  4.  6,  than  In  ch.  8.  21).  carnal— for 
"strife"  Is  a  "work of  the  flesh"  (Galatians  5.20).  The 
"flesh  "  Includes  all  feelings  that  aim  not  at  the  glory  of 
God,  and  the  good  of  our  neighbour,  but  at  gratifying  sell 
walk  as  men— as  unregenerate  men  (cf.  Matthew  16.  28). 
"  After  the  flesh,  not  after  the  Spirit "  of  God,  as  becomea 
you  as  regenerate  by  the  Spirit  (Romans  8.  4;  Galatlana 
5.  25,  26).  4.  (Ch.  1.  12.)  are  ye  not  carnal— the  oldest 
MSS.  read  "Are  ye  not  menf"  i.e.,  "walking  as  menh 
unregenerate  (v.  3).  5.  Paul  .  .  .  A  polios — the  oldest  MSS. 
read  in  the  reverse  order,  Apollos  .  .  .  Paul.  He  puts 
Apollos  before  himself  in  humility,  who  then — seeing 
then  that  ye  severally  strive  so  for  your  favourite  teach- 
ers, "Who  is  (of  what  intrinsic  power  and  dignity)  Paul?" 
If  so  great  an  apostle  reasons  so  of  himself,  how  much 
more  does  humility,  rather  than  self-seeking,  become  or- 
dinary ministers!  but  ministers,  Ac— the  oldest  MSB 
have  no  "but."  "Who  is  Apollos  .  .  .  Paul  ?  (mere)  min- 
isters (a  lowly  word  appropriate  here,  servants),  by  whom 
(not  "in  whom;"  by  whose  ministrations)  ye  believed."  aa 
.  .  .  Lord  gave  to  every  man — i.  e.,  to  the  several  hearers, 
for  it  was  God  that  "gave  the  Increase"  (v.  6).  6.  I  .  .  . 
planted,  Apollos  watered — (Acts  18.  1 ;  19.  1.)  Apollos  at 
his  own  desire  (Acts  18.  27)  was  sent  by  the  brethren  to 
Corinth,  and  there  followed  np  the  work  which  St.  Paul 
had  begun.  God  gave  the  increase — t.  e.,  the  growth  (v.  It; 
Acts  18. 27).  "  Believed  through  grace."  Though  ministers 
are  nothing,  and  God  all  in  all,  yet  God  works  by  instru- 
ments, and  promises  the  Holy  Spirit  In  the  faithful  nee 
of  means.  This  is  the  dispensation  of  the  Spirit,  and  ours 
is  the  ministry  of  the  Spirit.  7.  neither  Is  h«  that  .  .  . 
anything  .  .  .  but  God— wit.,  is  all  in  all.  "God"  Is  em- 
phatically last  In  the  Greek,  "  He  that  glveth  the  inereaat 
(namely),  God."  Here  follows  a  parenthesis  from  v.  8  te 
v.  21,  where  "Let  no  man  glory  in  mkn"  stands  in  antlo 
thetlc  contrast  to  God  here.  8.  one- essentially  in  that? 
aim  they  are  one,  engaged  in  one  and  the  same  miniatry ; 
therefore  they  ought  not  to  be  made  by  yon  the  oocasica 
Of  forming  separate  parties,     and  avery  man  — rather 

267 


1  CORINTHIANS  in. 


"Hrf  every  man."    Though  In  their  service  or  ministry, 
they  are  essentially  "  one,"  yet  every  minister  is  sepa- 
rately responsible  in  "  his  own  "  work,  and  "  shall  receive 
kit  own  (emphatically  repeated)  reward,  according  to  his 
men  labour."    The  reward  is  something  over  and  above 
personal  salvation  («.  14, 15;  3  John  8).    He  shall  be  re- 
warded according  to,  not  his  success  or  the  amount  of 
work  done,  but  "  according  to  his  own  labour."    It  shall 
be  said  to  him,  "  Well  done,  thou  good  and  (not  success- 
/W,  but)  faithful  servant,  enter  thou  into  the  Joy  of  thy 
Lord  "  (Matthew  25.  23).    9.  Translate,  as  the  Greek  collo- 
cation of  words,  and  the  emphasis  on  "God  "thrice  re- 
peated, requires,  "For  (in  proof  that  "each  shall  receive 
reward  according  to  his  own  labour,"  viz.,  from  God)  It  Is 
of  God  that  we  are  the  fellow- workers  (labouring  with,  but 
wider,  and  belonging  to  Him  as  His  servants,  2  Corinthians 
8.  20;  8. 1 ;  cf.  Acts  15.  4;  Note,  1  Thessalonlans  3.  2)  of  God 
that  ye  are  the  field  (or  tillage,,  of  God  that  ye  are  the 
building."   [AuroRD.]   «« Building  "  is  a  new  image  Intro- 
duced here,  as  salted  better  than  that  of  husbandry,  to  set 
forth  the  different  kinds  of  teaching  and  their  results, 
which  he  Is  now  about  to  discuss.    "  To  edify  "  or  "  build 
up    tue  Church  of  Christ  is  similarly  used  (Epheslans  2. 21, 
S3;  4.  29).    10.  grace  . .  .  given  unto  me— St.  Paul  puts  this 
first,  to  guard  against  seeming  to  want  humility,  In  pro- 
nouncing himself  "a  wise  master-builder,"  in  the  clause 
following.    [Chrysostom.]    The  "  grace  "  is  that  "  given  " 
to  him  In  common  with  all  Christians  (t>.  5),  only  propor- 
tioned to  the  work  which  God  had  for  him  to  do.    [Al- 
ro*D.]    wise— i.e., skilful.    His  skill  is  shown  In  his  laying 
a  foundation.    The  unskilful  builder  lays  none  (Luke  6. 
49).    Christ  Is  the  foundation  (v.  11).    another— who  ever 
eomes  after  me.   He  does  not  name  Apollos;  for  he  speaks 
generally  of  all  successors,  whoever  they  be.    His  warning, 
"  Let  every  man  (every  teacher)  take  heed  how,"  Ac,  re- 
fers to  other  successors  rather  than  Apollos,  who  doubt- 
less did  not,  as  they,  build  wood,  hay,  Ac,  on  the  founda- 
tion (cf.  ch.  4. 15).    "  I  have  done  my  part,  let  them  who 
follow  me  see  (so  the  Oreek  for  "take  heed")  to  theirs." 
[Bkngel.]    how— with  what  material.    [Alford.]    How 
far  wisely,  and  In  builder-like  style  (1  Peter  4. 11).    bulld- 
eth  thereupon — here  the  building  or  superstructure  raised 
on  Christ  the  "  foundation,"  laid  by  Paul  (ch.  2.  2)  is  not, 
as  In  Epheslans  2.  20,  21,  the  Christian  Church  made  up  of 
believers,  the  "  lively  stones  "  (1  Peter  2.  6),  but  the  doc- 
trinal a**d  practical  teaching  which  the  teachers  who  suc- 
ceeded Paul,  superadded  to  his  first  teaching;  not  that 
they  taught  what  was  false,  but  their  teaching  was  subtle 
and  speculative  reasoning,  rather  than  solid  and  simple 
truth.    11.  (Isaiah  28. 16;  Acts  4. 12;  Epheslans  2. 20.)    For 
—my  warning  ("take  heed,"  Ac,  v.  10)  Is  as  to  the  super- 
structure ("  bulldeth  thereupon"),  not  as  to  the  foundation: 
"For  other  foundation  can  no  man  lay,  than  that  which 
has  (already)  been  laid  (by  God)  Jesus  Christ,"  the  person, 
not  the  mere  abstract  doctrine  about  Him,  though  the 
latter  also  Is  included;  Jesus,  God-Saviour;  Christ,  Mes- 
siah or  Anointed,    can— a  man  can  not  lay  any  other, 
since  the  only  one  recognized  by  God  has  been  already 
laid.     1!8.  Now— rather,  "But."    The  image  is  that  of  a 
building  on  a  solid  foundation,  and  partly  composed  of 
durable  and  precious,  partly  of  perishable  materials.   The 
"gold,  silver,  precious  stones,"  which  all  can  bear  fire 
(Revelation  21.  18,  19),  are  teachings  that  will  stand  the 
fiery  test  of  Judgment;  "wood,  hay,  stubble,"  are  those 
which  cannot  stand  It;  not  positive  heresy,  for  that  would 
destroy  the  foundation,  but  teaching  mixed  up  with  hu- 
man philosophy  and  Judaism,  curious  rather  than  useful. 
Besides  the  teachings,  the  superstructure  represents  also 
the  persons  cemented  to  the  Church  by  them,  the  reality 
of  whose  conversion,  through  the  teachers'  Instrumen- 
tality, will  be  tested  at  the  last  day.    Where  there  is  the 
least  grain  of  real  gold  of  faith.  It  shall  never  be  lost  (1 
Peter  1.7;  cf.  ch.  4. 12).    On  the  other  hand,  the  lightest 
straw  feeds  the  fire.     [Bengel.]     (Matthew  6. 19.)     13. 
Bvsry  man's  work— Each  teacher's  superstructure  on 
Use  foundation,    the  day— of  the  Lord  (ch.  1.  8 ;  Hebrews 
l&  88;    1  Thessalonlans  5.  4).     The  article  Is  emphatic, 
TO«  day. "  i. «.,  the  great  day  of  days,  the  long  expected 
288 


day.     declare  It^-ofd  English   for  "make  It  clear"  (eh 
4.  4).    It  shall  be  revealed  by  fire — It,  i.  e.,  "every  man'* 
work."    Rather,  "  He,"  the  Lord,  whose  day  it  is  (2  The*- 
salonians  1.  7,  8).     Translate  lit.,  "  Is  being  revealed   (the 
present  in  the  Greek  implies  the  certainty  and  nearneat 
of  the  event,  Revelation  22.  10,  20)  in  fire"  (Malachl  3.8,  »• 
4. 1).    The  fire  (probably  figurative  here,  as  the  gold,  \a& 
Ac.)  Is  not  purgatory  (as  Rome  teaches,  i.  e.,  purificatory 
and  punitive),  but  probatory,  not  restricted  to  those  dytnf 
in  "venial  sin  :"  the  supposed  intermediate  dais  between 
those  entering  heaven  at  once,  and  those  dying  in  mortal 
sin  who  go  to  hell,  but  universal,  testing  the  godly  anc 
ungodly  alike  (2  Corinthians  5.  10;   cf.  Mark  9.  49).    This 
Are  Is  not  till  the  last  day,  the  supposed  Are  of  purgatorj 
begins  at  death.    The  fire  of  St.  Paul  is  to  try  the  works, 
the  Are  of  purgatory  the  persons,  of  men.    St.  Paul's  fir* 
causes  "  loss"  to  the  sufferers ;  Rome's  purgatory,  great 
gain,  viz.,  heaven  at  last  to  those  purged  by  it,  if  only  It 
were  true.  Thus  this  passage,  quoted  by  Rome  for,  is  alto- 
gether against,  purgatory.  "  It  was  not  this  doctrine  that 
gave  rise  to  prayers  for  the  dead;  but  the  practice  of 
praying  for  the  dead  [which  crept  In  from  the  affection- 
ate but  mistaken  solicitude  of  survivors]  gave  rise  to  the 
doctrine."     [Whately.]     14.  abide— abide  the  testing 
fire  (Matthew  8. 11, 12).    which  he  hath  built  thereupon 
— whioh  he  built  on  the  foundation,    reward — wages,  as  a 
builder,  i.  «.,  teacher.    His  converts  built  on  Christ  the 
foundation,  through  his  faithful  teaching,  shall  be  hie 
"crown  of  rejoicing"  (2  Corinthians  1. 14;  PhllippiansS. 
18;  1  Thessalonlans  2.  19).    15.  If  ...  be  burnt— If  anj 
teacher's  work  consist  of  such  materials  as  the  Ore  will 
destroy.    [Alford.]    suffer  loss— t.  e.,  forfeit  the  special 
"  reward ;"  not  that  he  shall  lose  salvation  (which  Is  alto- 
gether  a.  free  gift,  not  a  "  reward"  or  wages),  for  he  remalm 
still  on  the  foundation  (v.  12 ;  2  John  6).    saved »  ytt  so  at 
by  Are — rather,  "so  a.$  through  flre"(Zecharlah  8. 2;  A  mo* 
4.11;  Jude  23).    "Saved,  yet  not  without  fire"  (Romans  1 
27).    [Bengel.]    As   a   builder  whose  building,  not  th« 
foundation,  is  consumed  by  Are,  escapes,  but  with  th* 
loss  of  his  work  [Alford],  as  the  shipwrecked  merchar 
though  he  has  lost  his  merchandise,  is  saved,  thouftr. 
having  to  pass  through  the  waves.    [Bengel.]    Malacht  3 
1,  2;  and  4. 1,  give  the  key  to  explain  the  imagery.    Th» 
"Lord  suddenly  coming  to  His  temple"  In  fiamlng  "  Are," 
all  the  parts  of  the  building  which  will  not  stand  that 
are  will  be  consumed ;  the  builders  will  escape  with  per- 
sonal salvation,  but  with  the  loss  of  their  work,  througt 
the  midst  of  the  conAagratlon.    [Alford.]    Again,  a  dis- 
tinction is  recognized  between  minor  and  fundamental 
doctrines  (if  we  regard  the  superstructure  as  representing 
the  doctrines  superadded  to  the  elementary  essentials);  s 
man  may  err  as  to  the  former,  and  yet  be  saved,  but  not 
so  as  to  the  latter  (cf.  Phlllpplans  3.  15).    16.  Know  y» 
not— It  Is  no  new  thing  I  tell  yon,  In  calling  you  "  (iod'i 
building;"  ye  know  and  ought  to  remember,  ye  are  the 
noblest  kind  of  building,  "the  temple  of  God."    ye — si) 
Christians  form  together  one  vast  temple.    The  expres- 
sion Is  not,  "ye  are  temples,"  but  "ye  are  the  temple"  col- 
lectively, and  "lively  stones"  (1  Peter  2.  5)  Individually 
God  .  .  .  Spirit— God's  Indwelling,  and  that  of  the  Holy 
Spirit,  are  one;  therefore  the  Holy  Spirit  is  God.    No  lit- 
eral "  temple"  Is  recognized  by  the  New  Testament  In  the 
Christian  Church.  The  only  one  Is  the  spiritual  temple, 
the  whole  body  of  believing  worshippers  which  the  Holy 
Spirit  dwells  in  (ch.  6.  19;  John  4.  23,  24).    The  synagogue. 
not  the  temple,  was  the  model  of  the  Christian  house  of 
worship.    The  temple  was  the  house  of  sacrifice,  rathei 
than  of  prayer.    Prayers  In  the  temple  were  silent  and 
individual  (Luke  1.  10;  18. 10-13),  not  Joint  and  public,  noi 
with  reading  of  Scripture,  as  in  the  synagogre.  The  tem- 
ple, as  the  name  means  (from  a  Greek  root  "  to  dwell") 
was  the  earthly  dwelling-place  of  God,  where  alone  He  pir 
His  name.    The  synagogue  (as  the  name  means  an  onsets 
bly)  was  the  place  for  assembling  men.    God  now  too  hat 
His  earthly  temple,  not  one  of  wood  and  stone,  but  the 
congregation  of  believers,  the  "  living  stones"    on  tb« 
"spiritual  house."    Believers  are  all  spiritual  priests  tx 
it.    Jesus  Christ,  our  Hiab  Priest,  has  tb«  only  liter* 


I  CX)RINTHTAN8  IV. 


prtertbood  (Malachi  1.11;   Matthew  18.  30;    1  Peter  2.  6). 
(Vitbiwga.]    IT.  If  any  .  .  .  defile  .  .  .  destroy— rather, 
m  the  Greek  verb  Is  the  same  In  both  oases,  "  destroy  .  .  . 
destroy."    God  repays  In  kind  by  a  righteous  retaliation, 
f  he  destroyer  shall  himself  be  destroyed.    As  temporal 
death  was  the  penalty  of  marring  the  material  temple 
(Leviticus  16,  2;  Daniel  5.  2,3, 30),  so  eternal  death  Is  the 
penalty  of  marring  the  spiritual  temple— the  Church.  The 
faitroyer*  here  (v.  16,  17),  are  distinct  from  the  unwise  or 
fenekllfnl  builders  (v.  12, 15) ;  the  latter  held  fast  the  "  foun- 
dation "  (v.  11),  and,  therefore,  though  they  lose  their  work 
of  superstructure  and  the  special  reward,  yet  they  are 
themselves  saved ;  the  destroyers,  on  the  contrary, assail- 
ed with  false  teaching  the  foundation,  and  so  subvert  the 
temple  Itself,  and  shall  therefore  be  destroyed.    (8ee  Note, 
1. 10.)  [Estics  and  Neander.]  I  think  St.  Paul  passes  here 
from  the  teachers  to  all  the  members  of  the  Church,  who, 
by  profession,  are  "priests  unto  Ood"  (Exodus  19.  6;  1 
Peter  2.  9 ;  Revelation  1.  6).    Ab  the  Aaronio  priests  were 
doomed  to  die  If  they  violated  the  old  temple  (Exodus  28. 
13),  so  any  Christian  who  violates  the  sanotity  of  the 
gpirltnal  temple,  shall  perish  eternally  (Hebrews  12. 14 ;  10. 
36, 81).    holy— inviolable  (Habakkuk  2. 20).    which  temple 
ye  are— rather,  "  the  which  (<•  #.,  holy)  are  ye"  [Alford], 
and,  therefore,  want  of  holiness  on  the  part  of  any  of  you 
(or,  as  EsTiua,  "  to  tamper  with  the  foundation  in  teaching 
you  ")  Is  a  violation  of  the  temple,  which  cannot  be  let  to 
pass  with  impunity.    Grottus  supports  English  Version. 
\  s.  wemfth-/.  e.,  is,  and  is  regarded  by  himself  and  others, 
wise  in  this  world  —  wise  In  mere  worldly  wisdom  (ch.  1. 
20).    let  him  become  a  fool— by  receiving  the  Gospel  in 
Its  unworldly  simplicity,  and  so  becoming  a  fool  in  the 
world's  sight.    [Alfobd.]    Let  him  no  longer  think  himself 
wise,  but  seek  the  true  wisdom  from  God,  bringing  his  un- 
derstanding into  captivity  to  the  obedienoe  of  faith.    [Es- 
rius.]  19.  with  God— in  the  judgment  of  God.  It  Is  written 
-in  Job  5. 13.    The  formula  of  quoting  Scripture  used 
aere,  establishes  the  canonlolty  of  Job.    He  talceth  ,  .  . 
wise  In  .  .  .  own  craftiness— proving  the  "  foolishness  " 
of  the  world's  wisdom,  since  it  is  made  by  God  the  very 
-.nare  to  oatoh  those  who  think  themselves  so  wise.    Lit., 
He  who  taketh,  &o„  the  whole  of  the  sentence  not  being 
juoted,  but  only  the  part  which  suited  St.  Paul's  purpose. 
80.  Quotation  from  Psalm  94. 11.    There  It  ts  of  men;  here 
It  is  "of  the  wise."  St.  Paul  by  Inspiration  states  the  class 
of  men  whose  "thoughts"  (or  rather,  "reasonings,"  as 
suits  tae  Greek  and  the  sense  of  the  context)  the  Spirit  de- 
signated In  the  Psalm,  "  vanity,"  vie.,  the  "  proud  "  (v.  2) 
and  worldly-wise,  whom  God  in  t».  8  calls  "  fools,"  though 
they  "  boast  themselves  "  of  their  wisdom  in  pushing  their 
Interests  (v.  4).    ai.  let  no  man  glory  In  men— resuming 
the  subject  from  v.  4;  of.  ch.  h  12  and  81,  where  the  true 
object  of  glorying  is  stated :  "  he  that  giorieth  let  him  glory 
lu  the  Lord."  Also  ch.  4.6,  "That  no  one  of  you  be  puffed 
up  for  one  against  another."    For  all  things— not  only 
oil,  men.    For  you  to  glory  thus  in  men,  is  lowering  your- 
wdves  from  your  high  position  as  heirs  of  all  things.    All 
men  (inoluding  your  teachers)  belong  to  Christ,  and  there- 
fore to  you,  by  your  union  with  Him ;  He  makes  them  and 
all  things  work  together  for  your  good  (Romans  8. 28).    Ye 
are  not  for  the  sake  of  them,  but  they  for  the  sake  of  you 
(2  Corinthians  4.  6,  15).    They  belong  to  you,  not  you  to 
them.    aa.  Enumeration  of  some  of  the  "  all  things."  The 
teachers,  in  whom  they  gloried,  he  puts  first  (oh.  1. 12).  He 
omits  after  "  Cephas  "  or  Christ  (to  whom  exclusively  some 
at  Corinth  (ch.  1.  12)  professed  to  belong) ;  but,  Instead, 
substitutes  "ye  are  Christ's"  (v.  23).    world  .  .  .  life  .  .  . 
death  .  .  .  things  present .  .  .  things  to  come— not  only 
•hall  they  not  "separate  you  from  the  love  of  God  in 
Christ "  (Romans  8. 88, 89),  but  they  "  all  are  yours,"  i.  «., 
are  for  you  (Romans  8.  28),  and  belong  to  you,  as  they  be- 
ong  to  Christ  your  Head  (Hebrews  1.  2).    things  present 
—"things  actuary  present."  [Alford.]  23.  ye  are  Christ's 
—not  Paul's,  or  Apollos',  or  Cephas."  (ch.  11,  3 ;  Matthew  23. 
8-19).   "  Neither  be  ye  called  masters ;  for  one  is  your  Mas- 
tar,  even  Christ "  (Romans  14.  8).    Not  merely  a  particular 
■Motion  of  you,  but  ye  all  are  Christ's  (ch.  1. 12).    Christ  Is 


God's— (oh.  11.  8).   God  is  the  ultimate  end  of  all,  even  or 
Christ,  His  co-equal  Son  (ch.  15.  28;  Phlllpplana  X  6-U). 

CHAPTER    IV. 

Ver.  1-21.  True  view  of  Ministers  :  the  Judgment 
18  not  to  be  forestalled  ;  meanwhile  the  apostles' 
low  state  Contrasts  with  the  Corinthians'  Pasty 
pride,  not  that  st.  paul  would  shame  them,  vxjt  ai 
a  father  warn  them;  for  which  end  he  sent  tim- 
OTHY, AND  WILL  SOON  COME  HIMSELF.     1.  account  .  .  .  ns 

—Paul  and  Apollos.    ministers  of  Christ— not  heads  of 
the  Church  in  whom  ye  are  severally  to  glory  (ch.  1.12); 
the  headship  belongs  to  Christ  alone;  we  are  but  His  ser- 
vants ministering  to  you  (ch.  1. 13;  3.  5,22).     steward*— 
(Luke  12. 42;  1  Peter  4. 10).    Not  the  depositories  of  grace, 
but  dispensers  of  it  ("rightly  dividing"  or  dispensing  uj, 
so  far  as  God  gives  ns  it,  to  others.    The  Chazan,  or  over' 
seer,  in  the  synagogue  answered  to  the  bishop  or  "  angel" 
of  the  Church,  who  called  seven  of  the  synagogue  to  read 
the  law  every  sabbath,  and  oversaw  them.    The  Parnasln 
of  the  synagogue,  like  the  anoient "  deacon"  of  the  Church, 
took  care  of  the  poor  (Acts  6.),  and  subsequently  preached 
In  subordination  to  the  presbyters  or  bishops,  as  Stephen 
and  Philip  did.   The  Church  is  not  the  appendage  to  the 
priesthood ;  but  the  minister  is  the  steward  of  God  to  the 
Church.    Man  shrinks  from  too  close  contact  with  God, 
hence  he  willingly  puts  a  priesthood  between,  and  would 
serve  God  by  deputy.    The  Pagan  (like  the  modern  Rom- 
ish) priest  was  rather  to  conceal  than  to  explain  "the 
mysteries  of  God."    The  minister's  office  is  to  "  preach" 
(lit.,  proclaim  as  a  herald,  Matthew  10. 27)  the  deep  truths  of 
God  ("mysteries,"  heavenly  truths,  only  known  by  rev- 
elation), so  far  as  they  have  been  revealed,  and  so  far  aa 
his  hearers  are  disposed  to  receive  them.    Josephus  says, 
the  Jewish  religion  made  known  to  all  the  people  the 
mysteries  of  their  religion,  whilst  the  Pagans  concealed 
from  all  but  the  "initiated"  few,  the  mysteries  of  theirs, 
a.  Moreover— The  oldest  MSS.  read,  "Moreover  here' 
(i.  e.,  on  earth).  The  contrast  thus  is  between  man's  usage 
as  to  stewards  (v.  2),  and  God's  way  (v.  8).    Though  hert 
below,  in  the  case  of  stewards,  inquiry  is  made,  that  one  man 
be  found  (i.  e.,  proved  to  be)/attV"*»  yet  God's  steward 
awaits  no  such  judgment  of  man,  in  man's  day,  but  th« 
Lord's  Judgment  in  His  great  day.     Another  argument 
against  the  Corinthians  for  their  partial  preferences  of 
certain  teachers  for  their  gifts:   whereas  what  God  re- 
quires in  His  stewards  is  faithfulness  (1  Samuel  3.20;  He- 
brews 3. 5;  Margin);  as  indeed  is  required  in  earthly  stew- 
ards, but  with  this  difference  (v.  3),  that  God's  stewards 
await  not  man's  Judgment  to  test  them,  but  the  testing 
which  shall  be  In  the  day  of  the  Lord.  3.  It  is  a  very  small 
thing— lit., "  it  amounts  to  a  very  small  matter;"  not  that 
I  despise  your  Judgment,  but  as  compared  with  God's,  It 
almost  comes  to  nothing,    judged  ...  of  man's  Jndg- 
ment— lit.,  "man's  day,"  contrasted  with  the  day  (ch.  & 
13)  of  the  Lord  (v.  5;  1  Thessalonians  5. 4).     " The  day  of 
man"  Is  here  put  before  us  as  a  person,  [Wahl.J  All  days 
previous  to  the  day  of  the  Lord  are  man's  days.    Emkhti 
translates  the  thrice  recurring  Greek  tor  judged  .  .  .  judge 
.  .  .  judgeth  (v.  4),  thus :  To  me  for  my  part  (though  cap- 
able of  being  found  faithful)  it  is  a  very  small  matter  that 
I  should  be  ipproved  of  by  man's  Judgment;  yea,  I  do  not 
even  assume  the  right  of  judgment  and  approving  myself— 
but  He  that  has  the  right,  and  is  able  to  Judge  on  my  case 
(the  DIJudicator),  is  the  Lord.     4.  by  myself—  translate, 
"  I  am  conscious  to  myself  of  no  (ministerial)  unfaithful- 
ness."   Benqel  explains  the  Greek  compound,  "  to  deokde 
in  judgments  on  one  in  relation  to  others,"  not  simply  te 
judge,    am  I  not  hereby  justified— Therefore  conscience 
is  not  an  infallible  guide.  St.  Paul  did  not  consider  his  so. 
This  verse  is  directly  against  the  Judicial  power  claimed 
by  the  priests  of  Rome.    5.  Disproving  the  Judicial  power 
claimed  by  the  Romish  priesthood  In  the  confessional. 
Therefore— as  the  Lord  is  the  sole  Decider  or  DiJadicator. 
judge— not  the  same  Greek  word  as  in  v.  8,  4,  wb.exe  th< 
meaning  is  to  approve  of,  or  decide  on,  the  merits  of  OB**r 

269 


1  OOKINTHlaJSS  IV. 


Here  &11  judgmt-nis  in  genera]  are  forbidden,  which 
wocid,  on  our  part,  presumptuously  forestall  God's  pre- 
rogative of  final  judgment.  Lord— Jesus  Christ,  whose 
■*  ministers"  we  are  (t>.  1),  and  who  Is  to  be  the  Judge  (John 
x22,  27;  Acts  10.  42;  17.  31).  manifest  .  .  .  hearts  — our 
Judgments  now  (as  those  of  the  Corinthians  respecting 
their  teachers)  are  neceasarlly  defective,  as  we  only  see 
the  outward  act,  we  cannot  see  the  motives  of  "hearts." 
"Faithfulness"  (v.  2)  will  hereby  be  estimated,  and  the 
"Lord"  will  "Justify"  or  the  reverse  (v.  4),  according 
to  the  state  of  the  heart,  then  shall  every  man  have 
praise— (Ch.  8.8;  1  Samuel  26.23;  Matthew  25.  21,  23,  28.) 
Ratfcoi,  "  hit  due  praise,"  not  exaggerated  praise,  such  as 
the  Corinthians  heaped  on  favourite  teachers;  "the 
praise"  (so  the  Greek)  due  for  acts  estimated  by  the  mo- 
tives. "Then;"  not  before:  therefore  wait  till  then  (James 
5.7).  8.  And— "Now,"  marking  transition.  In  a  figure 
transferred  to  myself— i.  e.,  I  have  represented  under  the 
persons  of  Apollos  and  myself  what  really  holds  good  of 
all  teachers,  making  us  two  a,  figure  or  type  of  all  the  others. 
I  have  mentioned  us  two,  whose  names  have  been  used  as 
a  party  cry;  but  under  our  names  I  mean  others  to  be  un- 
derstood, whom  I  do  not  name,  in  order  not  to  shame  you. 
[E8T1TJ8.]  not  to  think,  &c— the  best  MSS.  omit  "think." 
Translate,  "  That  in  us  (as  your  example)  ye  might  learn 
(this),  not  (to  go)  beyond  what  Is  written."  Revere  the  si- 
lence of  Holy  Writ,  as  much  as  its  declarations:  so  you  will 
less  dogmatize  on  what  is  not  expressly  revealed  (Deu- 
teronomy 39.  29).  puffed  np  for  one — viz.,  "for  one  (fa- 
vourite minister)  against  another."  The  Greek  indicative 
implies,  "  That  ye  be  not  puffed  up  \a  ye  ark."  7.  Trans- 
late, "  Who  distinguished  thee  (aoove  another)?"  not  thy- 
self, but  Qod.  glory,  as  If  thou  hadst  not  received  It— 
as  if  it  was  to  thyself,  not  to  God,  thou  owest  the  receiv- 
ing of  it.  8.  Irony.  Translate,  "Already  ye  are  filled  full 
(with  spiritual  food),  already  ye  are  rich,  ye  have  seated 
yourselves  upon  your  throne  as  kings,  without  us."  The 
emphasis  Is  on  "already"  and  "without  us;"  ye  act  as  if 
ye  needed  no  more  to  "hunger  and  thirst  after  righteous- 
ness," and  as  if  already  ye  had  reached  the  "kingdom" 
for  which  Christians  have  to  strive  and  suffer.  Ye  are  so 
puffed  up  with  your  favourite  teachers,  and  your  own 
fancied  spiritual  attainments  In  knowledge  through 
them,  that  ye  feel  like  those  "  filled  full"  at  a  feast,  or  as  a 
"rich"  man  priding  himself  in  his  riches:  so  ye  feel  ye 
can  now  do  "without  us,"  your  first  spiritual  fathers 
(v.  15).  They  forgot  that  before  the  "kingdom"  and  the 
"fulness  of  Joy,"  at  the  marriage  feast  of  the  Lamb,  must 
come  the  oross,  and  suffering,  to  every  true  believer 
(2  Timothy  2.  5, 11, 12).  They  were  like  the  self-complacent 
Laodlceans  (Revelation  3.  17 ;  of.  Hosea  12.  8).  Temporal 
fulness  and  riches  doubtless  tended  In  some  cases  at 
Corinth,  to  generate  this  spiritual  self-sufficiency;  the 
contrast  to  the  apostle's  literal  "hunger  and  thirst"  (v.  11) 
proves  this.  I  would  ...  ye  did  reign  —  translate,  "I 
would  indeed,"  Ac,  I  would  truly  it  were  so,  and  that  your 
kingdom  had  really  begun,  that  w«  also  might  reign 
with  yon— (2  Corinthians  12. 14.)  "  I  seek  not  yours,  but 
you."  Your  spiritual  prosperity  would  redound  to  that 
of  us,  your  fathers  In  Christ  (oh.  9.  23).  When  you  reach 
the  kingdom,  you  shall  be  our  "  crown  of  rejoicing,  in  the 
presence  of  our  Lord  Jesus"  (1  Thessalonians  2. 19).  9.  For 
—assigning  the  reason  for  desiring  that  the  "  reign"  of 
himself  and  his  fellow-apostles  with  the  Corinthians  were 
come,  vis.,  the  present  afflictions  of  the  former.  I  think 
—the  Corinthians  (ch.  8.  18)  "seemed"  to  (lit.,  as  here, 
"though*")  themselves  "  wise  in  this  world."  St.  Paul,  in 
contrast,  "thinks"  that  God  has  sent  forth  him  and  his 
fellow-ministers  "last,"  i. «.,  the  lowest  In  this  world. 
The  apostles  fared  worse  than  even  the  prophets,  who, 
though  sometimes  afflicted,  were  often  honoured  (2  Kings 
MO;  5.9;  8.  9, 12).  set  forth— as  a  spectacle  or  gazing-stock. 
so  the  apostles- -St.  Paul  Includes  Apollos  with  the 
apostles,  in  the  broader  sense  of  the  word,  so  Romans  16. 
";  2  Corinthians  8.  23  {Greek  for  "messengers,"  apostles). 
a«  U  were  appointed  to  death— as  criminals  condemned 
to  die.  made  a  spectacle — lit.,  a  theatrical  sjfectacle.  So  the 
9reek  in  Hebrews  10. 83  "  made  a  oaeina-stnck  by  reproaches 


and  afflictions."  Criminals  "condemned  to  die,"  in  &v 
Paul's  time,  were  exhibited  as  a  gazing-stock  to  amuse  the 
populace  in  the  amphitheatre.  They  were  "set  forth 
last"  in  the  show,  to  fight  with  wild  beasts.  This  explains 
thelmageryof  St. Paul  here.  (Cf. Tebtt/llian, de PudicUia, 
ch.  14.)  the  world— to  the  whole  world,  Including  "  both 
angels  and  men;"  "the  whole  family  in  heaven  and 
earth"  (Epheslans  3. 15).  As  Jesus  was  "seen  of  angels' 
(1  Timothy  8. 16),  so  His  followers  are  a  spectacle  to  tht 
holy  angels  who  take  a  deep  interest  in  all  the  progres- 
sive steps  of  redemption  (Epheslans  3. 10;  1  Peter  1. 12), 
St.  Paul  tacitly  implies  that  though  "last"  and  lowest  In 
the  world's  Judgment,  Christ's  servants  are  deemed  by 
angels  a  spectacle  worthy  of  their  most  intense  regard. 
[Chbysostom.]  However,  Rinco  "  the  world"  is  a  compre- 
hensive expression,  and  is  applied  In  this  Epistle  to  the 
evil  especially  (ch.  1.  27,  28),  and  since  the  spectators  (in 
the  imagedrawn  from  the  amphitheatre) gaze  at  theehow 
with  savage  delight,  rather  than  sympathy  for  the  suffer- 
ers, I  think  bad  angels  are  included,  besides  good  angels. 
Estius  makes  the  bad  alone  to  be  meant.  But  the  gener- 
ality of  the  term  "angels,"  and  Its  frequent  use  in  a  good 
sense,  as  well  as  Epheslans  3. 10;  1  Peter  1.  12,  Incline  mi 
to  include  good  as  well  as  tad  angels,  though,  for  the 
reasons  stated  above,  the  bad  may  be  principally  meant. 
10.  Irony.  How  much  your  lot  (supposing  it  real)  is  to  be 
envied,  and  ours  to  be  pitied,  fools— (Ch.  1. 21 ;  3. 18 ;  cf.  Aots 
17.  18;  26.  24.)  for  Christ's  sake  ...  In  Christ— our  con- 
nection with  Christ  only  entails  on  us  the  lowest  Igno- 
miny, "ON  ACCOUNT  OF,"  Or,  "  FOB  THE  SAKE  OF"  Him,  at 

"fools;"  yours  gives  you  full  fellowship  in  Him  as  "  wise" 
(i.  e.,  supposing  you  really  are  all  you  seem,  ch.  3.  18).  ws 
.  .  .  weak  .  .  .  ye  .  .  .  strong — (Ch.  2.  3;  2  Corinthians  18. 
9.)  we  .  .  .  despised — (2  Corinthians  10. 10)  because  of  our 
"  weakness,"  and  our  not  using  worldly  philosophy  and 
rhetoric,  on  account  of  which  ye  Corinthians  and  yotu 
teachers  are  (seemingly)  so  "  honourable."  Contrast  with 
"despised"  the  "ye  (Galatians)  despised  not  my  tempta- 
tion ...  in  my  flesh."  11.  (2  Corinthians  11.  23-27.) 
naked— i.  e.,  insufficiently  clad  (Romans  8.  35).  ok  tret •< 
—as  a  slave  (1  Peter  2.  20),  the  reverse  of  the  state  of  tfe« 
Corinthians,  "reigning  as  kings"  (Acts  23.2).  So  Paul's 
master  before  him  was  "  buffeted"  as  a  slave,  when  about 
to  die  a  slave's  death  (Matthew  26.  67).  V&.  working 
with  our  own  hands  —  viz.,  "even  unto  this  present 
hour"  (v.  11).  This  is  not  stated  In  the  narrative  of  St 
Paul's  proceedings  at  J2]>hesus,  from  which  city  he  wrote 
this  Epistle  (though  it  Is  expressly  stated  of  him  at 
Corinth,  cf.  Acts  18.  3,  Ac.  and  19).  But  In  his  address  to 
the  Epheslan  elders  at  Miletus  (Acts  20.  34),  he  says,  "  Ys 
yourselves  know  that  these  hands  have  ministered  unto 
my  necessities,"  Ac.  The  undesignedness  of  the  coinci- 
dence thus  Indirectly  brought  out  is  incompatible  with 
forgery.  13.  defamed,  we  entreat—nit.,  God  for  our  de- 
famers,  as  Christ  enjoined  (Matthew  5. 10,  44).  [Grotius.] 
We  reply  gently.  [Estics.]  filth— "The  refuse"  [Oont- 
be  A  RE  and  Howson],  the  sweepings  or  rubbish  thrown  out 
after  a  cleaning,  of  all  things— not  of  the  "  world"  only. 
14.  warn— rather,  "admonish"  as  a  father  uses  "admo- 
nition" to  "beloved  sons,"  not  provoking  them  to  wrath 
(Epheslans  6.  4).  The  Corinthians  might  well  be 
"ashamed"  at  the  disparity  of  state  between  the  father, 
St.  Paul,  and  his  spiritual  children  themselves.  16.  tea 
thousand— implying  that  the  Corinthians  had  more  of 
them  than  was  desirable,  instructors— tutors  who  had 
the  care  of  rearing,  but  had  not  Die  rights,  or  peculiar 
affection,  of  the  father,  who  alone  had  begotten  them 
spiritually.  In  Christ— St.  Paul  admits  that  these  "in- 
structors" were  not  mere  legalists,  hot  evangelical  teach- 
ers. He  uses,  however,  a  stronger  phrase  of  himself  in 
begetting  them  spiritually,  "In  Christ  Jesus,"  implying 
both  the  Saviour's  office  and  person.  As  Paul  was  tb« 
means  of  spiritually  regenerating  them,  and  yet  "  baptised 
none  of  them  save  Crlspus,  Gal  us,  and  the  household  ci 
Stephanas,"  regeneration  cannot  be  inseparably  in  ans* 
by  baptism  (ch.  1.  14-17).  16.  he  ye  followers  of  ma— lit. 
imitators,  vU.,  In  my  ways,  which  be  in  Christ  (v.  17;  eh.  V 
I),  not  in  my  crosses  (v.  8-13;  Acts  26.  29;  Galatians  4. ,m 


1  COEINTHIANS  V. 


IT.  •"•«•  this  cause— that  ye  may  the  better  "be  followers 
of  me"  (».  16),  through  his  admonitions,  sent  .  .  .  Tlmo- 
tfwtu— (Ch.  16.  10;  Acts  19.  21,  22.)  "Paul  purposed  .  .  . 
when  he  had  passed  through  Macedonia  and  Achaia,  to  go 
to  Jerusalem.  So  he  sent  into  Macedonia  Tlmotheus  and 
Erastus  "  Here  It  is  not  expressly  said,  he  sent  Timothy 
Into  Achaia  (of  which  Coi»*nth  was  capital),  but  it  is  im- 
pU»A,  for  he  sent  him  with  Erastus  before  him.  As  he 
therefore  purposed  to  go  into  Achaia  himself,  there  Is 
every  probability  they  were  to  go  thither  also.  They  are 
eald  only  to  have  been  sent  into  Macedonia,  because  It 
was  the  country  to  which  they  went  immediately  from 
Ephesus.  The  undesignedness  of  the  coincidence  estab- 
lishes the  genuineness  of  both  the  Epistle  and  the  history. 
In  both,  Timothy's  Journey  is  closely  connected  with  St. 
Paul's  own  (cf.  v.  19).  Erastus  Is  not  specified  in  the 
Epistle,  probably  because  It  was  Timothy  who  was 
charged  with  St.  Paul's  orders,  and  possibly  Erastus  was 
a  Corinthian,  who,  in  accompanying  Timothy,  was  only 
returning  home.  The  seeming  discrepancy  at  least  shows 
that  the  passages  were  not  taken  from  one  another. 
[Palsy's  Horat  Paulina.]  son— i.  e.,  converted  by  me  (cf. 
e.  14,15;  Acts  14.6,7;  with  16.1,2;  1  Timothy  1.2,18;  2 
Timothy  1.  2).  Translate,  "  My  son,  beloved  and  faithful 
In  the  Lord."  bring  you  Into  remembrance— Timothy, 
from  his  spiritual  connection  with  St.  Paul,  as  converted 
by  him,  was  best  suited  to  remind  them  of  the  apostle's 
walk  and  teaching  (2  Timothy  8. 10),  which  they  In  some 
respects,  though  not  altogether  (oh.  11.  2),  had  forgotten, 
as  I  teach  ...  In  every  church— an  argument  implying 
that  what  the  Spirit  directed  St.  Paul  to  teach  "every- 
where" else,  must  be  necessary  at  Corinth  also  (ch.  7. 17). 
18.  Some  ...  as  though  I  would  not  come— he  guards 
against  some  misconstruing  (as  by  the  Spirit  he  foresees 
they  will,  when  his  letter  shall  have  arrived)  his  sending 
Timothy,  "as  though"  he  "would  not  come"  (or,  "were 
not  coming")  himself.  A  puffed-up  spirit  was  the  beset- 
ting sin  of  the  Corinthians  (cf.  ch.  1. 11 ;  5.  2).  19.  Alford 
translate*,  "But  come  I  will ;"  an  emphatlcal  negation  of 
their  supposition  (v.  18).  shortly— a.**er  Pentecost  (ch.  16. 
1%  If  the  Lord  will— a  wise  proviso  (James  4. 15).  He 
does  not  seem  to  have  been  able  to  go  as  soon  as  he  in- 
tended, and  will  know- take  cognizance  of.  but  the 
power—  I  care  not  for  their  high-sounding  "speech," 
"but '  what  I  desire  to  know  is  "their  power,"  whether 
they  be  really  powerful  in  the  Spirit,  or  not.  The  pre- 
dom'aant  feature  of  Grecian  character,  a  love  for  power 
sf  drjeourse,  rather  than  that  of  godliness,  showed  Itself  at 
'JoHath.  30.  kingdom  of  God  Is  not  in  word — translate, 
M  fn  v.  19,  to  which  the  reference  is  "  speech."  Not  empty 
'speeches,"  but  the  manifest "  power"  of  the  Spirit  attests 
*>»•  presence  of  "  the  kingdom  of  God"  (the  reign  of  the 
■ospel  spiritually),  In  a  Church  or  in  an  individual  (cf. 
a.  2. 1,  4;  1  Thessalonians  1.  5).  31.  with  a  rod,  or  In 
•ve— the  Greek  preposition  is  used  in  both  clauses;  must 
eome  in  displeasure  to  exercise  the  rod,  or  in  love,  and 
he  Spirit  of  meekness  (Isaiah  11.  4;  2  Corinthians  13.  8)T 

CHAPTER  V. 
Ver.  1-18.   Thj  Incestuous  Person  at  Corinth  :  The 

.ORINTHIANS  BEPBOVED  FOR  CONNIVANCE,  AND  WABNED 

ro  Purge  out  the  Bad  Leaven.  Qualification  of 
his  fobxeb  Command  as  to  Association  with  Sinners 
of  the  WORLD.  1.  commonly  —  rather,  "actually." 
[Alfobd.]  Absolutely.  [Bengel.]  "  It  Is  reported,"  im- 
plies, that  the  Corinthians,  though  they  "  wrote"  (ch.  7. 1) 
toSt*  Paul  on  other  points,  gave  him  no  information  on 
those  things  which  bore  against  themselves.  These  latter 
matters  reached  the  apostle  indirectly  (ch.  1. 11).  so  much 
as  named  — The  oldest  M8S.  and  authorities  omit 
"named:"  "Fornication  of  such  a  gross  kind  as  (exists) 
aot  even  among  the  heathen,  so  that  one  (of  you)  hath 
fin  concubinage)  his  father's  wife,"  i.  e.,  his  stepmother, 
»hllst  his  lather  is  still  alive  (2  Corinthians  7. 12;  cf.  Le- 
nticcs  18.  8).  She  was  perhaps  a  heathen,  for  which  rea- 
son he  does  not  direct  his  rebuke  against  her  (cf.  v.  12, 18). 
VsaroBD  thinks  "have"  means  have  in  marriage:  but  the 


connection  is  called  "fornication,"  and  neither  CThrl-'tiai 
nor  Gentile  law  would  have  sanctioned  such  a  marriage. 
however  Corinth's  notorious  profligacy  might  wink  at 
the  concubinage,  3.  puffed  up— with  your  own  wisdom 
and  knowledge,  and  the  eloquence  of  your  favourite 
teachers:  at  a  time  when  ye  ought  to  be  "mourning"  at 
the  scandal  caused  to  religion  by  the  incest.  Paul  mourned 
because  they  did  not  mourn  (2  Corinthians  2.  4).  W« 
ought  to  mourn  over  the  transgressions  of  others,  and 
repent  of  our  own  (2  Corinthians  12.  21).  [Bengel.]  that— 
ye  have  not  felt  such  mourning  as  would  lead  to  the  re- 
sult that,  Ac.  taken  away  from  among  you — by  excom- 
munication. The  incestuous  person  was  hereby  brought 
to  bitter  repentance,  in  the  interval  between  the  sending 
of  the  first  and  second  Epistles  (2  Corinthians  2.  5-10). 
Excommunication  in  the  Christian  Chnrch  corresponded 
to  that  in  the  Jewish  synagogue,  in  there  being  a  lighter 
and  heavier  form:  the  latter  an  utter  separation  from 
church-fellowship  and  the  Lord's  house,  the  former  ex- 
clusion from  the  Lord's  Supper  only,  but  not  from  Church. 
3.  as  absent— The  best  MSS.  read,  "  being  absent."  pres- 
ent In  spirit— (2  Kings  5.26;  Colossians  2.5.)  so  dome- 
rather,  "  perpetrated,"  as  the  Greek  word  here  is  stronger 
than  that  for  "done"  in  v.  2.  "So,"  t.  e.,  so  scandalously 
whilst  called  a  brother.  4.  In  the  name  of  our  Lortl 
Jesus  Christ— By  His  authority  and  as  representing  His 
person  and  will  (2  Corinthians  2.  10).  Join  this  with  "to 
deliver  such  a  one  unto  Satan"  (v.  5).  The  clause,  "  When 
ye  have  been  gathered  together  and  my  Spirit  (wherein 
I  am  "present,"  though  "absent  In  body,"  v.  8),  with  the 
power  of  our  Lord  Jesus,"  stands  In  a  parenthesis  be- 
tween. Paul  speaking  of  himself  uses  the  word  "spirit;' 
of  Christ,  "  power."  Christ's  power  was  promised  to  be 
present  with  His  Church  "gathered  together  in  His  name" 
(Matthew  18. 18-20):  and  here  St.  Paul  by  inspiration  gives 
a  special  promise  of  his  apostolic  spirit,  which  in  such 
cases  was  guided  by  the  Holy  Spirit,  ratifying  their  de- 
cree passed  according  to  his  judgment  ("  I  have  judged,"  v. 
3),  as  though  he  were  present  in  person  (John  20.  21-23;  2 
Corinthians  13.  3-10).  This  power  of  infallible  Judgment 
was  limited  to  the  apostles;  for  they  alone  had  the  power 
of  working  miracles  as  their  credentials  to  attest  their  in- 
fallibility. Their  successors,  to  establish  their  claim  te 
the  latter,  must  produce  the  former  (2  Corinthians  11 12). 
Even  the  apostles  in  ordinary  cases,  and  where  not  speci- 
ally and  consciously  inspired,  were  fallible  (Acts  8. 18,  28; 
Galatians  2.  11-14).  5.  Besides  excommunication  (whioh 
the  Corinthians  themselves  had  the  power  of),  St  Panl 
delegates  here  to  the  Corinthian  Church  his  own  special 
power  as  an  apostle,  of  inflicting  corporeal  disease  or  death 
In  punishment  for  sin  ("  to  deliver  to  Satan  such  an  one," 
i.  «.,  so  heinous  a  sinner).  For  Instances  of  this  power,  see 
Acts  5. 1-11 ;  13. 11 ;  1  Timothy  1.  20.  As  Satan  receives 
power  at  times  to  try  the  godly,  as  Job  (Job  2.  4-7)  and 
Paul  (2  Corinthians  12.  7;  cf.  also  as  to  Peter,  Luke  22.  II), 
much  more  the  ungodly.  Satan,  the  "accuser  of  the 
brethren"  (Revelation  12. 10)  and  the  "adversary"  (1  Peter 
5. 8),  demands  the  sinner  for  punishment  on  account  of  sin 
(Zecharlah  8. 1).  When  God  lets  Satan  have  his  way,  He 
is  said  to  "  deliver  the  sinner  unto  Satan"  (cf.  Psalm  108. 6). 
Here  it  is  not  finally;  but  for  the  affliction  of  the  body 
with  disease,  and  even  death  (ch.  11.  30,  82),  so  as  to  destroy 
fleshly  lust.  He  does  not  say,  "  for  the  destruction  of  the 
body,"  for  it  shall  share  in  redemption  (Romans  8. 23) ;  but 
of  the  corrupt  "  flesh"  which  •  cannot  inherit  the  king- 
dom of  God,"  and  the  lusts  of  which  had  prompted  this 
offender  to  incest  (Romans  7. 6 ;  8.  9, 10).  The  "  destruction 
of  the  flesh"  answers  to  "mortify  the  deeds  of  the  body" 
(Romans  8. 13),  only  that  the  latter  is  done  by  one's  self, 
the  former  is  effected  by  chastisement  from  God  (cf.  1  Peter 
4. 6).  the  spirit  .  .  .  saved— the  spiritual  part  of  man,  in 
the  believer  the  organ  of  the  Holy  Spirit.  Temporary  af- 
fliction often  leads  to  permanent  salvatl.  m  (Psalm  88.  lf>, 
6.  Your  glorying  in  your  own  attainments  and  those  of 
your  favourite  teachers  (ch.  3.  21 ;  4. 19;  5.  2),  whilst  all  the 
while  ye  connive  at  such  a  scandal,  Is  quite  unseemly,  a 
little  leaven  lea  ve.net  h  .  .  .  whole  lump— (Galatlesa  6 
9),  vix.,  with  present  complicity  In  the  ?ullt,  and  the  dan 


1  CORINTHIANS  VL 


gar  of  future  contagion  (ch.  15. 83 ;  2  Timothy  2. 17).    7.  old 
leaven— The  remnant  of  the  "old"  (Ephesiana  4.22-24) 
heathenish  and  natural  corruption.    The  image  is  taken 
from  tha  extreme  care  of  the  Jews  in  searching  every 
corner  of  their  houses,  and  "  purging  out"  every  particle 
of  leaven  from  the  time  of  killing  the  lamb  before  the 
Passover  (Deuteronomy  16. 3,  4).  So  Christians  are  contin- 
ually to  search  and  purify  their  hearts  (Psalm  139. 23,  24). 
as  ye  are  unleavened— normally,  and  as  far  as  your 
Christian  calling  is  concerned:  free  from  the  leaven  of 
•In  and  death  (ch.  6. 11).    St.  Paul  often  grounds  exhorta- 
tions on  the  assumption  of  Christian  professors'  normal 
state  as  realized  (Romans  6. 3,  4).    [Alforu.]    Regarding 
the  Corinthian   Church   as  the  Passover  "unleavened 
lump"  or  mass,  he  entreats  them  to  correspond  in  fact 
with  this  their  normal  state.    "  For  Christ  our  Passover 
(Exodus  12. 6-11, 21-23 ;  John  1.  29)  has  been  {English  Version, 
"is")  sacrificed  for  us;"  i.  e.,  as  the  Jews  began  the  days 
of  unleavened  bread  with  the  slaying  of  the  Passover 
lamb,  so,  Christ  our  Passover  having  been  already  slain,  let 
there  be  no  leaven  of  evil  in  you  who  are  the  "unleavened 
lump."    Doubtless  he  alludes  to  the  Passover  which  had 
been  two  or  three  weeks  before  kept  by  the  Jewish  Chris- 
tians (oh.  16.  8) :  the  Gentile  Christians  probably  also  re- 
fraining from  leavened  bread  at  the  love-feasts.     Thus 
the  Jewish  Passover  naturally  gave  place  to  our  Christian 
Easter.     The  time,  however,  of  keeping  /east  (metaphor- 
ical ;  i.  e.,  leading  the  Christian  life  oj  joy  In  Christ's  finished 
work,  cf.  Proverbs  15. 15)  among  us  Christians,  correspond- 
ing to  the  Jewish  Passover,  Is  not  limited,  as  the  latter,  to 
one  season,  but  is  all  our  time;  for  the  transcendent 
benefits  of  the  once-for-all  completed  sacrifice  of  our  Pass- 
over Lamb  extends  to  all  the  time  of  our  lives  and  of  this 
Christian  dispensation;  in  no  part  of  our  time  Is  the 
leaven  of  evil  to  be  admitted.    "  For  even :"  an  additional 
reason,  besides  that  in  v.  6,  and  a  more  cogent  one  for 
purging  out  every  leaven  of  evil,  viz.,  that  Christ  has  been 
already  sacrificed,  whereas  the  old  leaven  is  yet  unre- 
moved,  which  ought  to  have  been  long  ago  purged  out. 
••  not  .  .  .  old  leaven — of  our  unconverted  state  as  Jews 
or  heathen,    malice— the  opposite  of  "  sincerity,"  which 
allows  no  leaven  of  evil  to  be  mixed  up  with  good  (Mat- 
thew 16.  6).    wickedness— the  opposite  of  "truth,"  which 
allows  not  evil  to  be  mistaken  for  good.    The  Greek  for 
"malice"  means  the  evil  hal>it  of  mind;  "wickedness," 
the  outcoming  of  the  same  in  word  and  deed.    The  Greek 
for  "sincerity"  expresses  lit.,  a  thing  which,  when  ex- 
amined by  the  sun's  light,  is  found  pure  and  unadulterated. 
*>.  I  wrote  .  .  .  In  an  epUtle — rather,  "In  thk  Epistle:" 
a  former  one  not  now  extant.    That  St.  Paul  does  not  re- 
fer to  the  present  letter  Is  proved  by  the  fact  that  no  direc- 
tion "not  to  company  with  fornicators"  occurs  in  the 
previous  part  of  It;  also  the  words,  "in  an  (or  the)  epis- 
tle," could  not  have  been  added  If  he  meant,  "I  have  Just 
written"  (2  Corinthians  10. 10).    "His  letters"  (plural;  not 
applying  to  merely  one)  confirm  this.    2  Corinthians  7.  8 
also  refers  to  our  first  Epistle,  Just  as  here  a  former  letter 
Is  referred  to  by  the  same  phrase.     St.  Paul  probably 
wrote  a  former  brief  reply  to  inquiries  of  the  Corinthians : 
our  first  Epistle,  as  it  enters  more  fully  Into  the  same 
subject,  has  superseded  the  former,  which  the  Holy  Spirit 
did  not  design  for  the  guidance  of  the  Church  In  general, 
and  which  therefore  has  not  been  preserved.    See  my  In- 
troduction.   10.  Limitation  of  the  prohibition  alluded  to 
In  v.  9.    As  In  dissolute  Corinth  to  "company  with  no 
fornicators,"  &c,  would  be  almost  to  company  with  none 
m  the  (unbelieving)  world;  ye  need  not  utterly  ("alto- 
gether") forego  intercourse  with  fornicators,  Ac,  of  the 
unbelieving  world  (of.  ch.  10.  27;  John  17.  15;  1  John  5. 18, 
19).    As  "  fornicators"  sin  against  themselves ;  so  "  extor- 
tioners" against  their  neighbours,  and  "  Idolaters"  against 
God.    The  attempt  to  get  "  out  of  the  world,"  In  violation 
of  God's  will  that  believers  should  remain  In  it  but  keep 
themselves  from  its  evil,  led  to  monasticism  and   its 
consequent  evils.    11.  But  now  I  have  written—"  Now" 
does  not  express  time,  but  "  the  case  being  so,"  trfc,  that  to 
*?oid  fornicators,  4c,  of  the  world,  you  would  have  to 
leave  U»«  world  altogether,  which  would  be  absurd.    So 
272 


"  now"  is  used,  Hebrews  11. 16.  Thus  we  avc  Id  making 
the  apostle  now  retract  a  command  which  he  had  before 
given.  I  have  written— i,  «.,  my  meaning  in  the  letter  I 
wrote,  was,  &c.  a  brother— contrasted  with  a  "fornica- 
tor, <&c,  of  the  world"  (v.  10).  There  is  less  danger  In  asso- 
ciating with  open  worldlings  than  with  carnal  professors, 
Here,  as  in  Epheslans  5.  3,  5,  "  covetousness"  is  Joined 
with  "fornication:"  the  common  fount  of  both  being 
"  the  fierce  and  ever  fiercer  longing  of  the  creature,  whlcl 
has  turned  from  God,  to  fill  itself  with  the  inferior  object* 
of  sense."  [Trench,  Syn.  New  Testament.]  Hence  "idol- 
atry" is  associated  with  them:  and  the  covetous  man  Is 
termed  an  "  Idolater"  (Numbers  25. 1, 2).  The  Corlnthlant 
did  not  fall  into  open  Idolatry,  but  ate  things  offered  to 
idols,  so  making  a  compromise  with  the  heathen;  Just  aa 
they  connived  at  fornication.  Thus  this  verse  prepares 
for  the  precepts,  ch.  8.  4,  <fco.  Cf.  the  similar  case  of  forni- 
cation, combined  with  a  similar  idolatrous  compromise, 
after  the  pattern  of  Israel  with  the  Mldlanltes  (Revela- 
tion 2. 14).  no  not  to  eat— not  to  sit  at  the  same  table 
with  such;  whether  at  the  love-feasts  (Agapee)  or  in  pri- 
vate intercourse,  much  more  at  the  Lord's  table :  at  the 
last,  too  often  now  the  guests  "  are  not  as  children  In  one 
family,  but  like  a  heterogeneous  crowd  of  strangers  In  an 
inn"  [Benqel]  (cf.  Galatians  2.  12;  2  John  10.  11).  13. 
what  have  I  to  do— You  might  have  easily  understood 
that  my  concern  is  not  with  unbelievers  outside  tha 
Church,  but  that  I  referred  to  those  within  It.  also— Im- 
plying, Those  within  give  me  enough  to  do  without  those 
outside,  do  not  ye,  Ac— Ye  Judge  your  fellow-citizens, 
not  strangers :  much  more  should  L  [Benqel.]  Rather, 
Is  it  not  your  duty  to  Judge  them  that  are  within?  God 
shall  Judge  them  that  are  without:  do  you  look  at  home. 
[Gbotius.]  God  is  the  Judge  of  the  salvation  of  tha 
heathen,  not  we  (Romans  2. 12-16).  St.  Paul  here  gives  an 
anticipatory  censure  of  their  going  to  law  with  saints  be- 
fore heathen  tribunals,  instead  of  Judging  such  causes 
among  themselves  within.  13.  put  away  front  imtig 
yourselves  that  wicked— Sentence  of  exoomraunlsatioa 
in  language  taken  from  Deuteronomy  24, 7. 

CHAPTER    VI. 

Ver.  1-11.  Litigation  of  Christians  in  Heathem 
courts  censured:  Its  very  existence  betrats  a 
wrong  spirit:  Better  to  bear  wrong  now,  and 
hereafter  the  doers  of  wrong  shall  be  shut  out 
of  Heaven,  l.  Dare— This  word  implies  treason  against 
Christian  brotherhood.  [Bengel.]  before  the  unjust— 
The  Gentile  Judges  are  here  so  termed  by  an  epithet  ap- 
propriate to  the  subject  in  question,  viz.,  one  concerning 
Justice.  Though  all  Gentiles  were  not  altogether  unjust, 
yet  in  the  highest  view  of  Justice  whloh  has  regard  to  God 
as  the  Supreme  Judge,  they  are  so:  Christians,  on  the 
other  hand,  as  regarding  God  as  the  only  Fountain  of 
Justice,  should  not  expect  Justice  from  them,  before  .  . , 
saints— The  Jews  abroad  were  permitted  to  refer  their 
disputes  to  Jewish  arbitrators  (Josephus,  Antiquities,  14. 
10, 17).  So  the  Christians  were  allowed  to  have  Christian 
arbitrators.  2.  Do  ye  not  know— as  a  truth  universally 
recognized  by  Christians.  Notwithstanding  all  your 
glorying  In  your  "  knowledge,"  ye  are  acting  contrary  to 
it  (ch.  1.  4,  5;  8. 1).  The  oldest  MSS.  have  "Or"  before 
"  Know  ye  not ;"  i.  e„  "  What  I  (expressing  surprise)  know 
ye  not,"  &c.  saints  .  .  .  Judge — i.e.,  rule,  Including jwdjp- 
ment:  as  assessors  of  Christ.  Matthew  19.  28,  "Judging," 
t  e.,  ruling  over.  Cf.  Psalm  49. 14 ;  Daniel  7.  22,  27 ;  Revela- 
tion 2. 26 ;  3. 21 ;  20. 4.  There  Is  a  distinction  drawn  by  able 
expositors  between  the  saints  who  judge  or  rule,  and  the 
world  which  Is  ruled  by  them :  as  there  is  between  the 
elected  (Matthew  20. 23)  twelve  apostles  who  sit  on  thrones 
Judging,  and  the  twelve  tribes  of  Israel  that  are  Judged 
by  them.  To  reign,  and  to  be  saved,  are  not  necessarily 
synonymous.  As  Jehovah  employed  angels  to  carry  ths 
law  Into  effect  when  He  descended  on  Sinai  to  establish 
His  throne  in  Israel,  so  at  His  coming  the  saints  shall 
administer  the  kingdom  for,  and  under,  Him.  Tr-« 
nations   of   the  earth,  and  Israel  the  foremost,  in  tl> 


1   CORINTHxANS   VI. 


flesh,  shall,  In  this  view,  be  the  subjects  of  the  rule  of  the 
Lord  and  His  saints  In  glorified  bodies.  The  mistake  of 
the  Chlliasts  was,  they  took  the  merely  carnal  view,  re- 
stricting the  kingdom  to  the  terrestrial  part.  This  part 
■hall  have  place  with  the  accession  of  spirltnal  and  tem- 
poral blessings  such  as  Christ's  presence  must  produce. 
Besides  this  earthly  glory,  there  shall  be  the  heavenly 
(lory  of  the  saints  reigning  In  transfigured  bodies,  and 
holding  such  blessed  Intercourse  with  mortal  men,  as 
angels  had  with  men  of  old,  and  as  Christ,  Moses,  and 
Ellas,  in  glory  had  with  Peter,  James,  and  John,  in  the 
flesh  at  the  transfiguration  (2  Timothy  2. 12;  2  Peter  1. 16- 
18).  But  here  the  "  world"  seems  to  be  the  unbelieving 
world  that  Is  to  be  "  condemned"  (ch.  11.  22),  rather  than 
the  whole  world,  Including  the  subject  nations  which 
•re  to  be  brought  under  Christ's  sway;  however,  it  may 
Include  both  those  to  be  condemned,  with  the  bad  angels, 
and  those  about  to  be  brought  into  obedience  to  the  sway 
of  Christ  with  His  saints.  Cf.  Matthew  25.  32,  40,  "all 
nations,"  "  these  my  brethren"  on  the  thrones  with  Him. 
The  event  will  decide  the  truth  of  this  view,  judged  by 
ye» — or  be/ore  you  (cf.  ch.  3.  22).  smallest  matters — The 
weightiest  of  earthly  questions  at  Issue  are  infinitely 
tmall  compared  with  those  to  be  decided  on  the  Judgment 
day.  3.  judge  angels— viz.,  bad  angels.  We  who  are  now 
"a  spectacle  to  angels"  shall  then  "Judge  angels."  The 
taints  shall  Join  In  approving  the  final  sentence  of  the 
Judge  on  them  (Jude  6).  Believers  shall,  as  administra- 
tors of  the  kingdom  under  Jesus,  put  down  all  rule  that 
Is  hostile  to  Ood.  Perhaps,  too,  good  angels  shall  then 
receive  from  the  Judge,  with  the  approval  of  the  saints, 
higher  honours.  4.  Judgments — i.  e.,  cases  for  judgment. 
least  esteemed— lit.,  those  of  no  esteem.  Any,  however  low 
in  the  Church,  rather  than  the  heathen  (ch.  1.  28).  Ques- 
tions of  earthly  property  are  of  secondary  consequence  in 
the  eyes  of  true  Christians,  and  are  therefore  delegated  to 
those  In  a  secondary  position  in  the  Church.  5.  your 
sfcame— Thus  he  checks  their  puffed-up  spirit  (ch.  5.  2;  cf. 
ih.  15.  34).  To  shame  you  out  of  your  present  unworthy 
*ourse  of  litigation  before  the  heathen,  I  have  said  (v.  4), 
"fikst  the  least  esteemed  In  the  Church  to  Judge."  Better 
»ven  this,  than  your  present  course.  Is  It  so  l— Are  you 
a  such  a  helpless  state  that,  &c.  uot  a  wise  man  — 
Vaough  ye  admire  "  wisdom"  so  much  on  other  occasions 
(oh.  I.  5,  22)  St.  Paul  alludes  probably  to  the  title  "  Ca- 
oham,"  or  wise  man,  applied  to  each  Rabbi  in  Jewish 
councils,  no,  not  one— not  even  one.  amidst  so  many  re- 
puted among  you  for  wisdom  (oh.  3. 18 ;  4. 6).  snail  be  able 
—when  applied  to.  brethren— lit.,  brother;  i.  e.,  judge  be- 
tween brother  and  brother.  As  each  case  should  arise, 
the  arbitrator  was  to  be  chosen  from  the  body  of  the 
Church,  such  a  wise  person  as  had  the  cbarlsm,  or  gift,  of 
Church  government.  6.  But — emphatically  answering 
the  question  In  the  end  of  v.  5  in  the  negative.  Translate, 
"Nay,"  Ac  7.  utterly  a  fault— lit.,  a  shortcoming  (not  so 
strong  as  sin).  Your  going  to  law  at  all  Is  a  falling  short 
of  your  high  privileges,  not  to  say  your  doing  so  before 
unbelievers,  which  aggravates  it.  rather  take  wrong 
—{Proverbs  20.  22 ;  Matthew  5.  39,  40) ;  ».  e.,  suffer  yourselves 
to  be  wronged.  8.  ye — emphatic.  Ye,  whom  your  Lord 
commanded  to  return  good  for  evil,  on  the  contrary,  "  do 
wiong  (by  taking  away)  and  defraud"  (by  retaining  what 
Is  entrusted  to  you;  or  "  defraud"  marks  the  effect  of  the 
f  wrong"  done,  vis.,  the  loss  Inflicted).  Not  only  do  ye  not 
bear,  but  ye  inflict  wrongs.  9.  unrighteous — translate, 
"Doers  of  wrong:"  referring  to  v.  8  (cf.  Galatians  6.  21). 
kingdom  of  God— which  is  a  kingdom  of  righteousness 
(Romans  14. 17).  fornicators — alluding  to  ch.  5 ;  also  be- 
low, v.  12-18.  effeminate — self-polluters,  who  submit  to 
unnatural  lusts.  11.  ye  are  washed— The  Greek  middle 
voice  expresses,  "  Ye  have  had  yourselves  washed."  This 
washing  Implies  the  admission  to  the  benefits  of  Christ's 
salvation  generally  ;  of  which  the  parts  are,  (1.)  Sanctifica- 
don,  or  the  setting  apart  from  the  world,  and  adoption 
J&to  the  Church  :  so  "sanctified"  is  used  ch.  7. 14;  John  17. 
J.  Cf.  1  Peter  1.  2,  where  it  rather  seems  to  mean  the  set- 
Hsig  apart  of  one  as  consecrated  by  the  Spirit  in  the  eternal 
purpose    •>/   God.     (2.)   Justification   from    condemnation 


through  the  righteousness  of  Ood  In  Christ  by  faith  (Ho- 
mans  1. 17).  So  Pabjetts.  The  order  of  sa notification  be* 
fore  justification  shows  that  It  must  be  so  taken,  and  not 
in  the  sense  of  progressive  sanctlflcation.  "  Washed"  pre- 
cedes  both,  and  so  must  refer  to  the  Christian'*  outward 
new  birth  of  water,  the  sign  of  the  Inward  setting  apart 
to  the  Lord  by  the  inspiration  of  the  Spirit  as  the  seed  of 
new  life  (John  3.  5;  Ephesians  5.  26;  Titus  3.  5;  Hebrew* 
10.  22).  St.  Paul  (cf.  the  Church  of  England  Baptismal 
Service),  in  charity,  and  faith  in  the  ideal  of  the  Church, 
presumes  that  baptism  realizes  its  original  design,  and 
that  those  outwardly  baptized  inwardly  enter  Into  vital 
communion  with  Christ  (Galatians  3.  27).  He  present* 
the  grand  Ideal  which  those  alone  realized  in  whom  the 
Inward  and  the  outward  baptism  coalesced.  At  the  same 
time  he  recognizes  the  fact  that  this  In  many  cases  doe* 
not  hold  good  (v.  8-10),  leaving  it  to  God  to  decide  who  an 
the  really  "washed,"  whilst  he  only  decides  on  broad 
general  principles.  In  the  name  of  .  .  .  Jesus,  and  fejr 
the  Spirit-rather,  "  in  the  Spirit,"  ».  e„  by  His  in-dwell- 
ing. Both  clauses  belong  to  the  three—"  washed,  sancti- 
fied, Justified."  our  Ood— The  "  our"  reminds  them  that 
amidst  all  his  reproofs  God  Is  still  the  common  God  of 
himself  and  them. 

12-20.  Refutation  of  the  Antinomian  Defence  or 
Fornication,  as  if  it  was  Lawful  because  Meat* 
abe  so.  12.  All  things  are  lawful  unto  me  — These, 
which  were  St.  Paul's  own  words  on  a  former  occasion  (te 
the  Corinthians,  cf.  ch.  10.  23,  and  Galatians  5.  23),  were 
made  a  pretext  for  excusing  the  eating  of  meats  offered 
to  Idols,  and  so  of  what  was  generally  connected  with 
Idolatry  (Acts  15.  29),  "fornication"  (perhaps  in  the  letter 
of  the  Corinthians  to  St.  Paul,  ch.  7. 1).  St.  Paul's  remark 
had  referred  only  to  things  indifferent:  but  they  wished  te 
treat  fornication  as  such,  on  the  ground  that  the  exist- 
ence of  bodily  appetites  proved  the  lawfulness  of  their 
gratification,  me— St.  Paul  giving  himself  as  a  sample 
of  Christians  in  general,  but  I— whatever  others  do,  1 
will  not,  &c.  lawful  .  .  ,  brought  under  the  power— 
The  Greek  words  are  from  the  same  root,  whence  there  is 
a  play  on  the  words :  All  things  are  in  my  power,  but  I 
will  not  be  brought  under  the  power  of  any  of  them  (the 
"all  things").  He  who  commits  "fornication,"  steps 
aside  from  his  own  legitimate  power  or  liberty,  and  is 
"  brought  under  the  power"  of  an  harlot  (v.  15;  cf.  ch.  7. 
4).  The  "  power"  ought  to  be  In  the  hands  of  the  believer, 
not  in  the  things  which  he  uses  [Benoel]  ;  else  his  liberty 
Is  forfeited,  he  ceases  to  be  his  own  master  (John  8.  84-86; 
Galatians  5.  13;  1  Peter  2.  16;  2  Peter  2.  19).  Unlawful 
things  ruin  thousands;  "lawful"  things  (unlawfully 
used),  ten  thousands.  13.  The  argument  drawn  from  the 
Indifference  of  meats  (ch.  8.  8 ;  Romans  14. 14,  17 ;  cf.  Mark 
7. 18 ;  Colossians  2.  20-22)  to  that  of  fornication  does  not 
hold  good.  Meats  doubtless  are  Indifferent,  since  botk 
they  and  the  "  belly"  for  which  they  are  created  are  to  be 
"  destroyed"  In  the  future  state.  But  "the  body  is  not 
(created)  for  fornication,  but  for  the  Lord,  and  the  Lord 
for  the  body"  (as  its  Redeemer,  who  hath  Himself  as- 
sumed the  body) :  "And  God  hath  raised  up  the  Lord,  and 
will  also  raise  up  us"  (i.e.,  our  bodies):  therefore  the 
"  body"  is  not,  like  the  "  belly,"  after  having  served  a 
temporary  use,  to  be  destroyed :  Now  "  he  that  commit- 
teth  fornication,  slnneth  against  his  own  body  (v.  18), 
Therefore  fornication  is  not  indifferent,  since  It  Is  a  sin 
against  one's  own  body,  which,  like  the  Lord  for  whom 
it  is  created,  Is  not  to  be  destroyed,  but  to  be  raised  te 
eternal  existence.  Thus  St.  Paul  gives  here  the  germ 
of  the  three  subjects  handled  in  subsequent  sections: 
(1.)  The  relation  between  the  sexes.  (2.)  The  queetloa 
of  meats  offered  to  idols.  (3.)  The  resurrection  of  the 
body,  shall  destroy  — at  the  Lord's  coming  to  change 
the  natural  bodies  of  believers  into  spiritual  bodies 
(ch.  15.  44,  52).  There  is  a  real  essence  underlying  the 
superficial  phenomena  of  the  present  temporary  organ- 
ization of  the  body,  and  this  essential  germ,  when  all 
the  particles  are  scattered,  involves  the  future  resur- 
rection of  the  body  incorruptible.  14.  (Romans  ft.  UL| 
raised  up— rather,  "raised,"  to   distinguish   It  from 

S7| 


1  CORINTHIANS  VH. 


•  WUl  ralae  up  as ;"  the  Greek  of  the  latter  being  a  com- 
aound,  the  former  a  simple  verb.  Believers  shall  be 
raised  op  out  of  the  rest  of  the  dead  {Note,  Phillpplans 
8.  11);  the  first  resurrection  (Revelation  20.  5).  us  — 
Km*  he  speaks  of  the  possibility  of  his  being  found 
In  the  grave  when  Christ  comes ;  elsewhere,  of  his  be- 
tas; possibly  found  alive  (1  Thessalonians  4,  17).  In 
either  event,  the  Lord's  coming  rather  than  death  Is  the 
great  object  of  the  Christian's  expectation  (Romans  8. 19). 
1*.  Resuming  the  thought  in  v.  13,  "the  body  Is  for  the 
Lord  "  (ch.  13,  27 ;  Ephesians  4.  12, 15, 16 ;  6. 80).  shall  I  them 
—such  being  the  case,  take— spontaneously  alienating 
them  from  Christ.  For  they  cannot  be  at  the  same  time 
"  the  members  of  an  harlot,"  and  "  of  Christ."  [Bengel.] 
It  la  a  fact  no  less  certain  than  mysterious,  that  moral  and 
spiritual  ruin  Is  caused  by  such  sins ;  which  human  wis- 
dom (when  untaught  by  revelation)  held  to  be  actions  as 
blameless  as  eating  and  drinking.  [Conybbabe and  How- 
■OB.]  16.  Justification  of  his  having  called  fornicators 
"  members  of  an  harlot "  (v.  15).  Joined— by  carnal  inter- 
course ;  Hi.,  cemented  to :  cleaving  to.  one  body— with  her. 
anitfc  he— God  speaking  by  Adam  (Genesis  2. 24;  Matthew 
IB,  5).  "  He  which  made  them  at  the  beginning  said,"  Ac. 
(Ephesians  5.  31).  17.  one  spirit— with  Him.  In  the  case 
of  union  with  a  harlot,  the  fornicator  becomes  one  "  body" 
with  her  (not  one  "  spirit,"  for  the  spirit  which  is  normally 
(ha  organ  of  the  Holy  Spirit  in  man,  is  in  the  carnal  so 
overlaid  with  what  is  sensual  that  It  is  ignored  altogether). 
But  the  believer  not  only  has  his  body  sanctified  by  union 
with  Christ's  body,  but  also  becomes  "one  Spirit"  with 
Kim  (John  15. 1-7 ;  17.  21 ;  2  Peter  1. 4 ;  cf.  Ephesians  5. 23-32, 
and  John  3.  6).  18.  Flee— The  only  safety  in  such  tempta- 
tions is  flight  (Genesis  39. 12 ;  Job  81. 1).  Every  sin— The 
Greek  Is  forcible.  "Suery  tin  whatsoever  that  a  man  doeth." 
Every  other  sin;  even  gluttony,  drunkenness,  and  self- 
murder  are  "  without,"  i.  «.,  comparatively  external  to 
the  body'(Mark  7  18;  cf.  Proverbs  6.  80-32).  He  certainly 
Injures,  but  he  does  not  alienate  the  body  Itself;  the  sin  is 
not  terminated  in  the  body ;  he  rather  sins  against  the 
perishing  accidents  of  the  body  (as  the  "  belly,"  and  the 
body's  present  temporary  organization),  and  against  the 
soul  than  against  the  body  in  its  permanent  essence,  de- 
signed" for  the  Lord."  "But"  the  fornicator  alienates 
that  body  which  is  the  Lord's,  and  makes  it  one  with  a 
•axlot's  body,  and  so  "  slnneth  against  his  own  body,"  t. «., 
against  the  verity  and  nature  of  his  body ;  not  a  mere  effect 
•a  the  body  from  without,  but  a  contradiction  of  the  truth 
ef  the  body,  wrought  within  itself.  [  Alfokd.]  19.  Proof 
that  "  he  that  fornicates  slnneth  against  his  own  body  " 
(v.  18).  ye>nr  body— not  "  bodies."  As  in  ch.  8. 17,  he  re- 
presented the  whole  company  of  believers  (souls  and 
bodies),  i. «.,  the  Church,  as  "  the  temple  of  God "  the 
Spirit;  so  here,  the  body  of  each  Individual  of  the  Church 
is  viewed  as  the  Ideal  "  temple  of  the  Holy  Ghost."  So 
John  17.  23,  which  proves  that  not  only  the  Church,  but 
also  each  member  of  It,  is  "  the  temple  of  the  Holy  Ghost." 
Btlll  though  many  the  several  members  form  one  tem- 
ple, the  whole  collectively  being  that  which  each  is  in 
miniature  individually.  Just  as  the  Jews  had  one  temple 
only,  so  In  the  fullest  sense  all  Christian  churches  and 
Individual  believers  form  one  temple  only.  Thus  "  your 
{plural)  body  "  is  distinguished  here  from  "  his  own  (par- 
ticular or  individual)  body  "  (v.  18).  In  sinning  against  the 
latter,  the  fornicator  sins  against  "  your  (ideal)  body,"  that 
of  "  Christ,"  whose  "  members  your  bodies  "  are  (v.  15).  In 
this  consists  the  sin  of  fornication,  that  it  is  a  sacrilegious 
eseoration  of  God's  temple  to  profane  uses.  The  unseen, 
but  much  more  efficient,  Spirit  of  God  in  the  spiritual 
temple  now  takes  the  place  of  the  visible  Shekinah  in  the 
•id  material  temple.  The  whole  man  is  the  temple;  the 
soul  la  the  inmost  ihrlne ;  the  understanding  and  heart 
the  holy  place ;  and  the  bod/,  the  porch  and  exterior  of  the 
edifice.  Chastity  Is  the  guardian  of  the  temple  to  prevent 
any  thing  unclean  entering  which  might  provoke  the  in- 
dwelling God  to  abandon  it  as  defiled.  [Txktulliam  de 
mltu  fmminarum.  ]  None  but  God  can  claim  a  temple ;  here 
toe  Holy  Ghost  is  assigned  one ;  therefore  the  Holy  Ghost 
«  God,  not  your  own— The  fornicator  treats  his  body  as 
274 


if  it  were  "  his  own,"  to  give  to  a  harlot  If  he  pleases  (r.  1?, 
ct  v.  20).  But  we  have  no  right  to  alienate  our  body  which 
Is  the  Lord's.  In  ancient  servitude  the  person  of  the  ser- 
vant was  wholly  the  property  of  the  master,  not  hie  own. 
Purchase  was  one  of  the  ways  of  acquiring  a  slave.  Mai; 
has  sold  himself  to  sin  (1  Rings  21. 20 ;  Romans  7. 14).  Christ 
buys  him  to  Himself,  to  serve  Him  (Romans  6. 16-22).  M. 
bought  with  a  price  —  Therefore  Christ's  blood  is  strictly 
a  ransom  paid  to  God's  Justice  by  the  love  of  God  in  Christ 
for  our  redemption  (Matthew  20. 28 ;  Acts  20.  28;  Galatians 
8. 18 ;  Hebrews  9. 12 ;  1  Peter  1. 18, 19 ;  2  Peter  2. 1 ;  Revelatloa 
5. 9).  Whilst  He  thus  took  off  our  obligation  to  punish- 
ment, He  laid  upon  us  a  new  obligation  to  obedience  (oh. 

7.  22,  23).  If  we  accept  Him  as  our  Prophet  to  reveal  God 
to  us,  and  our  Priest  to  atone  for  us,  we  must  also  accept 
Him  as  our  King  to  rule  over  us  as  wholly  His,  presenting 
every  token  of  our  fealty  (Isaiah  26. 13).  in  your  body- 
as  "  In  "  a  temple  (cf.  John  13. 32 ;  Romans  12. 1 ;  Phllipplana 
1.  20).  and  tn  your  spirit,  which  are  God's— Not  in  the 
oldest  MSS.  and  versions,  and  not  needed  for  the  sense,  as 
the  context  refers  mainly  to  the  "  body  "  (v.  16, 18, 19),  The 
"spirit"  is  incidentally  mentioned  v.  17,  which  perhaps 
gave  rise  to  the  interpolation,  at  first  written  in  the  mar- 
gin, afterwards  inserted  in  the  text. 

CHAPTER   VII. 

Ver.  1-40.  Replt  to  thkib  inquiries  as  to  Marriage; 
The  general  principle  in  other  things  is,  Abide  im 
tour  Station,  fob  the  time  is  short.  1.  The  Corinth- 
ians in  their  letter  had  probably  asked  questions  which 
tended  to  disparage  marriage,  and  had  Implied  that  it  was 
better  to  break  it  off  when  contracted  with  an  unbeliever. 
good— 4.  e.,  expedient,  because  of  "  the  present  distress ;" 
i.  <?.,  the  unsettled  state  of  the  world,  and  the  likelihood  of 
persecutions  tearing  rudely  asunder  those  bound  by  mar. 
rlage-tles.  Hebrews  18.  4,  In  opposition  to  ascetic  and 
Romish  notions  of  superior  sanctity  in  celibacy,  declares, 
"Marriage  is  honourable  in  all."  Another  reason 
why  in  some  cases  celibacy  may  be  a  matter  of  Christian 
expediency  is  stated  v.  34,  35,  "  that  ye  may  attend  upon  the 
Lord  without  distraction."  But  these  are  exceptional 
cases,  and  in  exceptional  times,  such  as  those  of  St.  Paul 

8.  Here  the  general  rule  is  given  to  avoid  fornication— 
More  lit.,  "on  account  of  fornications,"  to  which  as  being 
very  prevalent  at  Corinth,  and  not  even  counted  sins 
among  the  heathen,  unmarried  persons  might  be  tempted. 
The  plural,  "fornications,"  marks  irregular  lusts,  as  con- 
trasted with  the  unity  of  the  marriage  relation.  [Bengbl.] 
let  *vwy  man  have— a  positive  command  to  all  who  have 
not  the  gift  of  contlnency,  in  fact  to  the  great  majority  of 
the  world  (v.  5).  The  dignity  of  marriage  is  set  forth  by  St. 
Paul,  Ephesians  5.  25-32,  in  the  fact  that  it  signifies  the 
mystical  union  between  Christ  and  the  Church.  3, 4.  The 
duty  of  cohabitation  on  the  part  of  the  married,  due  beuevs* 
leuce— The  oldest  MSS.  read  simply,  "her  due;"  i.  e.,  the 
conjugal  cohabitation  due  by  the  marriage  contract  (cf.  v. 
4).  4.  A  paradox.  She  hath  not  power  over  her  body,  and 
yet  it  is  her  own.  The  oneness  of  body  in  which  marriage 
places  husband  and  wife  explains  this.  The  one  comple- 
ments the  other.  Neither  without  the  other  realizes  the 
perfect  Ideal  of  man.  5.  Defraud  .  .  .  not — viz.,  of  the 
conjugal  duty  "due"  (v.  3;  ct  LXX.,  Exodus  21.  10).  ex- 
cept It  be — "  unless  perchance."  [Alford.]  give  your- 
selves to — lit.,  be  at  leisure  for  ;  be  free  from  interruptions 
for ;  viz.,  on  some  special  "  season,"  as  the  Greek  for  "  time  " 
means  (cf.  Exodus  19. 15;  Joel  2. 16;  Zechariah  7. 3).  fasting 
and  prayer— The  oldest  MSS.  omit  "  fasting  and ;"  an  in- 
terpolation, evidently,  of  ascetics,  come  together— The 
oldest  MSS.  read,  "  be  together,"  viz.,  in  the  regular  state 
of  the  married.  Satan— who  often  thrusts  in  his  tempta- 
tions to  unholy  thoughts  amidst  the  holiest  exercises 
for  your  lnvontluency  —  because  of  your  Inability  tc 
"contain"  (v.  9)  your  natural  propensities,  which  Satan 
would  take  advantage  of.  8.  by  permission  .  .  ,  mot  off 
commandment — not  by  God's  permission  to  me  to  toy  it 
but,  "  by  way  of  permission  to  you,  not  as  a  command- 
ment."   "This"  refers  to  the  directions  v.  2-6.    T.  even  ai 


1  C0RINTKIAN8  VII. 


I— having  the  gin  of  continence  (Matthew  19. 11, 12).    This 
wish  does  not  hold  good  absolutely,  else  the  extension  of 
mankind  and  of  the  Church  would  cease ;  but  relatively 
to  "the  present  distress"  (v.  26).    8.  to  the  unmarried— 
in  general,  of  both  sexes  (v.  10, 11).    and  widow*— in  par- 
ticular,   even  ag  I— unmarried  (ch.  9.  5).    9.  if  they  can- 
act  contain— i.  e„  have  not  coniinency.  burn— with  the  se- 
cret flame  of  lust,  which  lays  wast*  the  whole  inner  man. 
[Cf.  Augustine,  de  Sancta  Virginitate.]    The  dew  of  God's 
grace  is  needed  to  stifle  the  flame,  which  otherwise  would 
thrust  men  at  last  Into  hell-fire.    10.  not  I,  but  the  Lord 
— {Cf.  v.  12,  25,  40.)    In  ordinary  cases  he  writes  on  inspired 
apostolic  authority  (ch.  14.37);  but  here  on  the  direct  au- 
thority of  the  Lord  Wm»c^(Mark  10. 11, 12).    In  both  cases 
•like  the  things  written  are  inspired  by  the  Spirit  of  God, 
"  but  not  all  for  all  time,  nor  all  on  the  primary  truths  of 
the  faith."   [Axfobd.J    Let  not  the  wife  depart— lit.,  "  be 
separated  from."    Probably  the  separation  on  either  side, 
whether  owing  to  the  husband  or  to  the  wife,  is  forbid- 
den.   11*  But  and  if  she  depart— or  "  be  separated."    If 
the  sin  of  separation  has  been  committed,  that  of  a  new 
marriage  is  not  to  be  added  (Matthew  5. 82).    be  recon- 
ciled—by  appeasing  her  husband's  displeasure,  aud  re- 
covering his  good  Will,    let  not  .  .  .  husband  put  away 
, .  .  wife— In  Matthew  5.  82  the  only  exception  allowed 
la,  "saving  for  the  cause  of  fornication."    13.  to  the  rest 
—the  other  classes  (besides  "the  married,"  v.  10,  where  both 
husband  and  wife  are  believers)  about  whom  the  Corin- 
thians had  inquired,  vit.,  those  involved  In  mixed  mar- 
riages with  unbelievers,     not  the  Lortl— by  any  direct 
command  spoken  by  Him.  she  be  pleased—  Greek,  "con- 
sents:" implying  his  wish  In  the  first  Instance,  with  which 
hers  concurt.    13.  the  woman— a  believer,    let  her  not 
leave  him—"  her  husband,"  instead  of  "him,"  is  the  read- 
ing of  the  oldest  MSS.    The  Greek  for  "  leave"  Is  the  same 
as  in  v.  12,  "put  away ;''  translate,  "Let  her  uotputaway  (f.  «., 
part  with)  her  husband."  The  wife  had  the  power  of  effect- 
ing a  divorce  by  Greek  and  Roman  law.    14.  sanctified— 
Those  Inseparably  connected  with  the  people  of  God  are 
\aUowed  thereby,  so  that  the  latter  may  retain  the  connec- 
tion without  impairing  their  owu  sanctity  (cf.  1  Timothy 
4.5);  nay,  rather  Imparting  to  the  former  externally  some 
degree  of  their  own  hallowed  character,  and  so  preparing 
the  way  for  the  unbeliever  becoming  at  last  sanctified  in- 
wardly by  faith,  by  . . .  by— rather,  "  in  ...  in ;"  i.  e.,  in  vir- 
tue of  the  marriage-tie  between  them,    by  the  husband 
—The  oldest  MSS.  read,  "  by  the  brother."  It  Is  the  fact  of 
the  husband  being  a  "  brother,"  i.  e.,  a  diriMian,  though  the 
wife  Is  not  so,  that  sanctifies  or  hallows  the  union,    else 
.  ,  children  unclean — i.  e.,  beyond  the  hallowed  pale  of 
God's  people:  in  contrast  to  "  holy,"  t.  e.,  all  that  is  witliin 
the  consecrated  limits.     [Conybeabe  and  Howson.]     The 
phraseology  accords  with  that  of  the  Jews,  who  regarded 
heathens  as  "unclean,"  and  all  of  the  elect  nation  as 
"  holy,"  i.  e.,  partakers  of  the  holy  covenant.     Children 
were  included  in  the  covenant,  as  God  made  it  not  only 
with  Abraham,  but  with  his  "seed  after"  him  (Genesis  17. 
7).    So  the  faith  of  one  Christian  parent  gives  to  the  chil- 
dren a  near  relationship  to  the  Church,  Just  as  if  both 
parents  were  Christians  (cf.  Romans  11. 18).    Timothy,  the 
bearer  of  this  Epistle,  Is  an  instance  in  poiut  (Acts  16. 1). 
8t.  Paul  appeals  to  the  Corinthians  as  recognizing  the 
principle,  that  the  infants  of  heathen  parents  would  not 
be  admissible  to  Christian  baptism,  because  there  is  no 
faith  on  the  part  of  the  parents;  but  where  one  parent  is 
a  believer,  the  children  are  regarded  as  not  aliens  from, 
but  admissible  even  in  Infancy  as  sharers  In,  the  Chris- 
tian covenant:  for  the  Church  presumes  that  the  believ- 
ing parent  will  rear  the  child  In  the  Christian  faith.    In- 
fant baptism  tacitly  superceded  infant  circumcision,  Just 
as  the  Christian  Lord's  day  gradually  superseded  the  Jew- 
Uii  sabbath,  without  our  having  any  express  command 
for,  or  record  of,    transference.     The  setting  aside  of 
urcumcision  and  of  sabbaths  In  the  case  of  the  Gen- 
-lies  was  Indeed  expressly  commanded  by  the  apostles 
■  :vl  Si.  Paul,  but  the  substitution  of  Infant  baptism  and 
uf  the  Lord's  day  were  tacitly  adopted,  not  expressly  en- 
acted    No  explicit  mention  of  it  occurs  tlL'  Ireneeus  in 


the  third  century;  but  no  society  of  Christians  that  vn 
read  of  disputed  Its  propriety  till  1500  years  after  Christ 
Anabaptists  would  have  us  defer  baptism  till  maturity 
as  the  child  cannot  understand  the  nature  of  it.     Bat  • 
child  may  be  made  heir  of  an  estate:  it  is  hit,  though  In. 
capable  at  the  time  of  using  or  comprehending  its  advan- 
tage; he  is  not  hereafter  to  acquire  the  title  and  claim  to 
it:  he  will  hereafter  understand  his  claim,  and  be  enpabk- 
of  employing  his  wealth:  he  will  then,  moreover,  become 
responsible  for  the  use  he  makes  of  it.    [ABCHBiSHor 
Whately.]    15.  if  .  .  .  depart— i.  e.,  wishes  for  separa- 
tion; translate,  "Beparateth  himself :"  offended  with  her 
Christianity,  and  refusing  to  live  with  her  unless  she  re- 
nounce It.    brother  ...  la  not  under  bondage — Is  not 
bound  to  renounce  the  faith  for  the  sake  of  retaining  her 
unbelieving  husband.   [Hammond.]    So  Deuteronomy  18. 
6;  Matthew  10.  35-37;  Luke  14.26.     The  believer  does  not 
lie  under  the  same  obligation  in  the  case  of  a  union  with 
an  unbeliever,  as  in  the  case  of  one  with  a  believer.    In 
the  former  case  he  Is  not  bound  not  to  separate,  If  the  un- 
believer separate  or  "depart,"  in  the  latter  nothing  but 
"fornication"  Justifies  separation.    [Photius  in  Mcume- 
niu.i.]    but  God  hath  called  us  to  peace — Our  Christian 
calling  at  one  that  tends  to  "  peace"  (Romans  12. 18),  not 
quarrelling;  therefore  the  believer  should  not  ordinarily 
depart  from  the  unbelieving  consort  (v.  12-14),  on  the  one 
hand ;  and  on  the  other,  in  the  exceptional  case  of  the 
unbeliever  desiring  to  depart,  the  believer  is  not  bound  to 
force  the  other  party  to  stay  In  a  state  of  continual  dis- 
cord (Matthew  5. 32).    Better  still  it  would  be  not  to  enter 
into  such  unequal  alliances  at  all  (v.  40 ;  2  Corinthians  8. 
14).    16.  What  knowest  thou  but  that  by  staying  with  thy 
unbelieving  partner  thou  mayest  save  him  or  her?    En- 
forcing the  precept  to  stay  with  the  unbelieving  consort  (v. 
12-14).  So  Ruth  the  Moabitess  became  a  convert  to  her  hus- 
band's faith  :  and  Joseph  and  Moses  probably  gained  over 
their  wives.   So  conversely  the  unbelieving  husband  may 
be  won  by  the  believing  wife  (1  Peter  3. 1).    [Calvin.]    Oi 
else  (v.  15),  if  thy  unbelieving  consort  wishes  to  depart, 
let  him  go,  so  that  thou  mayest  live  "  In  peace :"  for  thou 
canst  not  be  sure  of  converting  him,  so  as  to  make  It  oblig- 
atory on  thee  at  all  costs  to  stay  with  him  against  his 
will.    [Menochius  and  Alfobd.]    save— be  the  Instru- 
ment of  salvation  to  (James  5.20).     16.  But—  Greek,  "  Jf 
not."    "Only."    Caution  that  believers  should  not  make 
this  direction  (v.  16;  as  Alford  explains  it)  a  ground  for 
separating  of  themselves  (v.  12-14).    Or,  But  if  there  be  no 
hope  of  gaining  over  the  unbeliever,  still  let  the  general 
principle  be  maintained,  "  As  the  Lord  hath  allotted  to 
each,  as  God  hath  called  each,  so  let  him  walk"  (so  the 
Greek  in  the  oldest  reading);  let  him  walk  in  the  path 
allotted  to  him  and  wherein  he  was  called.  The  heavenly 
calling  does  not  set  aside  our  earthly  callings,     so  or- 
dain I  in  all  churches— ye  also  therefore  should  obey. 
18.  not  become  uncircumclsed  —  by  surgical  operation 
(1  Maccabees  1.  15;  Joseph  us,  Antiquities,  12.5. 1).     Some 
Christians  in  excess   of  anti-Jewish    feeling   might  be 
tempted  to  this,     let  him  not  be  circumcised  —  as  the 
Judaizing  Christians  would  have  him  (Acts  15. ;  Galatlaua 
5.  2).     19.  circumcision  .  .  .  nothing,  but  .  .  .  keeping 
of  .  .  .  commandments  of  God.— viz.,  is  all  in  all.    In  Ga- 
latlans  5.  6  this  "  keeping  of  the  commandments  of  God" 
is  defined  to  be  "faith  which  worketh  by  love ;"  and  Id 
Galatians  6.  15,  "a  new  creature."    Circumcision  was  a 
commandment  of  God:  but  not  for  ever,  as  "love."    3©. 
the  same  calling — t.  e.,  the  condition  from  which  he  is 
called  a  Jew,  a  Greek,  a  slave,  or  a  freeman.    31.  care 
not  for  it— Let  it  not  be  a  trouble  to  thee  that  thou  art  a 
servant  or  slave,    use  it  rather — continue  rather  in  thy 
state  as  a  servant  (v.  20;  Galatians  3.  28;  1  Timothy  6.  2), 
The  Greek,  "But  It  even  thou  mayest  be  made  free,  um  It," 
and  the  context  (v.  20,  22)  favours  this  view.    [Chrysos- 
tom,  Bengel,  and  Alfobd.]    This  advice  (If  this  transla- 
tion be  right)  is  not  absolute,  as  the  spirit  of  the  Gospel  Is 
against  slavery.    What  Is  advised  here  Is,  contentment 
under  one's  existing  condition  <v.  24),  though  an  undesira- 
ble one,  since  in  our  union  with  Christ  all  outward  d& 
parities  of  condition  are  compensated  [v.  22).    Be  no*  us 

97  f 


1   G0KLXTH1ANS    VII. 


auly  impaliom  lo  cast  off  "even"  thy  condition  as  a  ser- 
vant by  unlawful  means  (1  Peter  2. 13-18) ;  as,  e.  g„  Onesimus 
aid  by  fleeing  (Philemon  10-18).  The  precept  {v.  23),  "  Be- 
tome  not  (so  the  Greek)  the  servants  of  men,"  Implies 
plainly  that  slavery  is  abnormal  (cf.  Levitious  25.  42). 
"  Men-stealers,"  or  slave-dealers,  are  classed  in  1  Timo- 
thy 1. 10,  with  "  murderers"  and  "  perjurers."  Nkahdkr, 
Gbotius,  <fec,  explain,  "If  called,  being  a  slave,  to  Chris- 
tianity, be  content — but  yet,  if  also  thou  canst  be  free  (as 
a  still  additional  good,  which  if  thou  canst  not  attain,  be 
satisfied  without  It;  but  which.  If  offered  to  thee,  is  not 
to  be  despised),  make  use  of  the  opportunity  of  becoming  free, 
rather  than  by  neglecting  it  to  remain  a  slave."  I  prefer 
this  latter  view,  as  more  according  to  the  tenor  of  the 
Gospel,  and  fully  justified  by  the  Greek.  22.  the  Lord's 
freeman— (Philemon  16)— rather,  "freedman."  Though  a 
■lave  externally,  spiritually  made  free  by  the  Lord :  from 
•In,  John  8. 36 ;  from  the  law,  Romans  8. 2 ;  from  "  circum- 
cision," v.  19;  Galatlaus  5. 1.  Christ's  servant— (Ch.  9.  21.) 
I»ov8  makes  Christ's  service  perfect  freedom  (Matthew  11. 
»,  30;  Galatlans  5. 13 ;  1  Peter  2. 16).  23.  be  not  ye— Greek, 
"  become  not  ye."  St.  Paul  here  changes  from  "  thou"  (v. 
21)  to  "ye."  Ye  all  are  "bought"  with  the  blood  of 
Christ,  whatever  be  your  earthly  state  (ch.  6. 20) ;  "  Become 
aot  servants  to  men,"  either  externally,  or  spiritually 
(the  former  sense  applying  to  the  free  alone  :  the  latter  to 
Christian  freemen  and  slaves  alike,  that  they  should  not 
be  servile  adherents  to  their  party  leaders  at  Corinth,  ch. 
3.  21,  22;  Matthew  23.  8-10;  2  Corinthians  11. 20;  nor  indeed 
slaves  to  men  generally,  so  far  as  their  condition  admits). 
The  external  and  Internal  conditions,  so  far  as  is  attain- 
able, should  correspond,  and  the  former  be  subservient  to 
the  latter  (cf.  v.  21,  32-33).  24.  abide  with  God— being 
chiefly  careful  of  the  footing  on  which  he  stands  towards 
God  rather  than  that  towards  men.  This  clause,  "  with 
God,"  limits  the  similar  precept,  v.  20.  A  man  may  cease 
to  "abide  in  the  calling  wherein  he  was  called,"  and  yet 
uot  violate  the  precept  here.  If  a  man's  calling  be  not 
favourable  to  his  "abiding  with  God"  (retaining  holy 
fellowship  with  Him),  he  may  use  lawful  means  to  change 
from  it  (cf.  Note,  v.  21).  25.  no  commandment  of  the 
Lord  i  yet  .  .  .  my  Judgment — I  have  no  express  revela- 
tion from  the  Lord  commanding  it,  but  I  give  my  judgment 
(opinion):  viz.,  under  the  ordinary  inspiration  which  ac- 
companied the  apostles  in  all  their  canonical  writings  (cf. 
v.  40;  ch.  14.  37;  1  Thessalonians  4. 15).  The  Lord  Inspires 
me  in  this  case  to  give  you  only  a  recommendation,  which 
you  are  free  to  adopt  or  reject,  not  a  positive  command. 
In  the  second  case  (v.  10, 11)  it  was  a  positive  command;  for 
the  Lord  had  already  made  known  His  will  (Malachl  2. 
14, 15;  Matthew  5.  31,  32).  In  the  third  case  (v.  12),  the  Old 
Testament  commandment  of  God  to  put  away  strange 
wives  (Ezra  10.  3),  St.  Paul  by  the  Spirit  revokes,  mercy 
of  the  Lord— (1  Timothy  1. 13.)  He  attributes  his  apostle- 
ship  and  the  gifts  accompanying  it  (including  inspira- 
tion) to  God's  grace  alone,  faithful— In  dispensing  to  you 
the  inspired  directions  received  by  me  from  the  Lord. 
96.  I  suppose—"  I  consider."  this— viz.,  "  for  a  man  so  to 
be,"  i. «.,  in  the  same  state  in  which  he  is  (v.  27).  for— by 
reason  of.  the  present  distress — the  distresses  to  which 
believers  were  then  beginning  to  be  subjected,  making 
the  married  state  less  desirable  than  the  single;  and 
which  should  prevail  throughout  the  world  before  the 
destruction  of  Jerusalem,  according  to  Christ's  prophecy 
IMatthew  24.  8-21;  cf.  Acts  11.  28).  27.  Illustrating  the 
meaning  of  "so  to  be,"  v.  26.  Neither  the  married  (those 
"bound  to  a  wife")  nor  the  unmarried  (those  "loosed 
from  a  wife")  are  to  "seek"  a  change  of  state  (cf.  v.  20,  24). 
S£.  trouble  In  the  flesh— Those  who  marry,  he  says,  shall 
Inour  "  trouble  in  the  flesh"  (i.  e.,  in  their  outward  state, 
by  reason  of  the  present  distress),  not  sin,  which  is  the 
trouble  of  the  spirit,  but  I  spare  you— The  emphasis  in 
the  Greek  is  on  "I."  My  motive  in  advising  you  so  is,  to 
"  spare  you"  such  trouble  in  the  flesh.  So  Alfokd  after 
Uax.vxn,  Bengel.,  &c.  Estius  from  Augustine  explains 
it,  "I  spare  yon  further  details  of  the  inconveniences  of 
matrimony,  lest  even  the  Incontinent  may  at  the  peril  of 
«*t  be  deterred  from  matrimony :  thus  I  have  regard  for 
87i 


your  infirmity."  The  antithesis  in  the  Greek  of  "1  .  . 
you"  and  "such"  favours  the  former.  29.  This  1  say— A 
summing  up  of  the  whole,  wherein  he  draws  the  practi- 
cal inference  from  what  precedes  (ch.  15.  50).  the  time— 
the  season  (so  the  Greek)  of  this  present  dispensation  up 
to  the  coming  of  the  Lord  (Romans  13. 11).  He  ases  l.h« 
Greek  expression  which  the  Lord  used  in  Luke  21.  8j 
Mark  13.  33.  short — lit.,  contracted.  It  remaLneth  — Tha 
oldest  MSS.  read,  "  The  time  (season)  Is  shortened  cm  u 
what  remains,  in  order  that  both  they,"  Ac. ;  i.  e.,  the  en«c, 
which  the  shortening  of  the  time  ought  to  have  is,  "  that 
for  the  remaining  time  (henceforth),  both  they,"  Ac.  The 
clause,  "as  to  what  remains,"  though  in  construction  be- 
longing to  the  previous  clause,  in  sense  belongs  to  the  fol- 
lowing. However,  Cyprian  and  Vulgate  support  Knglidk 
Version,  as  though  they  had  none— We  ought  to  con- 
slder  nothing  as  our  own  in  real  or  permanent  possessing 
30.  They  that  weep  .  .  .  wept  not — (Cf.  2  Corinthian*  tj. 
10.)  they  that  buy  .  .  .  possessed  not— <Cf.  Isaiah  24. 1,  2.) 
Christ  specifies  as  the  condemning  sin  of  the  men  of 
Sodom  not  merely  their  open  profligacy,  but  that  "  they 
bought,  they  sold,"  &c,  as  men  whose  all  was  in  this 
world  (Luke  17.  28).  Possessed"  in  the  Greek  implies  a 
holding  fast  of  a  possession;  this  the  Christian  will  not  do, 
for  his  "enduring  substance"  is  elsewhere  (Hebrews  10, 
34).  31.  not  abusing  It — not  abusing  it  by  an  overmuch 
using  of  it.  The  meaning  of  "  abusing"  here  is,  not  so 
much  perverting,  as  using  it  to  the  full.  [Bengel..]  We  are 
to  use  it,  not  to  take  our  flU  of  its  pursuits  as  our  chief 
aim  (cf.  Luke  10.  40-42).  As  the  planets  whilst  turning  oa 
their  own  axis,  yet  revolve  round  the  sun  ;  so  whilst  we 
do  our  part  In  our  own  worldly  sphere,  God  is  to  be  the 
centre  of  all  our  desires,  fashion— the  present  fleeting 
form.  Cf.  Psalm  39.  6,  "vain  show;"  Psalm  73.  20,  "a 
dream;"  James  4.  14,  "a  vapour."  passeth  away- not 
merely  shall  pass  away,  but  is  now  actually  passing  away. 
The  image  is  drawn  from  a  shifting  scene  in  a  play  rep- 
resented on  the  stage  (1  John  2.  17).  St.  Paul  incul- 
cates not  so  much  the  outward  denial  of  earthly  things, 
as  the  inward  spirit  whereby  the  man  ted  and  the  rich, 
as  well  as  the  unmarried  and  the  poor,  would  be  ready 
to  sacrifice  all  for  Christ's  sake.  32.  without  carefulness 
—I  would  have  you  to  be  not  merely  "without  trouble," 
but  "  without  distracting  cares"  (so  the  Greek),  careta 
—  If  he   uses   aright   the  advantages  of  his  condition. 

34.  difference  also— not  merely  the  unmarried  and  the 
married  man  differ  In  their  respective  duties,  but  also  the 
wife  and  the  virgin.  Indeed  a  woman  undergoes  a  greater 
change  of  condition  than  a  man  In  contracting  marriage. 

35.  for  your  own  profit— not  to  display  my  apostolic 
authority,  not  .  .  .  cast  a  snare  upon  you — Image  from 
throwing  a  noose  over  an  animal  in  hunting.  Not  that  by 
hard  injunctions  I  may  entangle  you  with  the  fear  of 
committing  sin  where  there  Is  no  sin.  comely — befitting 
under  present  circumstances,  attend  upon — lil.,"  assid- 
uously wait  on ;"  sitting  down  to  the  duty.  Cf.  Luke  10.  89, 
Mary;  L.fce  2.  37,  "Anna  ...  a  widow,  who  departed  not 
from  the  temple,  but  served  God  with  fastings  and  prayers 
night  and  day"  (1  Timothy  6. 5).  distraction— the  same 
Greek  an  "  cumbered"  (Luke  10. 40,  Martha).  36.  behavetb 
.  .  .  uncomely— Is  not  treating  his  daughter  well  in  leav- 
ing her  unmarried  beyond  the  flower  of  her  age,  and  thus 
debarring  her  from  the  lawful  gratification  of  her  natural 
feeling  as  a  marriageable  woman,  need  so  require— if 
the  exigencies  of  the  case  require  it;  viz.,  regard  to  the 
feelings  and  welfare  of  his  daughter.  Opposed  to  "hav- 
ing no  necessity"  (v.  37).  let  them  marry— the  daughter 
and  her  suitor.  37.  steadfast— not  to  be  turned  from  his 
purpose  by  the  obloquy  of  the  world,  having  no  ne- 
cessity—arising from  the  natural  inclinations  of  tha 
daughter,  power  over  his  .  .  .  ■will— when,  owing  to 
his  daughter's  will  not  opposing  his  will,  he  has  power  to 
carry  into  effect  his  will  or  wish,  decreed — determined, 
38.  her— The  oldest  MSS.  have, "  his  own  virgin  daughter." 
but— The  oldest  MSS.  have  "and."  39.  bound  by  th« 
law— The  oldest  MSS.  omit  "by  the  law."  only  In  tin 
Lora— l~t  H.«r  marry  only  a  Christian  (2  Corinthians  6. 14  - 
40.  happier-   »  «*>    %i    3R.)     1  think  also  — "I  air* 


1   CORINTHIANS  Yffl. 


filial  j"  Ja»t  M  yon  Corinthians  and  yonr  teachers  think 
Bach  of  yoni  opinions,  ao  I  also  give  my  opinion  by  inspl* 
rmtljr  ;  so  in  v.  25, "  my  Judgment"  or  opinion.  Think  does 
not  imply  doubt,  but  often  a  matter  of  well-grounded 
araaoe  (John  5.  89). 


CHAPTER    VIII. 
Vei  1-18.    On  partaking  of  Mbats  offered  to  Idols. 
k.  Thr.ngb  to  those  knowing  that  an  Idol  has  no  existence, 
Jie  qaestlon  of  eating  meats  offered  to  idols  (referred  to 
IB  the  letter  of  the  Corinthians,  cf.  ch.  7, 1),  might  seem 
anlmportant,  it  is  not  so  with  some,  and  the  infirmities 
»f  snoh  should  be  respected.    The  portions  of  the  victims 
not  offered  on  the  altars  belonged  partly  to  the  priests, 
partly  to  the  offerers;  and  were  eaten  at  feasts  In  the 
temples  and  in  private  houses,  and  were  often  sold  in  the 
markets;  so  that  Christians  were  constantly  exposed  to 
the  temptation  of  receiving  them,  which  was  forbidden 
lumbers  25.  2;  Psalm  106.  28).    The  apostles  forbade  it  in 
their  decree  issued  from  Jerusalem  (Acts  15.,  and  21.,  25.); 
but  St.  Paul  does  not  allude  here  to  that  decree,  as  he  rests 
his  precepts  rather  on  his  own  Independent  apostolic 
authority,  we  know  tl>at  we  all  have  knowledge— The 
Oorlnthlans  doubtless  had  referred  to  their  "knowledge" 
(*U.,of  the  Indifference  of  meats,  as  in  themselves  having 
no  sanctitvor  pollution).  St,  Paul  replies, "  We  are  aware 
that  we  all  have  (speaking  generally,  and  so  far  as  Chris- 
tian theory  goes ;  for  in  v.  7  he  speaks  of  some  who  practi- 
eally  have  not)  this  knowledge."  Knowledge  pufTeth  up 
—when  without  "  love."    Here  a  parenthesis  begins ;  and 
the  main  subject  Is  resumed  in  the  same  words,  v.  4.    "As 
concerning  (touching)  therefore  the  eating,"  Ac.    "Puff- 
ing up"  is  to  please  self.    "Edifying"  is  to  please  one's 
neighbour.    Knowledge  only  says,  All  things  are  lawful 
forme;  Love  adds,  But  all  things  do  not  edify  [Bengel] 
(ch.  10.  23;  Romans  14. 15).    edifleth— tends  to  build  up  the 
spiritual  temple  (ch.  3.  9;  6. 19).    a.  And— Omitted  In  the 
oldest  MSS.    The  absence  of  the  connecting  particle  gives 
enemphatlcal  sententlousness  to  the  style,  suitable  to  the 
lubject.    The  first  step  to  knowledge  Is  to  know  our  own 
ignorance.    Without  love  there  is  only  the  appearance 
[note,  "think,"  Ac.)  of  knowledge,    knoweth— The  oldest 
slSS.  read  a  Greek  word  Implying  personal  experimental 
acquaintance,  not  merely  knowledge  of  a  fact,  which  the 
Greek  of  "  we  know' '  oi  are  aware  (v.  1)  means,  as  he  ouglit 
I*  know- experimentally  and  in  the  way  of  "  love."    3. 
love  God— the  source  of  love  to  our  neighbour  (1  John  4. 11, 
12, 20;  5.  2).    the  same—  lit.,  this  man;  he  who  loves,  not  he 
who  "  thinks  that  he  knows,"  not  having  "  charity"  or  love 
(».  1,  2>,    Is  known  of  him— is  known  with  the  know- 
ledge of  approval,  and  is  acknowledged  by  God  as  His 
(Psalm  1.  6;  Galatlans  4.  9;  2  Timothy  2. 19).    Contrast,  " I 
never  knew  you,"  Matthew  7.  23.    To  love  God  is  to  know 
God ;  and  he  who  thus  knows  God  has  been  first  known 
by  God  (cf.  ch.  13. 12;  1  Peter  1.  2).    4.  As  concerning,  Ac. 
—Resuming  the  subject  begun  in  v.  1,  "As  touching,"  Ac. 
Idol  is  nothing— has  no  true  being  at  all ;  the  god  it  rep- 
resents is  not  a  living  reality.    This  does  not  contradict 
oh.  10. 20,  which  states  that  they  who  worship  idols,  wor- 
ship devils ;  for  here  it  is  the  gods  believed  by  the  worship- 
pert  to  be  represented  by  the  idols  which  are  denied  to  have 
any  existence,  not  the  devils  which  really  under  the  idols 
delude  the  worshippers,    none  other  God— The  oldest 
MSS.  omit  the  word  "  other ;"  which  gives  a  clearer  sense. 
».  "  For  even  supposing  there  are  (exist)  gods  so  called  (2 
Thessalonians  2.  4),  whether  in  heaven  (as  the  sun,  moon, 
and  stars)  or  in  earth  (as  deified  kings,  beasts,  Ac),  as 
there  be  (a  recognized  fact,  Deuteronomy  10. 17 ;  Psalm  135. 
8;  186. 2)  gods  many  and  lprds  many."    Angels  and  men 
In  authority  are  termed  gods  In  Scripture,  as  exercising  a 
divinely-delegated  power  under  God  (cf.  Exodus  22. 9,  with 
•.  38;  Psalm  82. 1, 6;  John  10.  84,  35).    6.  to  us— believers, 
•f  whom— from  whom  as  Creator  all  things  derive  their 
eXlstenoe.    we  In  him— rather,  "  we  for  Him,"  or  "  unto 
Him."    God  the  Father  Is  the  end  for  whom  and  for 
whose  glory  believers  live.    In  Colosslans  1. 16  all  things 
•re  said  to  be  created  (not  only  "  by"  Christ,  but  also)  "for 


Him"  (Christ'  So  entirely  are  the  Father  and  Son  on*  (et 
Romans  11.36;  Hebrews  2. 10).  one  Lord— contrasted  wltli 
the  "  many  lords"  of  heathendom  («.  5).  by  whom— (John 
1.  3;  Hebrews  1.  2).  we  by  him— as  all  things  are  "of  '  Um 
Father  by  creation,  so  they  (we  believers  especially)  an 
restored  to  Him  by  the  new  creation  (Colosslans  L  SO; 
Revelation  21.  5).  Also,  as  all  things  are  by  Christ  by  cre- 
ation, so  they  (we  especially)  are  restored  by  Him  by  the 
new  creation.  7.  Howbelt— Though  to  us  who  "havs 
knowledge"  (v.  1,  4-6)  all  meats  are  Indifferent,  yet  "this 
knowledge  Is  not  in  all"  In  the  same  degree  as  we  have  it. 
St.  Paul  had  admitted  to  the  Corinthians  that  "  we  all 
have  knowledge"  (v.  1),  <.  e., so  far  as  Christian  theory  goes; 
but  practically  some  have  it  not  in  the  same  degree,  -with 
conscience— An  ancient  reading ;  but  other  very  old  MBS. 
read  "association"  or  "habit."  In  either  reading  the 
meaning  is :  Some  Gentile  Christians,  whether  from  old 
association  of  Ideas  or  misdirected  conscience,  when  they 
ate  such  meats,  ate  them  with  some  feeling  as  if  the  idol 
were  something  real  (v.  4),  and  bad  changed  the  meats  by 
the  fact  of  the  consecration  Into  something  either  holy  or 
else  polluted,  unto  this  hour— after  they  have  embraced 
Christianity;  an  Implied  censure,  that  they  are  not  further 
advanced  by  this  time  in  Christian  "knowledge."  their 
conscience  ...  Is  denied— by  their  eating  It  "as  a  thing 
offered  to  idols."  If  they  ate  It  unconscious  at  the  time  that 
it  had  been  offered  to  idols,  there  would  be  no  defilement 
of  conscience.  But  conscious  of  what  It  was,  and  not  hav- 
ing such  knowledge  as  other  Corinthians  boasted  of,  viz^ 
that  an  idol  Is  nothing  and  can  therefore  neither  pollute 
nor  sanctify  meats,  they  by  eating  them  sin  against  con- 
science (cf.  Romans  14. 15-23).  It  was  on  the  ground  of  Chris- 
tian expediency,  not  to  cause  a  stumbling-block  to  "  weak" 
brethren,  that  the  Jerusalem  decree  against  partaking 
of  such  meats  (though  indifferent  in  themselves)  was  passed 
(Acts  15).  Hence  he  here  vindicates  it  against  the  Corin- 
thian asserters  of  an  inexpedient  liberty.  8.  Otner  old 
MSS.  read,  "Neither  If  we  do  not  eat,  are  we  the  better: 
neither  if  we  eat  are  we  the  worse :"  the  language  of  the 
eaters  who  justified  their  eating  thus.  [Lachmann.]  In 
English  Version  St.  Paul  admits  that  "meat  neither  pre- 
sents (so  the  Greek  for  "  commendeth  ")  us  as  commended 
nor  as  disapproved  before  God :"  It  does  not  affect  our 
standing  before  God  (Romans  14.  6).  9.  this  liberty  of 
yours— the  watchword  for  lax  Corinthians.  The  very  in- 
difference of  meats,  which  I  concede,  Is  the  reason  why 
ye  should  "  take  heed  "  not  to  tempt  weak  brethren  to  ad 
against  their  conscience  (which  constitutes  sin,  Romans  14. 
22,23).  10.  If  any  man— being  weak,  which  hast  know- 
ledge—The  very  knowledge  which  thou  prtdest  thyself  on 
(v.  1),  will  lead  the  weak  after  thy  example  to  do  that 
against  his  conscience,  which  thou  doest  without  any 
scruple  of  conscience,  vit.,  to  eat  meats  offered  to  idols. 
conscience  of  him  which  Is  weak — rather,  "  His  con- 
science, seeing  he  is  weak."  [Alford,  Ac]  emboldened— 
lit.,  built  up.  You  ought  to  have  built  up  your  brother  in 
good:  but  by  your  example  your  building  him  up  Is  the 
emboldening  him  to  violate  his  conscience.  11.  shall 
.  .  .  perish— The  oldest  MSS.  read  "  perisheth."  A  single 
act  seemingly  unimportant  may  produce  everlasting  con- 
sequences. The  weak  brother  loses  bis  faith,  and  if  he  do 
not  recover  it,  his  salvation  [Bengel]  (Romans  14.  23). 
for  whom  Christ  died— and  for  whose  sake  we  too  ought 
to  be  willing  to  die  (1  John  3. 16).  And  yet  professing 
Christians  at  Corinth  virtually  tempted  their  brethren  to 
their  damnation,  so  far  were  they  from  sacrificing  aught 
for  their  salvation.  Note  here,  That  it  is  no  argument 
against  the  dogma  that  Christ  died  for  all,  even  for  ihose  who 
perish,  to  say  that  thus  He  would  have  died  in  vain  for 
many.  Scripture  is  our  rule,  not  our  suppositions  as  to 
consequences.  More  is  Involved  In  redemption  than  the 
salvation  of  man :  the  character  of  God  as  at  once  just  and 
loving  is  vindicated  even  in  the  case  of  the  lost;  for  they 
might  have  been  saved,  and  so  even  in  their  case  Christ 
has  not  died  in  vain.  So  the  mercies  of  God'p  providence 
are  not  in  vain,  though  many  abuse  them.  Even  the  cob* 
demned  shall  manifest  God's  love  in  the  great  day- 1> 
that  they  too  had  the  offer  of  God's  mercy.    It  snail  be  toe 

«77 


1  CORINTHIANS  IX. 


aoost  awful  Ingredient  In  their  cap  that  tbey  might  have 
been  saved  but  would  not:  Christ  died  to  redeem  even 
them.  1*.  wound  their  weak  conscience— lit.,  "smite 
their  conscience,  being  (as  yet)  in  a  weak  slate."  It  aggra- 
vates the  cruelty  of  the  act  that  it  is  committed  on  the 
weak,  Just  as  if  one  were  to  strike  an  invalid,  against 
Christ— on  account  of  the  sympathy  between  Christ  and 
His  members  (Matthew  25. 40 ;  Acts  9.  4, 5).  13.  meat— Old 
English  for  "food"  in  general,  make  ...  to  offend— 
Greek,  "  Is  a  stumbling-block  to."  no  flesh— In  order  to 
ensure  my  avoiding  flesh  offered  to  idols,  I  would  ab- 
stain from  all  kinds  of  flesh,  in  order  not  to  be  a  stumbling- 
block  to  my  brother. 

CHAPTER    IX. 
Ver.  1-27.    Hb  confirms  His  Teaching  as  to  not  pct- 
rriro  A  Stumblin g-blocx  in  a  Brother's  way  (ch.  8. 13) 

BT  HIS  OWN  EXAMPLE  IN  NOT  USING  HIS  UNDOUBTED 
BIGHTS  AS  AN  APOSTLE,  SO  AS  TO  WIN  MEN  TO  CHRIST.     1. 

Am  I  not  an  apostle T  am  I  not  free  J—  The  oldest  MSS. 
read  the  order  thus,  "  Am  I  not  free  ?  am  I  not  an  apos- 
tle?" He  alludes  to  ch.  8.  9,  "  this  liberty  of  yours :"  If 
you  claim  It,  I  appeal  to  yourselves  as  the  witnesses,  have 
not  I  also  it?  "Am  I  not  free?"  If  you  be  so,  much 
more  I.  For  "  am  I  not  an  apostle?"  so  that  I  can  claim 
not  only  Christian,  but  also  apostolic  liberty,  have  I  not 
•eon  Jesus— corporeally,  not  in  a  mere  vision :  cf.  ch.  15.  8, 
where  the  fact  of  the  resurrection,  which  he  wishes  to 
prove,  could  only  be  established  by  an  actual  bodily  ap- 
pearance, such  as  was  vouchsafed  to  Peter  and  the  other 
apostles.  In  Acts  9.  7, 17  the  contrast  between  "  the  men 
with  him  seeing  no  man,"  and  "  Jesus  that  appeared  unto 
thee  In  the  way,"  shows  that  Jesus  actually  appeared  to 
him  in  going  to  Damascus.  His  vision  of  Christ  in  the 
temple  (Acts  22. 17)  was  "  in  a  trance."  To  be  a  witness 
of  Christ's  resurrection  was  a  leading  function  of  an  apos- 
*le  (Acta  1.22).  The  best  MSS.  omit  "Christ."  ye  my 
work  In  the  Lord — your  conversion  is  His  workmanship 
(Ephesians  2. 10)  through  my  Instrumentality :  the  "  seal  of 
mlneapostleship  "  (v.  2).  S3,  yet  doubtless— yet  at  least  I  am 
such  to  you.  seal  of  mine  apostieshlp — your  conversion 
oy  my  preaching,  accompanied  with  miracles  ("  the  signs 
of  an  apostle,"  Romans  16. 18, 19;  2  Corinthians  12. 12),  and 
your  gifts  conferred  by  me  (ch.  1.  7),  vouch  for  the  reality 
of  my  apostieshlp.  Just  as  a  seal  set  to  a  document  attests 
its  genuineness  (John  8.83;  Romans  4.  11).  3.  to  them 
that  .  .  .  examine  me— i.  «.,  who  call  In  question  mine 
apostieshlp.  Is  this — viz.,  that  you  are  the  seal  of  mine 
apostieshlp.  4.  Have  w«  not  power — Greek,  "right,"  or 
lawful  power,  equivalent  to  "liberty"  claimed  by  the 
Corinthians  (oh.  8.  9).  The  "we"  includes  with  himself 
his  colleagues  in  the  apostieshlp.  The  Greek  Interrogative 
expresses, "  You  surely  won't  say  (will  you  ?)  that  we  have 
not  the  power  or  right,"  Ac.  eat  and  drink— without 
labouring  with  our  hands  (v.  11, 13, 14).  St.  Paul's  not  ex- 
ercising this  right  was  made  a  plea  by  his  opponents  for 
insinuating  that  he  was  himself  conscious  he  was  no  true 
apostle  (2  Corinthians  12. 13-16).  5.  lead  about  a  sister,  a 
wife — i.  e.,  "a  sister  as  a  wife;"  "  a  sister  "  by  faith,  which 
makes  all  believers  brethren  and  sisters  in  the  one  family 
of  God :  "  a  wife  "  by  marriage  covenant.  St.  Paul  Implies 
he  did  not  exercise  his  undoubted  right  to  marry  and 
"lead  about"  a  believer,  for  the  sake  of  Christian  expedi- 
ency, as  well  to  save  the  Church  the  expense  of  maintain- 
ing her  in  his  wide  circuits,  as  also  that  he  might  give 
himself  more  undlstractedly  to  building  up  the  Church 
of  Christ  (oh.  7.  26,  82,  85).  Contrast  the  Corinthians'  want 
of  self-sacrifice  in  the  exercise  of  their  "  liberty  "  at  the 
cost  of  destroying,  Instead  of  edifying,  the  Church  (ch.  8. 
9,10;  Margin,  11-13).  as  other  apostles— Implying  that 
some  of  them  had  availed  themselves  of  the  power  which 
they  all  had,  of  marrying.  We  know  from  Matthew  8. 14, 
that  Cephas  or  Peter  was  a  married  man.  A  confutation  of 
Bt,  Peter's  self-styled  followers,  the  Romanists,  who  ex- 
elude  theolergy  from  marriage.  Clemens  ^kxasdrinus, 
Sfevmaea  or  Miscellanies.  7.  sec.  63,  records  a  tradition,  that 
ae  eafjournged  b*s  wife  when  being  led  to  death  by  saying 
278 


"Remember,  my  dear  one,  the  Lord."    Cf.  Eusebius,  A 
U.  8.  30.    brethren  of  the  Lord— held  in  especial  esteem 
on  account  of  their  relationship  to  Jesus  (Acts  1. 14;  Gala 
tians  1.  9).    James,  Joses,  Simon,  and  Judas.    Probably 
cousins  of  Jesus:  as  cousins  were  termed   by  the  Jews 
"brethren."     Alford  maaes  them  literally  brothers  ol 
Jesus  by  Joseph  and  Maiy.     Cephas— Probably  singled 
out  as  being  a  name  carrying  weight  with  one  partisan 
section  at  Corinth.    "If  your  favourite  leader  does  so, 
surely  so  may  I"  (cL    i  li,   i.  22).     6.  Barnabas— long 
the  associate  of  Paul,  and,  like  him.  In  the  habit  of 
self-denylngly   forbearing    to    claim   the    maintenance 
which  Is   a  minister's  right.    So  Paul  supported  him- 
self by  tent -making  (A.cts  18.  3;   20.  34;    1   Thessalonl- 
ans    2.  ftf  2  Thessaloulans   3.  8).     T.   The   minister  U 
spiritually  a  soldier  (2  Timothy  2.  8),  a  vine-dresser  (ch. 
3.  6-8 ;   Song  of  Solomon  1.  6),  and  a  shepherd  (1  Peter 
5.  2,  4).    of  the  fruit— The  oldest  MSS.  omit  "of."    8.  aa 
a  man— I  speak  thus   not  merely  according  to  human 
judgment,  but  with  the  sanction  of  the  Divine  law  also, 
9.  ox  , . ,  treadeth  .  . .  corn — (Deuteronomy  25.  4.)    In  the 
East  to  the  present  day  they  do  not  after  reaping  carry 
the  sheaves  home  to  barns  as  we  do,  but  take  them  to 
an  area  under  the  open  air  to  be  threshed  by  the  oxen 
treading  them  with  their  feet,  or  else  drawing  a  threshing 
instrument  over  them  (cf.  Mlcah  4.  13).    Doth  God  .  , . 
care  for  oxen  1— rather,  "Is  it  for  the  oxen  that  God 
careth?"    Is  the  animal  the  ultimate  object  for  whose 
sake  this  law  was  given?  No.  God  does  care  for  the  lower 
animal  (Psalm  36.  6;  Matthew  10.  29),  but  It  is  with  the 
ultimate  aim  of  the  welfare  of  man,  the  head  of  animal 
creation.     In  the  humane  consideration  shown  for  the 
lower  animal,  we  are  to  learn  that  still  more  ought  It  to 
be  exercised  in  the  case  of  man,  the  ultimate  object  of  the 
law;  and  that  the  human  (spiritual  as  well  as  temporal) 
labourer  is  worthy  of  his  hire.    10.  altogether— Join  tills 
with  "salth."     "Does  he  (the  Divine  lawgiver)  by  all 
means  say  it  for  our  sakes?"    It  would  be  untrue,  that 
God  salth  It  altogether  (In  the  sense  of  solely)  for  our  sake*. 
But  It  Is  true,  that  He  by  all  means  saith  it  for  our  sakes  as 
the  ultimate  object  In  the  lower  world.    Grotius,  how- 
ever, translates, "  mainly"  or  "especially,"  Instead  of  alto- 
gether.     that— "meaning  that"  [Alford];   lit.,  because. 
should  ploxxgh— ought  to  plough  In  hope.  The  obligation 
rests  with  the  people  not  to  let  their  minister  labour 
without   remuneration,      he    that  thresheth   In   hope 
should  be  partaker  of  his  hope— The  oldest  MS.  ver- 
sions and  fathers  read,  "  He  that  thresheth  (should  or 
ought  to  thresh)  In  the  hope  of  partaking"  (vit.,  of  the  fruit 
of  his  threshing).    "  He  that  plougheth,"  spiritually,  is  the 
first  planter  of  a  Church  In  a  place  (cf.  ch.  8. 6, 9) ;  "  he  that 
thresheth,"  the  minister  who  tends  a  Church  already 
planted.    11.  we  .  .  .  we — emphatlcal  In  the  Greek.   Ws, 
the  same  persons  who  have  sown  to  you  the  Infinitely 
more  precious  treasures  of  the  Spirit,  may  at  the  least 
claim  in  return  what  Is  the  only  thing  you  have  to  give, 
viz.,  the  goods  that  nourish  the  flesh  ("  your  carnal  things"), 
13.  others— whether  true  apostles  (t>.  6)  or  false  ones  (2  Co- 
rinthians 11.  20).    we  rather — considering  our  greater  la 
bours  for  you  (2  Corinthians  11.  23).    suffer  all  things— 
without  complaining  of  It.    We  desire  to  conceal  (IU.,  hold 
as  a  water-tight  vessel)  any  distress  we  suffer  from  strait- 
ened circumstances.    The  same  Greek  is  In  ch.  13.  7.    lest 
we  .  .  .  hinder  .  .  .  Gospel— not  to  cause  a  hindrance  to 
\X&  progress  by  giving  a  handle  for  the  imputation  of  self- 
seeking,  If  we  received  support  from  our  flock.    The  less 
of  Incumbrance  and  expense  caused  to  the  Church,  and 
the  more  of  work  done,  the  better  for  the  cause  of  the 
Gospel  (2  Timothy  2. 4).    13.  minister  about  holy  things 
—the  Jewish  priests  and  Levites.    The  Greek  especially 
applies  to  the  former,  the  priests  offering  sacrifices,    par- 
takers -with  the  altar— a  part  of  the  victims  going  to  the 
service  of  the  altar,  and  the  rest  being  shared  by  the 
priests  (Leviticus  7.  6 ;  Numbers  18.  6,  Ac. ;  Deuteronomy 
18.  1,  Ac.).    14.  Even  so— The  only  inference  to  be  draws 
from  this  passage  Is,  not  that  the  Christian  ministry  le 
of  a  sacrificial  oharacter  as  the  Jewish  priesthood,  t>i1 
simply,  that  as  the  latter  was  supported  by  the  eontrie>» 


1  CORINTHIANS  IX. 


lions  of  the  people,  so  should  the  former.  The  stipends 
of  the  clergy  were  at  first  from  voluntary  offerings  at  the 
Lord's  Supper.  At  the  love-feast  preceding  it  every  be- 
liever, according  to  his  ability,  offered  a  gift;  and  when 
the  expense  of  the  table  had  been  defrayed,  the  bishop 
laid  aside  a  portion  for  himself,  the  presbyters,  and  dea- 
cons ;  and  with  the  rest  relieved  widows,  orphans,  con- 
fessors, and  the  poor  generally.  [Tkrtullian,  Apology, 
th.  39.]  The  stipend  was  in  proportion  to  the  dignity  and 
merits  of  the  several  bishops,  presbyters,  and  deacons. 
fCTPEiAN,  o.  4,  ep.  6.]  preach . . .  Gospel— plainly  marked 
as  the  duty  of  the  Christian  minister,  in  contrast  to  the 
ministering  about  sacrifices  (Greek)  and  waiting  at  the  altar 
of  the  Jewish  priesthood  and  Levites  (v.  13).  If  the  Lord's 
Suppe*  were  a  sacrifice  (as  the  Mass  is  supposed  to  be), 
this  14th  verse  would  certainly  have  been  worded  so,  to 
answer  to  v.  13.  Note  the  same  Lord  Christ  "  ordains" 
the  ordinances  In  the  Old  and  in  the  New  Testaments 
(Matthew  10. 10;  Luke  10. 7).  15.  Paul's  special  gift  of  con- 
tinency,  which  enabled  him  to  abstain  from  marriage, 
and  his  ability  to  maintain  himself  without  interrupting 
wriously  his  mlnistry.made  that  expedient  to  him  which 
is  ordinarily  inexpedient,  viz.,  that  the  ministry  should 
not  be  supported  by  the  people.  What  to  him  was  a  duty, 
would  be  the  opposite  to  one,  for  instance,  to  whom  God 
had  committed  a  family,  without  other  means  of  sup- 
port. I  have  used  none  of  these  things—  none  of  these 
"powers"  or  rights  which  I  might  have  used  (v.  4-6,  12). 
neither— rather,  "Yet  I  have  not  written."  so  done  unto 
me— lit.,  in  my  case:  as  Is  done  in  the  case  of  a  soldier,  a 
planter, a  shepherd, a  ploughman, and  a  sacrificing  priest 
it).  7. 10, 13).  make  my  glorying  void— deprive  ine  of  my 
privilege  of  preaching  the  Gospel  without  remuneration  (2 
Corinthians  11.  7-10).  Rather  than  hinder  the  progress  of 
the  Gospel  by  giving  any  pretext  for  a  charge  of  interested 
motives  (2  Corinthians  12. 17, 18),  St.  Paul  would  "  die"  of 
hunger.  Cf.  Abraham's  similar  disinterestedness  (Genesis 
14, 22, 23).  16.  though  I  preach  ...  I  have  nothing  to  glory 
•f— -i. «.,  If  I  preach  the  Gospel,  and  do  so  not  gratuitously, 
I  have  no  matter  for  "glorying."  For  the  "  necessity"  that 
la  laid  on  me  to  preach  (cf.  Jeremiah  20.  9,  and  the  case  of 
Jonah)  does  away  with  ground  for  "  glorying."  The  sole 
rround  for  the  latter  that  I  have,  is  my  preaching  without 
charge  (v.  18):  since  there  is  no  necessity  laid  on  me  as  to 
the  latter,  it  is  my  voluntary  act  for  the  Gospel's  sake. 
17.  Translate,  "If  I  be  doing  this  (i.e.,  preaching)  of  my 
own  accord  (which  I  am  not,  for  the  "necessity"  is  laid 
on  me  which  binds  a  servant  to  obey  his  master),  I  have 
a  reward ;  but  if  (as  is  the  case)  involuntarily  (Acts  9.  15 ; 
22. 15;  26.  16;  not  of  my  own  natural  will,  but  by  the  con- 
straining grace  of  God ;  Romans  9. 16;  1  Timothy  1.  13-16), 
1  have  had  a  dispensation  (of  the  Gospel)  entrusted  to 
me"  (and  so  can  claim  no  "reward,"  seeing  that  I  only 
"have  done  that  which  was  my  duty  to  do,"  Luke  17.  10, 
but  incur  the  "  woe,"  v.  16,  if  I  fail  in  it).  18.  What  is  my 
reward!— The  answer  is  in  v.  19,  viz.,  that  by  making  the 
Gospel  without  charge,  where  I  might  have  rightfully 
claimed  maintenance,  I  might "  win  the  more."  of  Christ 
—The  oldest  MSS.  and  versions  omit  these  words,  abuse 
—rather,  "that  I  use  not  to  the  full  my  power."  This  Is 
bis  matter  for  "glorying;"  the  "reward"  ultimately 
aimed  at  it  the  gaining  of  the  more  (v.  19).  The  former, 
as  involving  the  latter,  is  verbally  made  the  answer  to 
the  question,  "What  is  my  reward?"  But  really  the 
"  reward"  is  that  which  is  the  ultimate  aim  of  his  preach- 
ing without  charge,  viz.,  that  he  may  gain  the  more;  it 
was  for  this  end,  not  to  have  matter  of  glorying,  that  he 
did  so.  19.  fre*  from  all  men — i.  e.,  from  the  power  of 
all  men.  gain  the  more — i.  e.,  cu  many  of  them  ("  r\\  men") 
at  possible.  "  Gain"  Is  an  appropriate  expression  in  re- 
lation to  a  "reward"  (1  Thessalonlans  2.  19,  20);  he  there- 
fore repeats  it  frequently  (v.  20^22).  20.  I  became  as  a 
Jew— in  things  not  deflned  by  the  law,  but  by  Jewish 
asage  Not  Judalzlng  in  essentials,  but  In  matters  where 
there  was  no  compromise  of  principle  (cf.  Acts  16.  3;  21. 
4V-26)  an  undesigned  coincidence  between  the  history 
and  the  Epistle,  and  so  a  sure  proof  of  genuineness,  to 
them  that  are  under   the  law.  as  under  the  Saw— in 


things  defined  by  Me  law;  such  aa  ceremonies  not  that 
repugnant  to  Christianity.  Perhaps  the  reason  for  dis- 
tinguishing this  class  from  the  former  is  that  St.  Paul 
himself  belonged  nationally  to  "the  Jews,"  but  did  not 
in  creed  belong  to  the  class  of  "them  that  are  under 
the  law."  This  view  is  confirmed  by  the  reading  In- 
serted here  by  the  oldest  MSS.,  versions,  and  fathers, 
"not  being  (<.«.,  parenthetically,  "not  that  I  am")  my- 
self under  the  law."  21.  To  them  .  .  .  without  law— 
i. «.,  without  revealed  law :  the  heathen  (cf.  Romans  2.  12 
with  v.  15).  aa  without  law— not  urging  on  them  the 
ceremonies  and  "works  of  the  law,"  but  "the  hearing  of 
faith"  (Galatlans  3.  2).  Also  discoursing  in  their  own 
manner,  as  at  Athens,  with  arguments  from  their  own 
poets  (Acts  17.  28).  being  not  without  law  to  God— 
"Whilst  thus  conforming  to  others  in  matters  Indifferent, 
taking  care  not  to  be  without  law  In  relation  to  God,  but 
responsible  to  law  (lit.,  in  law)  in  relation  to  Christ."  This 
Is  the  Christian's  true  position  in  relation  to  the  world,  to 
himself,  and  to  God.  Everything  develops  itself  accord* 
lug  to  its  proper  law.  So  the  Christian,  though  no  longer 
subject  to  the  literal  law  as  constraining  him  from  with- 
out, is  subject  to  an  inward  principle  or  law,  the  spirit  of 
faith  in  Christ  acting  from  within  as  the  germ  of  a  new 
life.  He  does  not  In  the  Greek  (as  in  English  Version)  say 
"  under  the  law  (as  he  does  in  v.  20)  to  Christ ;"  but  uses  the 
milder  term,  "  In  .  .  .  law,"  responsible  to  law.  Christ  was 
responsible  to  the  law  for  us,  so  that  we  are  no  longer  re- 
sponsible to  It  (Galatians  3. 13, 24),  but  to  Him,  as  the  mem- 
bers to  the  Head  (ch.  7.  22;  Romans  8. 1-4;  1  Peter  2.  M). 
Christians  serve  Christ  in  newness  of  spirit,  no  longer  in 
oldness  of  the  letter  (i.  e.,  the  old  external  law  as  such),  Ro- 
mans 7.  4-6.  To  Christ,  as  man's  Head,  the  Father  has 
properly  delegated  His  authority  (John  5.  22,  27);  whence 
here  he  substitutes  "Christ"  for  "God"  in  the  second 
clause,  "  not  without  law  to  God,  but  under  the  law  to 
Christ."  The  law  of  Christ  is  the  law  of  love  (Galatlaus  6. 
2;  cf.  5.  13).  22.  gain  the  weak-(,  e.,  establish,  instead 
of  being  a  stumbling-block  to  Inexperienced  Christians 
(ch.  8.  7).  Romans  14.  1,  "Weak  In  the  faith."  Alfokd 
thinks  the  "weak"  are  not  Christians  at  all,  for  these 
have  been  already  "  won  ;"  but  those  outside  the  Church, 
who  are  yet  "  without  strength"  to  believe  (Romans  6. 1). 
But  when  "weak"  Christians  are  by  the  condescending 
love  of  stronger  brethren  kept  from  falling  from  faith, 
they  are  well  said  to  be  "gained"  or  won.  by  all  mean* 
.  .  .  some — The  gain  of  even  "  some"  is  worth  the  expendi- 
ture of  "all  means."  He  conformed  himself  to  the  feel- 
ings of  each  in  the  several  classes,  that  outof  them  all  he 
might  grain  some.  23.  partaker  thereof— Greek,  "fellow- 
partaker:"  of  the  Gospel  blessings  promised  at  Christ's 
coming:  "  wi  th"  (not  as  English  Version,  "you:"  but)them, 
viz.,  with  those  thus  "gained"  by  me  to  the  Gospel.  24. 
Know  ye  not— The  Isthmian  games,  in  which  the  foot- 
race was  a  leading  one,  were  of  course  well  known,  and  a 
subject  of  patriotic  pride  to  the  Corinthians,  who  lived  in 
the  Immediate  neighbourhood.  These  periodical  games 
were  to  the  Greeks  rather  a  passion  than  a  mere  amuse- 
ment: hence  their  suitableness  as  an  Image  of  Christian 
earnestness.  In  a  race—  Greek,  "in  a  race-course."  all 
.  .  .  one— Although  we  knew  that  one  alone  could  be 
saved,  still  it  would  be  well  worth  our  while  to  run, 
[Bkngei,.]  Even  in  the  Christian  race  not  "all"  who 
enter  on  the  race  win  (ch.  10. 1-5).  So  run,  that  ye  may 
obtain— said  parenthetically.  These  are  the  words  in 
which  the  Instructors  of  the  young  in  the  exercise  schools 
(gymnasia)  and  the  spectators  on  the  race-course  exhorted 
their  pupils  to  stimulate  them  to  put  forth  all  exertions. 
The  gymnasium  was  a  prominent  feature  in  every  Grees 
city.  Every  candidate  had  to  take  an  oath  that  he  had 
been  ten  months  in  training,  and  that  he  would  viola:* 
none  of  the  regulations  (2  Timothy  2.  5;  cf.  1  Timothy  4.  7, 
8).  He  lived  on  a  strict  self-denying  diet,  refraining  from 
wine  and  pleasant  foods,  and  enduring  cold  and  heat  and 
most  laborious  discipline.  The  "prize"  awarded  by  the 
Judge  or  umpire  was  a  chaplet  of  green  leaves;  at  the 
Isthmus,  those  of  the  indigenous  pine,  for  which  parsley 
leaves  were  temporarily  substituted  <v.  25).    The  Oratit  fio? 

?7» 


1  CORINTHIANS  X. 


obtain"  is  fully  obtain,  it  Is  iu  vain  to  begin,  unless  we 
persevere  to  the  end  (Matthew  10.  22;  24. 13;  lie v elation  2. 
10).  Tbe  "so"  expresses,  Bun  with  such  perseverance  In  the 
heavenly  course,  as  "all"  the  runners  exhibit  in  the 
earthly  "race"  Just  spoken  of:  to  the  end  that  ye  may 
attain  the  prize.  25.  striveth— in  wrestling  :  a  still  more 
severe  contest  than  the  loot-race.  i»  temperate — So  Paul 
exercised  self-denial,  abstaining  from  claiming  sustenance 
tor  the  sake  of  the  "reward,"  viz.,  to  "gain  the  more"  (v. 
K,  19).  corruptible— sowi  withering,  as  being  only  of  fir 
leaves  taken  from  the  fir  groves  which  surrounded  the 
Isthmian  race-course  or  stadi  um.  incorruptible— (1  Peter 
1.  4 ;  6. 4 ;  Revelation  2. 10).  "  Crown"  here  is  not  that  of  a 
king  (which  is  expressed  by  a  different  Qreek  word,  vie, 
"  diadem"),  but  a  wreath  or  garland.  26.  I— Return  to  his 
main  subjeot,  his  own  self-denial,  and  his  motive  in  it. 
rcn,  not  its  uncertainly — not  as  a  runner  uncertain  of 
the  goal.  Ye  Corinthians  gain  no  end  in  your  entering 
idol  temples  or  eating  idol  meats.  But  J,  for  my  part,  in 
all  my  acU,  whether  in  my  becoming  "all  things  to  all 
men,"  or  in  receiving  no  sustenance  from  my  converts, 
have  a  definite  end  in  view,  viz.,  to  "gain  the  more."  1 
know  what  I  aim  at,  and  how  to  aim  at  it.  He  who  runs 
with  aclear  aim,  looks  straight  forward  to  the  goal,  makes 
it  his  sole  aim,  casts  away  every  encumbrance  (Hebrews 
12. 1, 2),  Is  Indifferent  to  what  the  bystanders  say,  and  some- 
times even  a  fall  only  serves  to  rouse  him  the  more.  [Ben- 
ski..]  not  as  one  that  beateth  the  air— instead  of  beating 
the  adversary.  Alluding  to  the  Solamachia  or  sparring  in 
the  school  in  sham-fight  (cf.  ch.  14. 9),  wherein  they  struck  out 
into  the  air  as  if  at  an  imaginary  adversary.  The  real 
adversary  is  Satan  acting  on  us  through  the  flesh.  27. 
lump  under — lit.,  bruise  the  face  under  the  eyes,  so  as  to 
render  it  black  and  blue;  so,  to  chastise  in  the  most  sensi- 
tive part.  Cf.  "  *nortify  the  deeds  of  the  body,"  Romans  8. 
18;  also  1  Peter  2.  X.  It  is  not  ascetic  fasts  or  macerations 
of  the  body  whlcb  are  here  recommended,  but  the  keeping 
under  of  our  natural  self-seeking,  so  as,  like  Paul,  to  lay 
ourselves  out  entirely  for  the  great  work,  uiy  body— the 
old  man  and  the  remainders  of  lust  in  my  flesh.  "  My 
body,"  so  far  as  by  the  fiesh  it  opposes  the  spirit  [KstiusJ 
(GalatlansS.  17).  Men  may  be  severe  to  their  bodies  and 
yet  ludulge  their  lust.  Ascetic  "  neglect  of  the  body"  may 
be  all  the  while  a  more  subtile  "satisfying  of  the  flesh" 
(Colossians  2.  23).  Unless  the  soul  keep  under  the  body, 
the  body  will  get  above  tbe  soul.  The  body  may  be  made 
a  g(Kxl  servant,  but  is  a  bad  master,  bring  it  iuto  sub- 
jection—or  bondage,  as  a  skive  or  servant  led  away  captive  ; 
so  the  Greek,  preached — lit.,  heralded.  He  keeps  up  the 
Image  from  the  races.  The  heralds  summoned  the  candi- 
dates for  the  foot-race  into  the  race-course  [Plato,  Legg. 
I.  833],  and  placed  the  crowns  on  the  brows  of  the  con- 
querors, announcing  their  names.  [Bengel.]  They  proba- 
bly proclaimed  also  tbe  laws  of  the  combat;  answering 
to  the  preaching  of  the  apostles.  [Alfobd.]  The  Christian 
herald  is  also  a  combatarU ;  in  which  respect  he  is  distin- 
guished from  the  herald  at  the  games,  a  cast-away— 
failing  shamefully  of  the  prize  myself,  after  I  have  called 
others  to  the  contest.  Rejected  by  God,  tbe  Judge  of  tbe 
Christian  race,  notwithstanding  my  having,  by  my 
preaching,  led  others  to  be  accepted.  Cf.  the  equivalent 
term,  "  reprobate,"  Jeremiah  6. 30 ;  2  Corinthians  13.  6.  St. 
Paul  Implies,  if  such  earnest,  self-denying  watchfulness 
over  himself  be  needed  still,  with  all  his  labours  for 
ethers,  to  make  his  own  calling  sure,  much  more  is  the 
same  needed  by  the  Corinthians,  instead  of  their  going,  as 
tbey  do,  to  the  extreme  limit  of  Christian  liberty. 

CHAPTER    X. 

Ver,  i-33.  Danger  of  Fellowship  with  Idolatry  il- 
lustbated  in  the  hlstoky  of  isbael:  .such  fellow- 
ship incompatible  with  fellowship  in  the  lobd's 
Buppbb.  Even  Lawful  things  abe  to  be  fobbobne, 
BO  AS  NOT  TO  HUBT  WEAK  B  BETH  HEN.  1.  Moreover 
— Shs  oldest  MSS.  read  "Fob."  Thus  the  connection 
With  the  foregoing  chapter  is  expressed.  Ye  need  to  ex- 
ercise self-denying  watchfulness  notwithstanding  all 
280 


your  pi  I  vileges,  lest  ye  be  cast-  a  ways.  Fob  the  Israelites 
with  all  their  privileges  were  most  of  them  caet-awayi 
through  want  of  it.  ignorant—  with  all  your  boasted 
"knowledge."  our  fathers— The  Jewish  Church  stands 
in  the  relation  of  parent  to  the  Christian  Church.  all- 
Arrange  as  the  Greek,  "Our  fathers  were  all  under  ths 
cloud;"  giving  tbe  "all"  its  proper  emphasis.  Not  as 
much  as  one  of  so  great  a  multitude  was  detained  bj 
force  or  disease  (Psalm  106.  37).  [Bengel.]  Five  times 
the  "all"  Is  repeated,  In  the  enumeration  of  the  five 
favours  which  God  bestowed  on  Israel  (v.  1-4).  Five 
times,  correspondingly,  they  sinned  (v.  6-10).  In  contrast 
to  the  "all"  stands  "many  (rather,  'the  most')  of  them" 
(v.  5).  All  of  them  had  great  privileges,  yet  most  of  them 
were  cast-aways  through  lust.  Beware  you,  having 
greater  privileges,  of  sharing  the  same  doom  through  a 
similar  sin.  Continuing  the  reasoning,  oh.  9.  24,  "  The; 
which  run  in  a  race,  run  all,  but  one  receiveth  the  prize." 
under  the  cloud— were  continually  under  the  defence  of 
the  pillar  of  cloud,  the  symbol  of  the  Divine  presence 
(Exodus  13.21,22;  Psalm  105.39;  of.  Isaiah  4.6).  passed 
through  the  sea— by  God's  miraculous  interposition  for 
them  (Exodus  14.  29).  2.  And— And  so.  [Bengel.  ]  bap- 
tised unto  Moses—  the  servant  of  God  and  representa- 
tive of  the  Old  Testament  covenant  of  the  law :  as  Jesus, 
the  Son  of  God,  Is  of  the  Gospel  covenant  (John  1. 17; 
Hebrews  3.  5,  6).  The  people  were  led  to  believe  In  Moses 
as  God's  servant  by  the  miracle  of  the  cloud  protecting 
them,  and  by  their  being  conducted  under  him  safely 
through  the  Red  Sea ;  therefore  they  are  said  to  be  "  bap- 
tized unto"  him  (Exodus  14. 31).  "  Baptized"  is  here 
equivalent  to  "  initiated :"  It  Is  used  in  accommodation 
to  St.  Paul's  argument  to  the  Corinthians ;  they,  it  la 
true,  have  been  "baptized,"  but  so  also  virtually  were 
the  Israelites  of  old ;  if  the  virtual  baptism  of  the  latter 
availed  not  to  save  them  from  the  doom  of  lust,  neither 
will  the  actual  baptism  of  the  former  save  them.  There 
is  a  resemblance  between  the  symbols  also:  for  the  cloud 
and  sea  consist  of  water,  and  as  these  took  the  Israelites 
out  of  sight,  and  then  restored  them  again  to  view,  so  tbe 
water  does  to  the  baptized.  [Bengbl.]  Olsh ausen  u& 
derstands  "the  cloud"  and  "the  sea"  as  symbolizing  tbe 
Spirit  and  water  respectively  (John  8.5;  Acts  10.44-47). 
Christ  is  the  pillar -cloud  that  screens  us  from  the  heat  of 
God's  wrath.  Christ  as  "  the  light  of  the  world"  Is  our 
"pillar  of  fire"  to  guide  us  iff  the  darkness  of  the  world. 
As  the  rock  when  smitten  sent  forth  tbe  waters,  so 
Christ,  having  been  once  for  all  smitten,  sends  forth  the 
waters  of  the  Spirit.  As  the  manna  braised  in  mills  fed 
Israel,  so  Christ,  when  "  it  pleased  the  Lord  to  braise 
Him,"  has  become  our  spiritual  food.  A  strong  proof  of 
inspiration  is  given  in  this  fact,  that  the  historical  parts 
of  Scripture,  without  the  consciousness  even  of  tbe 
authors,  are  covert  prophecies  of  the  future.  3.  sainc 
spiritual  meat— As  the  Israelites  had  the  water  from  the 
rock,  which  answered  to  baptism,  so  they  l»ad  the  manna 
which  corresponded  to  the  other  of  the  two  Christian 
sacraments,  the  Lord's  Supper.  St.  Paul  plainly  implies 
the  importance  which  was  attached  to  these  two  sacra- 
ments by  all  Christians  In  those  days:  "an  Inspired  pro- 
test against  those  who  lower  their  dignity,  or  deny  their 
necessity."  [Alfobd.]  Still  he  guards  against  the  other 
extreme  of  thinking  the  mere  external  possession  of  suet 
privileges  will  ensure  salvation.  Moreover,  had  there 
beeu  seven  sacraments,  as  Rome  teaches,  St.  Paul  would 
have  alluded  to  them,  whereas  he  refers  to  only  the  two. 
He  does  not  mean  by  "  the  same"  that  the  Israelites  an*} 
we  Christians  have  the  "same"  sacrament;  but  that  be- 
lieving and  unbelieving  Israelites  alike  had  "  the  same" 
spiritual  privilege  of  the  manna  (cf.  v.  17).  It  was  "spir- 
itual  meat"  or  food  ;  because  given  by  the  power  of  God't 
spirit,  not  by  human  labour.  [Gbotius  and  Alfobd.] 
Galatians  4.  29,  "born  after  the  Spirit,"  i.  «.,  supernal* 
urally.  Psalm  78.24,  "corn  of  heaven"  (Psalm  105,49) 
Rather,  "spiritual"  in  its  typical  signification,  Christ,  few 
true  Bread  of  heaven,  being  signified  (John  8.  82>.  Set 
that  the  Israelites  clearly  understood  the  signification 
but  believers  among  them  would  f?«l  that  in  the  tyv* 


1  CORINTHIANS  X. 


sour  >  ing  rrore  was  meant;  and  their  Implicit  and  rev* 
•rent,  .  ioug  »  Indistinct,  faith  was  counted  to  them  for 
jastlflc  tloi  ,  of  which  the  manna  was  a  kind  of  sacra- 
mental ieal  "They  are  not  „o  be  heard  which  feign  that 
the  old  "at)  ers  did  look  only  for  transitory  promises" 
tArticle  ril  Church  of  England),  as  appears  from  this 
passage  (cl  Hebrews  4.  2).  4.  drink — (Exodus  17.  6.)  In 
Numbeiv  V .  8,  "the  beasts"  also  are  mentioned  as  having 
iruuk.  The  literal  water  typified  "spiritual  drink,"  and 
Is  therefc:a  so  called,  spiritual  Rock  that  followed 
th«m— ra'  her, "  accompanied  them."  Not  the  literal  rock 
(or  1U  wa»er)  "followed"  them,  as  Alfobd  explains,  as 
If  St.  Pau:  sanctioned  the  Jews'  tradition  (Rabbi  Solomon 
on  Numbers  20.2)  that  the  rock  itself,  or  at  least  the 
stream  fron  it,  followed  the  Israelites  from  place  to 
place  (of.  Deuteronomy  9.  21).  But  Christ,  the  "Spiritual 
Kock"  (Psa  m  78.  20,  35;  Deuteronomy  32.  4, 15, 18, 30, 31,  37; 
Isaiah  28. 16 ;  1  Peter  2.  6),  accompanied  them  (Exodus  33. 
15).  "  Folio  ved"  implies  Ills  attending  on  them  to  minister 
to  them;  thus,  though  mostly  going  be/ore  them,  He, 
when  occas-on  required  it,  followed  "  behind"  (Exodus 
14.  19).  He  ,iatisfle«  all  alike  as  to  their  bodily  thirst 
whenever  tl.ey  needed  it;  as  on  three  occasions  Is  ex- 
pressly recoi  ded  (Exodus  15.  24,  25;  17.  6  ;  Numbers  20.  8); 
sod  this  dr.nk  for  the  body  symbolized  the  spiritual 
drink  from  tne  Spiritual  Rock  (cf.  John  4.  13, 14 ;  see  Note, 
v.  3).  S.  But  —Though  they  had  so  many  tokens  of  God's 
presence,  n  any  of  them— rather,  "the  majority  of 
them;"  "  the  whole  part."  All  except  Joshua  and  Caleb 
of  the  flfst  guneratlon.  not— in  the  Greek  emphatically 
standing  in  the  beginning  of  the  sentence:  "Not,"  as  one 
might  h  »ve  niturally  expected,  "with  the  more  part  of 
them  was,"  <tc.  God— whose  Judgment  alone  is  valid, 
for— tht  even  -  showed,  they  had  not  pleased  Qod.  over- 
thrown — lit.,  itrewn  in  heaps.  In  the  -wilderness— far 
from  t^e  land  of  promise.  6.  were — Greek,  "came  to  pass 
as."  ear  eisi  tples — samples  to  us  of  what  will  befall  us, 
If  we  also  wlti  i  all  our  privileges  walk  carelessly,  lust— 
the  tountain  i  f  all  the  four  other  offences  enumerated, 
and  therefore  put  first  (James  1. 14, 15;  cf.  Psalm  100.  14). 
A  particular  c  ise  of  lust  was  that  after  flesh,  when  they 
pined  for  the  3sh,  leeks,  &c,  of  Egypt,  which  iney  had 
left  iNumbers  11.  4,  33,  34).  These  are  included  in  the 
"evil  things,"  not  that  they  are  so  in  themselves,  but 
they  became  s  >  to  the  Israelites  when  they  lusted  after 
what  God  wit  iheld,  and  were  discontented  with  what 
God  provided.  T.  Idolaters— A  case  in  point.  As  the 
Israelites  sat  oU  wn  (a  deliberate  act),  ate  and  drank  at  the 
Idol  feast  to  th<  calves  in  Horeb,  so  the  Corinthians  were 
In  danger  of  Idolatry  by  a  like  act,  though  not  professedly 
worshipping  a.t  idol  as  the  Israelites  (ch.  8.  10, 11;  10. 14, 
20,  21 ;  Exodus  3 1  6).  He  passes  here  from  the  first  to  the 
second  person,  .is  they  alone  (not  he  also)  were  in  danger 
of  idolatry,  &c  He  resumes  the  first  person  appropri- 
ately at  the  16th  verse,  some— The  multitude  follow  the 
lead  of  some  bad  men.  play— with  lascivious  dancing, 
singing,  and  drumming  round  the  calf  (cf.  "  rejoiced," 
Acts  7, 41).  8.  fornication— lit..  Fornication  was  generally, 
as  in  this  case  (Numbers  25.),  associated  at  the  idol  feasts 
with  spiritual  fornication,  i.  e.,  idolatry.  This  all  applied 
to  the  Corinthians  (ch.  5. 1, 9;  6.  0, 15, 18;  ch.  8. 10).  Balaam 
tempted  Israel  to  both  sins  with  Midian  (Revelation  2. 14). 
Cf.  ch.  8.  7,  9,  "stumbling-block,"  "eat  .  .  .  thing  offered 
anto  .  .  .  idol."  three  and  twenty  thousand— in  Num- 
oers  25. 9  "  twenty  and  four  thousand."  If  this  were  a  real 
discrepancy,  it  would  militate  rather  against  inspiration 
of  the  subject  matter  and  thought,  than  against  verbal  inspi- 
ration. The  solution  is :  Moses  in  Numbers  includes  all 
who  died  "  In  the  plague ;"  St.  Paul,  all  who  died  "  In  one 
day ;"  1000  more  may  have  fell  next  day.  [Kitto,  Biblical 
Cyclopasdia.]  Or,  the  real  number  may  have  been  between 
23,000 and  24,000,  say  23,500,  or  23,000 ;  when  writing  generally 
where  the  exact  figures  were  not  needed,  one  writer  might 
quite  -eraciouslygive  one  of  the  two  round  numbers  near 
the  exact  one,  and  the  other  writer  the  other.  [Benbel.] 
Whichever  be  the  true  way  of  reconciling  the  seeming 
discrepant  statements,  at  least  the  ways  given  above 
vove  they  are  not  really  Irreconcilable.  9.  ten!  pt  Christ 


—So  the  oldest  versions,  Irenteus  (284),  and  good  MRS.  rea£ 
Some  of  the  oldest  MSS.  read  "  Lord ;"  and  one  MS.  only 
"God."  If  "Lord"  be  read,  it  will  mean  Christ.  A* 
"Christ"  was  referred  to  In  one  of  the  five  privileges  of 
Israel  (v.  4),  so  It  is  natural  that  He  should  he  mentioned 
here  in  one  of  the  five  corresponding  sins  of  that  people. 
In  Numbers  21.5  It  Is  "spake  against  God"  (whence  prob- 
ab'y  arose  the  alteration  in  the  one  MS.,  1  Corinthians  10. 

9,  "God,"  to  harmonize  It  with  Numbers  21.  5).     As  either 
"Christ"  or  "Lord"  Is    the  genuine  reading    "Christ" 
must  be  'God."    Cf.  "Why  do  ye  tempt  the  Lord?"   Ex 
odus  17.  2,  7.    Cf.  Romans  14.  II,  with  Isaiah  45.  22,  23. 
Israel's  discontented  complainings   were  temptings  o 
Christ  especially,  the  "Angel"  of  the  covenant  (Exodu' 
23.  20,  21 ;  82.  34 ;  Isaiah  63.  9).    Though  they  drank  of  "  that 
Rock  .  .  .  Christ"  (v.  4),  they  yet  complained  for  want  oi 
water  (Exodus  17.  2.  7).     Though  also  eating  the   same 
spiritual  meat  (Christ,  "the  true  manna,"  "the  bread  of 
life"),  they  yet  murmured,  "  Our  sou?  loatheth  this  lighi 
bread."    In  this  case,  being  punished  by  the  fiery  ser 
pents,    they   were    saved    by    the    brazen    serpent,   the 
emblem  of  Christ  (cf.  John  8.  56;  Hebrews  'I.  26).     The 
Greek  for  "tempt"  means,  tempt  or  try,  so  as  to  wear-  out 
the  long-suffering  of  Christ  (cf.  Psalm  95.  8.  9;  Numbers 
14.  22).     The  Corinthians  were  in  danger  of  provoking 
God's  long-suffering  by  walking  on  the  verge  of  idolatry, 
through  overweening  confidence  In  their  knowledge.    10. 
some  of  them  .  .  .  murmured— upon  the  death  of  Korah 
and   his  company,   who   themselves   were  murmurers 
(Numbers  16.  41,  49).    Their  murmurw  against  Moses  and 
Aaron  were  virtually  murmurs  against  God  (cf.  Exodus 
16.  8, 10).    St.  Paul  herein  glances  at  the  Corinthian  mur- 
murs against  himself,  the  apostle  of  Christ,    destroyed— 
14,700   perished,     the   destroyer — TBI   same   destroying 
angel  sent  by  God  as  in  Exodus  12.  23,  and  2  Samuel  24. 11 
11.  Now  .  . .  these  things  .  .  .  ensamples— resuming  the 
thread  of  t>.  6.     The  oldest  MSS.  read,  "by  way  of  ex- 
ample."   the  ends  of  the  world — lit.,  "of  the  ages;"  the 
New  Testament  dispensation    In   its   successive  phases 
(plural,  "  ends")  being  the  winding  up  of  all  former  "  ages." 
No  new  dispensation  shall  appear  till  Christ  comes  as 
Avenger  and  Judge;  till  then  the  "ends"  being  many  in 
elude  various  successive  periods  (cf.  Hebrews  9.  26).    A* 
we  live  in  the  last  dispensation,  which  is  the  consumma- 
tion of  all  that  went  before,  our  responsibilities  are  the 
greater;  and  the  greater  Is  the  guilt,  St.  Paul  Implies,  tc 
the  Corinthians,  which  they  Incur  If  they  fall  short  of 
their  privileges.    1».  thin  keth  he  standeth — stands  and 
thinks  that  he  stands  [Bengel];  i.  c,  stands  "  by  faith' 
"well  pleasing"  to  God;  In  contrast  to  v.  5,  "with  many 
of  them  God  was  not  well  pleased"  (Romans  11.  20).    fall 
—from  his  place  In  the  Church  of  God  (cf.  v.  8,  "fell") 
Both  temporally  and   spiritually  (Romans    14.  4).     Our 
security,  so  far  as  relates  to  God,  consists  in  faith  ;  so  far 
as  relates  to  ourselves,  It  consists  In  fear.  13.  Consolation 
to  them,  under  their  temptation ;  it  is  none  but  such  as  Is 
"common  to  man,"  or  "such  a«  man  can  bear,"  "  adapted 
to   man's   powers  of  endurance."    [Wahi.]     faithful— 
(Psalm  125.8;  Isaiah  27.3.8;  Revelation  3.10.)     "God  1* 
faithful"  to  the  covenant  which  He  made  with  you  Id 
cal'lng  you  (1  Thessalonians  5.  24).    To  be  led  into  tempta- 
tion Is  distinct  from  running  into  It.  which  would  be 
"tempting  God"  (v.  9;  Matthew  4.7).    way  to  escape 
(Jeremiah  29. 11 ;  2  Peter  2.  9.)    The  Greek  is,  "  the  way  j 
escape;"  the  appropriate  way  of  escape  in  each  partlculai 
temptation;  not  an  immediate  escape,  but  one  in   due 
time,  after  patience  has  had  her  perfect  work  (James  1 
2-4,12).    He  "makes"  the  way  of  escape  simultaneously 
with  the  temptation  vhich  His  providence  pennissivei*- 
arranges  for  His  people,    to  bear  IV— Greek,  to  bear  up 
under  it,  or  against  it.    Not,  He  will  take  it  awaj  (2  Corin- 
thians 12.  7-9).    14.  Resuming  the  argument,  v.  7  ;  ch   8.  9 

10.  flee— do  not  tamper  with  il.  by  doubtful  acts,  such  as 
eating  idol  meats  on  the  plea  of  Christian  liberty.  The 
only  safety  is  in  wholly  shunning  whatever  borders  on 
idolatry  (2  Corinthians  6.  16,  17).  The  Holy  Spirit  herein 
also  presciently  warned  the  Church  against  the  idolatry, 
subsequently  transferred  from  the  id  >1  feast  to  the  Lord  ? 

5»,1 


I    CORINTHIANS   X. 


Supper  Itself,  In  the  figment,  of  trat*:*Mtantlation.  15. 
Appeal  to  their  own  powers  of  Judgment  to  weigh  the  force 
of  the  argument  that  follows:  »«.,  tNtas  the  partaking 
of  the  Lord's  Supper  involves  a  partattttig  of  the  Lord 
ilmself.and  the  partaking  of  the  Jewish  sacrificial  meats 
involved  a  partaking  of  the  altar  of  Got.  and,  as  the 
heathens  sacrifice  to  devils,  to  partake  of  an  idol  feast  Is 
to  have  fellowship  with  devils.  We  cannot  divest  our- 
selves of  the  responsibility  of  "judging"  for  ourselves. 
The  weakness  of  private  Judgment  Is  not  an  argument 
against  it*  use,  but  its  abuse.  We  should  the  more  take 
pains  In  searching  the  infallible  word,  with  every  aid 
within  our  reach,  and  above  all  with  humble  prayer  for 
khe  Spirit's  teaching  (Acts  17. 11).  If  St.  Paul,  an  Inspired 
apostle,  not  only  permits,  but  urges,  men  to  judge  his 
sayings  by  Scripture,  much  more  should  the  fallible  min- 
isters of  the  present  visible  Church  do  so.  "  To  wise  men," 
refers  with  a  mixture  of  irony  to  the  Corinthian  boast  <^f 
"wisdom"  (ch.  4.  40;  2  Corinthians  11. 19).  Here  you  have 
iwi  opportunity  of  exercising  your  "wisdom"  In  Judging 
"what  1  say."  16.  The  cup  of  blessing— Answering  to 
the  Jewish  "cup  of  blessing,"  over  which  thanks  were 
offered  In  the  Passover.  It  was  In  doing  so  that  Christ 
instituted  this  part  of  the  Lord's  Supper  (Matthew  26.  27 ; 
Luke  22.17,20).  we  bless— "we,"  not  merely  ministers, 
but  also  the  congregation.  The  minister  "blesses"  (i.  e., 
consecrates  with  blessing)  the  cup,  not  by  any  priestly  trans- 
mitted authority  of  his  own,  but  as  representative  of  the 
congregation,  who  virtually  through  him  bless  the  cup. 
The  consecration  Is  the  corporate  act  of  the  whole  Church. 
The  act  of  Joint  blessing  by  him  and  them  (not  "the  cup" 
Itself,  whloh,  as  also  "  the  bread,"  In  the  Greek  is  In  the 
accusative),  and  the  consequent  drinking  of  It  together, 
constitute  the  communion,  i.  e.,  the  Joint  participation 
"of  the  blood  of  Christ."  Cf.  v.  18,  "They  who  eat  .  .  . 
are  partakers"  (Joint  communicants),  <tc.  "Is"  In  both 
oases  In  this  verse  is  literal,  not  represents.  He  who  w*fh 
faith  partakes  of  the  cup  and  the  bread,  partakes  really 
but  spiritually  of  the  blood  and  body  of  Christ  (Kphcslans 
5.  Ju,  32),  and  of  the  benefits  of  His  sacrifice  on  the  cross 
(cf.  v.  18).  In  contrast  to  this  Is  to  have  "  fellowship  with 
devils" (t>. 20).  Alfoed explains,  "Thecup  . . .  lsthejjolntl 
participation  (i.  *.,  that  whereby  the  act  of  participation 
takes  place)  of  the  blood,"  &c.  It  is  the  seal  of  our  living 
union  with,  and  a  means  of  our  partaking  of,  Christ  an  our 
Saviour  (John  6. 53-57;.  It  is  not  said,  "  The  cup  .  .  .  in  the 
Wood,"  or  "the  bread  ...  is  the  body,'"  but  "is  the  com- 
munion (Jolnt-particlpatlon)  of  the  blood  .  .  .  body." 
If  the  bread  be  changed  into  the  literal  body  of  Christ, 
where  is  the  sign  of  the  sacrament  ?  Romanists  eat  Christ 
"  in  remembrance  of  Himself."  To  drink  literal  blood  would 
uave  been  an  abomination  to  Jews,  which  the  first  Chris- 
tians were  (Leviticus  17.  11,  12).  Breaking  the  bread  was 
oart  of  the  act  of  consecrating  It,  for  thus  was  represented 
the  crucifixion  of  Christ's  body  (1  Corinthians  11.  24).  The 
distinct  specification  of  the  bread  and  the  wine  disproves 
the  Romish  doetrine  of  concomltancy,  and  exclusion  of 
the  laity  from  the  cup.  17.  one  bread  —  rather,  "loaf." 
One  loaf  alone  seems  to  have  been  used  In  each  celebra- 
tion, and  one  body — Omit  "and;"  "one  loaf  (that  Is),  one 
body."  "  We,  the  many  (vix.,  believers  assembled  ;  so  the 
Greek),  are  one  bread  (by  our  partaking  of  the  same  loaf, 
which  becomes  assimilated  to  the  substance  of  all  our 
oodles ;  and  so  we  become),  one  body  "  (with  Christ,  and  so 
with  one  another),  we  . . .  all—  Greek,  "  the  whole  of  us." 
18.  Israel  after  the  flesh  — the  literal,  as  distinguished 
(torn  the  spiritual,  Israel  ( Romans  2. 29 ;  4. 1 ;  9. 8 ;  Galatlans 
t.  29).  partakers  of  the  altar— and  so  of  God,  whose  Is  the 
altar;  they  have  fellowship  in  God  and  His  worship,  of 
which  the  altar  is  the  symbol.  19, 30.  What  say  I  then  1 
-The  Inference  might  be  drawn  from  the  analogies  of  the 
Lord's  Supper  and  Jewish  sacrifices,  that  an  idol  Is  realty 
what  the  heathen  thought  it  to  be,  a  god,  and  that  in  eating 
Idol  meat*  they  had  fellowship  with  the  god.  This  verse 
guards  against  such  an  inference :  "  What  would  I  Bay 
then  T  that  a  thing  sacrificed  to  an  idol  Is  any  real  thing 
(In  the  sense  that  the  heathen  regard  it),  or  that  an  idol  is 
any  real  thing?"  (The  oldest  MSS.  read  the  words  in  this 
88S 


order.  Supply  "  Nay ;")  "  But(I  say)  that  the  things  whlc* 
the  Gentiles  sacrifice,  they  sacrifice  to  devils"  (demousV, 
St.  Paul  here  introduces  a  new  fact.  It  is  true  that,  as  I 
said,  an  idol  has  no  reality  in  the  sense  that  the  heathen 
regard  It,  but  It  has  a  reality  In  another  sense;  hea- 
thendom being  under  Satan's  dominion  as  "prince  of  this 
world,"  he  and  his  demons  are  in  fact  the  powers  worship, 
ped  by  the  heathen,  whether  they  are  or  are  not  conscious 
of  It  (Deuteronomy  32. 17 ;  Leviticus  17.  7;  2  Chronicles  1L 
15 ;  Psalm  106.  37 ;  Revelation  9. 20).  "  Devil "  is  in  the  Greem 
restricted  to  Satan,  "demons"  is  the  term  applied  to  hlg 
subordinate  evil  spirits.  Fear,  rather  than  love,  is  tht 
motive  of  heathen  worship  (cf.  the  English  word  "  panic,' 
from  Pan,  whose  human  form  with  horns  and  oloveu  hoofs 
gave  rise  to  the  vulgar  representations  of  Satan  which 
prevail  now) ;  just  as  fear  Is  the  spirit  of  Satan  and  his  de- 
mons (James  2. 19).  I  would  not  that  ye  .  .  .  have  fid. 
lowship  with  devils— by  partaking  of  idol  feasts  (oh.  8. 
10).  21.  Ye  cannot,  &c— really  and  spiritually;  though 
ye  may  outwardly  (1  Kings  18.  21).  enp  of  devils— In  con- 
trast to  the  cup  o/  the  Lord.  At  idol  feast*  libations  were 
usually  made  from  the  cup  to  the  Idol  first,  and  then  ths 
guests  drank;  so  that  in  drinking  they  had  fellowship 
with  the  idol,  the  Lord's  table— The  Lord's  Supper  is  a 
feast  on  a  table,  not  a  sacrifice  on  an  altar.  Our  only  altar 
is  the  cross,  our  only  sacrifice  that  of  Christ  once  for  all 
The  Lord's  Supper  stands,  however,  in  the  same  relation 
analogically,  to  Christ's  sacrifice,  as  the  Jews'  sacrificial 
feasts  did  to  their  sacri flees  (cf.  Malachl  1.  7,  "altar  .  . 
table  of  the  Lord  "),  and  the  heathen  Idol  feasts  to  theli 
idolatrous  sacrifices  (Isaiah  65. 11).  The  heathen  sacrifices 
were  offered  to  idol  nonentities,  behind  which  Satan 
lurked.  The  Jew's  sacrifice  was  but  a  shadow  of  the  sub- 
stance which  was  to  come.  Our  one  sacrifice  of  Christ  la 
the  only  substantial  reality;  therefore,  whilst  the  par 
taker  of  the  Jew's  sacrificial  feast  partook  rather  "  of  the 
altar  "  (v.  18)  than  of  God  manifested  fully,  and  the  heatheL 
idol-feaster  had  fellowship  really  with  demons,  the  com- 
municant in  the  Lord's  Supper  has  in  it  a  real  communion 
of,  or  fellowship  lu,  the  body  of  Christ  once  sacrificed,  and 
now  exalted  as  the  Head  of  redeemed  humanity,  '*•£.  D* 
we  provoke  the  Lord  to  jealousy  J— by  dividing  our  fel- 
lowship between  Him  and  idols  (Kzeklel  20.  39).  Is  It  our 
wish  to  provoke  Him  to  assert  His  power?  Deuteronomy 
82.  21,  is  before  the  apostle's  mind  [ALFOKD](Exodus20. 6). 
are  we  stronger  J— that  we  can  risk  a  contest  with  Him. 
(43.  All  things  are  lawful  for  me,  &c.— Recurring  to  the 
Corinthian  plea  (ch.  6.  12),  he  repeats  his  qualification  of 
It.  The  oldest  MSS.  omit  both  times  "  for  me."  edify  not 
—tend  not  to  build  up  the  spiritual  temple,  the  Church,  In 
faith  and  love.  St.  Paul  does  not  appeal  to  the  apostolic 
decision  (Acts  15.),  which  seems  to  have  been  not  so  rniob 
regarded  outside  of  Palestine,  but  rather  to  the  broad 
principle  of  t-ue  Christian  freedom,  which  does  not  allow 
us  to  be  governed  by  external  things,  as  though,  because 
we  can  use  them,  we  must  use  them  (ch.  6.  12).  Their  use  oi 
non-use  is  to  be  regulated  by  regard  to  edification.  !*4.  ( Ver 
83;  ch.  13.  5;  Romans  15.  1,2.)  25.  shambles— butchers 
stalls ;  the  flesh-market,  ashing  no  question— whtnnei 
it  has  been  offered  to  an  idol  or  not.  for  conscience'  aahs 
—If  on  asking  you  should  hear  It  had  been  c^ered  to  Idols, 
a  scruple  would  arise  in  your  conscience  whic„  rras  need- 
less, and  never  would  have  arisen  had  you  asked  no  ques- 
tions. 236.  The  ground  on  which  such  eating  without 
questioning  is  Justified  Is,  the  earth  and  all  Its  contents 
("the  fulness  thereof,"  Psalm  20. 1;  50. 12),  including  all 
meats,  belong  to  the  Lord,  and  are  appointed  for  our  use, 
and  where  conscience  suggests  no  scruple,  all  are  to  be 
eaten  (Romans  14. 14,  20;  1  Timothy  4.  4,  5;  cf.  Acts  10. 15). 
97.  ye  be  disposed  to  go — tacitly  implying,  they  would 
be  as  well  not  to  go,  but  yet  not  forbidding  them  to  go 
(v.  9).  [Gbotius.]  The  feast  is  not  an  idol  feast,  but  a 
general  entertainment,  at  which,  however,  there  might 
be  meat  that  had  been  offered  to  an  idol,  for  eon- 
science'  sake — See  Note,  v.  25.  38.  If  any  man— a  weak 
Christian  at  table,  wishing  to  warn  his  brother,  offered  is 
HAcriflce  unto  Idols— The  oldest  MSS.  omit  " unto  idol*-' 
At  a  heathen  s  taoie  the  expression,  offensive  to  hin» 


1  C0KINTHIAN8  XI. 


would  naturally  be  avoided,     for  conscience' sake— not 
to  cause   a    stumbling-block  to  the  conscience  of  thy 
weak  brother  (ch.  8. 10-12).    for  the  earth  Is  the  Lord's, 
Ac  -Not  In  the  oldest  MSS.    29.  Conscience  .  .  .  of  the 
•ther— the  weak  brother  Introduced  In  v.  28.    for  why  U 
my  liberty  Judged  of  another  man's  conscience T— St. 
Paul  pauses  to  the  first  person,  to  teach  his  converts  by 
putting  himself  as  It  were  In  their  position.    The  Greek 
terras  for  "the  other  "  and  "  another  "  are  distinct.    "  The 
other''  Is  the  one  with  whom  St.  PauVs  and  hU  Corinthian 
gonverts'  concern is;  "another"  Is  any  oilier  with  whom  he 
and  they  have  no  concern.    If  a  guest  know  the  meat  to  be 
tdol  meat  whilst  I  know  It  not,  I  have  "  liberty  "  to  eat 
without  being  condemned  by  his  "conscience."  [Gbottus.] 
Thus  the  "  for,"  &o.,  is  an  argument  for  v.  27,  "  Eat,  asking 
no  questions."    Or,  "Why  should  I  give  occasion  by  the 
rash  use  of  my  liberty  that  another  should  condemn  it 
[Estitjs],  or  that  my  liberty  should  cause  the  destruction 
of  my  weak  brother  T"    [Mbnochitjs.]    Or,  the  words  are 
those  of  the  Corinthian  objector  (perhaps  used  in  their 
letter,  and  so  quoted  by  St.  Paul),  "  Why  is  my  liberty 
judged  by  another's  conscience?"  why  should  not  I  he 
Judged  only  by  my  own,  and  have  liberty  to  do  whatever 
It  sanctions?  St.  Paul  replies  in  v. 31,  Your  doing  so  ought 
always  to  be  limited  by  regard  to  what  most  tends  "  to 
the  glory  of  God."    [Vatabltjs,  Conybeabe  and  How- 
son.]   The  first  explanation  is  simplest ;  the  "  for,"  Ac,  in 
it  refers  to  "not  thine  own  "  {i.  e.,  "not  my  own,"  In  St. 
Paul's  change  to  the  first  person) ;  I  am  to  abstain  only  in 
the  case  of  liability  to  offend  another's  conscience ;  in  cases 
where  my  own  has  no  scruple,  I  am  not  bound,  In  God's 
lodgment,  by  any  other  conscience  than  my  own.  30.  For 
—The  oldest  MSS.  omit  "  for."   by  grace— rather,  thank- 
fully."   [AWOBD.]    I  ...  be  partaker— I  partake  of  the 
food  set  before  me.    evil  spoken  of— by  him  who  does  not 
use  his  liberty,  but  will  eat  nothing  without  scrupulosity 
and  questioning  whence  the  meat  comes,   give  thanks— 
which  consecrates  all  the  Christian's  acts  (Romans  14.  0 ; 
1  Timothy  4.  8,  4).    31.  Contrast  Zecharlah  7. 6 ;  the  picture 
of  worldly  men.    The  godly  may  "  eat  and  drink,"  and  It 
shall  be  well  with  him  (Jeremiah  22. 15, 16).    to  the  glory 
•f  God— (Colosslans  8. 17 ;  1  Peter  4. 11)— which  Involves  our 
Slaving  regard  to  the  edification  of  our  neighbour.    3a. 
SJve  none  offence— In  things  indifferent  (ch.  8. 13;  Ro- 
mans 14. 18;  2  Corinthians  6.  3) :  for  in  all  essential  things 
affeoting  Christian  doctrine  and  practice,  even  in  the 
smallest  detail,  we  must   not   swerve   from   principle, 
whatever  offence  may  be  the  result  (ch.  1.  23).    Giving  of- 
fence Is  unnecessary,  if  our  own  spirit  cause  it ;  necessary, 
if  It  be  caused  by  the  truth.    33.  I  please— I  try  to  please 
(eh.  ». 19,  22;  Romans  15.  2).    not  seeking  mine  own— (v. 
tt).    many— rather  as  Greek,  "the  many." 

CHAPTER     XI. 

Ver.  1-34.  Censtjbe  on  Disobdebs  in  theib  Assem- 
blies :  Theib  Women  not  being)  Veiled,  and  Abuses 
AT  the  Love-Feasts,  l.  Rather  belonging  to  the  end  of 
ch.  10,  than  to  this  chapter,  followers—  Greek,  "  imita- 
tors." of  Christ— who  did  not  please  Himself  (Romans 
11 8);  but  gave  Himself,  at  the  cost  of  laying  aside  His 
Divine  glory,  and  dying  as  man,  for  us  (EpheslansS.  2; 
Phllipplans  2.  4, 5).  We  are  to  follow  Christ  first,  and 
earthly  teachers  only  so  far  as  they  follow  Christ,  a. 
Here  the  ohapter  ought  to  begin,  ye  remember  me  In 
all  things— in  yonr  general  practice,  though  in  the  par- 
Hcular  Instances  which  follow  ye  fall,  ordinances—  Greek, 
"traditions,"  i.  e.,  apostollo  directions  given  by  word  of 
mouth  or  in  writing  («.  23;  ch.  15.  8;  2  Thessalonians  2. 15). 
The  reference  here  is  mainly  to  ceremonies :  for  in  v.  23,  as 
to  the  Lord's  Stjppeb,  which  is  not  a  mere  ceremony,  he 
•ays,  not  merely  "  I  delivered  unto  you,"  but  also,  "I  re- 
vived of  the  Lord :"  here  he  says  only  "  I  delivered  to 
yon."  Romanists  argue  hence  for  oral  traditions.  But 
the  difficulty  Is  to  know  what  is  a  genuine  apostolic  tradi- 
tion Intended  for  all  ages.  Any  that  can  be  proved  to  be 
•ach  ought  to  be  observed ;  any  that  cannot,  ought  to  be 
rejected  (Revelation  22  18)  Those  preserved  in  the  wrlt- 
96 


ten  word  alone  can  be  proved  to  be  such.    3.  The  Coriii 
thian  women,  on  the  ground  of  the  abolition  of  distinc- 
tion of  sexes  in  Christ,  claimed  equality  with  the  malt 
sex,  and,  overstepping  the  bounds  of  propriety,  came  for- 
ward  to  pray  and  prophesy  without  the  customary  head- 
covering  of  females.    The  Gospel,  doubtless,  did  raise 
women  from  the  degradation  in  which  they  had  been 
sunk,  especially  in  the  East.    Yet,  whilst  on  a  level  with 
males  as  to  the  offer  of,  and  standing  in  grace  (Galatlans  3. 
28),  their  subjection  in  point  of  order,  modesty,  and  seemli- 
ness,  is  to  be  maintained.    St.  Paul  reproves  here  their 
unseemliness  as  to  dress:  In  ch.  14.  34,  as  to  the  retiring 
modesty  in  public  which  becomes  them.    He  grounds  his 
reproof  here  on  the  subjection  of  woman  to  man  In  the 
order  of  creation,    the  head— an  appropriate  expression, 
when  he  is  about  to  treat  of  woman's  appropriate  head- 
dress In  public    of  every  man  .  .  .  Christ— (Ephesians  5. 
23.)    of  .  . .  woman  . . .  man— {V.  8 ;  Genesis  3. 16;  1  Tim- 
othy 2. 11, 12;  1  Peter  3. 1,  5,  6.)    head  of  Christ  U  God— 
(Ch.  3.  23 ;  15.  27, 28 ;  Luke  3. 22, 38 ;  John  14.  28 ;  20. 17 ;  Ephe- 
sians 8. 9.)    "  Jesus,  therefore,  must  be  of  the  same  essence 
as  God :  for,  since  the  man  is  the  head  of  the  woman,  and 
since  the  head  is  of  the  same  essence  as  the  body,  and  God 
is  the  head  of  the  Son,  it  follows  the  Son  Is  of  the  same 
essence  as  the  Father."  [S.  Chrysostom.]    "  The  woman 
is  of  the  essence  of  the  man,  and  not  made  by  the  man ; 
so,  too,  the  Son  is  not  made  by  the  Father,  but  of  the  es- 
sence of  the  Father."  [Theodobet,  t.  3,  p.  171.]    4.  pray« 
ing— in  pnblio  (v.  17).    prophesying— preaching  in  the 
Spirit  (ch.  12. 10).    having— i.  e.,  if  he  were  to  have :  a 
supposed  case  to  Illustrate  the  impropriety  in  the  woman's 
case.  It  was  the  Greek  custom  (and  so  that  at  Corinth)  for 
men  In  worship  to  be  uncovered ;  whereas  the  Jews  wore 
the  Tallth,  or  veil,  to  show  reverence  before  God,  and 
their  unworthlness  to  look  on  him  (Isaiah  6.2);  how- 
ever, Maimonides  (Mishna)  excepts  cases  where  [as  Ik 
Greece]  the  custom  of  the  place  was  different,    dlahon- 
onreth  his  head— not  as  Alfobd,  "  Christ"  (v.  3) :   bnt 
literally,  as  "his  head"  is  used  in  the  beginning  :>f  the 
verse.    He  dishonoureth  his  head  (the  prinolpal  part  of  the 
body)  by  wearing  a  covering  or  veil,  which  is  a  mark  of 
subjection,  and  which  makes  him  look  downwards  in- 
stead of  upwards  to  his  Spiritual  Head,  Christ,  to  whom 
alone  he  owes  subjection.    Why,  then,  ought  not  man  U 
wear  the  covering  in  token  of  his  subjection  to  Christ,  ac 
the  woman  wears  it  in  token  of  her  subjection  to  man? 
"  Because  Christ  is  not  seen :  the  man  is  seen ;  so  the  cov- 
ering of  him  who  is  under  Christ  is  not  seen;  of  her  who 
is  under  the  man,  Is  seen."    [Bkngkl.]     (Cf.  v.  7 )     9. 
woman  .  .  .  prayeth  .  .  .  prophesteth  —  This    Instance 
of  women  speaking  in  public  worship  Is  an  extraordin- 
ary case,  and  Justified   only   by  the   miraculous   gifts 
which  such  wom«n  possessed  as  their  credentials;  for 
instance,  Anna  the  prophetess  and  Priscilla  (so  Aots  2. 
18).    The  ordinary  rule  to  them  is,  silence  in  public  (ch. 
14.  34,  35;    1  Timothy  2.  U,  12).    Mental    receptivity  and 
activity  in  family  life  are  recognized  in  Christianity,  as 
most  accordant  with  the  destiny  of  woman.    This  pas- 
sage does  not  necessarily  sanction  women  speaking  in 
public,  even  though  possessing    miraculous   gifts;    but 
simply  records  what  took  plaoe  at  Corinth,  without  ex- 
pressing an  opinion  on  it,  reserving  the  censure  of  it  till 
ch.  14.  34,  35.    Even  those  women  endowed  with  prophecy 
were  designed  to  exercise  their  gift,  rather  in  other  times 
and  places,  than  the  pnblio  congregation,    dishonoureth 
.  .  .  head— in  that  she  acts  against  the  Divine  ordinance 
and  the  modest  propriety  that  becomes  her:  in  putting 
away  the  veil,  she  puts  away  the  badge  of  her  subjection 
to  man,  which  is  her  true  "honour;"  for  through  him  It 
connects  her  with  Christ,  the  head  of  the  man.    More- 
over, as  the  head-covering  was  the  emblem  of  maiden 
modesty  before  man  (Genesis  24.  65),  and  conjugal  chas- 
tity (Genesis  20.  16);   so,  to  uncover  the  head  Indicated 
withdrawal  from  the  power  of  l±~e  husband,  whence  a 
suspected  wife  had  her  head  uncovered  by  the  priest 
(Numbers 5. 18).    Alkobd  takes  "her  head"  to  bo  man, 
her  symbolical,  not  her  literal  head ;  bnt  as  It  Is  literal 
In  the  former  clause,  :t  most  be  so  in  the  latter  one.    ott 

K3 


1  CORINTHIANS  XL 


■  If .  .  .  sha-ren— As  woman's  hair  is  given  her  by 
nature,  as  her  covering  (v.  15),  to  cut  it  off  like  a  man,  all 
admit,  would  be  Indecorous :  therefore,  to  put  awa'  the 
bead-covering,  too,  like  a  man,  would  be  similarly  mde- 
oorous.    It  Is  natural  to  her  to  have  long  hair  for  her 
covering :   she  ought,  therefore,  to   add  the  other  (the 
wearing  of  a  head-covering)  to  show,  that  she  does  of  her 
own  will  that  which  nature  itself  teaches  she  ought  to  do, 
in  token  of  her  subjection  to  man.    6.  A  woman  would 
not  like  to  be  "shorn"  or  (what  is  worse)  "shaven:"  but 
if  she  chooses  to  be  uncovered  (unveiled)  in  front,  let  her 
be  so  also  behind,  i.  e.,  "shorn."    a  ihame-an  unbe- 
coming thing  (cf.  v.  13-15).    Thus   the  shaving   of  nuns 
Is  "a  shame."    T-9.  Argument,  also,  from  man's  more 
Immediate  relation  to  God,  and  the  woman's  to  man. 
man  .  .  .  Image  .  .  .  glory   of    God — being   created    in 
God's  "Image,"  first   and   directly:   the   woman,  subse- 
quently, and  indirectly,  through  the  mediation  of  man. 
Man  is  the  representative  of  God's  "glory"  (this  ideal  of 
man  being  realized  most  fully  in  the  Son  of  man  (Psalm 
8.4,5;  of.  2  Corinthians  8.  23).    Man  is  declared  in  Scrip- 
ture to  be  both  the  "image,"  and  in  the  "likeness,"  of 
God  (cf.  James  8.  9).    But  "  image"  alone  is  applied  to 
the  Son  of    God  (Colossians  I.  16;    cf.  Hebrews   1.  3). 
"Express  Image,"  Greek,  the  impress.    The  Divine  Son  Is 
not  merely  " like"  God,  He  is  God  of  God,  "being  of  one 
lubstance  (essence)  with  the  Father."     [Nicene  Cbeed.] 
woman  .  .  .  glory  of .  .  .  man— He  does  not  say,  also, 
"  the  image  of  the  man."    For  the  sexes  differ:  moreover, 
the  woman  is  created  in  the  image  of  God,  as  well  as  the 
man  (Genesis  1. 26,  27).    But  as  the  moon  In  relation  to  the 
sun  (Genesis  37.  9),  so  woman  shines  not  so  much  with 
light  direct  from  God,  as  with  light  derived  from  man, 
i.  «.,  in  her  order  in  creation ;  not  that  she  does  not  in  grace 
come  individually  into  direct  communion  with  God ;  but 
even  here  much  of  her  knowledge  is  mediately  given  her 
through  man,  on  whom  she  Is  naturally  dependent.   8.  is 
of .  .  .  of— takes  hi*  being  from  ("out  of") . .  .from:  refer- 
ring to  woman's  original  creation,  "  taken  out  of  man" 
(cf.  Genesis  2.  23).     The  woman  was  made  by  God  medi- 
ately through  the  man,  who  was,  as  It  were,  a  veil  or  me- 
dium placed  between  her  and  God,  and  therefore,  should 
wear  the  veil  or  head-covering  in  public  worship,  in  ac- 
knowledgment of  this  subordination  to  man  in  the  order 
of  creation.    The  man  being  made  immediately  by  God 
as  his  glory,  has  no  veil  between  himself  and  God.    [Fa- 
beb  Staftjlensis  in  Bengel.)     9.  Neither— rather  "For 
also;"  Another  argument:  The  immediate  object  of  woman's 
creation.    "  The  man  was  not  created  for  the  sake  of  the 
woman ;  but  the  woman  for  the  sake  of  the  man"  (Gene- 
sis 2. 18,  21,  22).    Just  as  the  Church,  the  bride,  is  made  for 
Christ ;  and  yet  in  both  the  natural  and  the  spiritual  cre- 
ations, the  bride,  whilst  made  for  the  bridegroom,  in  ful- 
filling that  end,  attains  her  own  true  "  glory,"  and  brings 
"  shame"  and  "  dishonour"  on  herself  by  any  departure 
fioin  it  (v.  4,  6).    10.  power  on  her  head  —  the  kerchief: 
French  "  couvre-chef,"  head-covering,  the  emblem  of  "power 
on  her  head :"  the  sign  of  her  being  under  man's  power, 
and  exercising  delegated  authority  under  him.    St.  Paul 
had  before  his  mind  the  root-connection  between  the  He- 
brew terms  for  "veil"  (Radid),  and  subjection  (Radad). 
because  of  the  angels— who  are  present  at  our  Christian 
assemblies  (cf.  Psalm  138. 1,  "gods,"  i.  «.,  angels),  and  de- 
light in  the  orderly  subordination  of  the  several  ranks  of 
God's  worshippers  in  their  respective  places,  the  outward 
demeanour  and  dress  of  the  latter  being  indicative  of 
that  Inward  humility  which  angels  know  to  be  most 
pleasing  to  their  common  Lord  (ch.  4.  9;  Ephesians  3. 10; 
Ecclesiastes  5. 6).    Hammond  quotes  Chrysostom,  "Thou 
standee  t  with  angels;   thou  singest   with   them;   thou 
hymnest  with  them;  and  yet  dost  thou  stand  laughing?" 
Bkngel  explains,  "As  the  angels  are  in  relation  to  God, 
so  the  woman  is  in  relation  to  man.    God's  face  is  uncov- 
ered; angels  In  his  presence  are  veiled  (Isaiah  6.2).  Man's 
face  is  uncovered ;  woman  in  his  presence  is  to  be  veiled. 
For  her  not  to  be  so,  would,  by  its  lndecorousness,  offend 
the  angels  (Matthew  18. 10, 81).    She,  by  her  weakness,  es- 
pecially needs  their  ministry ;  she  ought,  therefore,  to  be 
284 


the  more  careful  not  to  offend  them."    11.  Yet  nelthes 
sex  is  insulated  and  independent  of  the  other  in  the  Chris- 
tian life.    [Alfobd.]    The  one  needs  the  other  lp  the  sex- 
ual relation;  and  In  respect  to  Christ  ("  in  the  Lord"),  the 
man  and  the  woman  together  (for  neither  can  be  dis- 
pensed with)  realize  the  ideal  of  redeemed  humanity 
represented  by  the  bride,  the  Church.    1*.  As  the  woman 
was  formed  out  o/(from)  the  man,  even  so  is  man  born  b$ 
means  of  woman ;  but  all  things  (including  both  man  and 
woman)  are  from  God  as  the!  r  source  (Romans  11. 38 ;  2  Cor- 
inthians 5. 18).    They  depend  mutually  each  on  the  other 
and  both  on  him.    13.  Appeal  *lo  their  own  sense  of  de- 
corum,   a  woman  .  .  .  unto  God — By  rejecting  the  enx- 
blem  of  subjection  (the  head-covering),  she  passes  at  out 
leap  in  praying  publicly  beyond  both  the  man  and  angel* 
[Bengel.]  14.  The  fact  that  nature  has  provided  woman, 
and  not  man,  with  long  hair,  proves  that  man  was  de- 
signed to  be  uncovered,  and  woman  covered.    The  Naza- 
rite,  however,  wore  long  hair  lawfully,  as  being  part  of  a 
vow  sanctioned  by  God  (Numbers  6. 5).  Cf.  as  to  Absalom 
2  Samuel  14.  26,  and  Acts  18. 18.   15.  her  hair  .  . .  for  a  cov 
ertng— Not  that  she  does  not  need  additional  covering. 
Nay,  her  long  hair  shows  she  ought  to  cover  her  head  at 
much  as  possible.    The  will  ought  to  accord  with  nature. 
[Bengel.  1    16.  A  summary  close  to  the  argument  by  ap 
peal  to  the  universal  custom  of  the  churches.    If  any  . . . 
seem— the  Greek  also  means  "  thinks"  (fit)  (cf.  Matthew  & 
9).    If  any  man  chooses  (still  after  all  my  arguments)  to  be 
contentious.     If  any  be  contentious  and  thinks  himself 
right  in  being  so.    A  reproof  of  the  Corinthians'  self-suf- 
ficiency and  disputatiousuess  (ch.  1.  20).    we — apostles :  oi 
we  of  the  Jewish  nation,  from  whom  ye  have  received  the 
Gospel,  and  whose  usages  In  all  that  Is  good  ye  ought  to 
follow:  Jewish  women  veiled  themselves  when  In  public, 
according  to  Tertullian.    [Estius.J    The  former  explana- 
tion is  best,  as  the  Jews  are  not  referred  to  in  the  context: 
but  he  often  refers  to  himself  and  his  fellow-apostles,  by 
the  expression,  "  we — us"  (ch.  4.  9, 10;  5,  6).    no  such  cus* 
torn — as  that  of  women  praying  uncovered.  Not  as  Chbtb- 
ostom,  &c,  "that  of  being  contentious."    The  Greek  ten? 
Implies  a  usage,  rather  than  a  mental  habit  (John  18.  SH„ 
The  usage  of  true  "churches  (plural:  not,  as  Rome  tssee 
It,  'the  Church,'  as  an  abstract  entity;  but ' the  churches, 
as   a   number   of    independent    witnesses)   of    God"   (the 
churches  which  God  Himself  recognizes),  is  a  valid  argu- 
ment in  the  case  of  external  rites,  especially,  negatively,  e.g., 
Such  rites  were  not  received  among  them,  therefore,  ought 
not  to  be  admitted  among  us:  but  in  questions  of  doctrine, 
or  the  essentials  of  worship,  the  argument  is  not  valid 
[SCLATEBj  (ch.  7. 17  ;  14.  33).     neither— nor  yit.     Catholio 
usage  is  not  an  infallible  test  of  truth,  but  a  general  test 
of  decency.   17.  In  thAs — which  follows.   I  declare — rather, 
"I  enjoin:"  as  the  Greek  is  always  so  used.    The  oldest 
MSS.  read  lit.,  "This  I  enjoin  (you)  not  praising  (you)". 
that — inasmuch  as:  in  tfiat  you,  &c.    Here  he  qualifies  his 
praise  (v.  2).    "I  said  that  I  praised  you  for  keeping  the 
ordinances  delivered  to  you ;  but  I  must  now  give  injunc- 
tion in  the  name  of  the  Lord,  on  a  matter  in  which  I 
praise  you  not,  viz.,  as  to  the  Lord's  Supper  (v.  23 ;  ch.  14. 
37).   not  for  the  better— not  so  as  to  progress  to  what  la 
better,    for  the  worse — so  as  to  retrograde  to  what  la 
worse.    The  result  of  such  "coming  together"  must  be 
"condemnation"  (v.  34).  18.  first  of  all— In  the  first  place. 
The  "divisions"  (Greek,  schisms)  meant,  are  not  merely 
those  of  opinion  (ch.  1. 10),  but  In  outward  acts  at  the  love- 
feasts  (Agapa3)  (v.  21).    He  does  not  follow  up  the  expres» 
slon,  "  in  the  first  place,"  by  "  in  the  second  place."    Bit. 
though.not  expressed,  a  second  abuse  was  in  his  mint 
when  he  said,  "  In  the  first  place,"  viz.,  the  abvjsk  or 
spiritual  gifts,  which  also  created  disorder  in  their  assem- 
blies [Alfobd]  (ch.  12. 1,  <fec. ;  14.  23,  26,  33,  40).     In  »h» 
Church — not  the  place  of  worship ;  for  Isidore  of  Po!u 
slum  denies  that  there  were  such  places  specially  ser 
apart  for  worship  In  the  apostles'  times  (Epistle  246. 2", 
But,  "in  the  assembly"  or  "congregation:"  in  convoca 
tion  for  worship,  where  especially  love,  order,  and  har- 
mony should  prevail.    The  very  ordinance  lnsti toted  foi 
uniting  together  believers  in   one  body,  was  made  as 


1  COKINTHIANS  XL 


sooMion  of  "divisions"  (schisms),  partly— rift  hereby 
hxoepis  the  Innocent.  "I  am  unwilling  to  believe  all  I 
oear,  bnt  some  I  cannot  help  believing'  [Alford|: 
whilst  my  love  Is  unaffected  by  it.  [Benqel.1  19.  her- 
Mio*. -Not  merely  "schisms"  or  "divisions"  (v.  18),  which 
are  "recent  dissensions  of  the  congregation  through 
differences  of  opinion"  [Augustine,  Con.  Crescon.  Don. 
S,  7  quoted  by  French  Synonyms,  New  Testament], 
bat  also  " heresies,"  Le„  "schisms  which  have  now  be- 
come inveterate:"  'Beets"  [Campbell,  vol.  2,  p.  128, 127]: 
so  Acts  5.  17 ;  15.  5,  translate  the  same  Greek.  At  present 
there  were  dissensions  at  the  love- feasts;  but  St.  Paul, 
remembering  Jesus'  words  (Matthew  18.  7;  21. 10, 12;  Luke 
17. 1),  foresees  "there  must  be  (come)  also"  matured  sepa- 
rations, and  established  parties  in  secession,  as  separat- 
ists. The  "  must  be"  arises  from  sin  in  professors  neces- 
sarily bearing  its  natural  fruits:  these  are  overruled  by 
God  to  the  probation  of  character  of  both  the  godly  and 
the  ungodly,  and  to  the  discipline  of  the  former  for  glory. 
"  Heresies"  had  not  yet  Its  technical  sense  ecclesiastically, 
referring  to  doctrinal  errors:  it  means  confirmed  ischiums. 
Bt,  Augustine's  rule  Is  a  golden  rule  as  regards  questions 
of  heresy  and  catholicity:  "In  doubtful  questions,  lib- 
erty; In  essentials,  unity;  in  all  things,  charity."  that 
,  ,  ,  approved  may  be  made  manifest — through  the  dis- 
approved (reprobates)  becoming  manifested  (Luke  2.  85; 
1  John  2.  19).  30.  When  .  .  .  therefore— Resuming  the 
thread  of  discourse  from  v.  18.  this  U  not  to  — rather, 
"there  Is  no  such  thing  as  eating  the  Lord's  Supper;"  it 
it  not  possible  where  each  Is  greedily  Intent  only  on  de- 
vouring "His  own  supper,"  and  some  are  excluded  alto- 
gether, not  having  been  waited  for  (v.  83),  where  some  are 
"drunken,"  whilst  others  are  "  hungry"  (v.  21).  The  love- 
feast  usually  preceded  the  Lord's  Supper  (as  eating  the 
Passover  came  before  the  Lord's  Supper  at  the  first  institu- 
tion of  the  latter).  It  was  a  club-feast,  where  each  brought 
his  portion,  and  the  rich,  extra  portions  for  the  poor ; 
from  It  the  bread  and  wine  were  taken  for  the  Eucharist ; 
and  it  was  at  it  that  the  excesses  took  place,  which  made 
»  true  celebration  of  the  Lord's  Supper  during  or  after  It, 
wlti  true  discernment  of  lta  solemnity,  out  of  the  ques- 
tion. 31.  one  taketh  before  other— The  rich  "before"  the 
poor,  who  had  no  supper  of  their  own.  Instead  of  "  tarry- 
ing for  one  another"  (v.  33);  hence  the  precept  (ch.  12.  21, 
J5).  his  own  supper—"  His  own"  belly  Is  his  God  (Phll- 
lppians  8.  19);  "the  Lord's  Supper,"  the  spiritual  feast 
never  enters  his  thoughts,  drunken— The  one  has  more 
than  lsgood  for  him,  theotherless.  [Bengel.]  33. What! 
— Greek,  For.  houses— (cf.  v.  34)—"  at  home."  That  Is  the 
place  to  satiate  the  appetite,  not  the  assembly  of  the 
brethren.  [Alfobd.]  despise  ye  the  Church  of  God— the 
congregation  mostly  composed  of  the  poor,  whom  "  God 
hath  chosen,"  however  ye  show  contempt  for  them  (James 
2.  5) ;  of.  "  of  God"  here,  marking  the  true  honour  of  the 
Church,  shame  them  that  have  not — viz.,  houses  to  eat 
and  drink  in,  and  who,  therefore,  ought  to  have  received 
their  portion  at  the  love-feasts  from  their  wealthier 
brethren.  I  praise  you  not — resuming  the  words  (v.  17). 
93.  His  objeot  Is  to  show  the  unworthiness  of  such  con- 
duct from  the  dignity  of  the  holy  supper.  I— Emphatic 
in  the  Greek.  It  is  not  my  own  invention,  but  the  Lord's 
institution,  received  of  the  Lord— by  immediate  revela- 
tion (Galatians  1.  12;  cf.  Acts  22.  17,  18;  2  Corinthians  12. 
1-4).  The  renewal  of  the  institution  of  the  Lord's  Supper 
by  special  revelation  to  St.  Paul  enhances  its  solemnity. 
The  similarity  between  St.  Luke's  and  St.  Paul's  account 
of  the  institution,  favours  the  supposition  that  the  former 
lrew  his  information  from  the  apostle,  whose  companion 
m  travel  he  was.  Thus,  the  undesigned  coincidence  is  a 
proof  of  genuineness,  night — the  time  fixed  for  the  Pass- 
over (Exodus  12. 6) :  though  the  time  for  the  Lord's  Supper 
Is  not  fixed,  betrayed— With  the  traitor  at  the  table,  and 
death  present  before  His  eyes,  He  left  this  ordinance  as 
Eis  last  gift  to  us,  to  commemorate  His  death.  Though 
fibont  to  receive  such  an  injury  from  man,  He  gave  this 
pledge  of  His  amazing  love  to  man.  34.  brake  — the 
breaMngof  the  bread  Involves  its  distribution,  and  reproves 
Uie  Corinthian  mode  at  the  love-feast,  of  "  every  one  tak- 


ing before  other  his  own  supper."  my  body  .  .  .  broke* 
for  you— "Given"  (Lnke  22.  19)  for  you  (Greek,  in  your  be- 
half), and  "broken,"  so  as  to  be  distributed  among  you 
The  oldest  MSS.  omit  "  broken,"  leaving  it  to  be  supplied 
from  "brake."  The  two  old  versions,  Memphltlo  and 
Thebaic,  read  from  Luke,  "given."  The  literal  "body" 
could  not  have  been  meant;  for  Christ  was  still  sensibly 
present  among  his  disciples  when  he  said,  "This  is  my 
body."  They  could  only  have  understood  Him  symbol* 
lcally  and  analogically:  As  this  bread  is  to  your  bodily 
health,  so  my  body  is  to  the  spiritual  health  of  the  be- 
lieving communicant.  The  words,  "  Take,  eat,"  are  not 
in  the  oldest  MSS.  35.  when  he  had  supped — Greek,  "  af- 
ter the  eating  of  supper,"  viz.,  the  Passover  supper  which 
preceded  the  Lord's  Supper,  as  the  love-feast  did  subse- 
quently. Therefore,  you  Corinthians  ought  to  separata 
common  meals  from  the  Lord's  Supper,  f  Bkngel.]  th« 
new  testament — or  "  covenant."  The  cup  is  the  parch- 
ment-deed, as  it  were,  on  which  my  new  covenant,  or 
last  will  Is  written  and  sealed,  making  over  to  yon  all 
blessings  here  and  hereafter,  in  my  blood — ratified  by 
bt  blood :  "  not  by  the  blood  of  goats  and  calves"  (He- 
brews 9.  12). — as  oft  as — Greek,  as  many  times  soever:  im- 
plying that  it  is  an  ordinance  often  to  be  partaken  of.  In 
remembrance  of  me — St.  Luke  expresses  this,  which  Is 
understood  by  St.  Matthew  and  St.  Mark.  St.  Paul  twice 
records  it  as  suiting  his  purpose.  The  old  sacrifices 
brought  sins  continually  to  remembrance  (Hebrews  10. 1, 
S).  The  Lord's  Supper  brings  to  remembrance  Christ  and 
His  sacrifice  once  for  all  for  the  full  and  final  remUston  of 
sins.  36.  For— In  proof  that  the  Lord's  Supper  is  "  in  re 
membrance"  of  Him.  show  —  announce  publicly.  Tht 
Greek  does  not  mean  to  dramatically  represent,  but  "  y« 
publicly  profess  each  of  you,  the  Lord  has  died  fob  KB." 
[Wahl.J  This  word,  as  "  Is"  in  Christ's  institution  (v.  24, 
25),  implies  not  literal  presence,  but  a  vivid  realization,  hjf 
faith,  of  Christ  in  the  Lord's  Supper,  as  a  living  person, 
not  a  mere  abstract  dogma,  "  bone  of  our  bone,  and  flesh 
of  our  flesh"  (Ephesians  5.  80;  cf.  Genesis  2.  23);  and  our- 
selves "  members  of  His  body,  of  His  flesh,  and  of  His 
bones,"  "  our  sinful  bodies  made  clean  by  His  body  (once 
for  all  offered),  and  onr  souls  washed  through  His  most 
precious  blood."  [Church  of  England  Prayer  Book.) 
"Show,"  or  " announce,"  is  an  expression  applicable  to 
new  things;  cf.  "show"  as  to  the  Passover,  Exodus  18.  8. 
So  the  Lord's  death  ought  always  to  be  fresh  in  our  mem* 
ory ;  cf.  In  heaven,  Revelation  5.  6.  That  the  Lord's  Sup- 
per Is  in  remembrance  of  Him,  implies  that  he  is  bodily 
absent,  though  spiritually  present,  for  we  cannot  be  said 
to  commemorate  one  absent.  The  fact  that  we  not  only 
show  the  Lord's  death  in  the  supper,  but  eat  and  drink 
the  pledges  of  It,  could  only  be  understood  by  the  Jews, 
accustomed  to  such  feasts  after  propitiatory  sacrifices,  as 
implying  oar  personal  appropriation  therein  of  the  bene- 
fits of  that  death,  till  he  come— when  there  shall  be  ne 
longer  need  of  symbols  of  His  body,  the  body  itself  being 
manifested.  The  Greek  expresses  the  certainty  of  His 
coming.  Rome  teaches  that  we  eat  Christ  present  corpo- 
rally, "till  He  come"  corporally;  a  contradiction  in 
terms.  The  shewon***,  lit.,  bread  of  the  presence,  was  In  the 
sanctuary,  but  not  In  the  Holiest  place  (Hebrews  9. 1-*); 
so  the  Lord's  Supper  in  heaven,  the  antitype  to  the  Holiest 
place,  shall  be  superseded  by  Christ's  own  bodily  presence ; 
then  the  wine  shall  be  drunk  "anew"  In  the  Father's  king- 
dom, by  Christ  and  His  people  together,  of  which  heavenly 
banquet,  the  Lord's  Supper  is  a  spiritual  foretaste  and  spe- 
cimen (Matthew  28.  29).  Meantime,  as  the  shewbread  was 
placed  anew,  every  sabbath,  on  the  table  before  the  Lord 
(Leviticus  24.  5-8) ;  so  the  Lord's  death  was  shown,  or  an- 
nounced afresh  at  the  Lord's  table  the  first  day  of  every 
week  in  the  primitive  Church.  We  are  now  "  priests 
unto  God"  in  the  dispensation  of  Christ's  spiritual  pres- 
ence, antitypical  to  the  Holy  Place  :  the  perfect  and 
eternal  dispensation,  which  shall  not  begin  till  Christ's 
coming,  is  antitypical  to  the  Holiest  Place,  which 
Christ  our  High  Priest  alone  In  the  flesh  as  yet  has  en- 
tered (Hebrews  9.  8,  7);  bat  which,  at  his  coming,  we,  too. 
who  are  believers,  shall  onter  (Revelation  7.  15;   21.22) 

285 


I  CORINTHIANS  XIX, 


ffb.e  supper  joJus  the  two  closing  periods  of  the  Old  and 
5he  New  dispensations.  The  first  and  second  comings  are 
considered  as  one  coming,  whence  the  expression  is  not 
"return,"  but  "come"  (cf.,  however,  John  14.  3).  37.  eat 
sad  drink— So  one  of  the  oldest  MSS.  reads.  But  three  or 
four  equally  old  MSS.,  the  Vulgate  and  Cyprian,  read  "  or." 
Romanists  quote  this  reading  in  favour  of  communion  in 
one  kind.  This  consequence  does  not  follow.  St.  Paul 
says,  Whosoever  is  guilty  of  unworthy  conduct,  either  In 
eating  the  bread,  or  in  drinking  the  cup,  is  guilty  of 
the  body  and  blood  of  Christ.  Impropriety  in  only 
jne  of  the  two  elements,  vitiates  true  communion  in  both. 
Therefore,  in  the  end  of  the  verse,  he  says,  not  "body  or 
blood,"  Ac,  but  "  body  and  blood."  Any  who  takes  the 
bread  without  the  wine,  or  the  wine  without  the  bread, 
"  unworthily  "  communicates,  and  so  "  Is  guilty  of  Christ's 
body  and  blood:"  for  he  disobeys  Christ's  express  com- 
mand to  partake  of  both.  If  we  do  not  partake  of  the  sac- 
ramental  symbol  of  the  Lord's  death  worthily,  we  share 
in  the  guilt  of  that  death.  (Cf.  "crucify  to  themselves  the 
Son  of  God  afresh,"  Hebrews  6,  6.)  Unworthiness  in  the 
person,  is  not  what  ought  to  exclude  any,  but  unworthily 
communicating:  However  unworthy  we  be,  if  we  examine 
ourselves  so  as  to  And  that  we  penitently  believe  in 
Christ's  Gospel,  we  may  worthily  communicate.  38.  ex- 
amine — Greek,  prove,  or  test,  his  own  state  of  mind  In  re- 
spect to  Christ's  death,  and  his  capability  of  "discerning 
the  Lord's  body  "  (v.  29,  81).  Not  auricular  confession  to  a 
priest,  but  self-examination  is  necessary,  so — after  due 
self-examination,  of .  .  .  of— In  v.  27,  where  the  receiv- 
ing was  unworthily,  the  expression  was,  "eat  this  bread, 
drink  .  .  .  cup  "  without "  of."  Here  the  "of"  Implies  due 
circumspection  in  communicating.  [Bengel.]  let  him 
eat— His  self-examination  is  not  in  order  that  he  may 
stay  away,  but  that  he  may  eat,  i.  e.,  communicate.  30. 
damnation— A  mistranslation  which  has  put  a  stum- 
bling-block in  the  way  of  many  in  respect  to  communi- 
cating. The  right  translation  Is  "judgment."  The  judg- 
ment is  described  (v.  30-32)  as  temporal,  not  discerning— 
not  duly  judging :  not  distinguishing  in  judgment  (so  the 
Greek:  the  sin  and  its  punishment  thus  being  marked  as 
corresponding)  from  common  food,  the  sacramental 
pledges  of  the  Lord's  body.  Most  of  the  oldest  MSS.  omit 
'Lord's,"  see  v.  27.  Omitting  also  "unworthily,"  with 
most  of  the  oldest  MSS,  we  must  translate,  "He  that  eat- 
eth  and  drinketh,  eateth  and  drinketh  Judgment  to  him- 
self, if  he  discern  not  the  body "  (Hebrews  10.  29).  The 
Church  is  "the  body  of  Christ"  (ch.  12.  27):  The  Lord's 
body  is  His  literal  body  appreciated  and  discerned  by  the 
soul  in  the  faithful  receiving,  and  not  present  in  the  ele- 
ments themselves.  30.  weak  .  .  .  sickly— He  is  "  weak  " 
who  has  naturally  no  strength:  "sickly,"  who  has  lost  his 
strength  by  disease.  [Tittm.  Synonyms,]  sleep— are  being 
lulled  in  death :  not  a  violent  death  ;  but  one  the  result 
at  sickness,  sent  as  the  Lord's  chastening  for  the  Indi- 
vidual's salvation,  the  mind  being  brought  to  a  right  state 
on  the  sick  bed  (v.  31).  31.  if  we  would  Judge  ourselves 
—Most  of  the  oldest  MSS.  read  "  But,"  not  "  For."  Trans- 
late also  lit,,  "  If  we  duly  Judged  ourselves,  we  should  not 
be  (or  not  have  been)  Judged,"  i.  e.,  we  should  escape  (or  have 
escaped)  our  present  Judgments.  In  order  to  duly  judge  or 
"discern  (appreciate)  the  Lord's  body,"  we  need  to  "duly 
ludge  ourselves."  A  presolent  warning  against  the 
dogma  of  priestly  absolution  after  fall  confession,  as  the 
necessary  preliminary  to  receiving  the  Lord's  Supper. 
39.  chastened— (Revelation  3. 19.)  with  the  world— who, 
being  bastards,  are  without  chastening  (Hebrews  12.  8). 
33.  Tarry  one  for  another— In  contrast  to  v.  21.  The 
expression  is  not  "Give  a  share  to  one  another,"  for  all 
the  viands  brought  to  the  feast  were  common  property, 
and,  therefore,  they  should  "tarry"  till  all  were  met  to 
partake  together  of  the  common  feast  of  fellowship. 
fTffBOPHYL,]  34.  if  any  .  .  .  hunger- so  as  not  to  be 
able  to  "  tarry  for  others,"  let  him  take  off  the  edge  of  his 
a  anger  at  home  [Alfordj  (v.  22).  the  rest— "the  other  ques- 
tions you  asked  me  as  to  the  due  celebration  of  the  Lord's 
Sapper.' '  Not  other  questions  in  general ;  for  he  does  subse- 
jn en tly  set  in  order  other  general  quest'  ons  in  this  Epistle, 
28* 


CHAPTER  XII. 

Ver.  1-81.  The  Use  and  the  Abtjse  of  Spiritual 
Gifts,  Especially  Prophesying  and  Tongues.  This  U 
the  second  subject  for  correction  in  the  Corinthian  assem- 
blies :  the  "flrst "  was  discussed  (oh.  11. 18-84).  l.  splrltnal 
gifts— the  signs  of  the  Spirit's  continued  efficacious  pres- 
ence in  the  Church,  which  is  Christ's  body,  the  comple- 
ment of  His  Incarnation,  as  the  body  Is  the  complement 
of  the  head.  By  the  love  which  pervades  the  whole,  the 
gifts  of  the  several  members,  forming  reciprocal  comple- 
ments to  each  other,  tend  to  the  one  object  of  perfecting 
the  body  of  Christ.  The  ordinary  and  permanent  gift* 
are  comprehended  together  with  the  extraordinary,  with- 
out  distinction  specified,  as  both  alike  flow  from  the  Divine 
indwelling  Spirit  of  life.  The  extraordinary  gifts,  so  far 
from  making  professors  more  peculiarly  saints  than  in 
our  day,  did  not  always  even  prove  that  such  persons 
were  in  a  safe  state  at  all  (Matthew  7. 22).  They  were 
needed  at  flrst  in  the  Church  (1.)  as  a  pledge  to  Christians 
themselves  who  had  Just  passed  over  from  Judaism  or 
heathendom,  that  God  was  In  the  Church ;  (2.)  for  the 
propagation  of  Christianity  In  the  world;  (3.)  for  the  edi- 
fication of  the  Church.  Now  that  we  have  the  whole 
written  New  Testament,  which  they  had  not,  and  Chris* 
tlanlty  established  as  the  result  of  the  miracles,  we  need 
no  further  miracle  to  attest  the  truth.  So  the  pillar  of 
cloud  which  guided  the  Israelites  was  withdrawn  when 
they  were  sufficiently  assured  of  the  Divine  presence,  the 
manifestation  of  God's  glory  being  thenceforward  enclosed 
in  the  Most  Holy  place.  [Archbishop  Whatelt.]  Rt» 
Paul  sets  forth  in  order,  I.  The  unity  of  the  body  (t>.  1-27). 

II.  The  variety  of  its  members  and  functions  (v.  27-80). 

III.  The  grand  principle  for  the  right  exercise  of  the  gifts, 
vis.,  love  (v.  81,  and  ch.  13).  IV.  The  comparison  of  the  gifts 
with  one  another  (oh.  14).  I  would  not  have  yon  igno- 
rant—with all  your  boasts  of  "  knowledge  "  at  Corinth. 
If  Ignorant  now,  it  will  be  your  own  fault,  not  mine  (ch. 
14.  88).  ft.  (Ephesians  2. 11.)  that  ye  were— The  best  M8& 
read,  "That  when  ye  were;"  thus  "ye  were"  must  b* 
supplied  before  "  carried  away  "—Ye  were  blindly  trans- 
ported hither  and  thither  at  the  will  of  your  false  guides. 
these  dumb  idols—  Greek,  "the  Idols  which  are  dumb:" 
contrasted  with  the  living  God  who  "  speaks  "  in  the  be- 
liever by  his  Si  irit  (v.  8,  Ac.).  This  gives  the  reason  why 
the  Corinthians  needed  instruction  as  to  spiritual  gifts, 
viz.,  their  past  heathen  state,  wherein  they  had  no  expe- 
rience of  intelligent  splrltnal  powers.  When  blind,  ye 
went  to  the  dumb,  as  ye  were  led— The  Greek  is,  rather, 
"  as  ye  might  (happen  to)  be  led,"  viz.,  on  different  occa- 
sions. The  heathen  oracles  led  their  votaries  at  random, 
without  any  definite  principle.  3.  The  negative  and 
positive  criteria  of  Inspiration  by  the  Spirit— the  rejec- 
tion or  confession  of  Jesus  as  Lord  [  Alfobd]  (1  John  4. 2; 
5. 1).  St.  Paul  gives  a  test  of  truth  against  the  Gentiles; 
St.  John  against  the  false  prophets,  by  the  Spirit- 
rather,  as  Greek,  "IN  the  Spirit;"  that  being  the  power 
pervading  him,  and  the  element  in  which  he  speaks 
[Alfobd]  (Matthew  18.  17;  John  16.  26).  of  God  .  .  . 
Holy— The  same  Spirit  is  called  at  one  time  "the 
Spirit  of  God;"  at  another,  "the  Holy  Ghost,"  or 
"Holy  Spirit."  Infinite  Holiness  is  almost  synonymous 
with  Godhead,  speaking  .  .  .  say— "speak"  Implies  th* 
act  of  utterance;  "say"  refers  to  that  which  Is  uttered. 
Here,  "  say"  means  a  spiritual  and  believing  confession  of 
Him.  Jesus— Not  an  abstract  doctrine,  but  the  historical, 
living  God-man  (Romans  10.  9).  accursed— as  the  Jews 
and  Gentiles  treated  Him  (Galatians  3. 13).  Cf.  "  to  curs* 
Christ"  in  the  heathen  Pliny's  letter  (Ep.  10.  97).  The 
spiritual  man  feels  Him  to  be  the  Source  of  all  blessings 
(Ephesians  1.  3)*  and  to  be  severed  from  Him  is  to  be  ao 
cursed  (Romans  9.  3).  Lord— acknowledging  himself  as 
His  servant  (Isaiah  26. 13).  "  Lord"  is  the  LXX.  translo' 
Hon  for  the  incommunicable  Hebrew  name  Jehovah.  4U 
diversities  of  gifts— i.  e„  varieties  of  spiritual  endow 
ments  peculiar  to  the  several  members  of  the  Church:  ct 
"dividing  to  every  man  severally"  (v.  11).  same  Spirts— 
The  Holy  Trinity  appears  here:   the  Holy  Spirit  in  thli 


I  CORINTHIANS  XII. 


terse;  Christ  In  v.  5;  and  the  Father  In  v.  6.  The  terms 
'gifts,"  "administrations,"  and  "operations,"  respect- 
ively correspond  to  the  Divine  Three.  The  Spirit  is 
treated  of  in  v.  7,  &c. ;  the  Lord,  in  v.  12,  &c. ;  God,  in  v.  28. 
Cf.  Ephesians  4.  4-fl.  5, 6. "  Gifts"  (v.  4), "  administrations" 
(the  various  functions  and  services  performed  by  those 
Saving  the  gifts,  cf.  v.  28),  and  "operations"  (the  actual 
iff+ct*  reacting  from  both  the  former,  through  the  uni- 
versally operative  power  of  the  one  Father  who  is  "above 
ell,  through  all,  and  in  us  all"),  form  an  ascending  climax. 
[Henderson,  Inspiration.]  same  Lord— whom  the  Spirit 
glorifies  by  these  ministrations.  [Bengel.]  6.  operations 
— (Cf.  V.  10.)  same  God  .  .  .  wovketh— by  Ills  Spirit 
working  (v.  11).  all  in  all— all  of  thein  (the  "  gifts")  in  all 
the  persons  (who  possess  them).  7.  But— Though  all  the 
gifts  flow  from  the  one  God,  Lord,  and  Spirit,  the  "  mani- 
festation" by  which  the  Spirit  acts  (as  He  is  hidden  in 
Himself),  varies  in  each  individual,  to  every  man— to 
tach  of  the  members  of  the  Church  severally,  to  profit 
withal— with  a  view  to  the  profit  of  the  whole  body.  8-10. 
Three  classes  of  gifts  are  distinguished  by  a  distinct  Greek 
word  for  "another"  (a  distinct  class),  marking  the  three 
several  genera:  alio  marks  the  species,  hetero  the  genera 
(cf.  Greek,  oh.  15.  89-41).  I.  Gifts  of  intellect,  viz.,  (1.)  wis- 
dom, (2.)  knowledge.  II.  Gifts  dependent  on  a  special 
faith,  vit.,  that  of  miracles  (Matthew  17.  20) :  (1.)  Healings, 
(2.)  workings  of  miracles,  (3.)  prophecy  of  future  events, 
(i.)  discerning  of  spirits,  or  the  divinely-given  faculty  of 
distinguishing  between  those  really  inspired,  and  those 
who  pretended  to  inspiration.  III.  Gifts  referring  to  the 
Umgu.es.  (1.)  Divers  kinds  of  tongues,  (2.)  Interpretation 
of  tongues.  The  catalogue  in  v.  28  is  not  meant  strictly  to 
harmonize  with  the  one  here,  though  there  are  some  par* 
tioulars  In  which  they  correspond.  The  three  genera  are 
summarily  referred  to  by  single  instances  of  each  in  oh. 
18. 8.  The  first  genus  refers  more  to  believers ;  the  second, 
to  unbelievers,  by  .  .  .  by  .  .  .  by— The  first  In  Greek  Is, 
"By  means  of,"  or  "  through  the  operation  of;"  the  second 
is,  "according  to"  the  disposing  of  (cf.  v.  11);  the  third  is, 
"In,"  i.  «.,  under  the  influence  of  (so  the  Greek,  Matthew  22. 
18;  Luke  2.  27).  word  of  wisdom— the  ready  utterance  of 
{for  Imparting  to  others,  Ephesians  6. 19)  wisdom,  viz.,  new 
revelations  of  the  Divine  wisdom  in  redemption,  as  con- 
trasted with  human  philosophy  (ch.  1.  24 ;  2.  6, 7 ;  Ephe- 
sians 1.  8;  S.  10;  Colossians  2.  3).  word  of  knowledge- 
ready  utterance  supernaturally  imparted  of  truths  al- 
beady  revealed  (in  this  it  Is  distinguished  from  "the 
word  of  wisdom,"  which  related  to  new  revelations). 
Ct  ch.  14. 8,  where  "revelation"  (answering  to  "  wisdom" 
here)  is  distinguished  from  "knowledge."  [Henderson.] 
Wisdom  or  revelation  belonged  to  the  "prophets;"  know- 
ledge, to  the  "teachers."  Wisdom  penetrates  deeper  than 
knowledge.  Knowledge  relates  to  things  that  are  to  be 
done.  Wisdom,  to  things  eternal:  hence,  wisdom  Is  not, 
like  knowledge,  said  to  "pass  away"  (ch.  13.  8).  [Bengel.] 
ft.  faith— not  of  doctrines,  but  of  miracles :  confidence  In 
God,  by  the  Impulse  of  His  Spirit,  that  He  would  enable 
them  to  perform  any  required  miracle  (cf.  ch.  13.  2;  Mark 
11.  23;  James  5. 15).  Its  nature,  or  principle,  is  the  same 
«i«  that  of  saving  faith,  viz.,  reliance  on  God;  the  pro- 
ducing cause,  also,  In  the  same,  viz.,  a  power  altogether 
supernatural  (Ephesians  1. 19,  20).  But  the  objects  of  faith 
differ  respectively.  Hence,  we  see,  saving  faith  does  not 
cave  by  its  Intrinsic  merit,  but  by  the  merits  of  Him  who 
Is  the  object  of  it.  healing— Greet  plural,  "healings:" 
referring  to  different  kinds  of  disease  which  need  differ- 
ent kinds  of  healing  (Matthew  10. 1).  10.  working  of 
miracles— As  "healings"  are  miracles,  those  here  meant 
must  refer  to  miracles  of  special  and  extraordinary  power 
(so  the  Greek  for  "  miracles"  means);  e.  g.,  healings  might 
be  effected  by  human  skill  in  course  of  time;  but  the 
raising  of  the  dead,  the  infliction  of  death  by  a  word,  the 
innocuous  use  of  poisons,  <fec,  are  miracles  of  special  power. 
(f .  Mark  6.  5 ;  Acts  19. 11.  prophecy— Here,  probably,  not 
In  the  wider  sense  of  public  teaching  by  the  Spirit  (ch.  11. 
i.  5;  14, 1-6, 22-39) ;  but,  as  Its  position  between  "miracles" 
Mid  a  "  discerning  of  spirits"  implies,  the  inspired  disclosure 
*/  the  future  (Acts  11.  27.  28 ;  21. 11 ;  1  Timothy  1. 18).    [Hen- 


derson.] It  depends  on  "  faith  "(v.  9;  Romans  UL  6).  Tix; 
prophets  ranked  next  to  the  apostles  (v.  28;  Ephesians  8.  8; 
4.  11).  As  prophecy  is  part  of  the  whole  scheme  of  re- 
demption, an  inspired  Insight  Into  the  obscurer  parts  of 
the  existing  Scriptures,  was  the  necessary  preparation 
for  the  miraculous  foresight  of  the  future,  discerning 
of  spirits— discerning  between  the  operation  cf  God'i 
Spirit,  and  the  evil  spirit,  or  unaided  human  spirit  (ch. 

14.  29 ;  cf.  1  Timothy  4. 1 ;  1  John  4. 1).  kinds  of  tongue* 
—the  power  of  speaking  various  languages :  also  a  spiritual 
language  unknown  to  man,  uttered  in  ecstasy  (ch.  14.  2-12> 
This  is  marked  as  a  distinct  genus  in  the  Greek,  "T% 
another  and  a  different  class."  interpretation  of  tongues 
— <Ch.  14.  13,  26,  27.)  11.  as  he  will— (v.  18;  Hebrews  2.  4) 
12, 13.  Unity,  not  unvarying  uniformity,  Is  the  law  of 
God  In  the  world  of  grace,  as  in  that  of  nature.  As  the 
many  members  of  the  body  compose  an  organic  whole 
and  none  can  be  dispensed  with  as  needless,  so  those 
variously  gifted  by  the  Spirit,  compose  a  spiritual  organic 
whole,  the  body  of  Christ,  into  which  all  are  baptized  by 
the  one  Spirit,  of  that  one  body— Most  of  the  oldest 
MSS.  omit "  one."  so  also  it  Christ— i.  e.,  the  whole  Christ, 
the  headandbody.  So  Psalm  18. 60, "  His  anointed  (Messiah 
or  Christ),  David  (the  antl  typical  David)  and  His  seed." 
by . . .  Spirit . . .  baptized— lit., "  in ;"  in  virtue  of;  through. 
The  designed  effect  of  baptism,  which  is  realized  when  not 
frustrated  by  the  unfaithfulness  of  man.  Gentiles— lit., 
Greeks,  all  made  to  drink  Into  one  Spirit— The  oldest 
MSS.  read, "  Made  to  drink  of  one  Spirit,"  omitting  "  into" 
(John  7.  37).  There  Is  an  Indirect  allusion  to  the  Lord's 
Supper,  as  there  Is  a  direct  allusion  to  baptism  In  the  be- 
ginning of  the  verse.  So  the  "Spirit,  the  water,  and  the 
blood"  (1  John  5.  8),  similarly  combine  the  two  outward 
signs  with  the  Inward  things  signified,  the  Spirit's  grace. 
are  .  .  .  have  been— rather  as  Greek,  "were  .  .  .  were." 
(The  past  tense.)  14.  Translate,  "For  the  body  also.' 
The  analogy  of  the  body,  not  consisting  exclusively  of 
one,  but  of  many  members,  illustrates  the  mutual  de- 
pendence of  the  various  members  in  the  oue  body,  the 
Church.  The  well-known  fable  of  the  belly  and  the 
other  members,  spoken  by  Meuenius.  Agrippa,  to  the 
seceding  commons  [Livy,  2.  32],  was  probably  before  St. 
Paul's  mind,  stored  as  it  was  with  classics  literature. 

15.  The  humbler  members  ought  not  (o  disparage 
themselves,  or  to  be  disparaged  by  others  more  noble 
(t\  21,  22).  foot  .  .  .  hand— The  humble  speaks  of  the 
more  honourable  member  which  most  nearly  resembles 
itself:  so  the  "ear"  of  the  "eye"  (the  nobler  and  more 
commanding  member,  Numbers  10.  81)  (v.  16).  As  In  life 
each  compares  himself  with  those  whom  he  approaches 
nearest  In  gifts,  not  those  far  superior.  The  foot  and  hand 
represent  men  of  active  life;  the  ear  and  eye,  those  of 
contemplative  life.  17.  Superior  as  the  eye  is,  it  would 
not  do  If  it  were  the  sole  member  to  the  exclusion  of  the 
rest.  18.  now-as  the  case  really  is.  every  one — each 
severally.  19.  where  were  the  body— which,  t>y  its  very 
Idea,  "hath  many  members"  (v.  12, 14).  [Adford.]  20. 
now — as  the  case  really  is :  In  contrast  to  the  supposition 
(v.  19;  cf.  v.  18).  many  members— mutually  dependent. 
31.  The  higher  cannot  dispense  with  the  lower  members. 
23.  more  feeble— more  susceptible  of  injury:  e.  g.,  the 
brain,  the  belly,  the  eye.  Their  very  feebleness,  so  far 
from  doing  away  with  the  need  for  them,  calls  forth  our 
greater  care  for  their  preservation,  is  being  felt  "neces- 
sary." 23.  less  honourable—"  We  think"  the  feet  and  the 
belly  "less  honourable,"  though  not  really  so  In  the  nature 
of  things,  bestow  . . .  honour— putting  shoes  on  [Margin) 
the  feet,  and  clothes  to  cover  the  belly,  uncomely  parts 
—the  secret  parts :  the  poorest,  though  unclad  In  the  rest 
of  the  body,  cover  these.  24.  tempered  .  .  .  together- 
on  the  principle  of  mutual  compensation,  to  that  part 
which  lacked— to  the  deficient  part  [Alford]  (v.  28).  25. 
no  schism  (cf.  t>.  21)— no  disunion ;  referring  to  the  "  divis- 
ions" noticed,  ch.  11. 18.  care  one  for  another— i  e.,  in  be- 
half of  one  another.  26.  And— Accordingly,  all . . .  suAs 
with  it— "  When  a  thorn  enters  the  heel,  the  whole  body 
feels  it,  and  is  concerned :  the  back  bends,  the  belly  and 
thighs  contract  themselves,  the  hands  come  forward  and 

287 


1  COiUIffTUlAKS  Kill. 


draw  out  the  thorn,  the  head  stoops,  and  the  eyes  regard 
the  affected  member  with  intense  gaze."    [Chrysostom.] 
rejoice  wlili  it— "  When  the  head  is  crowned,  the  whole 
man  feels  honoured,  the  mouth  expresses,  and  the  eyes 
loofc,  gladness."    [Chkysostom.]    21.  member*  in  par- 
ticular—i.  e.,  severally  members  of  it.    Each  Church  is  in 
miniature  what  the  whole  aggregate  of  churches  is  col- 
lectively, "  the  body  of  Christ"  (cf.  ch.  3. 16) :  and  its  indi- 
vidual components  are  members,  every  one  in  his  as- 
signed place.    38.  set  ...  in  the  Church— as  he  has  "  set 
the  members  ...  in  the  body"  (v.  18).     first  apostles — 
above  even  the  prophets.     Not  merely  the  Twelve,  but 
otherg  are  so  called,  e.  g.,  Barnabas,  &c.  (Romans  16.  7). 
teachers— who  taught,  for  the  most  part,  truths  already 
revealed ;   whereas,  the  proplxets  made  new  revelations, 
and  spoke  all  their  prophesyings  under  the  Spirit's  influ- 
ence.   As  the  teachers  had  the  "word  of  knowledge,"  so 
the  prophets  "  the  word  of  wisdom"  (v.  8).    Under  "  teach- 
ers" are  included  "  evangelists  and  pastors."    miracles— 
lit.,  "powers"  (t>.  10):  ranked  below  "teachers,"  as  the 
function  of  teaching  is  more  edifying,  though  less  dazzling 
than  working  miracles,    helps,  governments — lower  and 
higher  departments  of  "  ministrations"  (v.  5) ;  as  instances 
of  the  former,  deacons  whose  office  it  was  to  help  in  the 
relief  of  the  poor,  and  in  baptizing  and  preaching,  subor- 
dinate to  higher  ministers  (Acts  6.  1-10;   8.  5-17):   also, 
others  who  helped  with  their  time  and  means,  in  the 
Lord's  cause  (etch.  13. 8;  Numbers  11.17).    The  Americans 
similarly  use  "helps"  for  "helpers."    And,  as  instances 
of  the  latter,  presbyters,  or  bishops,  whose  office  it  was  to 
govern  the  Church  (1  Timothy  6. 17 ;   Hebrews  13.  17,  21). 
These  officers,  though  now  ordinary  and  permanent,  were 
originally  specially  endowed  with  the  Spirit  for  their  of- 
fice, whence  they  are  here  classified  with  other  functions 
of  an  Inspired  oharacter.    Government  (lit.,  guiding  the 
helm  of  affairs),  as  being  occupied  with  external  things, 
notwithstanding  the  outward  status  It  gives,  is  ranked 
by  the  Spirit  with  the  lower  functions.     Cf.  "Ho  that 
giveth  (answering  to  'helps')— he  that  ruleth"  (answering 
to  "governments")  (Romans  12.  8).    Translate,  lit.,  'Help- 
ings, governlngs.'    [Alkokd,  &.<:.}    diversities  of  tongues 
— <v.  10.)    "Divers  kinds  of  tongues."    29.  Are  all  1— Surely 
not.      31.   covet  earnestly— Greek,  "emulously  desire." 
Not  in  the  spirit  of  discontented  "coveting."    The  Spirit 
"divides  to  every  man  severally  as  He  will"  (v.  1);  but 
this  does  not  prevent  men  earnestly  seeking ,  by  prayer  and 
watchfulness,  and  cultivation  of  their  faculties,  the  great- 
est gifts.    Bkza  explains,  "Hold  In  the  highest  estima- 
tion;" which  accords  with  the  distinction  in  his  view  (ch. 
14. 1)  between  "follow  after  charity— zealously  esteem  spirit- 
ual gifts :"  also  with  (».  11, 18)  the  sovereign  will  with  which 
the  Spirit  distributes  the  gifts,  precluding  individuals 
from  desiring  gifts  not  vouchsafed  to  them.    But  see  the 
note,  ch.  14. 1.    the  best  gifts — Most  of  the  oldest  MSS. 
read,  "the  greatest  gifts."    and  yet—  Greek,  "and  more- 
over."   Besides  recommending  your  zealous  desire  for  the 
greatest  gifts,  I  am  about  to  show  you  a  something  still 
more  excellent  (lit.,  "a  way  most  waylike")  to  desire, 
"  the  way  of  love"  (cf.  ch.  14. 1).    This  love  or  "  charity," 
includes  both  "faith"  and  "hope"  (ch.  18.  7),  and  bears 
the  same  fruits  (ch.  18.)  as  the  ordinary  aud  permanent 
frui  ts  of  the  Spirit  (Galatlans  5. 22-24).    Thus  "  long-suffer- 
ing," cf.  v.  4;  "faith,"  v.  7;  "joy,"  t>.  6;  "meekness,"  v.  5; 
"goodness,"  v.  5;  "gentleness,"  v.  4  (the  Greek  is  the  same 
'or  "  is  kind").    It  is  the  work  of  the  Holy  Spirit,  and 
consists  in  love  to  God,  on  account  of  God's  love  in  Christ 
to  us,  and  as  a  consequence,  love  to  man,  especially  to  the 
brethren  in  Christ  (Romans  5.  5 ;  15.  30).    This  is  more  to 
je  desired  than  gifts  (Luke  10. 20). 

CHAPTER    XIII. 

Ver.  1-13.  Charity  or  Love  superior  to  all  Gifts. 
Tne  New  Testament  psalm  of  love,  as  the  45th  Psalm 
(see  Its  title)  and  Canticles  in  the  Old  Testament.  1. 
tongues— from  these  he  ascends  to  "prophecy"  (v.  2); 
then,  to  "faith:"  then  to  benevolent  and  self-sacrificing 
deeds:  a  climax.  He  does  not  except  even  himself,  and 
2SF 


so  passes  from  addressing  them  ("unto  you,"  ch.  12.31, 
to  putting  the  case  In  his  own  person,  "  Though  /,"  &c. 
speak   with    the    tongues— with    the    eloquence  which 
was  so  much  admired  at  Corinth  (e.  g.,  Apollos,  Acts  18. 
24 ;  cf.  ch.  1. 12 ;  3.  21,  22),  and  with  the  command  of  va- 
rious languages,  which  some  at  Corinth  abused  to  pur- 
poses of  mere  ostentation  (ch.  14.  2,  Ac),     of  angels- 
higher  than  men,  and  therefore,  It  Is  to  ,ie  supposed, 
speaking  a  more  exalted  language,    charity— the  prin- 
ciple of  the  ordinary  and  more  Important  gifts  of  tne 
Spirit,  as  contrasted  with  the  extraordinary  gifts  (ch.  12). 
sounding  .  .  ,  tinkling — sound  without  soul  or  feeling: 
such  are  "  tongues"  without  charity,   cymbal— Two  kinds 
are  noticed  (Psalm  150.  5),  the  loud  or  clear,  and  the  high- 
sounding  one :  hand  cymbals  and  finger  cymbals,  or  cas- 
tagnets.    The  sound  is  sharp  and  piercing.    2.  mysteries 
—{Romans  11.  25;  16.  26.)    Mysteries  refer  to  the  deep  coun- 
sels of  God  hitherto  secret,  but   now  revealed  to  His 
saints.     Knowledge,  to  truths  long  known,     faith  .  .  . 
remove  mountains— (Matthew  17.20;  21.21.)    The  prac- 
tical power  of  the  will  elevated  by  faith  [Nbandkr]- 
confidence  in  God  that  the  miraculous  result  will  surely 
follow  the  exercise  of  the  will  at  the  secret  impulse  of 
His  Spirit.    Without  "love"  prophecy,  knowledge,  and 
faith,  are  not  what  they  seem  (of.  ch.  8. 1,  2;  Matthew  7. 
22;  James  2.  41,  of.  v.  8),  and  so  fall  of  the  heavenly  reward 
(Matthew  6.  2).    Thus  St.  Paul,  who  teaches  Justification 
by  faith  only  (Romans  8.  4,  5;  Galatlans  2. 16;  3. 7-14),  is 
shown  to  agree  with  St.  James,  who  teaches  (James  2.  24) 
"  by  works"  «.  «.,  by  love,  which  Is  the  "spirit"  of  faith, 
James  2.  26)  a  man  is  justified,  "and  not  by  faith  only/' 
3.  bestow  .  ,  .  goods  .  .  .  poor— lit.,  dole  out  in  food  all 
my  goods;  one  of  the  highest  functions  of  the  "helps" 
(ch.  12.  28).    give  .  .  .  body  to  be  burned — lit-.,  to  such  a 
degree  as  that  I  should  be  burned.    As  the  three  youths 
did  (Daniel  3.  28),  "yielded  their  bodies"  (cf. 2  Corinthians 
12.  15).    These  are  most  noble  exempllflcatiens  of  love 
In  giving  and  In  suffering.  Yet  they  may  be  without  lore; 
in  which  case  the  "goods"  and  "  body"  are  given,  but  not 
the  soul,  which  is  the  sphere  of  love.    Without  the  soul 
God  rejects  all  else,  and  so  rejects  the  man.  who  Is  there- 
fore "profited"  nothing  (Matthew  16.26;  Lube  9.  23-25). 
Men  will  fight  for  Christianity,  and  die  for  Christianity, 
but  not  live  In  its  spirit,  which  is  love.    4.  sufiereth  long 
— under  provocations  of  evil  from  others.    The  negative 
side  of  four,    is  kind— The  positive  side.    Extending  food 
to  others.    Cf.  with  love's  features  here  those  of  the  "  wis- 
dom from  above"  (James  3.  17).    envieth— The  Greek  in- 
cludes also  Jealousy,    vaunteth  not — In  words,  even  of 
gifts  which  It  really  possesses;  an  indirect  rebuke  of 
those  at  Corinth  wj^o  used  the  gift  of  tongues  for  mere 
display,     not  puffed  up — with   party  zeal,  as  some  at 
Corinth  were  (ch.  4.  6).    5.  not  .  .  .  unseemly— is  not  un~ 
courteous,  or  inattentive  to  civility  and  propriety,  think- 
eth  no  evil— impxUeth  not  evil  [Alford];  lit.,  "the  evil" 
which  actually  Is  there  (Proverbs  10. 12;  1  Peter  4.  8).  Love 
makes  allowances  for  the  falls  of  others,  and  Is  ready  to 
put  on  them  a  charitable  construction.    Love,  so  far  from 
devising  evil  against  another,  excuses  "the  evil"  which 
another  Inflicts  on  her  [Estius];  doth  not  meditate  upon 
evil  Inflicted  by  another  [Benoel];  and  in  doubtful  cases, 
takes  the  more  charitable  view.  [Gro"ius.]    6.  rejoicetb 
in  the  truth— rather,  "  rejolceth  with  the  truth."    Exults 
not  at  the  perpetration  of  Iniquity  (unrighteousness)  bj 
others  (cf.  Genesis  9.  22,  23),  but  rejoices  when  the  truth 
rejoices;  sympathizes  with  it  in  its  triumphs  (2  John*). 
See  the  opposite  (2  Timothy  3.  8),  "  Resist  the  truth."    8« 
"the  truth"  and  " unrighteousness"  are  contrasted  (Ro- 
mans 2.  8).    "The  truth"  is  the  Gospel  truth,  the  Insepa- 
rable ally  of  love  (Epheslans  4.  15;  8  John  12).    The  fata 
charity  which  compromises  "  the  truth"  by  glossing  ovei 
"Iniquity"  or  unrighteousness  is  thus  tacitly  condemned 
(Proverbs  17. 15).    T.  Beareth  all  things— without  speak- 
ing of  what  it  has  to  bear.    The  same  Greek  verb  as  in  oil 
9.  12.    It  endures  without  divulging  to  the  world  person* 
distress.  Lit.,  said  of  holding  fast  like  a  watertight  vesse 
so  the  charitable  man  contains  himself  in  silence  from  ir4*- 
Ingveut  to  what  selfishness  would  D<-omr>t  under  persons. 


1  CORINTHIANS  XIV. 


hardship,    believeth  all  things—  unsuspiciously  believes 
^,11  that  Is  not  palpably  false,  all  that  It  can  with  a  good 
conscience  believe  to  the  credit  of  another.    Cf.  James  8. 
17,   "easy   to    be   entreated;"     Greek,   easily  persuaded. 
hepcth— what  is  good  of  another,  even  when  others  have 
eeased  to  hope,    endureth— persecutions  in  a  patient  and 
loving  spirit.  8.  never  falleth — never  is  to  be  out  of  use ; 
It  always  holds  Its  place,    shall  fall  .  ,  ,  vanlsli  away— 
~fhe  same  Greek  verb  Is  used  for  both ;  and  that  different 
iom  the  Greek  verb  for  "  faileth."     Translate,  "  Shall  be 
ione  away  with,"  i.  e.,  shall  be  dispensed  with  at  the 
Lord's  coming,  being  superseded  by  their  more  perfect 
heavenly  analogues;  for  Instance,  knowledge  by  intuition. 
Of  "  tongues,"  which  are  still  more  temporary,  the  verb 
is  "  shall  cease."   A  primary  fulfilment  of  St.  Paul's  state- 
ment took  place  when  the  Church  attained  its  maturity ; 
then  "tongues"  entirely  "ceased,"  and  " prophesyings" 
and  "knowledge,"  so  far  as  they  were  supernatural  gift* 
of  the  Spirit,  were  superseded  as  no  longer  required  when 
ibe  ordinary  preaching  of  the  word,  and  the  Scriptures  of 
the  New  Testament  collected  together,  had  become  estab- 
lished Institutions.    •,  10.  In  part— partially  and  Imper- 
fectly.   Cf.  a  similar  contrast  to  the  "  perfect  man,"  "  the 
measure  of  the  stature  of  the  fulness  of  Christ"  (Ephe- 
slans  4. 11-13).    that  which  Is  In  part— fragmentary  and 
Isolated.  11.  When  ...  a  child— (Ch.  3. 1 ;  14. 20.)  I  spake 
—alluding  to  "  tongues."    understood— or,  "  had  the  sen- 
timents of."  Alluding  to  "  prophecy."  I  thought—  Greek, 
"reasoned"    or    "Judged;"    alluding    to    "knowledge." 
when  I  became  ...  I  put  away— rather,  "  now  that  I 
am  become  a  man,  I  have  done  away  with  the  things  of 
the  child."    13.  now- In  our  present  state,    tes-an  ap- 
propriate expression,  in  connection  with  the  "prophets" 
or  seers  (1  Samuel  9. 9).  through  a  glass— i.  e.,  in  a  mirror; 
the  reflection  seeming  to  the  eye  to  be  behind  the  mirror, 
■o  that  we  see  It  through  the  mirror.    Ancient  mirrors 
were  made  of  polished  brass  or  other  metals.    The  con- 
trast  is  between  the  inadequate  knowledge  of  an  object 
gained  by  seeing  It  reflected  in  a  dim  mirror  (such  as 
ancient  mirrors  were),  compared  with  the  perfect  Idea  we 
have  of  It  by  seeing  Itself  directly.  darkly— til.,  in  enigma. 
Asa  "mirror"  conveys  an  image  to  the  eye,  so  an  "enig- 
aoa"  to  the  ear.    But  neither  "  eye  nor  ear"  can  fully  rep- 
resent Chough  the  believer's  soul  gets  a  small  revelation 
ttow  of)  "the  things  which  God  hath  prepared  for  them 
that  love  Him"  (ch.  2.  9).    St.  Paul  alludes  to  Numbers  12. 
A,  "  not  in  dark  speeches ;"  LXX., "  not  in  enigmas."  Com- 
pared with  the  visions  and  dreams  vouchsafed  to  other 
prophets,  God's  communications  with  Moses  were  "  not 
In  enigmas."  But  compared  with  the  intuitive  and  direct 
Tlsion  of  God  hereafter,  even  the  revealed  word  now  is 
"a  dark  discourse,"  or  a  shadowing  forth  by  enigma  of 
God's  reflected   likeness.     Cf.  2   Peter  1.  19,  where  the 
'  light"  or  candle  in  a  dark  place  stands  in  contrast  with 
the  "  day"  dawning.    God's  word  is  called  a  glass  or  mir- 
ror   also   In   2   Corinthians   3.  18.     then  — "when    that 
which  is  perfect  is  come"  (v.  10).    face  to  face — not  merely 
"mouth  to  mouth"  (Numbers  12.  8).    Genesis  82.  30  was  a 
type  (John  1. 50,  61.)  know  .  .  .  known— rather  as  Greek, 
H  fully  know  .  .  .  fully  known."    Now  we  are  known  by, 
rather  than  know,  God  (ch.  8.  3;  Galatlans  4.  9).    13.  And 
aow— translate,  "But  now."     "In    this   present   state." 
Henderson.]     Or,  "now"  does  not  express  time,  but 
apposition,  as  in  ch.  5. 11,  "the  case  being  so"  [Gbotius]; 
whereas  it  is  the  case  that  the  three  gifts,  "prophecy," 
tongues,"  and  "knowledge"  (cited  as  specimens  of  the 
whole  class  of  gilts)  "  fail"  (v.  8),  there  abide  permanently 
only  these  three— faith,  hope,  charity.    In  one  sense  faith 
»nd  hope  shall  be  done  away,  faith  being  superseded  by 
•lght,  and  hope  by  actual  fruition  (Romans  8.  24;  2  Corin- 
thians 5.  7);  and  charity,  or  love,  alone  never  faileth  (v.  8). 
But  in   another  sense,  "  faith    and    hope,"  as   well    as 
"charity,"  abidb;  viz.,  after  the  extraordinary  gifts  have 
seased;  for  those  tjree  ure  necessary  and  sufficient  for  sal- 
sertwn  at  all  times,  whereas  the  extraordinary  gifts  are  not 
at  *1.  so;  of.  the  use  of  "abide,"  ch.  3. 14.    Charity,  or  love, 
to  oonnected  specially  with  the  Holy  Spirit,  who  is  the 
toad  of  the  loving  union  between  the  brethren  (Romans 


15.  30;  Oolosslans  1. 8).  Faith  is  towards  God.  Hope  Is  ifi 
behalf  of  ourselves.  Charity  Is  love  to  God  creating  in  ns 
love  towards  our  neighbour,  in  an  unbeliever  there  is 
more  or  less  of  the  three  opposites— unbelief,  despair, 
hatred.  Even  hereafter  faith  In  the  sense  of  trust  in  God 
"  abldeth ;"  also  "  hope,"  In  relation  to  ever-new  joys  In 
prospect,  and  at  the  anticipation  of  ever-increasing  bless- 
edness, sure  never  to  be  disappointed.  But  love  alone  in 
every  sense  " abldeth ;"  It  is  therefore  "the  greatest"  of 
the  three,  as  also  because  It  presupposes  "faith,"  which 
without  "love"  and  Its  consequent  "works"  is  dead 
(Galatlans  5.6;  James  2.17,20).  but— rather,  "  and ;"  as 
there  is  not  so  strong  opposition  between  charity  and  the 
other  two,  faith  and  hope,  which  like  It  also  "abide." 

CHAPTER    XIV. 

Ver.  1-25.  Superiority  of  Prophecy  over  Tonguks. 
1.  Follow  after  charity— as  your  flrst  and  chief  aim, 
seeing  that  it  Is  "the  greatest"  (ch.  13. 13).  and  desire— 
translate,  "  Yet  (as  a  secondary  aim)  desire  zealously  (Note, 
oh.  12. 81)  spiritual  gifts."  but  rather—"  but  chiefly  that  ye 
may  prophesy"  (speak  and  exhort  under  Inspiration) 
(Proverbs  29.  18 ;  Acts  13. 1 ;  1  Thessalonians  5.  20),  whether 
as  to  future  events,  i.  e.,  strict  prophecy,  or  explaining  ob- 
scure parts  of  Scripture,  especially  the  prophetical  Scrip- 
tures, or  Illustrating  and  setting  forth  questions  of  Chris- 
tian doctrine  and  practice.  Our  modern  preaching  is  the 
snecessor  of  prophecy,  but  without  the  Inspiration.  De- 
sire zealously  this  (prophecy)  more  than  any  other  spir- 
itual gift;  or  in  preference  to  "tongues"  (v.  2,  Ac).  [Bin- 
gel.  J  9.  speaketh  .  .  .  unto  God  —who  alone  under- 
stands all  languages,  no  man  nnderstandeth— gener- 
ally speaking;  the  few  who  have  the  gift  of  Interpreting 
tongues  are  the  exception.  In  the  spirit— as  opposed  to 
"the  understanding"  (v.  14).  mysteries— unintelligible 
to  the  hearers,  exciting  their  wonder,  rather  than  in- 
structing them.  Corinth,  being  a  mart  resorted  to  by 
merchants  from  Asia,  Africa,  and  Europe,  would  giv. 
scope  amidst  its  mixed  population  for  the  exercise  of  the 
gift  of  tongues;  but  its  legitimate  use  was  In  an  audience 
understanding  the  tongue  of  the  speaker,  not,  as  the  Co- 
rinthians abused  it,  in  mere  display.  3.  But— on  the 
other  hand,  edification  — of  which  the  two  principal 
species  given  are  "exhortation"  to  remove  sluggishness, 
"comfort"  or  consolation  to  remove  sadness.  [Bbnoxu] 
Omit  "  to."  4.  edifleth  himself— as  be  understands  the 
meaning  of  what  the  particular  "  tongue"  expresses ;  but 
"  the  Church,"  t.  e.,  the  congregation,  does  not.  ft.  Trans' 
late,  "  Now  I  wish  you  all  to  speak  with  tongues  (so  far 
am  I  from  thus  speaking  through  having  any  objection 
to  tongues),  but  rather  in  ordek  that  (as  my  ulterior 
and  higher  wish  for  you)  ye  should  prophesy."  Tongues 
must  therefore  mean  languages,  not  ecstatic,  unintelligi- 
ble rhapsodies  (as  Neander  fancied):  for  Paul  could 
never  "  wish"  for  the  latter  in  their  behalf,  greater— be- 
cause more  useful,  except  he  Interpret — the  unknown 
tongue  which  he  speaks,  "  that  the  Church  may  receive 
edifying"  (building  up).  6.  Translate,  "  But  now :"  seeing 
there  is  no  edification  without  interpretation,  revela- 
tion .  .  .  prophesying— corresponding  one  to  the  other; 
" revelation"  being  the  supernatural  unveiling  of  Divine 
truths  to  man,  "prophesying"  the  enunciation  to  men 
of  such  revelations.  So  "knowledge"  corresponds  to 
"  doctrine,"  which  is  the  gift  of  teaching  to  others  oar 
knowledge.  As  the  former  pair  refers  to  specially  re- 
vealed mysteries,  so  the  latter  pair  refers  to  the  general  oo- 
vious  truths  of  salvation,  brought  from  the  common  store- 
house of  believers.  7.  Translate,  "And  things  without 
llfe-glvlng  sound,  whether  pipe  or  harp,  tut  (notwitJ*- 
standing  their  giving  sound)  If  they  give  not  a  distinction 
In  the  tones  (i.  «.,  notes)  how,"  Ac,  T  what  Is  piped  as 
harped — i.  «.,  what  tune  is  played  on  the  pipe  or  harp 
8.  Translate,  "For  If  also."  an  additional  step  in  the 
argument,  uncertain  sound— having  no  definite  mean 
ing:  whereas  it  ought  to  be  so  marked  that  one  sucoes- 
sion  of  notes  on  the  trumpet  should  summon  the  soldier* 
to  attack;  another,  to  retreat;  another,  to  torn*  oihsi 

«S9 


1   CORINTHIANS  XIV. 


evolution.  9.  So  .  .  ye— who  have  life;  as  opposed  to 
"  things  without  life"  (v.  7).  by  the  tongue— the  language 
which  ye  apeak  In.  ye  shall  speak— ye  will  be  speaking 
into  the  air,  i.  e.,  in  vain  (ch.  9.  26).  10.  It  may  be — L  e., 
perhaps,  speaking  by  conjecture.    "  It  may  chance"  (ch. 

15.  87).  so  many— as  may  be  enumerated  by  Investiga- 
tors of  such  matters.  Cf.  "so  much,"  used  generally  for 
a  definite  number  left  undefined,  Acts  5.  8;  also  2  Samuel 
12. 8.  kinds  of  voices— kinds  of  articulate  speech,  with- 
out signification — without  articulate  voice  (i.  c,  distinct 
meaning).  None  is  without  its  own  voice,  or  mode  of  speech, 
distinct  from  the  rest.  11.  Therefore— seeing  that  none  1b 
without  meaning,  a  barbarian— a  foreigner  (Acts  28.  2). 
Not  in  tbe  depreciatory  sense  as  the  term  is  now  used, 
but  one  speaking  a  foreign  language.  1%.  zealous— emu- 
lously  desirous,  splr!  '•  aal  gifts— lit.,  "  spirits ;"  ».  e„  eman- 
ations from  the  one  Spirit,  seek  that  ye  may  excel  to— 
translate,  "  Seek  them,  that  ye  may  abound  in  them  to  the 
edifying,"  <tc.  13.  Explain,  "Let  him  who  speaketh 
with  a  tongue  [unknown]  in  his  prayer  (or,  when  praying) 
strive  that  he  may  interpret."  [Alfokd.J  This  explana- 
tion of  "pray"  is  needed  by  Its  logical  connection  with 
"  prayer  in  an  unknown  tongue"  (v.  14).  Though  his  words 
be  unintelligible  to  his  bearers,  let  him  in  them  pray 
that  he  may  obtain  the  gift  of  Interpreting,  which  will 
make  them  "  edifying"  to  "  the  Church"  (v.  12).  14.  spirit 
—my  higher  being,  the  passive  object  of  the  Holy  Spirit's 
operations,  and  the  instrument  of  prayer  in  the  unknown 
tongue,  distinguished  from  the  "understanding,"  the 
motive  instrument  of  thought  and  reasoning;  which  in 
this  case  must  be  "unfruitful"  in  edifying  others,  since 
the  vehicle  of  expression  is  unintelligible  to  them.  On 
the  distinction  of  soul  or  mind  and  spirit,  see  Ephesians  4. 
88;  Hebrews  4.  12.  15.  What  Is  It  then  1— What  is  my 
determination  thereupon?  and— rather  as  Greek,  "  but:" 
I  will  not  only  pray  with  my  spirit,  which  (v.  14)  might 
leave  the  understanding  unedlfled,  but  with  the  under- 
standing also.  [Alfobd  and  Ellicott.J  pray  with  the 
understanding  also— and,  by  Inference,  I  will  keep 
silence  altogether  if  I  cannot  pray  with  the  understand- 
ing (so  as  to  make  myself  understood  by  others).  A 
prescient  warning,  mutatis  mutandis,  against  the  Roman 
and  Greek  practice  of  keeping  liturgies  in  dead  lan- 
guages, which  long  since  have  become  unintelligible  to 
the  masses;  though  their  forefathers  spoke  them  at  a 
time  when  those  liturgies  were  framed  for  general  use. 

16.  Else  .  .  .  thou— He  changes  from  the  first  person,  as 
he  had  Just  expressed  his  own  resolution,  "/  will  pray 
with  the  understanding,"  whatever  "thou"  doest.  bless 
—the  highest  kind  of  prayer,  occupleth  the  room  of 
the  unlearned— one  who,  whatever  other  gifts  he  may 
possess,  yet,  as  wanting  the  gift  of  interpretation,  Is  re- 
duced by  the  speaking  In  an  unknown  tongue  to  the 
position  of  one  unlearned,  or  "a  private  person."  say 
Aiaen— Prayer  Is  not  a  vicarious  duty  done  by  others  for 
us;  as  lu  Rome's  liturgies  and  masses.  We  must  Join 
with  the  leader  of  the  prayers  and  praises  of  the  congre- 
gation, and  say  aloud  our  responsive  "Amen"  in  assent, 
as  was  the  usage  of  the  Jewish  (Deuteronomy  27. 15-26 ; 
Nehemiah  8.  6)  and  Christian  primitive  churches.  [Jus- 
tin Mart.,  ApoL  2.  97.]  17.  glvest  thanks— The  prayers 
of  the  synagogue  were  called  "  eulogies,"  because  to  each 
prayer  was  Joined  a  thanksgiving.  Hence  the  prayers  of 
the  Christian  Church  also  were  called  blessings  and  giving 
of  thanks.  This  illustrates  Colossians  4.  2;  1  Tbessalo- 
nlans  5. 17, 18.  So  tbe  Kaddisch  and  Keduscha,  the  syna- 
gogue tormulw  of  "  hallowing"  the  Divine  "  name"  and 
of  prayer  for  tbe  "coming  of  God's  kingdom,"  answer  to 
the  Church's  Lord's  Prayer,  repeated  often  and  made 
the  foundation  on  which  the  other  prayers  are  built. 
[Tkbtui>lian,  de  Oratione.]  18.  tongues— The  oldest  MBS, 
have  the  singular,  "  in  a  tongue  [foreign]."  10.  I  had 
rather— The  Greek  verb  more  literally  expresses  this 
meaning,  "  I  wish  to  speak  five  words  with  my  under- 
standing (rather)  than  ten  thousand  words  in  an  un- 
known tongue:"  even  the  two  thousandth  part  of  ten 
thousand.  The  Greek  for  "I  would  rather,"  would  be 
a  different  verb.    St.  Paul  would    not   wish  at  ail   to 

390 


speak  "ten  thousand  words  in  an  unknown  tongue.' 

80.  Brethren— an  appellation  calculated  to  conoiliatt 
their  favourable  reception  of  his  exhortation,  children 
in  understanding— as  preference  of  gifts  abused  to  non- 
edification  would  make  you  (cf.  ch.  8. 1 ;  Matthew  10. 18; 
Romans  16. 19;  Ephesians  4. 14).  The  Greek  for  "undeN 
standing"  expresses  the  will  of  one's  spirit,  Romans  8.  t 
(it  is  not  found  elsewhere);  as  the  "heart"  is  the  will  ol 
the  "soul."  The  same  Greek  is  used  for  "minded"  Is 
Romans  8. 6.  men— full-grown.  Be  childlike,  not  childish, 

81.  In  the  law— as  the  whole  Old  Testament  is  called, 
being  all  of  it  the  law  of  God.  Cf.  the  citation  of  the  Psalm* 
as  the  "law,"  John  10.84.    Here  tbe  quotation  is  from 
Isaiah  28.  U,  12,  where  God  virtually  salth  of  Israel,  Thto 
people  hear  me  not,  though  I  speak  to  them  in  the  lan- 
guage which  they  are  familiar  with ;  I  will  therefore  speak 
to  them  in  other  tongues,  namely,  those  of  the  foes  whom 
I  will  send  against  them ;  but  even  then  they  will  not 
hearken  to  me ;  which  St.  Paul  thus  applies,  Ye  see  that  It 
is  a  penalty  to  be  associated  with  men  of  a  strange  tongue, 
yet  ye  impose  this  on  the  Church  [Gbotius];  they  who 
speak  in  foreign  tongues  are  like  "children"  Just  "weaned 
from  the  milk"  (Isaiah  28.9),  "with  stammering  lips" 
speaking  unintelligibly  to  the  hearers,  appearing  ridicu- 
lous (Isaiah  28. 14),  or  as  babbling  drunkards  (Acts  2. 18), 
or  madmen  (v.  23).    aa.  Thus  from  Isaiah  It  appears,  rea- 
sons St.  Paul,  that  "tongues"  (unknown  and  uninterpreted) 
are  not  a  sign  mainly  intended  for  believers  (though  at  the 
conversion  of  Cornelius   and   the   Gentiles  with   him, 
tongues  were  vouchsafed  to  him  and  them  to  confirm  their 
faith),  but  mainly  to  be  a  condemnation  to  those,  the  ma- 
jority, who,  like  Israel  in  Isaiah's  day,  reject  the  sign  and 
the  accompanying  message.    Cf.  "  yet  .  .  .  will  they  not 
hear  me,"  v.  21.    "Sign  "  is  often  used  for  a  condemnatory 
sign  (Ezeklel  4. 8,  4 ;  Matthew  12. 39-42).    Since  they  will  not 
understand,  they  shall  not  understand,  prophesying . . . 
not  for  them  that  believe  not,  but  .  .  .  believe— -i. «., 
prophesying  has  no  effect  on  them  that  are  radically  and 
obstinately  like  Israel  (Isaiah  28. 11, 12),  unbelievers,  but 
on  them  that  are  either  in  receptivity  or  in  fact  believers; 
it  makes  believers  of  those  not  wilfully  unbelievers  (v.  24, 
25;  Romans  10.  17),  and  spiritually  nourishes  those  that 
already  believe.     a3.   whole  .  .  .  all  .  .  .  tongues— Tbe 
more  there  are  assembled,  and  the  more  that  speak  in  un- 
known tongues,  the  more  will  the  Impression  be  conveyed 
to  strangers  "  coming  in  "  from  curiosity  ("unbelievers  "), 
or  even  from  a  better  motive  ("  unlearned "),  that  the 
whole  body  of  worshippers  is  a  mob  of  fanatical  "madmen ;" 
and  that  "  the  Church  is  like  the  company  of  builders  of 
Babel  after  tbe  confusion  of  tongues,  or  like  the  cause 
tried  between  two  deaf  men  before  a  deaf  Judge,  celebrated 
in  the  Greek  epigram."    [Gbotius.]    unlearned— having 
some  degree  of  faith,  but  not  gifts.    [Benqkl.]    34.  all- 
one  by  one  (v.  31).    prophesy— speak  the  truth  by  the 
Spirit  Intelligibly,  and  not  in  unintelligible  tongues,  on* 
—"any  one."    Here  singular;  implying  that  this  effect, 
viz.,  conviction  by  all,  would  be  produced  on  any  one  what- 
soever, who  might  happen  to  enter.    In  v.  23  tbe  plural  la 
used ; "  unlearned  or  unbelievers ;"  Implying  that  however  i 
many  there  might  be,  not  one  would  profit  by  the  tongues ; 
yea,  their  being  many  would  confirm  them  in  rejecting 
the  sign,  as  many  unbelieving  men  together  strengthen 
one  another  in  unbelief ;  Individuals  are  more  easily  won. 
[Bkngkl. J    convinced— convicted  In  conscience ;  said  of 
the  "one  that  believeth  not "  (John  16.  8,  9).   judged— bis 
secret  character  is  opened  out,    "  Is  searched  into."    [Ax- 
ford.]    Said  of  the  "one  unlearned"  (cf.  ch.  2.  15).    *">. 
And  thus— Omitted  in  the  oldest  MSS.  and  versions,    se- 
crets of  his  heart  made  manifest— He  sees  bis  own  Inner 
character  opened  out  by  the  sword  of  the  Spirit  (Hebrev* 
4. 12;  James  1. 23),  the  word  of  God,  in  the  hand  of  him  whi 
prophesletb.    Cf.  the  same  effect  produced  on  Nebuchsd 
nezzar,  Daniel  2.  30,  end  of  the  verse,  46,  47.    No  argument 
is  stronger  for  the  truth  of  religion  than  Its  manifestation 
of  men  to  themselves  in  their  true  character,    Ilenos 
hearers  even  now  often  think  the  preacher  must  h»v# 
aimed  his  sermon  particularly  at  them,  and  so— convicted 
at  last,  Judged,  and  manifested  to  himself.    Cf  the  effect 


1  CORINTHIANS  XV. 


on  the  woman  of  Samaria  produced  by  Jesus'  unfolding 
of  her  character  to  herself,  John  4. 19, 29.  and  report— to 
his  friends  at  home,  as  the  woman  of  Samaria  did.  Bather, 
M  the  Qreek  Is,  "  He  will  worship  God,  announcing,"  i.  e., 
openly  avowing  then  and  there,  "  that  God  is  in  yon  of 
a> truth,"  and  by  implication  that  the  God  who  is  in  you 
hi  of  a  truth  the  God. 
95-40.  Rotes  for  the  exercise  of  Gifts  in  the  Con- 
♦bbgation.  30.  How  la  It  then  I— rather,  "  W7uU  then  is 
■lie  true  rale  to  be  observed  as  to  the  use  of  gifts?"  Cf.  v. 
15,  where  the  same  Greek  occurs,  a  doctrine — to  impart 
and  set  forth  to  the  congregation,  a  psalm— extemporary, 
inspired  by  the  Spirit,  as  that  of  Mary,  Zechariah,  Simeon, 
and  Anna  (Luke  1.  and  2).  a  tongue  ...  a  revelation— 
The  oldest  MSS.  transpose  the  order:  "revelation  .  .  . 
tongue ;"  "  interpretation  "  properly  following  "  tongue  " 
(»,  13).  Let  all  things  be  done  unto  edifying— The  gene- 
ral rule  under  which  this  particular  case  falls ;  an  answer 
to  the  question  at  the  beginning  of  this  verse.  Each  Is 
bound  to  obey  the  ordinances  of  his  Church  not  adverse  to 
Scripture.  See  Article  XXXIV,  Church  of  England 
Prayer  Book.  37.  let  It  be  by  two— at  each  time,  in  one 
assembly ;  not  more  than  two  or  three  might  speak  with 
tongues  at  each  meeting,  by  course— in  turns,  let  one 
interpret— one  who  has  the  gift  of  Interpreting  tongues ; 
and  not  more  than  one.  38.  let  him— the  speaker  in  un- 
known tongues,  speak  to  himself,  and  to  God — (cf.  v.  2, 
1>— privately  and  not  in  the  hearing  of  others.  39.  Two 
er  three— at  one  meeting  (he  does  not  add  "  at  the  most," 
M  in  v.  27,  lest  he  should  seem  to  "quench  prophesyings," 
the  most  edifying  of  gifts),  and  these  "one  by  one,"  in 
turns  (v.  27,  "  by  course,"  and  v.  31).  St.  Paul  gives  here 
similar  rules  to  the  prophets,  as  previously  to  those  speak- 
ing in  unknown  tongues.  Judge— by  their  power  of  "  dls- 
eerning  spirits"  (ch.  12. 10),  whether  the  person  prophesy- 
ing was  really  speaking  under  the  influence  of  the  Spirit 
(of.  ch.  12.  8;  1  John  4.  1-3).  30.  If  any  thing— translate, 
"  But  if  any  thing."  one  that  sitteth  by— a  hearer,  let 
the  first  hold  his  peace— let  him  who  heretofore  spoke, 
and  who  came  to  the  assembly  furnished  with  a  previous 
ordinary  (in  those  times)  revelation  from  God  (v.  26),  give 
place  to  him  who  at  the  assembly  is  moved  to  prophesy 
by  a  sudden  revelation  from  the  Spirit.  31.  For  ye  may 
—rather,  "  For  ye  can  [if  ye  will]  all  prophesy  one  by  one," 
giving  way  to  one  another.  The  "  for  "  justifies  the  pre- 
eept  {v.  80),  "  let  the  first  hold  his  peace."  33.  And— Fol- 
lowing up  the  assertion  in  v.  31,  "  Ye  can  (if  ye  will)  pro- 
phesy one  by  one,"  i.  e.,  restrain  yourselves  from  speaking 
all  together;  "and  the  spirits  of  the  prophets,"  t.  e.,  their 
own  spirits,  acted  on  by  the  Holy  Spirit,  are  not  so  hurried 
away  by  His  influence,  as  to  cease  to  be  under  their  own 
control ;  they  can  if  they  will  hear  others,  and  not  de- 
mand that  they  alone  should  be  heard  uttering  communi- 
cations from  God.  33.  In  all  the  churches  of  the  saints 
God  is  a  God  of  peace ;  let  Him  not  among  you  be  supposed 
to  be  a  God  of  confusion.  [  Alford.]  Cf.  the  same  argu- 
ment, ch.  11.  16.  Lachmann,  <&c,  put  a  full  stop  at 
"  peace,"  and  connect  the  following  words  thus :  "  As  In 
all  churches  of  the  saints,  let  your  women  keep  silence  in 
your  churches."  34.  (1  Timothy  2. 11, 12.)  For  women  to 
speak  in  public  would  be  an  act  of  Independence,  as  if  they 
were  not  subject  to  their  husbands  (cf.  ch.  11. 8 ;  Ephesians 
8.22;  Titus  2.  5;  1  Peter  8.1).  For  "under  obedience," 
translate,  "  in  subjection  "  or  "  submission"  as  the  Greek  Is 
translated  (Epheslans  6.  21,  22,  24).  the  law— a  term  ap- 
plied to  the  whole  Old  Testament ;  here,  Genesis  8. 16,  35. 
Anticipation  of  an  objection.  Women  may  say,  "  But  If 
we  do  not  understand  some  thing,  may  we  not  'ask'  a 
question  publicly  so  as  to  '  learn  ?'  Nay,  replies  St.  Paul, 
if  you  want  Information,  '  ask '  not  in  public,  but  '  at 
home;'  ask  not  other  men,  but 'your  own  particular  (so 
lie  Greek)  husbands.'"  shame— indecorous.  36.  What  J 
— Greek,  "Or."  Are  you  about  to  obey  me?  Or,  If  you 
set  up  your  judgment  above  that  of  other  churches.  I 
wish  to  know,  do  you  pretend  that  your  Church  Is  the 
irst  Church  from  which  the  gospel  word  came,  that 
F<JO  should  give  the  law  to  all  others?  Or  are  you  the 
•olr  parsons  uirro  whom  It  has  come ?   3T.  prophet— the 


species,  spiritual— the  genus :  spiritually  endowed.  Tht 
followers  of  A  polios  prided  themselves  as  "spiritual"  (ch 
3.  1-3;  cf.  Galatlans  6. 1).  Here  one  capable  of  discerning 
spirits  is  specially  meant,  things  that  I  write . . .  oosn< 
mandments  of  the  Lortt— a  direot  assertion  of  inspira- 
tion. St.  Paul's  words  as  an  apostle  are  Christ's  words 
St.  Paul  appeals  not  merely  to  one  or  two,  but  to  a  body  of 
men,  for  the  reality  of  three  faots  about  which  no  body  of 
men  could  possibly  be  mistaken.  (1.)  That  his  having 
converted  them  was  not  due  to  mere  eloquence,  but  to  the 
"demonstration  of  the  Spirit  and  of  power;"  (2.)  tnat 
part  of  this  demonstration  consisted  in  the  communica- 
tion of  miraculous  power,  which  they  were  then  exercis- 
ing so  generally  as  to  require  to  be  corrected  in  the  irreg- 
ular employment  of  It;  (8.)  that  among  these  miraculous 
gifts  was  one  which  enabled  the  "prophet"  or  "spiritual 
person"  to  deolde  whether  St.  Paul's  Epistle  was  Scrip- 
ture or  not.  He  could  not  have  written  so,  nnless  the 
facts  were  notoriously  true:  for  he  takes  them  for  granted, 
as  consciously  known  by  the  whole  body  of  men  whom 
he  addresses.  [Hinds  on  Inspiration.]  38.  If  any  man 
Ice  Ignorant  — wilfully;  not  wishing  to  recognize  these 
ordinances  and  my  apostolic  authority  in  enjoining  them. 
let  him  be  Ignorant— I  leave  him  to  his  ignorance :  it 
will  be  at  his  own  peril ;  I  feel  it  waste  of  words  to  speak 
anything  further  to  convince  him.  An  argument  likely 
to  have  weight  with  the  Corinthians,  who  admired 
"knowledge"  so  much.  30.  covet  —  earnestly  desire. 
Stronger  than  "  forbid  not:"  marking  how  much  higher 
he  esteemed  "prophecy"  than  "  tongues."  40.  Let,  Ac.— 
The  oldest  MSS.  read,  "  But  let,"  <fcc.  This  verse  is  con- 
nected with  v.  39,  "  But  (whilst  desiring  prophecy,  and  not 
forbidding  tongues)  let  all  things  be  done  decently,"  Ac. 
"Church  government  is  the  best  security  for  Chrlstlar. 
liberty."    f  J.  Nbwton.]    (Cf.  v.  23, 26-88.) 

CHAPTER    XV. 

Ver.  1-58.  Thb  Besubbection  Pboved  against  tub 
Dbnixbs  of  it  at  Cobinth.  Christ's  resurreotion  rest* 
on  the  evldenceof  many  eye-witnesses,  including  St.  Paul 
himself,  and  is  the  great  fact  preached  as  the  ground- 
work of  the  Gospel:  they  who  deny  the  resurrection  in 
general,  must  deny  that  of  Christ,  and  the  consequenos 
of  the  latter  will  be,  that  Christian  preaching  and  faith 
are  vain.  1.  Moreover—"  Now."  [Alford  and  Em* 
COTT.]  I  declare— Jit.,  "  I  make  known :"  it  implies  soma 
degree  of  reproach  that  It  should  be  now  necessary  to 
make  it  known  to  them  afresh,  owing  to  some  of  them 
"  not  having  the  knowledge  of  God"  (v.  84).  Cf.  Galatlans 
1.11.  wherein  ye  stand  —  wherein  ye  now  take  your 
stand.  This  is  your  present  actual  privilege,  If  ye  suffer 
not  yourselves  to  fall  from  your  high  standing.  3.  ye  are 
saved— rather,  "  ye  are  being  saved."  If  ye  keep  in  mem- 
ory what  I  preached  unto  you— Able  critics,  BbnqsX, 
Ac.,  prefer  connecting  the  words  thus,  "I  declare  unto 
you  the  Gospel  (v.  1)  in  what  words  I  preached  it  unto 
you."  St.  Paul  reminds  them,  or  rather  makes  known  to 
them,  as  if  anew,  not  only  the  fact  of  the  Gospel,  bat  alio 
with  what  words,  and  by  what  arguments,  he  preached  It  to 
them.  Translate  in  that  case,  "  if  ye  hold  it  fast."  I  pre- 
fer arranging  as  English  Version, "  By  which  ye  are  saved, 
if  ye  hold  fast  (in  memory  and  personal  appropriation) 
with  what  speech  I  preached  it  unto  you."  unless— which 
Is  impossible,  your  faith  is  vain,  in  resting  on  Christ's  res- 
urrection as  an  objective  reality.  3.  I  delivered  unto 
you— A  short  creed,  or  summary  of  articles  of  faith,  was 
probably  even  then  existing;  and  a  profession  in  accord- 
ance with  it  was  required  of  candidates  for  baptism  (Acts 
8. 87).  first  of  all— lit.,  "  among  the  foremost  points"  (He* 
brews  6.  2).  The  atonement  Is,  in  St.  Paul's  view,  of  pri- 
mary importance,  which  I . . .  received  —from  Christ 
Himself  by  special  revelation  (cf.  ch.  1L  28).  di«d  for  on* 
sins— t.  e.,  to  atone  fob  them:  for  taking  away  our  situ 
(1  John  8.5;  cf.  Galatlans  1.4):  "gave  Himself  for  our 
sins"  (Isaiah  53.5;  2  Corinthians  5. 15;  Titus  2. 14).  The 
"  for"  here  does  not,  as  in  some  passages,  imply  vicarious 
substitution,  bat  "In  behalf  of"  (Hebrews  5.  8 ;  1  Peter  1 

291 


1    CORINTHIANS   XV. 


W).  It  does  not,  however,  mean  merely  "on  account  of," 
which  is  expressed  by  a  different  Greek  word  (Romans  4. 
25),  (though  in  English  Version  translated  similarly  "  for"). 
according  to  the  Scriptures — which  "  cannot  be  broken." 
Kt.  Paul  puts  the  testimony  of  Scripture  above  that  of 
those  who  saw  the  Lord  after  His  re*  rrection.  [Benokl..] 
So  our  Lord  quotes  Isaiah  63.  12, its  uQke  22.  37 ;  of.  Psalm 
22.  15,  Ac  ;  Daniel  9.  26.  4.  buried  .  .  .  rose  again  —  His 
burial  is  more  closely  connected  with  His  resurrection 
t  nan  His  death.  At  the  moment  of  His  death,  the  power 
of  His  inextinguishable  life  exerted  itself  (Matthew  27. 
52).  The  grave  was  to  Him  not  the  destined  receptacle  of 
corruption,  but  an  apartment  fitted  for  entering  into  life 
( Acts  2.  26-28).  [BBNttKU]  rose  again  —  Greek,  "  hath 
risen:"  the  state  thus  begun,  and  Its  consequences,  still 
continue,  5.  s*en  of  Cephas— Peter  (Luke  24.  34).  the 
Twelve— The  round  number  for  "  the  Eleven"  (Luke  24. 83, 
36):  "The  Twelve"  was  their  ordinary  appellation,  even 
when  their  number  was  not  full.  However,  very  possi- 
bly Matthias  was  present  (Acts  1.  22,  23).  Some  of  the 
oldest  MSS.  and  versions  read, "  the  Eleven :"  but  the  best 
on  the  whole,  "  the  Twelve."  6.  five  hundred— This  ap- 
pearance was  probably  on  the  mountain  (Tabor,  accord- 
ing to  tradition),  in  Galilee,  when  his  most  solemn  and 
public  appearance,  according  to  His  special  promise, 
was  vouchsafed  (Matthew  26.82;  28.7,  10,  16).  He  "ap- 
pointed" this  place,  as  one  remote  from  Jerusalem,  so 
that  believers  might  assemble  there  more  freely  and  se- 
curely. A  i.ford's  theory  of  Jerusalem  being  the  scene,  Is 
improbable;  as  such  a  multitude  of  believers  could  not, 
with  any  safety,  have  met  in  one  place  in  the  metropolis, 
after  his  crucifixion  there.  The  number  of  disciples  (Acts 
1.  15)  at  Jerusalem  shortly  after,  was  one  hundred  and 
twenty,  those  in  Galilee  and  elsewhere  not  being  reck- 
oned. Audronicus  and  Junius  were,  perhaps,  of  the  num- 
ber (Romans  16.7);  they  are  said  to  be  "among  the  apos- 
tles" (who  all  were  witnesses  of  the  resurrection,  Acts  1. 
22).  remain  under  this  present— and,  therefore,  may  be 
silted  thoroughly  to  ascertain  the  trustworthiness  of 
their  testimony,  fallen  asleep — in  the  sure  hope  of  awak- 
ing at  the  resurrection  (Acts  7.  60).  7.  seen  of  James — the 
Lbs,  the  brother  of  our  Lord  (Galatians  1. 19).  The  Gospel 
according  to  the  Hebrews,  quoted  by  Jerome  {Catalog-as 
Soriptorwn  BeclesiastUsorum,  p.  170  D.),  records  that 
"James  swore  he  would  not  eat  bread  from  the  hour  that 
he  drank  the  cup  of  the  Lord,  till  he  should  see  Him  ris- 
ing again  from  the  dead."  all  the  apostles — the  term 
here  Includes  many  others  besides  "the  Twelve"  already 
enumerated  (v.  5) :  perhaps  the  Beventy  disciples  (Luke 
10).  [Chhysohtom.]  8.  one  born  out  of  due  time — Greek, 
m  the  one  abortively  born  :"  the  abortion  In  the  family  of 
the  apostles.  As  a  eh  lid  born  before  the  due  time  Is  puny, 
and  though  born  alive,  yet  not  of  the  proper  size,  and 
scarcely  worthy  of  the  name  of  man,  so  "  I  am  the  least 
of  the  apostles,"  scarcely  "meet  to  be  called  an  apostle ;" 
a  supernumerary  taken  into  the  college  of  apostles  out 
of  regular  course,  not  led  to  Christ  by  long  instruction, 
like  a  natural  birth,  but  by  a  sudden  power,  as  those  pre- 
maturely born.  [Geotius.]  Cf.  the  similar  image  from 
child-birth,  and  by  the  same  spiritual  power,  the  resurrec- 
tion of  Christ  (I  Peter  1.8).  "Begotten  again  by  the  return 
reetion  of  Jesus."  Jesus'  appearance  to  Paul,  on  the  way 
to  Damascus,  is  the  one  here  referred  to.  9.  least — The 
name,  "  Paulus,"  In  Latin,  means  least.  I  persecuted  the 
Church— Though  God  has  forgiven  him,  Paul  can  hardly 
forgive  himself  at  the  remembrance  of  his  past  sin.  10. 
by  .  .  .  grace  .  .  .  and  His  grace— The  repetition  implies 
the  prominence  which  God's  grace  had  in  his  mind,  as  the 
sole  cause  of  his  marvellous  conversion  and  subsequent 
labours.  Though  "  not  meet  to  be  called  an  apostle," 
frace  has  given  him,  in  Christ,  the  meetness  needed  for 
the  office.  Translate  as  the  Greek,  "  His  grace  which  was 
(showed)  towards  me."  what  1  am — occupying  the  hon- 
ourable office  of  an  apostle.  Contrast  with  this  the  self- 
sufficient  prayer  of  another  Pharisee  (Luke  18. 11).  but  I 
laboured— by  God's  grace  (Phllippians  2.  18).  than  they 
ail— than  any  of  the  apostles  (v.  7).  grace  of  God  .  .  . 
so— of. '  the  Lord  working  with  them  '  (Mark  16. 20). 
9M 


The  oldest  MSS.  omit  "which  was."     The  "not  I,  bat 
grace,"  Implies,  that  though  the  human  will  concurred 
with  God  when  brought  by  His  Spirit  Into  conformity 
with  His  will,  yet "  grace  "  so  preponderated  in  the  work, 
that  HIS  own  co-operation  is  regarded  as  nothing,  and 
grace  as  virtually  the  sole  agent.    (Cf.  ch.  3.  9 ;  Matthew 
10.  20;    2  Corinthians  6.  1;    Phllippians   2.  12,  13.)     it. 
whether  it  were  I  or  they— {the  apostles)  who  "  laboured 
more  abundantly"  (v.  10)  In  preaching,  such  was  the  sub- 
stance of  our  preaching,  viz.,  the  truths  stated  m  t.u 
la.  if— Seeing  that  it  Is  an  admitted  fact  that  Christ  la  an- 
nounced  by  us  eye-witnesses  as  having  risen  from  the 
dead,  how  Is  It  that  some  of  yon  deny  that  which  is  a 
necessary  consequence  of  Christ's  resurrection,  viz.,  the 
general  resurrection  t    some— Gentile  reasoners  (Acts  17. 
32;  26.  8)  who  would  not  believe  it,  because  they  did  not 
see  "  how  "  it  could  be  (v.  85, 36).    13.  If  there  be  no  general 
resurrection,  which  is  the  consequent,  then  there  can 
have  been  no  resurrection  of  Christ,  which  is  the  ante- 
cedent.   The  head  and  the  members  of  the  body  stand  on 
the  same  footing:  what  does  not  hold  good  of  them,  does 
not  hold  good  either  of  Him  :  His  resurrection  and  theirs 
are  inseparably  Joined  (of.  v.  20-22;  John  14. 19).    14.  your 
faith  .  .  .  vain— (v.  11.)     The  Greek  for  "  vain  "  here  is, 
empty,  unreal:  In  v.  17,  on  the  other  hand,  It  is,  without  use, 
frustrated.    The  principal  argument  of  the  first  preachers 
in  support  of  Christianity,  was  that  God  had  raised  Christ 
from  the  dead  (Acts  1.22;  2.82;  4.10,83;  18.87;  Romans 
1.  4).    If  this  faot  were  false,  the  faith  built  on  It  must  be 
false  too.   15.  testified  of  God — i. «.,  concerning  God.   The 
rendering  of  others  Is,  "agalnBt  God"  [Vulgate,  Estius, 
Gbotius]:  the  Greek  preposition  with  the  genitive  im- 
plies, not  dlreot  antagonism  (as  the  accusative  would 
mean),  but  indirect  to  the  dishonour  of  God.    English  Ver. 
sion  Is  probably  better,    if  so  be— as  they  assert.    It  is  not 
right  to  tell  untrue  stories,  though  they  are  told,  and 
seem  for  the  glory  of  God  (Job  18.  7>.    16.  The  repetition 
Implies  the  unanswerable  force  of  the  argument.     17. 
vain— Ye  are,  by  the  very  faot  (supposing  the  case  to  he 
as  the  skeptics  maintained),  frustrated  of  all  which  "your 
faith"  appropriates:   Ye  are  still  under  the  everlasting 
condemnation  of  your  sins  (even  in  the  disembodied  stats 
which  is  here  referred  to),  from  which  Christ's  resurrec- 
tion Is  our  Justification  (Romans  4.  25) :  "  saved  by  his  life  " 
(Romans  5.  10).     18.  fallen  asleep  in  Christ— in  com- 
munion with  Christ  as  His  members.    "In  Christ's  case 
the  term  used  is  death,  to  assure  us  of  the  reality  of  His 
suffering;   in  our  case,  sleep,  to  give  us  consolation:   In 
His  case.  His  resurrection  having  actually  taken  place, 
St.  Paul  shrinks  not  from  the  term  death;   in  ours,  the 
resurrection  being  still  only  a  matter  of  hope,  he  uses  the 
term  falling  asleep"  [Photius,  Qucesliones  Amphilochiat, 
197],    perished— their  souls  are  lost;   they  are  in  misery 
In  the  unseen  world.     19.  If  our  hopes  In  Christ  were 
limited  to  this  life  only,  we  should  be,  of  all  men,  most  to 
be  pitied,  viz.,  because,  whilst  others  live  unmolested,  we 
are  exposed  to  every  trial  and  persecution,  and,  alter  all, 
are  doomed  to  bitter  disappointment  in  our  most  cher- 
ished hope ;  for  all  our  hope  of  salvation,  even  of  th©  soul 
(not  merely  of  the  body),  hangs  on  the  resurrection  of 
Christ,  without  which  His  death  would  be  of  no  avail  te 
us  (Epheslans  1.  19,20;   1  Peter  1.  3).     The  heathen  are 
"without  hope"  (Epheslans  2.  12;   1  Thessalonlans  4. 18). 
We  should  be  even  worse,  for  we  should  be  also  without 
present  enjoyment  (ch.  4.  9).    ao.  now— as  the  case  really 
is.     and  become— Omitted  in  the  oldest  MSS.    the  first- 
fruits— the  earnest  or  pledge,  that  the  whole  resurrec- 
tion harvest  will  follow,  so  that  our  faith  is  not  vain,  not 
our  hope  limited  to  this  life.    The  time  of  writing  this 
Epistle  was  probably  about  the  Passover  (ch.  5.  7) ;  the 
day  after  the  Passover  sabbath  was  that  for  offering  th* 
first-fruits  (Leviticus  23. 10, 11),  and  the  same  was  the  day 
of  Christ's  resurrection :  whence  appears  the  appropriate* 
ness  of  the  Image,    ai.  by  man  .  .  .  by  man— The  first- 
fruits  are  of  the  same  nature  as  the  rest  of  the  harvest ;  so 
Christ,  the  bringer  of  life,  is  of  the  same  nature  as  the  raei 
of  men  to  whom  he  brings  it ;  Just  as  Adam,  the  brings* 
of  death,  was  of  the  same  nature  as  the  men  on  wnoat » 


J 


1  CORINTHIANS  XV. 


orought  it.  aa.  In  Adam  all— Iu  union  of  nature  with 
Adam,  as  representative  bead  of  mankind  in  their  fali. 
In  Christ  .  .  .  all— In  union  of  nature  with  Christ,  the 
representative  head  of  mankind  In  their  recovery.  The 
life  brought  in  by  Christ  is  co-extensive  with  the  death 
Drought  In  by  Adam.  33.  But  each  In  his  own  order- 
rather,  rank :  the  Greek  is  not  In  the  abstract,  but  con- 
crete- image  from  troops,  "each  In  his  own  regiment." 
Thocgh  all  shall  rise  again,  let  not  any  think  all  shall  be 
tavcd;  nay,  each  shall  have  his  proper  place,  Christ  first 
(Oolosslans  1.  18),  and  after  Him  the  godly  who  die  In 
Christ  (1  Thessalonians  4.  16),  in  a  separate  band  from  the 
ungodly,  and  then  "the  end,"  i.  e.,  the  resurrection  of  the 
rest  of  the  dead.  Christian  churches,  ministers,  and  indi- 
viduals, seem  about  to  be  Judged  first  "at  His  coming" 
(Matthew  25. 1-30);  then  "all  the  nations"  (Matthew  25. 
81-46).  Christ's  own  flock  shall  share  His  glory  "at  His 
coming,"  which  is  not  to  be  confounded  with  "  the  end," 
or  general  Judgment  (Revelation  20.  4-6, 11-15).  The  latter 
is  not  in  this  chapter  specially  discussed,  but  only  the 
first  resurrection,  viz.,  that  of  the  saints:  not  even  the 
Judgment  of  Christian  hollow  professors  (Matthew  25. 1- 
80)  at  His  coming,  is  handled,  but  only  the  glory  of  them 
"that  are  Christ's,"  who  alone  in  the  highest  sense  "ob- 
tain the  resurrection  from  the  dead  "  (Luke  14. 14 ;  20.  35, 
86;  Ph:lippians  3.  11,  see  note).  The  second  coming  of 
Christ  in  not  a  mere  point  of  time,  but  a  period  beginning 
with  the  resurrection  of  the  Just  at  His  appearing,  and 
ending  with  the  general  Judgment.  The  ground  of  the 
universal  resurrection  is  the  union  of  all  mankind  in 
nature  with  Christ,  their  representative  Head,  who  has 
done  away  with  death,  by  His  own  death  in  their  stead: 
the  ground  of  the  resurreotlon  of  believers  is  not  merely 
this,  but  their  personal  union  with  Him  as  their  "Life" 
(Colossians  3.  4),  effected  causatively  by  the  Holy  Spirit, 
and  instrumentally  by  faith  as  the  subjective,  and  by  ordi- 
nances as  the  objective  means.  84.  Then— after  that: 
next  in  the  succession  of  "  orders  "  or  "  ranks."  the  end— 
the  general  resurrection,  and  final  Judgment  and  consum- 
mation (Matthew  25.  46).  delivered  up  .  .  .  kingdom  to 
.  .  .  Father— (Cf.  John  13.  3.)  Seeming  at  variance  with 
Daniel  7. 14,  "  His  dominion  is  an  everlasting  dominion 
which  shall  not  pass  away."  Really,  His  giving  up  of  the 
mediatorial  kingdom  to  the  Father,  when  the  end  for  which 
the  mediatorial  economy  was  established  has  been  ac- 
complished. Is  altogether  in  harmony  with  its  continuing 
everlastingly.  The  change  which  shall  then  take  place, 
■hall  be  in  the  manner  of  administration,  not  In  the  king- 
dom Itself;  God  shall  then  come  into  direct  connection 
with  the  earth,  instead  of  mediatorially,  when  Christ  shall 
have  rally  and  finally  removed  everything  that  severs 
asunder  the  holy  God  and  a  sinful  earth  (Colossians  1.  20). 
The  glory  of  God  is  the  final  end  of  Christ's  mediatorial 
office  (Philippians  2.  10,  11).  His  co-equality  with  the 
Father  is  independent  of  the  latter,  and  prior  to  it,  and 
ihall,  therefore,  continue  when  its  function  shall  have 
ceased.  His  manhood,  too,  shall  everlastingly  continue, 
though,  as  now,  subordinate  to  the  Father.  The  throne 
of  the  Lamb  (but  no  longer  mediatorial)  as  well  as  of  God, 
shall  be  in  the  heavenly  city  (Revelation  22.  3;  cf.  3.  21). 
The  unity  of  the  Godhead,  and  the  unity  of  the  Church, 
shall  be  simultaneously  manifested  at  Christ's  second 
oomlng.  Cf.  Zephaniah  3.  9;  Zechariah  14.  9;  John  17. 
21-24.  The  oldest  MSS.  for  •'shall  have  delivered  up," 
read,  " delivereth  up,"  which  suits  the  sense  better.  It  Is 
"when  He  shall  have  put  down  all  rule,"  that  "He  deliver-, 
ethipthe  kingdom  to  the  Father."  shall  have  put  down 
all  rule— The  effect  produced  during  the  millenary 
reign  of  Himself  and  His  saints  (Psalm  110. 1 ;  8.  6 ;  2.  6-9), 
to  which  passages  St.  Paul  refers,  resting  his  argument  on 
the  two  words,  "all"  and  "until,"  of  the  Psalmist:  a 
proc.'  of  verbal  inspiration  of  Scripture  (cf.  Revelation  2. 
18,27).  Meanwhile,  Be  "rules  in  the  midst  of  His  ene- 
mies" (Psalm  110.  2).  He  is  styled  "the  King"  when  He 
takes  His  great  power  (Matthew  25.  34;  Revelation  11. 15, 
KTX  The  Greek  for  "put  down"  is,  "done  away  with,"  or 
"brought  to  naught."  "All"  must  be  subject  to  Him, 
■Aether  openly-opposed  powers,  as  Satan  and  His  an- 


gels, or  kings  and  angelic  principalities  (Ephesians  1.  it) 
as.  most— because  Scripture  foretells  it.  till— there  will 
be  no  further  need  of  His  mediatorial  kingdom,  its  object 
having  been  realized,  enemies  under  his  feet— (Lake  1* 
27  j  Epheslans  1.  22.)  86.  shall  he— Greek,  "  is  done  away 
with"  (Revelation  20. 14 ;  cf.  1. 18).  It  is  to  believers  especi- 
ally this  applies  (v.  55-57) ;  even  in  the  case  of  unbelievers, 
death  is  done  away  with  by  the  general  resurrection.  Sa- 
tan brought  in  sin,  and  sin  brought  In  death/  So  they 
shall  be  destroyed  (rendered  utterly  powerless)  in  th* 
same  order  (v.  56;  Hebrews  2. 14;  Revelation  19.  20;  20. 10, 
14).  a7.  all  things— including  death  (cf.  Epheslans  1.  22; 
Philippians  3.  21 ;  Hebrews  2.  8 ;  1  Peter  3.  22).  It  is  said. 
"hath  put,"  for  what  God  has  said  is  the  same  as  if  it 
were  already  done,  so  sure  is  it.  St.  Paul  here  quotes  the 
8th  Psalm  in  proof  of  his  previous  declaration,  "  For  (It  Is 
written),  '  He  hath  put  all  things  under  his  feet.' "  under 
his  feet— as  His  footstool  (Psalm  110. 1).  In  perfect  and 
lasting  subjection,  when  he— vis.,  God,  who  by  His  Spirit 
inspired  the  Psalmist.  88.  Son  .  .  .  himself .  .  .  subject 
—not  as  the  creatures  are,  but  as  a  Son  voluntarily  subordi- 
nate to,  though  co-equal  with,  the  Father.  In  the  media- 
torial kingdom,  the  Son  had  been,  in  a  manner,  distinct 
from  the  Father.  Now,  His  kingdom  shall  merge  in  the 
Father's,  with  whom  He  is  one;  not  that  there  is  thus 
any  derogation  from  His  honour ;  for  the  Father  Him- 
self wills  "  that  all  should  honour  the  Son,  as  they  honour 
the  Father"  (John  5.  22,  23;  Hebrews  1.  6).  God  ...  all 
in  all— as  Christ  is  all  in  all  (Colossians  8. 11 ;  cf.  Zecha- 
riah 14.  9>.  Then,  and  not  till  then,  "  all  things,"  without 
the  least  infringement  of  the  Divine  prerogative,  shall  be 
subject  to  the  Son,  and  the  Son  subordinate  to  the  Father, 
whilst  co-equally  sharing  his  glory.  Contrast  Psalm  10. 
4 ;  14. 1.  Even  the  saints  do  not  fully  realize  God  as  theii 
"  all"  (Psalm  73.  25)  now,  through  desiring  it ;  then  each 
shall  feel,  God  is  all  to  me.  g9.  Else— if  there  be  no  resur- 
rection, what  shall  they~3o  I— HOw-"wretched  is  theii 
lot!  they  .  .  .  which  are  baptized  for  the  dead— third 
person ;  a  class  distinct  from  that  in  which  the  apostle 
places  himself, "  we"  (v.  80) ;  first  person.  Alfoed  thinks 
there  is  an  allusion  to  a  practice  at  Corinth  of  baptizing 
a  living  person  in  behalf  of  &  Mend,  who  died  unbaptizedj 
thus  St.  Paul,  without  giving  the  least  sanction  to  the 
practice,  uses  an  ad  hominem  argument  from  it  against  its 
practicers,  some  of  whom,  though  using  it,  denied  the  res- 
urrection: "What  account  can  they  give  of  their  prac- 
tice ;  why  are  they  at  the  trouble  of  it,  if  the  dead  rise 
not  ?"  [So  Jesus  used  an  ad  hominem  argument,  Matthew 
12. 27.]  But  if  so,  It  is  strange  there  is  no  direct  censure  of 
It.  Some  Marcionltes  adopted  the  practice  at  a  later  pe- 
riod, probably  from  taking  this  passage,  as  Alfobd  does ; 
but,  generally,  it  was  unknown  in  the  Church.  Bengal 
translates,  "over  (immediately  upon)  the  dead,"  i. «.,  who 
will  be  gathered  to  the  dead  immediately  after  baptism. 
Cf.  Job  17.  1,  "the  graves  are  ready  for  me."  The  price 
they  get  for  their  trouble  is,  that  they  should  be  gathered 
to  the  dead  for  ever  (v.  18,  16).  Many  in  the  ancient 
Church  pat  off  baptism  till  near  death.  This  seems  the 
better  view ;  though  there  may  have  been  some  rites  of 
symbolical  baptism  at  Corinth,  now  unknown,  perhaps 
grounded  on  Jesus'  words  (Matthew  20.  22,  23),  which  St. 
Paul  here  alludes  to.  The  best  punctuation  is,  "  If  the 
dead  rise  not  at  all,  why  are  they  then  baptized  for  them" 
(so  the  oldest  MSS.  read  the  last  words,  instead  of  "  for  the 
dead")T  30.  we  —  apostles  (v.  9;  oh.  4.  9).  A  gradation 
from  those  who  could  only  for  a  little  time  enjoy  this  life 
(i.e.,  those  baptized  at  the  point  of  death),  to  us,  who  could 
enjoy  It  longer,  if  we  had  not  renounced  the  world  for 
Christ.  [BENGfiL.]  31.  by  your  rejoicing— by  the  glorying 
which  I  have  concerning  you,  as  the  fruit  of  my  labours  in 
the  Lord.  Some  of  the  earliest  MSS.  and  fathers  read 
"  our,"  with  the  same  sense.  Benqkl  understands  "  yoar 
rejoicing,"  to  be  the  enjoyable  state  of  the  Corinthians,  as 
contrasted  with  his  dying  dally  to  give  his  converts  re- 
joicing or  glorying  (oh.  4.  8;  2  Corinthians  4.  12,  15;  Ephe- 
slans 3.  13;  Philippians  1.  26).  But  the  words,  "which  . 
have,"  favour  the  explanation— '  the  rejoicing  which  I  ha&t 
over  you,'    Many  of  the  oldest  MSS.  and  Vulgate  inc«?1 

298 


V 


1  CORINTHIANS  XV. 


"brethren"  here.    I  die  daily— This  ought  to  stand  first 
in  the  sentence,  as  it  Is  so  put  prominently  forward  in  the 
Sreek.    I  am  day  by  day  in  sight  of  death,  exposed  to  it, 
and  expecting  it  (2  Corinthians  4.  11, 12;  1.  8,  9 ;  11.  23).    3a. 
Punctuate  thus:  "If  after  the  manner  of  men  I  have 
fought  with  beasts  at  Ephesus,  what  advantageth  it  me? 
If  the  dead  rise  not,  let  us  eat  and  drink,"  &c.    [Bengel.] 
If  "  merely  as  a  man"  (with  the  mere  human  hope  of  the 
present  life ;  not  with  the  Christian's  hope  of  the  resur- 
rection ;  answering  to  "  If  the  dead  rise  not,"  the  parallel 
clause  in  the  next  sentence),  I  have  fought  with  men  re- 
sembling savage  beasts.     Weraclltus,  of  Ephesus,  had 
termed  his  countrymen  "w» id  beasts"  400  years  before. 
So  Eplmenides  called  the  Cretians  (Titus  1. 12).    St  Paul 
was  still  at  Ephesus  (ch.  16.  8),  and  there  his  life  was 
daily  In  danger  (ch.  4.  9 ;  cf.  2  Corinthians  1.  8).    Though 
the  tumult  (Acts  19.  29,  30)  had   not  yet  taken  place  (for 
after  It  he  set  out  immediately  for  Macedonia),  this  Epis- 
tle was  written  evidently  just  before  it,  when  the  storm 
was  gathering,  "many  adversaries"  (ch.  16.  9)  were  al- 
ready menacing  him.    what  advantageth  it  me  T  — see- 
ing I  have  renounced  all  that,  "as  a  mere  man,"  might 
compensate  me  for  such  sufferings,  gain,  fame,  &c.    let 
mm  eat,  Ac— Quoted  from  LXX.  (Isaiah  22. 13),  where  the 
prophet  describes  the  reckless  self-indulgence  of  the  de- 
spisers  of  God's  call  to  mourning,  Let  us  enjoy  the  good 
things  of  life  now,  for  it  soon,  will  end.    St.  Paul  Imitates 
the  language  of  such  skeptics,  to  reprove  both  their  the- 
ory and  practice.     "If  men  but  persuade  themselves 
that  they  shall  die  like  the  beasts,  they  soon  will  live  like 
beasts  too."    [SOUTH.]     33.  evil  communications  cor- 
rupt good  manners— a  current  saying,  forming  a  verse 
In  Menander,  the  comic  poet,  who  probably  took  It  from 
Euripides  (Socrates,  Historia  Ecclesiastica,  3. 16).    "  Evil 
communications"  refer  to  intercourse  with   those  who 
deny  the  resurrection.     Their  notion   seems    to   have 
been,  that   the    resurrection    is   merely  spiritual,  that 
sin  has  its  seat  solely  in  the  body,  and  will  be  left  behind 
when  the  soul  leaves  it,  if,  Indeed,  the  soul  survive  death 
at  all.  good— not  only  good-natured,  but  pliant.  Intimacy 
with  the  profligate  society  around  was  apt  to  corrupt  the 
principles  of  the  Corinthians.    34.  Awake—  lit.,  "out  of 
the  ileep"  of  carnal  Intoxication  Into  which  ye  are  thrown 
by  the  influence  of  these  skeptics  (v.  32 ;   Joel  1.  5).     to 
righteousness— In  contrast  with  "sin"  In  this  verse,  and 
eorrupl  manner*,  v.  83.    sin  not^-do  not  give  yourselves  up 
to  sinful  pleasures.    The  Greek  expresses  a  continued 
state  of  abstinence  from  sin.    Thus,  St.  Paul  Implies  that 
they  who  live  in  sinful  pleasures  readily  persuade  them- 
selves of  what  they  wish,  vie.,  that  there  Is  to  be  no  resur- 
rection,   some— the   same   as   in    v.  12.    have   not   the 
knowledge  of  God— and  to  know  not  Hi*  power  in  the 
resurrection  (Matthew  22.  29).    Stronger  than  "  are  Ignor- 
ant of  God."    An  habitual  ignorance:  wilful,  in  that  they 
prefer  to  keep  their  sins,  rather  than  part  with  them,  in 
order  to  know  Ood  (cf.  John  7.  17 ;  1  Peter  2. 16).    to  your 
shame—  that  you  Corinthian  Christians,  who  boast  of 
your  knowledge,  should  have  among  you,  and  maintain 
intercourse  with,  those  so  practically  ignorant  of  God,  as 
to  deny  the  resurrection.    35.  How- It  is  folly  to  deny  a 
fact  of  revelation,  because  we  do  not  know  the  "  how." 
Some  measure  God's  power  by  their  petty  Intelligence, 
and  won't  admit,  even  on  Hi*  asturance,  anything  which 
they  cannot  explain.    Ezektel's  answer  of  faith  to  the 
question  is  the  truly  wise  one  (Ezekiel  37.  3).    So  Jesus 
argues  not  on  principles  of  philosophy,  but  wholly  from 
"  the  power  of  God,"  as  declared  by  the  Word  of  God 
(Matthew  19.  26;  Mark  10.  27;  12.  23;  Luke  18.  27).    come— 
The  dead  are   said  to  depart,  or  to  be  deceased:  those 
rising  again  to  come.    The  objector  could  not  understand 
how  the  dead  are  to  rise,  and  with  what  kind  of  a  body  they 
are  to  come.    Is  it  to  be  the  same  body?    If  so,  how  is 
this,  since  the  resurrection  bodies  will  not  eat  or  drink, 
or  oege*.  children,  as  the  natural  bodies  do?    Besides,  the 
latter  have  mouldered  into  dust.    How  then   can  they 
rise  again  ?    If  it  be  a  different  body,  how  can  the  per- 
sonal identity  be  preserved?    St.  Paul  answers.  In  one 
ftrase  it  will  be  the  same  body,  in  another,  a  distinct 
29i 


body.    It  will  be  a  body,  but  a  spiritual,  not  a  natnnu. 
body.    36.  fool— with  all  thy  boasted  philosophy  (Psalm 
14.1).    that  which  thou— "  Thou,"  emphatlcal:    appeal 
to  the  objector's  own  experience :  "  The  seed  which  thorn 
thyself  so  west."    St.  Paul,  In  this  verse  and  v.  42,  answers 
the  question  v.  35,  "  How ;"  and  in  v.  87-41  and  48,  the 
question,  "With  what  kind  of  body?"    He  converts  the 
very  objection  (the  death  of  the  natural  body)  Into  an 
argument.    Death,  so  far  from  preventing  quickening,  it 
the  necessary  prelude  and  prognostication  of  it,  Just  as 
the  seed  "  is  not  quickened"  into  a  new  sprout  with  in- 
creased produce,  "  except  it  die"  (except  a  dissolution  of 
its  previous  organization  takes  place).    Christ   by  Hli 
death  for  us  has  not  given  us  a  reprieve  from  death  as  to 
the  life  which  we  have  from  Adam ;  nay,  He  permit*  the 
law  to  take  its  course  on  our  fleshly  nature ;  but  He  brings 
from  Himself  new  spiritual  and  heavenly  life  out  of  death 
(v.  87).    37.  not  that  body  that  shall  be — A  body  beau- 
tiful and  no  longer  a  "  bare  grain."  [Bengel.]    No  longer 
without  stalk  or  ear,  but  clothed  with  blade  and  ears, 
and  yielding  many  grains  Instead  of  only  one.  [G  Bonus.] 
There  is  not  an  identity  of  all  the  particles  of  the  old  and 
the  new  body.    For  the  perpetual  transmutation  of  mat- 
ter  is  inconsistent  with  this.    But  there  is  a  hidden  germ 
which  constitutes  the  Identity  of  body  amidst  all  outward 
changes :  the  outward  accretions  fall  off  In  Its  develop- 
ment, whilst  the  germ  remains  the  same.    Every  such 
germ  ("  seed,"  v.  38)  "  shall  have  Its  own  body,"  and  be 
instantly  recognized,  Just  aa  each  plant  now  Is  known 
from  the  seed  that  was  sown  (see  Note,  ch.  6. 13).     So 
Christ  by  the  same  image  Illustrated  the  truth  that  Hli 
death  was  the  necessary  prelude  of  His  putting  on  His 
glorified  body,  which  is  the  ground  of  the  regeneration 
of  the  many  who  believe  (John  12. 24).    Progress  Is  the 
law  of  the  spiritual,  as  of  the  natural  world.    Death  la 
the  avenue  not  to  mere  revivification  or  reanimation,  but 
to  resurrection  and  regeneration  (Matthew  19.  28 ;  Philip- 
plans  3.  21).    Cf.   "planted,"  &c,   Romans*  6.  6.    38.  as  at 
hath  pleased  him— at  creation,  when  He  gave  to  each  of 
the  (kinds  of)  seeds  (so  the  Greek  is  for  "  to  every  seed")  • 
body  qf  its  own  (Genesis  1. 11,  "  after  Us  kind,"  suited  to  lit 
species).    So  God  can  and  will  give  to  the  blessed  at  tha 
resurrection  their  own  appropriate  body,  such  as  it  please* 
Him,  and  such  as  is  suitable  to  their  glorified  state :  a 
body  peculiar  to  the  Individual,  substantially  the  same 
as  the  body  sown.    30-41.  Illustrations  of  the  suitability 
of  bodies,  however  various,  to  their  species:  the  flesh  of 
the  several  species  of  animals ;  bodies  celestial  and  ter- 
restrial ;  the  various  kinds  of  light  In  the  sun,  moon,  and 
stars,  respectively,  flesh— animal  organism.  [DeWkttb.] 
He  implies  by  the  word  that  our  resurrection  bodies  shal1 
be  In  some  sense  really  flesh,  not  mere  phantoms  of  air 
[Estius.]    So  some  of  the  oldest  creeds  expressed  It,  "I 
believe  in  the  resurrection  of  the  flesh."    Cf.  as  to  Jesus' 
own  resurrection  body,  Luke  24.  39;  John  20.  27 ;  to  which 
ours  shall  be  made  like,  and  therefore  shall  be  flesh,  bat 
not  of  animal  organism  (Phtlipplans  3.  21)  and  liable  to 
corruption.    But  v.  60  below  Implies,  it  is  not  "flesh  aud 
blood"  In  the  animal  sense  we  now  understand  them;  for 
these  "shall  not  inherit  the  kingdom  of  God."    not  the 
same — not  flesh  of  the  same  nature  and  excellency.    Aa 
the  kinds  of  flesh,  however  widely  differing  from  one  an- 
other, do  not  cease  to  be  flesh,  so  the  kinds  of  bodies, 
however  differing  from  one  another,  are  still  bodies.    All 
this  Is  to  illustrate  the  difference  of  the  new  celestial  body 
from  Its  terrestrial  seed,  whilst  retaining  a  substantial 
identity,     beasts— quadrupeds,     another  of  fishes  .  . . 
another  of  birds— Most  of  the  oldest  MSS.  read  thus, 
"another  flesh  of  birds  .  ,  .  another  of fishes:"  the  ordei 
of  nature.    40.  celestial  bodies — Not  the  sun,  moon,  and 
stars,  which  are  first  Introduced  v.  41,  but  the  bodies  of 
angels,  as  distinguished  from  the  bodies  of  earthly  crea- 
tures,   the   glory  of  the  celestial — (Luke  9.  26).    glory 
of  .  .  .  terrestrial— {Matthew  6.  28,  29;  1  Peter  1.  24).    M. 
one  glory  of .  .  .  sun  .  .  .  another  .  .  .  of  .  .  .  moon- 
The  analogy  Is  not  to  prove  different  degrees  of  glory 
among  the  blessed  (whether  this  may  be,  or  not,  indtremlt 
hinted  at),  but  this:  As  the  various  fountains  it  UrM 


1  CORINTHIANS  XV. 


which  Li  »o  similar  In  Its  aspect  and  properties,  differ  (the 
ran  from  the  moon,  and  the  moon  from  the  stars  ■  and  even 
one  star  from  anotber  star,  though  all  seem  so  mnch 
alike);  so  there  Is  nothing  unreasonable  in  tbe  doctrine 
that  our  present  bodies  differ  from  our  resurrection  bodies, 
though  still  continuing  bodies.    Cf.  the  same  simile,  ap- 
propriate especially  In  the  clear  Eastern  skies  (Daniel  12. 
1;  Matthew  18.  43).    Also  that  otseed  in  the  same  parable 
(Matthew  18.  24 ;  Galatlans  6.  7,  8).    4SJ.  sown— Following 
up  the  Image  of  seed.    A  delightful  word  Instead  of  burial. 
in  eorruptlan— liable  to  corruption  :  corruptible :  not  merely 
a  prey  when  dead  to  corruption ;  as  tbe  contrast  shows, 
-  raised  in  lnoorruption,"  i.  e.,  not  liable  to  corruption,  in- 
corruptible.   43.  in  dishonour— answering  to  "our  vile 
body"  (Phillppians  3. 21) ;  lit.,  "  our  body  of  humiliation :" 
liable  to  various  humiliations  of  disease,  injury,  and 
decay  at  last.    In  glory— the  garment  of  Incorruption  (v. 
42, 43)  like  His  glorious  body  (Phillppians  4.  21),  which  we 
iball  put  on  (v.  49,  53;  2  Corinthians  5.2-4).    In  weak- 
ness—liable   to    infirmities    (2   Corinthians   13.  4).     In 
power— answering  to  a  "  spiritual  body"  (v.  44 ;  cf.  Luke 
L  17,  "  Spirit  and  power").    Not  liable  to  the  weaknesses 
of  our  present  frail   bodies   (Isaiah  33.  24;   Revelation 
a.  4).    44.   a    natural   body— lit.,  "  an  animal  body,"  a 
body  moulded  in  Its  organism  of  "  flesh  and  blood"  (v.  50) 
to  suit  the  animal  soul  which  predominates  in  it.    The 
Holy  Spirit  in  the  spirit  of  believers,  indeed,  Is  an  earnest 
of  a  superior  state  (Romans  8. 11),  but  meanwhile  in  the 
body  the  animal  soul  preponderates;  hereafter  the  Spirit 
shall  predominate,  and  the  animal  soul  be  duly  subordi- 
nate,   spiritual  body— a  body  wholly  moulded  by  the 
Spirit,  and  its  organism  not  conformed  to  the  lower  and 
animal  (Luke  20. 35,  36),  but  to  the  higher  and  spiritual, 
life  (of.  Ch.  2. 14 ;  1  Thessalonians  5.  23).    there  is,  Ac— Tbe 
oldest  MSS.  read, "  Ir  there  is  a  natural  (or  animal- souled) 
body,  there  is  also  a  spiritual  body."    It  is  no  more  won- 
derful a  thing,  that  there  should  be  a  body  fitted  to  the 
capacities  and  want  of  man's  highest  part,  his  spirit,  than 
(which  we  see  to  be  the  case)  that  there  should  be  one 
atted  to  the  capacities  and  wants  of  his  subordinate  part, 
.he  animal  soul.  [Alford.J    45.  so— in  accordance  with 
ihe  distinction  just  mentioned  between  the  natural  or 
mimal-souled  body  and  the  spiritual  body.    It  Is  written 
— (Genesis  2. 7)—"  Man  became  (was  made  to  become)  a 
firing  soul,"  i.  «.,  endowed  with  an  animal  soul,  the  living 
principle  of  his  body,    the  last  Adam— the  last  Head  of 
humanity,  who  is  to  be  fully  manifested  in  the  last  day, 
which  is  His  day  (John  6. 39).    He  is  so  called  in  Job  19. 25 ; 
see  my  Note  there  (of.  Romans  5. 14).    In  contrast  to  "  the 
last,"  St.  Paul  calls  "man"  (Genesis   2.  7)  "the  fiest 
Adam."    quickening — not  only  living,  but  making  alive 
(John  6.  21 ;  6.  83,  89,  40,  54,  67,  82,  63 ;  Romans  8. 11).     As  the 
natural  or  animal-souled  body  (v.  44)  is  the  fruit  of  our 
onion  with  the  first  Adam,  an  animal-souled  man,  so  the 
spiritual  body  is  the  fruit  of  our  union  with  the  second 
Adam,  who  is  the  quickening  Spirit  (2  Corinthians  3. 17). 
As  He  became  representative  of  the  whole  of  humanity 
in  His  union  of  the  two  natures,  He  exhausted  in  His 
own  person  the  sentence  of  death  passed  on  all  men,  and 
glveth  spiritual  and  everlasting  life  to  whom  He  will. 
4ft.  afterward— Adam  had  a  soul  not  necessarily  mortal, 
as  It  afterwards  became  by  sin,  but  "a  living  soul,"  and 
destined  to  live  for  ever,  if  he  had  eaten  of  the  tree  of  life 
Genesis  3.  32);  still  his  body  was  but  an  animal-souled 
xnly,  not  a  spiritual  body,  such  as  believers  shall  have; 
much  less  was  be  a  "  life-giving  spirit,"  as  Christ.    His 
soul  had  the  germ  of  the  Spirit,  rather  than  the  fulness 
of  it,  such  as  man  shall  have  when  restored  "  body,  soul, 
and  spirit,"  by  tbe  second  Adam  (1  Thessalonians  5.  &>). 
As  the  first  and  lower  Adam  came  before  the  second  and 
heavenly  Adam,  so  the  animal-souled  body  comes  first, 
and  must  die  before  it  be  changed  into  the  spiritual  body 
(i. ».,  that  in  which  the  Spirit  predominates  over  the  ani- 
mal soul).    4T.  of  the  earth— inasmuch  as  being  sprung 
from  the  earth,  he  is  "earthy"  (Genesis  2.  7;  3.  19,  "dust 
thou  art") ;  L  «.,  not  merely  earthly  or  born  upon  the  earth, 
but  terrene,  or  of  earth,  lit.,  "of  heaped  earth"  or  clay. 
Adam  means  red  earth,    the  Lord— Omitted  in  the  oldest 


MSS.  and  versions,    from  heaven— (John  8. 18,  81.)    Ku* 
manlty  In  Christ  is  generic.  In  Him  man  U  Impersonated 
m  nls  true  ideal  as  God  originally  designed  him.    Christ 
is  toe  representative  man,  tbe  federal  head  of  redeemed 
man.    48.  As  Is  the  earthy— vis.,  Adam,    they  .  .  .  that 
are  earthy— All  Adam's  posterity  In  their  natural  state 
(John  3.  6,  7).    the  heavenly— Christ,    they  .  .  .  that  arc 
heavenly— His  people  in  their  regenerate  state  (Philip- 
plans  3.  20,  21).    As  the  former  precedes  the  latter  state,  so 
the  natural  bodies  precede  the  spiritual  bodies.    40.  as— 
Greek,  "  even  as"  (see  Genesis  5.  3).    we  shall  also  bear— 
or  wear  as  a  garment.  [Bejtqkl.J    Tbe  oldest  MSS.  and 
versions  read, "  We  must  also  bear,"  or  "  let  us  also  bear." 
It  implies  the  Divine  appointment  (cf.  "must,"  v.  53)  and 
faith  assenting  to  It.  An  exhortation,  and  yet  implying  a 
promise  (so  Romans  8.  29).    The  conformity  to  the  image 
of  the  heavenly  Representative  man  Is  to  be  begun  here 
in  our  souls,  in  part,  and  shall  be  perfected  at  the  resur- 
rection In  both  bodies  and  souls.    SO.  (See  Notes,  v.  87, 89.) 
"  Flesh  and  blood"  of  the  same  animal  and  corruptible 
nature  as  our  present  (v.  44)  animal-souled  bodies,  cannot 
Inherit  the   kingdom   of  God.    Therefore   the   believer 
acquiesces  gladly  in  the  unrepealed  sentence  of  the  holy 
law,  which  appoints  the  death  of  the  present  body  aa  the 
necessary  preliminary  to  tbe  resurrection  body  of  glory. 
Hence  he  "dies  dally"  to  the  flesh  and  to  the  world,  as 
the  necessary  condition  to  his  regeneration  here  and  here- 
after (John  3.  6 ;  Galatlans  2.  20).    As  the  being  born  of  the 
flesh  constitutes  a  child  of  Adam,  so  the  being  born  of  the 
Spirit  constitutes  a  child  of  God.    cannot— Not  merely  hi 
the  change  of  body  possible,  but  it  is  necessary.    The  spirit 
extracted  from  the  dregs  of  wine  does  not  so  much  differ 
from  them,  as  the  glorified  man  does  from  the  mortal 
man  [Bkngex]  of  mere  animal  flesh  and  blood  (Galatlans 
1. 16i.    The  resurrection  body  will  be  still  a  body  though 
spiritual,  and  substantially  retaining  the  personal  iden- 
tity; as  is  proved  by  Luke  24.39;  John  20.  27,  compared 
with  Phillppians  3.  21.    the  kingdom  of  God— which  is 
not  at  all  merely  animal,  but  altogether  spiritual.    Cor- 
ruption doth  not  inherit,  though  it  is  the  way  to,  incorrup- 
tion (v.  38,  52,  53).    51.  Behold— Calling  attention  to  the 
"  mystery"  heretofore  hidden  In  God's  purposes,  but  now 
revealed,    you— emphatical  in  the  Greek;  I  show  (Greek, 
"tell,"  viz.,  by  the  word  of  the  Lord,  1  Thessalonians  4. 15) 
Tou,  who  think  you  have  so  much  knowledge,  "a  mys- 
tery" (cf.  Romans  11.  25)  which  your  reason  could  never 
have  discovered.    Many  of  the  old  MSS.  and  father*  read, 
"  We  shall  all  sleep,  but  we  shall  not  all  be  changed ;"  but 
this   is  plainly  a  corrupt  reading,  Inconsistent  with  1 
Thessalonians   4.  15,  17,   and   with   the  apostle's    argu- 
ment here,  which  is  that  a  change  is  necessary  (v.  68). 
English  Version  is  supported  by  some  of  the  oldest  MSS. 
and  fathers.    The  Greek  is  lit.,  "  We  all  shall  not  sleep, 
but,"  Ac.    The  putting  off  of  the  corruptible  body  for  aa 
incorruptible  by  an  Instantaneous  change  will,  in  the  case 
of  "the  quick,"  stand  as  equivalent  to  death,  appointed 
to  all  men  (Hebrews  9.  27) ;  of  this  Enoch  and  Elijah  are 
types  and  forerunners.    The  "  we"  implies  that  Christians 
in  that  age  and  every  successive  age  since  and  hereafter 
were  designed  to  stand  waiting,  as  if  Christ  might  come 
again  In  their  time,  and  as  if  they  might  be  found  among 
"  the  quick."    53.  the  last  trump— at  the  sounding  of  the 
trumpet  on  the  last  day  [Vatablus]  (Matthew  24.  81;  1 
Thessalonians  4. 16).    Or  the  Spirit  by  St.  Paul  hints  that 
the  other  trumpets  mentioned  subsequently  in  the  Apoc- 
alypse shall  precede,  and  that  this  shall  be  the  last  of  all 
(cf.  Isaiah  27. 13;  Zecharlab  9. 14).    As  the  law  was  given 
with  the  sound  of  a  trumpet,  so  the  final  Judgment  ac- 
cording to  it  (Hebrews  12, 19;  ct  Exodus  19. 16).    As  the 
Lord  ascended  "with  the  sound  of  a  trumpet"  (Psalm  47. 
S),  so  He  shall  descend  (Revelation  11. 15).    The  trumpet 
was  sounded  to  convoke  the  people  on  solemn  feast*, 
especially  on  the  first  day  of  the  seventh  month  (the  type 
of  the  completion  of  time ;  seven  being  the  number  for  per- 
fection; on  the  tenth  of  tbe  same  month  was  the  atone- 
ment, and  on  the  fifteenth  the  feast  of  tabernacles,  com- 
memorative of  completed   salvation  ont  of  the  spiritual 
Egypt,  cf.  Zeeharlah  14, 18, 19);  of.  Psalm  5&  »-*     O*  uu 


1   COELNTHIANS  XVI. 


calling  forth  of  Lazarus  from  the  grave  "with  a  loud 
voice,"    John    11.    43,    with    5.    25,    28.      and— immedi- 
ately, in    consequence.     53.   this— pointing   to   his  own 
body  and  that  of  those  whom  he  addresses,    put  on— 
as   a   garment  (2   Corinthians  5.  2,  3).     Immortality- 
Here  only,  besides  1  Timothy  6.16,  the  word  "immor- 
tality" is  found.      Nowhere  Is  the  Immortality  of  the 
soul,  distinct  from   the  body,  taught;   a  notion  which 
many  erroneously  have  derived  from  heathen  philoso- 
phers.    Scripture    does    not    contemplate    the    anoma- 
lous state  brought  about  by  death,  as  the  consummation 
to  bo  earnestly  looked  for  (2  Corinthians  5.  4),  but  the  res- 
urrection.   54.  then— not  before.    Death  has  as  yet  a  sting 
even  to  the  believer,  in  that  his  body  is  to  be  under  its 
power  till  the  resurrection.    But  then  the  sting  and  power 
of  death  shall  cease  for  ever.    Death  Is  swallowed  up  in 
victory— In  Hebrew  of  Isaiah   25.  8,  from    which    it   is 
quoted,  "  He  (Jehovah)  will  swallow  up  death  in  victory ;" 
i.  c,  forever:   as  "In  victory"  often  means  in    Hebrew 
idiom  (Jeremiah  3.  5;  Lamentations  5.  20).    Christ  will 
swallow  It  up  so  altogether  victoriously  that  It  shall  never 
more  regain  its  power  (cf.  Hosea  6.  2;  13. 11;  2  Corinthians 
6.  4 ;  Hebrews  2. 14, 15;  Revelation  20. 14 ;  21. 4).    55.  Quoted 
from  Hosea  13. 14,  substantially ;  but  freely  used  by  the 
warrant  of  the  Spirit  by  which  St.  Paul  wrote.    The  He~ 
brew  may  be  translated,  "O  death,  where  are  thy  plagues? 
Where,  O  Hades,  is  thy  destruction  ?"  The  LXX.,  "  Where 
Is  thy  victory  {lit.,  in  a  lawsuit),  O  death?    Where  is  thy 
sting,    O   Hades?"      "Sting"    answers    to    the    Hebrew 
"  plagues,"  viz.,  a  poisoned  sling  causing  plagues.    Appro- 
priate, as  to  the  old  serpent  (Genesis  3. ;  Numbers  21.  6). 
"Victory"    answers  to  the   Hebrew  "destruction."     Cf. 
Isaiah  25.  7,  "  destroy  .  .  .  veil  .  .  .  over  all  nations,"  viz., 
victoriously  destroy  it;  and  to  "  in  victory"  (v.  54),  which  he 
triumphantly  repeats.    The  "where"  implies  their  past 
victorious  destroying  power  and  sting,  now  gone  for  ever; 
obtained  through  Satan's  triumph  over  man  in  Eden, 
which  enlisted  God's  law  on  the  side  of  Satan  and  death 
against  man  (Romans  5.  12, 17.  21).    The  souls  in  Hades 
being  freed  by  the  resurrection,  death's  sting  and  victory 
are  gone.    For  "O  grave,"  the  oldest  MSS.  and  versions 
read,  "O  death,"  the  second  time.    56.  If  there  were  no 
sin,  there  would  be  no  death.    Man's  transgression  of  the 
law  gives  death  its  lawful  power,    strength  of  sin  is  the 
law— Without  the  law  sin  is  not  perceived  or  imputed 
(Romans  3.  20;  4. 15;  6. 13).    The  law  makes  sin  the  more 
grievous  by  making  God's  will  the  clearer  (Romans  7. 
£-10).    Christ's  people  are  no  longer  "  under  the  law"  (Ro- 
mans 6. 14).    57.  to  God— The  victory  was  in  no  way  due 
to  ourselves  (Psalm  98. 1).    giveth— a  present  certainty. 
Use  victory— which  death  and  Hades  ("  the  grave")  had 
aimed  at,  but  which,  notwithstanding  the  opposition  of 
them,  as  well  as  of  the  law  and  sin,  we  have  gained.    The 
repetition  of  the  word  (v.  54,  55)  is  appropriate  to  the 
triumph  gained.     58.  beloved— Sound  doctrine  kindles 
Christian  love,  steadfast — not  turning  aside  from  the  faith 
of  the  resurrection  of  yourselves,    immovable — not  turned 
aside  by  others  (v.  12;  Colosslans  1.  23).    the  work  of  the 
Lord— the  promotion  of  Christ's  kingdom  (Philipplans  2. 
30).     not  in  vain— as  the   deniers  of  the    resurrection 
would  make  it  (v.  14, 17).    in  the  Lord— applying  to  the 
whole  sentence  and  its  several  clauses:  Ye,  as  being  in 
the  Lord  by  faith,  know  that  your  labour  in  the  Lord 
(i.  «.,  labour  according  to  His  will)  is  not  to  be  without  its 
reward  in  the  Lord  (through  His  merits  and  according  to 
His  gracious  appointment). 

CHAPTER   XVI. 

Ver.  1-24.  Directions  as  to  the  Collection  fob  the 
Judban  Christians:  St.  Paul's  Future  Plans:  He 
commends  to  them  timothy,  apollos,  &c  saluta- 
TIONS and  Conclusions.    1.  collection  for  the  saints— 

at  Jerusalem  (Romans  15.  26)  and  in  Judea  < Acts  11.  29,  30; 
84.  17;  of.  2  Corinthians  8.  4;  9.  1,  12).  He  says  "saints" 
rather  than  "  the  poor,"  to  remind  the  Corinthians  that. 
In  giving  it  is  to  Hie  Lord's  ■people,  their  own  brethren  in  the 
As&h.    Towards  the  close  of  the  national  existence  of  the 


Jews,  Judea  and  Jerusalem  were  harassed  with  various 
troubles,  which  In  part  affected  the  Jewish  Christians, 
The  community  of  goods  which  existed  among  them  foi 
a  time  gave  temporary  relief,  but  tended  ultimately  to 
impoverish  all  by  paralyzing  individual  exertion  (Acts! 
44),  and  hence  was  soon  discontinued.    A  beautiful  fruit  of 
grace  it  was,  that  he  who  had  by  persecutions  robbed 
many  of  their  all  (Acts  26.  10),  should  become  the  fore- 
niost  In  exertions  for  their  relief,    as  I  have  givea- 
rather,  "gave  order,"  viz.,  during  my  Journey  through 
Galatia,  that   mentioned  Acts  18.  23.    The  churches  of 
Galatia  and  Phrygia  were  the  last  which  Paul  visited 
before  writing  this  Epistle.    He  was  now  at  Ephesus,  and 
came  thither  immediately  from  vtsiting  them  (Acts  18. 
23 ;  19. 1).    That  he  had  not  been  silent  in  Galatia  on  con- 
tributions for  the  poor,  appears  from  the  hint  let  fall  in 
his  Epistle  to  that  Church  (Galatians  2. 10):  an  undesigned 
coincidence  and  mark  of  genuineness.    [Palsy's  Borm 
Paulina.]    He  proposes  the  Galatians  as  an  example  to 
the  Corinthians,  the  Corinthians  to  the  Macedonians,  the 
Corinthians  and  Macedonians  to  the  Romans  (Romans  1& 
26, 27 ;  2  Corinthians  9. 2).    There  is  great  force  in  example, 
it.  flrst  day  of . . .  week— already  kept  sacred  by  Christians 
as  the  day  of  the  Lord's  resurrection,  the  beginning  day 
both  of  the  physical  and  of  the  new  spiritual  creations: 
it  gradually  superseded  the  Jewish  sabbath  on  the  seventh 
day  (Psalm  118.  22-24 ;  John  20. 19, 26 ;  Acts  20. 7 ;  Revelation 
1. 10).    So  the  beginning  of  the  year  was  changed  from 
autumn  to' spring  when  Israel  was  brought  out  of  Egypt. 
Three  annual  feasts,  all  typical  of  Christian  truths,  wen 
directed  to  be  kept  on  the  first  day  of  the  week :  the  feast 
of  the  wave  offering  of  the  first  sheaf,  answering  to  the  \ 
Lord's  resurrection ;   Pentecost,  or  the   feast  of  weeks,  i 
typical  of  the  fruits  of  the  resurrection  in  the  Christian  i 
Church  (Leviticus  23.  11, 15, 16,  36) ;  the  feast  of  tabernaolee 
at  harvest,  typical  of  the  ingathering  of  the  full  number  j 
of  the  elect  from  one  end  of  heaven  to  the  other.    Easter 
was  directed  to  be  kept  as  a  holy  sabbath  (Exodus  12.  II), 
The    Christian   Sabbath   commemorates   the  respective 
works  of  the  Three  Persons  of  the  Triune  God— creation, 
redemption  (the  resurrection),  and  sanctiflcatlon  (on  Pen- 
tecost the  Holy  Ghost  being  poured  out).    Jesus  came  le 
fulfil  the  Spirit  of  the  Law,  uot  to  cancel  it,  or  to  lower 
its  standard.    The  primary  object  of  the  sabbath  is  hoH- 
ness,  not  merely  rest:  "  Remember  that  thou  keep  holy  the 
sabbath  day."    Cf.  Genesis  2. 3,  "  God  blessed  and  sanctified 
It,  because  ...  in  It  He  had  rested,"  Ac.    The  word  "  Re- 
member" Implies  that  It  was  In  existence  before  the  giving 
of  the  law  from  Sinai,  and  refers  to  its  Institution  In 
Paradise  (cf.  Exodus  16. 22, 23, 26, 30).    "  Six  days  shalt  thou 
labour :"  the  spirit  of  the  command  is  fulfilled  whether 
the  six  days'  labour  be  on  the  last  six  days  or  on  the 
first.    A  perpetual  sabbath  would  doubtless  be  the  highest 
Christian  ideal ;  but  living  in  a  world  of  business  where 
the  Christian  ideal  is  not  yet  realised,  if  a  law  of  definite 
times  was  necessary  in  Paradise,  it  is  still  more  so  now. 
every  one  of  you— even  those  in  limited  circumstances. 
lay  by  him— though  there  be  not  a  weekly  public  colleo 
tion,  each  is  privately  to  set  apart  a  definite  proportion  a 
his  weekly  income  for  the  Lord's  cause  and  charity,    la 
■tore— abundantly :  the  earnest  of  a  better  store  laid  up 
for  the  giver  (1  Timothy  6. 19).    as  God  hath  prospered 
him  —  lit.,  "whatsoever   he   may  be  prospered   in,"  oi 
"may  by  prosperity  have  acquired"  [Alford]  (Matthew 
25.  15-29;  2  Corinthians  8.  12).    that  there  be  no  gather* 
tags  when  I  come— that  they  may  not  then  have  to  be 
made,  when  your  and  my  time  ought  to  be  employed 
In  more  directly  spiritual  things.    When  men  give  on« 
for  all,  not  so  much  is  given.     But  when  each  lay*  b$ 
something  every  Lord's  day,  more  is  collected  than  one 
would  have  given  at  once.     [Bengel.]    3.  approve  by 
your  letter*— rather  translate,  "  Whomsoever  ye  shall  ap 
prove,  them  will  I  send  with  letters :"  viz.,  letters  to  sever* 
persons  at  Jerusalem,  which  would  be  their  credentials 
There  could  be  no  need  of  letters  from  them  before  Paul's 
coming,  if  the  persons  recommended  were  not  to  be  sent  of 
before  it.    Lit.,  "  by  letters :"  an  abbreviated  expression  fo: 
"  I  will  send,  recommending  them  by  letters."  f  Gbotiu* 


1   CORINTHIANS  XVI. 


1/  fSnyluh  Version  be  retained,  the  sense  will  be,  "  When  I 
ecine,  I  will  6end  those  whom  by  your  letters,  then  to  be 
given  them,  ye  shail  approve."  But  the  antithesis  (oppo- 
sition or  contrast)  to  Paul  himself  (v.  4)  favours  Grotius' 
view.  8o  "by"  meaus  with  (Romans  2.  27);  and  the  Greek 
tor  "  by"  is  translated,  with  (2  Corinthians  2.  4).  liberality 
—tit.,  gracious  or  free  gift  (2  Corinthians  8.  4).  4.  meet— 
"worth  while."  If  your  collections  be  large  enough  to  be 
woriJi  au  apostle's  journey  (a  stimulus  to  their  liberality), 
I  will  accompany  them  myself  instead  of  giving  them  let- 
itrs  credential  (v.  3;  cf.  Acts  20.  1-4).  with  me— to  guard 
■gainst  all  possible  suspicion  of  evil  (2  Corinthians  8.4, 
t»-2l).  5-7.  His  first  intention  had  been  (2  Corinthians  1. 
IS,  16)  to  pass  through  them  (Corinth)  to  Macedonia,  and 
agaiu  return  to  them  from  Macedonia,  and  so  to  Judea ; 
this  he  had  announced  in  the  lost  epistle  (ch.  5.  9);  now 
having  laid  aside  this  Intention  (for  which  he  was  charged 
with  levity,  2  Corinthians  1. 17,  &c,  whereas  It  was  through 
lenity,  2  Corinthians  1.  23;  2. 1),  be  announces  his  second 
plan  of  "  not  seeing  them  now  by  the  way,"  but  "  passing 
through  Macedonia"  first  on  his  way  to  them,  and  then 
"tarrying  a  while,"  and  even  "abiding  and  wintering 
with  them."  for  I  do  pass— As  much  as  to  say,  "This  is 
what  I  at  last  resolve  upon"  (not  as  the  erroneous  sub- 
scription of  the  Epistle  represents  it,  as  if  he  was  then 
at  Philippl,  on  hu  way  through  Macedonia);  implying  that 
there  had  been  some  previous  communication  upon  the 
subject  of  the  Journey,  and  also  that  there  had  been  some 
Indeclslveness  in  the  apostle's  plan.  [Paley.]  In  ac- 
sordance  with  his  second  plan,  we  find  him  in  Macedonia 
rhen  2  Corinthians  was  written  (2  Corinthians  2.  13;  8. 1; 
1. 2,  4),  and  on  his  way  to  Corinth  (2  Corinthians  12.  14;  13. 
i;  of.  Acts  20.  1,  2).  "  Pass  through"  is  opposed  to  "abide" 
[v.  6).  He  was  not  yet  in  Macedonia  (as  v.  8  shows),  but  at 
Ephesus;  but  he  was  thinking  of  passing  through  it  (not 
abiding  as  he  purposed  to  do  at  Corinth).  6.  He  did 
"abide  and  even  winter"  for  the  three  winter  months 
In  Greece  (Corinth),  Acts  20.  3,  6;  from  which  passage  it 
seems  that  Paul  probably  left  Corinth  about  a  month 
before  the  "days of  unleavened  bread"  or  the  Passover  (so 
as  to  allow  time  to  touch  at  Thessalonica  and  Berea,  from 
which  cities  two  of  his  companions  were;  as  we  read  he 
did  at  Philippl);  so  that  thus  the  three  months  at  Corinth 
would  be  December,  January,  and  February.  [Bikks, 
Horae  Apostolieos.]  ye — emphatical  in  the  Greek,  whith- 
•rsoever  I  go — He  purposed  to  go  to  Judea  (2  Corinthians 
1. 16)  from  Corinth,  but  his  plans  were  not  positively  fixed 
»s  yet  (Note,  v. 4;  cf.  Acts  19.21).  7. 1  will  not  gee  you  now 
bjr  the  way— IU., "  I  do  not  wish  to  see  you  this  time  in  pass- 
ing;" t.  6.,  to  pay  you  now  what  would  have  to  be  a  merely 
passing  visit  as  I  did  in  the  secoud  visit  (2  Corinthians  12. 
i4).  In  contrast  to  "a  while,"  i.  e.,  some  time,  as  the  Greek 
might  better  be  translated,  but— The  oldest  MSS.  read 
"for."  8.  at  Ephesus— whence  St.  Paul  writes  this  Epis- 
tle. Cf.  v.  19,  "Asia,"  wherein  Ephesus  was.  until  Pen- 
tecost—He seems  to  have  stayed  as  he  here  purposes:  for 
just  when  the  tumult  which  drove  him  away  broke  out, 
he  was  already  Intending  to  leave  Ephesus  (Acts  19. 21, 22). 
Combined  with  ch.  5.  7,  8,  this  verse  fixes  the  date  of  this 
Epistle  to  a  few  weeks  before  Pentecost,  and  very  soon 
after  the  Passover.  9.  door— (2  Corinthians  2.  12.)  An 
opening  for  the  extension  of  the  Gospel.  Wise  men  are  on 
the  watcb  for,  and  avail  themselves  of,  opportunities.  So 
''door  of  hope,"  Hosea  2. 15.  "Door  of  faith,"  Acts  14.  27. 
'An  open  door."  Revelation  3.  8.  "A  door  of  utterance," 
« 'olosslans  4.  3.  "  Great,"  t.  e.,  extensive.  "  Effectual,"  i.  e., 
requiring  great  labours  [Estixjs]  ;  or  opportune  for  effecting 
great  results.  [Bkza.]  many  adversaries — who  would 
block  up  the  way  and  prevent  us  from  entering  the  open 
door.  Not  here  false  teachers,  but  open  adversaries :  both 
lews  and  heathen.  After  St.  Paul,  by  his  now  long-con- 
tinued labours  at  Ephesus,  had  produced  effects  which 
threatened  the  Interests  of  those  whose  gains  were  de- 
rived from  Idolatry,  "many  adversaries"  arose  (Acts  19. 
J-23).  Where  great  good  Is,  there  evil  is  sure  to  start  up 
as  its  antagonist  10.  Now- rather,  But.  Therefore  Tim- 
othy was  not  thti  bearer  of  the  Epistle ;  for  It  would  not 
then  be  said    "It  Timothy  come  "    He  newt  therefore 


have  been  sent  by  Paul  from  Ephesus  before  this  Epistle 
was  writtou,  to  accord  with  ch.  4.  17-19;  and  yet  the  pas- 
sage here  implies,  that  St.  Paul  did  not  expect  him  to  ar- 
rive at  Corinth  till  after  the  letter  was  received.  He  tell* 
them  how  to  treat  him  "if"  he  should  arrive.  Acts  19.  21 
22  clears  up  the  difficulty:  Timothy,  when  sent  fe-oii: 
Ephesus,  where  this  Epistle  was  written,  did  not  proceed 
direct  to  Corinth,  but  went  first  to  Macedonia;  thus  though 
sent  before  the  letter,  he  might  not  reach  Corinth  till 
after  It  was  received  in  that  city.  The  undesigned  coin- 
cidence between  the  Epistle  and  the  history,  and  the 
clearing  up  of  the  meaning  of  the  former  (which  does  not 
mention  the  journey  to  Macedonia  at  all)  by  the  latter.  Is 
a  sure  mark  of  genuineness.  [Paley's  Hotcb  Paulines.) 
It  is  not  certain  that  Timothy  actually  reached  Corinth; 
for  in  Acts  19.  22  only  Macedonia  is  mentioned;  but  Jt 
does  not  follow  that  though  Macedonia  was  the  Imme- 
diate object  of  his  mission,  Corinth  was  not  the  ultlmaU 
object.  The  "if  Timothy  come,"  implies  uncertainty.  I 
Corinthians  1. 1  represents  him  with  Paul  in  Macedonia; 
and  2  Corinthians  12. 18,  speaking  of  Titus  and  others  sent 
to  Corinth,  does  not  mention  Timothy,  which  it  would 
have  probably  done,  had  one  so  closely  connected  with 
the  apostle  as  Timothy  was,  stayed  as  his  delegate  at 
Corinth.  The  mission  of  Titus  then  took  place,  when  It 
became  uncertain  whether  Timothy  could  go  forward 
from  Macedonia  to  Corinth,  Paul  being  anxloas  for  imme- 
diate tidings  of  the  state  of  the  Corinthian  Church.  Ai»- 
fokd  argues  that  if  so,  St.  Paul's  adversaries  would  have 
charged  him  with  fickleness  in  this  case  also  (2  Corin- 
thians 1. 17),  as  in  the  case  of  his  own  change  of  pur- 
pose. But  Titus  was  sent  directly  to  Corinth,  so  as  to  ar- 
rive there  before  Timothy  could  by  the  route  through 
Macedonia.  Titus'  presence  would  thus  make  amends 
for  the  disappointment  as  to  the  intended  visit  of  Timo- 
thy, and  would  disarm  adversaries  of  a  charge  in  this 
respect  (2  Corinthians  7.6,7).  without  fear- -Referring 
perhaps  to  a  nervous  timidity  in  Timothy's  character  (1 
Timothy  3.  15;  5.  22,  24).  His  youth  would  add  to  this  feel- 
ing, as  well  as  his  country,  Lystra,  likely  to  be  despised 
in  refined  Corinth.  11.  despise  — This  charge  is  not 
given  concerning  any  other  of  the  many  messengers 
whom  Paul  sent.  1  Timothy  4.  12  accounts  for  It  (cf. 
Psalm  119. 141).  He  was  a  young  man,  younger  probably 
than  those  usually  employed  In  the  Christian  missions; 
whence  St.  Paul  apprehending  lest  he  should,  on  that  ac- 
count, be  exposed  to  contempt,  cautious  blm,  "Let  no  man 
despise  thy  youth."  [Palky'8  Hor&  Paulina.]  conduct 
—set  him  on  his  way  with  every  mark  of  respect,  and  with 
whatever  he  needs  (Titus  8.13).  In  peace— (Aots  15.  S3; 
Hebrews  11.81.)  "Peace"  is  the  salutation  of  kindness 
and  respect  in  the  East;  and  so  it  stands  for  every  bless- 
ing. Perhaps  here  there  Is  too  a  contrast  between  "  peace" 
and  the  "contentions"  prevalent  at  Corinth  (ch.  1.  11). 
I  look  for  him— He  and  Titus  were  appointed  to  meet 
St.  Paul  in  Troas,  whither  the  apostle  purposed  proceed- 
ing from  Ephesus  (2  Corinthians  2. 12, 13).  St.  Paul  thus 
claims  their  respect  for  Timothy  as  one  whom  he  felt  so 
necessary  to  himself  as  "  look  for"  to  him,  [Theophyl.) 
-with  the  brethren— Others  besides  Erastus  accompanied 
Timothy  to  Macedonia  (cf.  v.  12;  Acts  19. 22).  13.  Apollos, 
I  greatly  desired  ...  to  come  unto  you — He  says  this, 
lest  they  should  suspect  that  he  from  Jealousy  prevented 
Apollos'  coming  to  them ;  perhaps  they  had  expressly  re- 
quested Apollos  to  be  sent  to  them.  Apollos  was  not  at 
Ephesus  when  St.  Paul  wrote  (cf.  v.  19,  and  oh.  1. 1).  Prob- 
ably Apollos'  unwillingness  to  go  to  Corinth  at  this  time 
was  because  being  aware  of  the  undue  admiration  cf  his 
rnetorical  style  which  led  astray  many  at  Corinth,  he  did 
not  wish  to  sanction  it  (ch.  1. 12;  3.4).  St.  Paul's  noble 
freedom  from  all  selfish  Jealousy  led  him  to  urge  Apo'_os 
to  go;  and  on  the  other  hand,  Apollos,  having  heard  oi 
the  abuse  of  his  name  at  Corinth  to  party  purposes,  pei* 
severlngly  refused  to  go.  St.  Paul,  of  course,  could  not 
state  in  his  letter  particularly  these  reasons  in  the  exist- 
'ng  state  of  division  prevalent  there.  He  calls  Apollo* 
"brother"  to  mark  the  unity  that  was  between  the  two. 
with  the  brethren— who  bear  this  letter  (v.  17).   (See  »ub 

297 


2  CORINTHIANS. 


*erlption  added  to  the  Epistle.)  Conybeabb  thinks  Titus 
waa  one  of  the  bearers  of  this  first  letter  (2  Corinthians  8. 
9. 18-24;  12. 18).    Alfobd  thinks  "  the  brethren"  here  may 
be  the  same  as  in  v.  11.  convenient  time— Apollos  did  re- 
•urn  to  Corinth  when  their  divisions  were  moderated 
"Jerome],  and  so  it  was  a  more  seasonable  time.    13.  He 
shows  that  they  ought  to  make  their  hopes  of  salvation  to 
depend  not  on  Apollos  or  any  other  teacher;  that  it  rests 
with  themselves.    "Watch  ye:"  for  ye  are  slumbering. 
"Stand:"  for  ye  are  like  men  tottering.    "Quit  you  like 
men ;  be  strong :"  for  ye  are  effeminate  (v.  14).    "  Let  all 
pour  things  be  done  with  charity"  (ch.  8. 1 ;  13. 1) :  not  with 
strifes  as  at  present.  [Chrysostom.]  "  In  the  faith"  which 
was  assailed  by  some  (ch.  15.  1,  2,  12-17).     15.  nrst-fruit* 
of  Achaia— the  first  Achsean  converts  (cf.  Romans  16.  5). 
The  Image  is  from  the  first-fruits  offered  to  the  Lord  (Le- 
viticus 23. 10;  cf.  ch.  15.20).    The  members  of  this  family 
bad  been  baptized  by  Paul  himself  (ch.  1. 16).     addicted 
the  nselves  to  the  ministry  of  the  saints— translate,  "Set 
then-selves  (i.  e.,  voluntarily)  to  minister  unto  the  saints" 
(cf.  2  Orinthlans  8.  4).    16.  That  ye— translate,  "That  ye 
also,"  ȣ&,  in  your  turn  ...  in  return  for  their  self-devo- 
tion.   [A:tord.]    helpeth  with- them,    labonreth— by 
himself.    1 7.  Fortunatus  . . .  Achatcus— probably  of  Ste- 
phanas' hoi  sehold.    that  .  . .  lacking  on  yonr  part— So 
Ear  as  you  w  re  unable  yourselves  to  "refresh  my  spirit," 
in  that  you  an  absent  from  me,  "  they  have  supplied"  by 
coming  to  me  /."om  you,  and  so  supplying  the  means  of 
Intercourse  betaem  you  and  me.  Thej  seem  to  have  car- 
ried this  letter  bacL-.;  Bee  the  subscription  below:  hence 
the  exhortations  v.  it  18,  as  though  they  would  be  at  Co- 
rinth when  the  EplsU«  arrived.    18.  refreshed  my  spirit 
and  yonrs— "  yours"  will  be  refreshed  on  receiving  this 
letter,  by  knowing  that "  my  spirit  is  refreshed"  by  their 
having  come  to  me  from  you ;  and  (perhaps)  by  the  good 
report  they  gave  of  many  of  you  (ch.  1.  4-8) ;  my  refresh- 
ment of  spirit  redounds  to  yours,  as  being  my  disciples 
(2  Corinthians  7. 13;  cf.  Zecharlah  6.  8).     acknowledge— 
render  them  due  acknowledgments  by  a  kind  reception 
of  them:   1  Thessalonians  5.12,  "know"  them  in  their 
true  worth,  and  treat  them  accordingly.  19.  Asia— not  all 
Asia  Minor,  but  Lydian  Asia  only,  of  which  Ephesus  was 
tne  capital,    much — with  especial  affection.    Aquila  . . . 
Priscilla  —  (Cf.  Acta  18.2;    Romans  16.3,4.)     Originally 
driven  out  of  Italy  by  Claudius,  they  had  come  to  Corinth 
(whence  their  salutation  of  the  Corinthians  Is  appropriate 
here),  and  then  had  removed  with  Paul  from  Corinth  to 
Ephesus  (Acts  18.  2,  18,  19,  26);  here,  as  at  Rome  subse- 
quently, they  set  up  a  Church  (or  assembly  of  believers)  at 
their  house  (Romans  16. 3, 5).    A  pattern  to  Christian  hus- 
bands and  wives.    Their  Christian  self-devoting  love  ap- 
pears wherever  they  were  (Romans  16.  3,  4).    Even  the 
sifted  Apollos,  so  highly  admired  at  Corinth,  owed  much 
of  hit.  knowledge  to  them  (Acts  18.  24-26).    In  v.  20,  "  All 
th£  brethren"  «.  «.,  the  whole  Church)  seem  to  be  distin- 
guished from  "the  Church  that  is  In  their  house,"  which 
eras  bat  a  partial  and  private  assembly  out  of  the  general 


Church  at  Corinth.     Nkandeb  thinks  Romans  16.  23  r* 
fers  to  "  the  whole  Church"  meeting  at  the  house  of  Oaius  (cf . 
Colossians  4.  15).    "Synagogue"  implies  an  assembly  in 
general,  without  reference  to  the  character  or  motives  of 
Its  members.    "  Church,"  like  the  Hebrew  Kahal,  implies 
an  assembly  legally  convened ;  as,  for  Instance,  the  Jews 
met  as  a  body  politic  to  receive  the  law  (hence  Stephen 
calls  it  "the  Church  in  the  wilderness,"  Acts  7. 88),  ana 
having  a  legal  bond  of  union.    Christ's  followers  when 
dispersed  from  one  another  cease  to  be  a  congregation 
(synagogue),  but  still  are  a  Church,  having  the  common 
bond  of  union  to  the  same  Head  by  the  same  faith  and 
hope.    [Vitbinoa,  Synagogue  and  Temple.]  From  this  we 
may  explain  St.  Paul's  entering  "into  every  house  and 
haling  men  and  women:"  he  would  in  searching  for 
Christians  go  to  their  several  "  houses"  of  prayer,  la  the 
Lord— They  pray  for  all  blessings  on  you  from  the  Lord, 
the  source  of  every  good.    [Gbotius.]    AxroBD  explains, 
"  in  a  Christian  manner,"  as  mindful  of  your  common 
Lord.    "  In  the  Lord"  seems  to  me  to  refer  to  their  union 
together  in  Christ,  their  prayers  for  one  another's  good 
being  In  virtue  of  that  union.    20.  holy  kiss— the  token 
of  the  mutual  love  of  Christians,  especially  at  the  Lord's 
Supper  (cf.  Romans  16. 16;  1  Thessalonians  5. 28),  "In  which 
all  the  dissensions  of  the  Corinthians  would  be  swallowed 
up."     [BENGEL.]     21.    salutation  .  .  .  with  mine  own 
hand— he  therefore  dictated  all  the  rest  of  the  Epistle,  22. 
A  solemn  closing  warning  added  in  his  own  hand:  as  la 
Epheslans  6. 24 ;  Colossians  4. 18.     the  Lord— who  ought 
to  be  "  loved"  above  Paul,  Apollos,  and  all  other  teachers. 
Love  to  one  another  is  to  be  In  connection  with  love  to 
Him  above  all.    Ignatius  (Epistola  ad  Romanos  7)  writes 
of  Christ,  "My  love  has  been  crucified"  (cf.  Song  of  Solo- 
mon 2.  7).     Jesus  Christ  —  Omitted  In  the  oldest  MSB. 
let  him  be  Anathema— accursed  with  that  curse  which 
the  Jews  who  call  Jesus  "accursed"  (oh.  12. 8)  are  bringing 
righteously  on  their  own  heads.    [Benqel.]    So  far  from 
"  saluting"  him,  I  bid  him  be  accursed.  Manui*ih»- Syr- 
iac  for  the  Lord  cometh.    A  motto  or  watchword  to  org* 
them  to  preparedness  for  the  Lord's  coming ;  as  in  Phil, 
ippians  4.  6,  "The  Lord  is  at  band."    23.  The  grace,  An. 
—This  is  the  salutation  meant  in  v.  21;  and  from  which 
unbelievers  (v.  22;  cf.  2  John  10. 11)  are  excluded.    [Baa* 
gel.]  241.  My  love,  Ac— After  having  administered  some 
severe  rebukes,  he  closes  with  expressions  of  "  love :"  bit 
very  rebukes  were  prompted  by  love,  and  therefore  are 
altogether  In  harmony  with  the  profession  of  love  here 
made :  It  was  love  in  Christ  Jesus,  and  therefore  embraces 
"  aU"  who  loved  Him. 

The  subscription  represents  tne  Kpistle  as  written  from 
Philippi.  Verse  8  shows  it  was  written  at  JBphesus,  Baa- 
gel  conjectures  that  perhaps,  however,  It  was  sent  from 
Philippi  (v.  6),  because  the  deputies  of  the  Oorlntnians  had 
accompanied  Paul  thither,  From  Ephesus  that*  was  I 
road  to  Corinth  above  Philippi. 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

CORINTHIANS. 

INTRODUCTION. 

rim  following  reasons  seem  to  have  induced  St.  Paul  to  write  this  Second  Epistle  to  the  Corinthians :  (1.)  That  ae 
nigut  explain  the  reasons  for  his  having  deferred  to  pay  them  his  promised  visit,  by  taking  Corinth  as  his  way  M 
Macedonia  (1  Corinthians  4. 19 ;  oh.  1. 15, 16 ;  cf.  1  Corinthians  16. 5) ;  and  so  that  he  might  set  forth  to  them  his  apostolit 
raik  in  general  (ch.  1. 12,  24;  6.  3-18;  7.  2\  (2.)  That  he  might  commend  their  obedlenoe  in  reference  to  the  directions 
in  his  First  Epistle,  and  at  thesame  tlmedlreot  them  now  to  forgive  the  offender,  as  having  been  punished  sufficiently 
ch.  8. 1-11 ;  7.  6-16)-  (3.)  That  he  might  urge  them  to  collect  for  the  poor  saints  at  Jerusalem  (oh.  8. 1-9, 16>  (4.)  That  he 
might  maintain  his  apostolic  authority  and  reprove  gainsavera. 
298 


8  CORINTHIANS  t 

The  external  testimonies  for  its  genuineness  are  Irknjeh!?,  WcgretetZ.  7.  1;  ATHBnagobas,  De  resurrection*  mertm 
ymm ;  Clement  of  Alexandria,  Stromata  8.  sec.  94 ;  4.  sec.  101 ;  Tkrtullian,  De  pudicitia,  ch.  13. 

The  timk  of  writing  was  after  Pentecost,  a.  d.  67,  when  St.  Paul  left  Ephesus  for  Troas.  Having  stayed  In  the 
latter  place  for  some  time  preaching  the  Gospel  with  effect  (ch.  2.  12),  he  went  on  to  Macedonia,  being  eager  to  meet 
Titus  there,  having  been  disappointed  in  his  not  coming  to  Troas,  as  had  been  agreed  on  between  them.  Hating 
heard  from  him  the  tidings  he  so  much  desired  of  the  good  effect  produced  on  the  Corinthians  by  his  Fjst  Epistle, 
and  after  having  tested  the  liberality  of  the  Macedonian  churches  (ch.  8. 1),  he  wrote  this  Second  Epistle,  and  them 
want  on  to  Greece,  where  he  abode  for  three  months ;  and  then,  after  travelling  by  land,  reached  Phlllppi  on  his  return 
*!  Passover  or  Easter,  68  a.  d.  (Acts  20. 1-4.)    So  that  this  Epistle  mnst  have  been  written  about  autumn,  67  a.  d. 

Macedonia  was  the  place  from  which  it  was  written  (ch.  9. 2,  where  the  present  tense  "  I  boast,"  or  "  am  boasting,' 
Implies  his  presence  then  in  Macedonia).  In  Asia  (Lydlan  Asia)  he  had  undergone  some  great  peril  of  his  life  (oh.  1 
8.  9),  whether  the  reference  be  [Paley]  to  the  tumult  at  Ephesus  (Acts  19.  23-41),  or,  as  Alford  thinks,  to  a  dangerous 
Illness  In  which  he  despaired  of  life.  Thence  he  passed  by  Troas  to  Phlllppi,  the  first  city  which  would  meet  him  in 
entering  Macedonia.  The  Importance  of  the  Phlllpplan  Ohnrch  would  Induce  him  to  stay  there  some  time;  as  alee 
his  desire  to  collect  contributions  from  the  Macedonian  churches  for  the  poor  saints  at  Jerusalem.  Hl»  anxiety  of 
mind  Is  recorded  (ch.  7.  5)  as  occurring  when  he  came  into  Macedonia,  and  therefore  must  have  been  at  PhUippi,  which 
was  the  first  city  of  Macedonia  in  coming  from  Troas ;  and  here,  too,  from  oh.  7.  6,  compared  with  v.  6,  must  have  been 
the  scene  of  his  receiving  the  comforting  tidings  from  Titus.  "  Macedonia"  is  used  for  PhUippi  in  2  Corinthians  1L  9,  as 
Is  proved  by  comparison  with  Phlllpplans  4. 15, 18.  So  it  is  probably  used  here  (ch.  7.  5).  Alford  argues  from  oh.  1 
I,  where  he  speaks  of  the  "grace  bestowed  on  the  churches  (plural)  of  Macedonia,"  that  Paul  must  have  visited  other 
churches  In  Macedonia,  besides  Philippi,  when  he  wrote,  e.  g.,  Tbessalonlca,  Berea,  Ac,  and  that  Phlllppi,  thejtrst  oa 
bis  route,  is  less  likely  to  have  been  the  scene  of  his  writing  than  the  last  on  his  route,  whichever  it  was,  perhaps 
Thessalonioa.  Bnt  Phlllppi,  as  being  the  chief  town  of  the  province,  was  probably  the  place  to  which  all  the  collec- 
tions of  the  churches  were  sent.  Ancient  tradition,  too  (as  appears  from  the  subscription  to  this  Epistle),  favours  the 
view  that  Phlllppi  was  the  place  from  which  this  Epistle  was  sent  by  the  hands  of  Titus,  who  received,  besides,  a 
charge  to  prosecute  at  Corinth  the  collection  which  he  had  begun  at  his  first  visit  (oh.  8.  6). 

The  style  is  most  varied,  and  passes  rapidly  from  one  phase  of  feeling  to  another;  now  Joyous  and  consolatory, 
again  severe  and  full  of  reproof;  at  one  time  gentle  and  affectionate,  at  another,  sternly  rebuking  opponents  and 
upholding  his  dignity  as  an  apostle.  This  variety  of  style  accords  with  the  warm  and  earnest  character  of  the  apostle, 
which  nowhere  is  manifested  more  beautifully  than  in  this  Epistle.  His  bodily  frailty,  and  the  ohronic  malady 
under  which  he  suffered,  and  which  is  often  alluded  to  (ch.  4.  7 ;  5. 1-4;  12.  7-9;  cf.  Note,  1.  8),  must  have  been  especially 
trying  to  one  of  his  ardent  temperament.  But  besides  this,  was  the  more  pressing  anxiety  of  the  "care  of  all  the 
churches."  At  Corinth,  as  elsewhere,  Judaizing  emissaries  wished  to  bind  legal  fetters  of  letter  and  form  (cf.  ch.  %. 
$-18)  on  the  freedom  and  catholicity  of  the  Church.  On  the  other  hand,  there  were  free-thinkers  who  defended  their 
Immorality  of  practice  by  infidel  theories  (1  Corinthians  15.  12,  82-36).  These  were  the  "fightings  without,"  and  "fear* 
wiEoix' '  ch.  7.  5, 6)  which  agitated  the  apostle's  mind,  until  Titus  brought  him  comforting  tidings  from  CorlnU. 
Even  S^en,  whilst  the  majority  at  Corinth  had  testified  their  repentance,  and,  as  St.  Paul  had  desired,  excommuni- 
cated the  Incestuous  person,  and  contributed  for  the  poor  Christians  of  Judea,  there  was  still  a  minority  who,  mom 
•xmtemptuously  than  ever,  resisted  the  apostle.  These  accused  him  of  crafty  and  mercenary  motives,  as  if  he  had 
personal  gain  in  view  in  the  collection  being  made ;  and  this,  notwithstanding  his  scrupulous  care  to  be  above  the 
possibility  of  reasonable  suspicion,  by  having  others  besides  himself  to  take  charge  of  the  money.  This  insinuation 
wan  palpably  Inconsistent  with  their  other  charge,  that  he  could  be  no  true  apostle,  as  he  did  not  claim  maintenance 
from  the  churches  which  he  founded.  Another  accusation  they  brought  of  cowardly  weakness ;  that  he  was  always 
threatening  severe  measures  without  daring  to  execute  them  (ch.  10.  8-16;  13.2);  and  that  he  was  vacillating  in  his 
teaching  and  practice,  circumcising  Timothy,  and  yet  withholding  circumcision  from  Titus;  a  Jew  among  the  Jews, 
and  a  Greek  among  the  Greeks.  That  most  of  these  opponents  were  of  the  Judalzlng  party  in  the  Church,  appears 
from  ch.  11.  22.  They  seem  to  have  been  headed  by  an  emissary  from  Judea  ("  He  that  cometh,"  ch.  11.  4),  who  had 
brought  "letters  of  commendation"  (ch.  8.  1)  from  members  of  the  Church  at  Jerusalem,  and  who  boasted  of  his 
purity  of  Hebrew  descent,  and  his  close  connection  with  Christ  Himself  (ch.  11.  18,  23).  His  partisans  contrasted  his 
high  pretensions  with  the  timid  humility  of  St.  Paul  (1  Corinthians  2.8);  and  his  rhetoric  with  the  apostle's  plain 
and  unadorned  style  (ch.  11.  6;  10.  10, 13).  It  was  this  state  of  things  at  Corinth,  reported  by  Titus,  that  caused  St.  Paul 
to  send  him  back  forthwith  thither  with  this  Second  Epistle,  which  Is  addressed,  not  to  Corinth  only  (1  Corinthians 
L  2),  but  to  all  the  churches  also  In  Achaia  (ch.  1. 1),  which  had  in  some  degree  been  affected  by  the  same  causes  as 
affected  the  Corinthian  Church.  The  widely  different  tone  in  different  parts  of  the  Epistle  is  due  to  the  diversity 
which  existed  at  Corinth  between  the  penitent  majority  and  the  refractory  minority.  The  former  he  addresses  with 
the  warmest  affection ;  the  latter  with  menace  and  warning.  Two  deputies,  chosen  by  the  churohes  to  take  charge 
of  the  contribution  to  be  collected  at  Corinth,  accompanied  Titus  (ch.  8. 18, 19,  22). 


PTTAPTTTT?    T  satlon  brought  by  the  Jews  against   Paul.     Hence,  the 

^ -H- A  r  1  .&  IS    *■■  apostle  was  enabled  to  labour  In  the  whole  province  of 

Ver.  1-24.    The  Heading  ;  St.  Paul's  Consolations  in  Achaia  with  such  snocess  as  to  establish  several  churches 

axcxNT  Trials  in  Asia  ;  His  Sincerity  towards  thb  there  (1  Theesalonlans  1.  8;  2  Thessalonians  1.  4),  where, 

Corinthians;  Explanation  of  his  not  having  Vis-  writing  from  Corinth,  he  speaks  of  the  "churches,"  rts., 

itkd  them  as  he  had  Purposed.     1.   Timothy  our  not  only  the  Corinthian,  but  others  also— Athens,  Cen- 

teolher—  When  writing  to  Timothy  himself,  he  calls  him  chrea,  and,  perhaps,  Slcyon,  Argos,  Ac.  He  addresses  "  the 

"  my  son"  (1  Timothy  1.  18).    Writing  of  him,  "  biother,"  Church  in  Corinth,"  directly,  and  all  "  the  saints"  in  the 

Ac.  and  "my  beloved  son"  (1  Corinthians  4.  17).    He  had  province,  indirectly.    In  Galatlans  1.  2  all  the  "  churches" 

beet,  sent  before  to  Macedonia,  and  had  met  Paul  at  Phil-  are   addressed    directly    in    the    same   circular    Epistle. 

Ippl,  when  the  apostle  passedover  from  Troas  to  Mace-  Hence,  here  he  does  not  say,  all  the  churches,  but  "  all  th* 

Jonla  (cf.  ch.  2.  12,  13;  Notes,  1  Corinthians  16.  10,  11).     In  saints."     3.  This  thanksgiving  for  his  late  deliverance 

all  Achaia— comprising  Hellas  and  the  Peloponese.    The  forms  a  suitable  introduction  for  conciliating  their  fa- 

ttentiles  themselves,  and  Aunseus  Galllo,  the  proconsul  vourable  reception  of  his  reasons  for  not  having  fulfill**: 

(Acts  18.),  strongly  testified  their  disapproval  of  the  accu-  his  promise  of  visiting  them  («.  15-24).    Father  of 
66  399 


2  CORINTHIANS  I. 


— i. «.,  the  Source  of  all  mercies  (cf.  James  1. 17;  Romans 
J2. 1).    eomfort^whlch  flows  from  His  "mercies"  expe- 
rienced.   Like  a  true  man  of  faith,  he  mentions  "  mer- 
sies"  and  "  comfort,"  before  he  proceeds  to  speak  of  afflic- 
Uoni  (v.  4,  5,  6).     The  "tribulation"  of  believers  Is  not 
Inconsistent  with  God's  mercy,  and  does  not  beget  in 
them  suspicion  of  it;  nay,  in  the  end  they  feel  that  He  Is 
"the  God  of  Aia.  comfort,"  i.  e.,  who  imparts  the  only  true 
and  perfect  comfort  in  every  instance  (Psalm  146.  3,  5,  8; 
Jam^s  5.  11).    4.  ni — idiomatic  for  me  (1  Thessalonlans  2. 
18).    that  we  may  .  .  .  comfort  them  which  are  111  any 
trouble—  Translate,  as  the  Greek  is  the  same  as  before, 
■  tribulation."    The  apostle  lived,  not  to  himself,  but  to 
the  Church ;  so,  whatever  graces  God  conferred  on  him, 
he  considered  granted  not  for  himself  alone,  bul  that  he 
might  have  the  greater  ability  to  help  others.    [Calvin.] 
Bo  participation  In  all  the  afflictions  of  man  peculiarly 
qualified  Jesus  to  be  man's  comforter  in  all  his  various 
afflictions  (Isaiah  60.  4-6 ;  Hebrews  4.  15).    5.  sufferings- 
standing  in  contrast  with  "  salvation"  (v.  6) ;  as  "  tribula- 
tion" (distress  of  mind),  with  comfort  or  "consolation." 
of  Christ  — Cf.  Colosslans  1.  24.    The  sufferings  endured, 
whether  by  Himself,  or  by  His  Church,  with  which  He 
considers  Himself  Identified  (Matthew  25.  40,  45;  Acts  9. 
4;  1  John  4.   17-21).     Christ  calls  His  people's  sufferings 
His  own  suffering,  (1.)  because  of  the  sympathy  and  mys- 
tical uuion  between  Him  and  us  (Romans  8.  17;  1  Corin- 
thians 4.  10).    (2.)  They  are  borne  for  His  sake.    (3.)  They 
tend  to  His  glory  (Ephesians  4. 1 ;  1  Peter  4. 14, 16).    abound 
In  us—  Greek,  "  abound  unto  us."    The  order  of  the  Greek 
following  words  is  more  forcible  than  in  Rnglith  Version, 
"  Even  so  through  Christ  aboundeth  also  our  comfort." 
The   sufferings   (plural)   are   many ;    but  tne   consolation 
(though  singular)  swallows  up  them  all.     Comfort  pre- 
ponderates in  this  Epistle  above  that  In  the  first  Epistle, 
as  now  by  the  effect  of  the  latter  most  of  the  Corinthians 
had  been  much  Impressed.    6.  we  .  .  .  afflicted  .  .  .  for 
your    consolation  —  exemplifying    the    communion    of 
saints.   Their  hearts  were,  so  to  speak,  mirrors  reflecting 
the  likenesses  of  each  other  (Phlllppians  2.  26,  27).    [Ben- 
gel..]    Alike  the  afflictions  and  the  consolations  of  the 
apostle  tend,  as  in  him  so  in  them,  as  having  communion 
with  him,  to  their  consolation  (v.  4  and  ch.  4. 15).     The 
Greek  for  "afflicted"  is  the  same  as  before,  and  ought  to 
be  translated,  "Whether  we  be  in  tribulation."    which  is 
effectual  —  Ui.,  woiketh  effectually.     In  the  enduring, 
Ac. — t.  e..  In  enabling  you  to  endure  "the  same  sufferings 
which  we  also  suffer."    Here  follows,  in  the  oldest  MSS. 
(not  as  JSnglishVersion  in  the  beginning  of  v.  7),  the  clause, 
"And  our  hope  1b  steadfast  on  your  behalf."    7.  so  shall 
ye  be— rather,  "Bo  are  ye."    He  means,  there  is  a  commu- 
nity of  consolation,  as  of  suffering,  between  me  and  you. 
S,  8.  Referring  to  the  imminent  risk  of  lite  which  he  ran 
In  Ephesus  (Acts  19.  23,  &c),  when  the  whole  multitude 
were  wrought  up  to  fury  by  Demetrius,  on  the  plea  of  St. 
Paul  and  his  associates  having  assailed  the  religion  of 
Diana  of  Ephesus.    The  words  (v.  9), "  we  had  the  sentence 
of  death  in  ourselves,"  mean,  that  he  looked  upon  himself 
as  a  man  condemned  to  die.  [Palky.]    Alfokd  thinks  the 
danger  at  Ephesus  was  comparatively  so  slight,  that  It 
cannot  be  supposed  to  be  the  subject  of  reference  here, 
without  exposing  the  apostle  to  a  charge  of  cowardice,  very 
unlike  his  fearless  character;  hence,  he  supposes  St.  Paul 
refers  to  some  deadly  sickness  which  he  had  suffered  under 
(v.  9,  10).    But  there  is  little  doubt  that,  had  Paul  been 
found  by  the  mob  In  the  excitement,  he  would  have  been 
toru  In  pieces;  and  probably,  besides  what  St.  Luke  In 
Acts  records,  there  were  other  dangers  of  an  equally  dis- 
tressing kind,  such  as,  "lyings  in  wait  of  the  Jews"  (Acts 
80. 19),  his  ceaseless  foes.   They,  doubtless,  had  Incited  the 
multitude  at  Ephesus  (Acts  19.  9),  and  were  the  chief  of 
the  "many  adversaries"  and  "(wild)  beasts,"  which  he 
had  to  fight  with  there  (1  Corinthians  15.  32;  16.  9).    His 
weak  state  of  health  at  the  time  combined  with  all  this 
to  make  him  regard  himself  as  all  but  dead  (eh.  11.  29;  12. 
'■i)>.    What  makes  my  supposition  probable  Is,  that  the 
very  cause  of  his  not  having  visited  Corinth  directly  as 
K*  had  Intended,  and  for  which  he  proceeds  to  apologize 
809 


(».  15-23),  was,  that  there  might  be  time  to  see  whelhei  thr 
evils  arising  there  not  only  from  Greek,  but  from  Jcwisi 
disturbers  of  the  Church  (ch.  11. 29),  would  be  checked  bj 
his  first  Epistle ;  there  not  being  fully  so  was  what  entailed 
on  him  the  need  of  writing  this  second  Epistle.    His  not 
specifying  this  here  expressly  is  just  what  we  might  expeol 
In  the  outset  of  this  letter ;  towards  the  close,  when  he  had 
won  their  favourable  hearing  by  a  kindly  and  firm  tone, 
he  gives  a  more  distinct  reference  to  Jewish  agitators  (ca- 
ll. 22).    above  strength  —  i.  e.,  ordinary,  natural  power/ 
of  endurance,    despaired— as  far  as  human  help  or  hop* 
from  man  was  concerned.    But  In  respect  to  help  from 
God  we  were  "  not  in  despair"  (ch.  4.  8).    9.  But—"  Yea." 
In  God  which  ralseth  the  dead— We  had  so  given  up  all 
thoughts  of  life,  that  our  only  hope  was  flxed  on  the  com* 
lng  resurrection ;  so  in  1  Corinthians  15. 32  his  hope  of  th« 
resurrection  was  what  buoyed  him  up  In  contending  with 
foes,  savage  as  wild  beasts.    Here  he  touches  only  on  the 
doctrine  of  the  resurrection,  taking  It  for  granted  that  Its 
truth  Is  admitted  by  the  Corinthians,  and  urging  Its  bear- 
ing on  their  practice.    10.  doth  deliver— The  oldest  MSB. 
read, "  will  deliver,"  viz.,  as  regards  immediately  imminent 
dangers.    "  In  whom  we  trust  that  He  will  also  (so  the 
Greek)  yet  deliver  us,"  refers  to  the  continuance  of  God's 
deliver!  ng  hel  p  hereafter.  11 .  helping  together  by  prayce 
for  us— rather,  "  helping  together  on  our  behalf  by  your 
supplication ;"  the  words  "for  us"  in  the  Greek  following 
"  helping  together,"  not "  prayer."    that  for  the  gift,  Ac. 
— lit.,  "  That  on  the  part  of  many  persons  the  gift  (lit.,  gift 
of  grace;  the  mercy)  bestowed  upon  us  by  means  of  (tfc, 
through  the  prayers  of)  many  may  be  offered  thanks  foi 
(may  have  thanks  offered  for  it)  on  our  behalf."    IZ.  For— 
Reason  why  he  may  confidently  look  for  their  prayers  for 
him.  our  rejoicing—  Greek,  "  our  glorying."   Not  that  he 
glories  in  the  testimony  of  his  conscience,  as  something  t» 
boast  of;  nay,  this  testimony  is  itself  the  thing  in  which 
his  glorying  consists.    In  simplicity— Most  of  the  oldest 
MSS.  read,  "  In  holiness."  English  Version  reading  is  pel* 
haps  a  gloss  from  Ephesians  6.  5.    [Alfobd.J    Some  cl 
the    oldest   MSS.   and    versions,    however,   support    it 
godly  sincerity— lit.,  "sincerity  of  God;"  i.  e.,  sincerity 
as  in  the  presence  of  God  (1  Corinthians  5.  8).    We  glot% 
In  this  in  spite  of  all  our  adversities.    Sincerity  in  Greek 
implies  the  non-admixture  of  any  foreign  element.    He 
had  no  sinister  or  selfish  aims  (as  some  Insinuated)  in 
falling  to  visit  them  as  he  had  promised  :  such  alms  be- 
longed to  his  adversaries,  not  to  him  (ch.  2. 17).    "  Fleshly 
wisdom"  suggests  tortuous  and  Insincere  courses;  but  the 
"grace  of  God,"  which  influenced  him  by  God's  gifts 
(Romans  12.  3 ;   15. 15),  suggests  holy  straightforwardness 
and  sincere  faithfulness  to  promises  (v.  17-20),  even  as 
God  is  faithful  to  His  promises.    The  prudence  whlc'u 
subserves  selflsh  Interests,  or  employs  unchristian  means, 
or  relies  on  human  means  more  than  on  the  Divine  Spirit, 
is  "  fleshly  wisdom."    In  the  'world— even  In  relation  to 
the  world  at  large,  which  Is  full  of  disingenuousness. 
more  abundantly  to  yon-ward — (Ch.  2.  4.)    His  greatei 
love  to  them  would  lead  him  to  manifest,  especially  «o 
them,  proofs  of  his  sincerity,  which  his  less  close  connec- 
tion with  the  world  did  not  admit  of  his  exhibiting  tr 
wards  it.  13.  We  write  none  other  things  (in  this  Epistle, 
than  what  ye  read  (in  my  former  Epistle  [Bkngkl]  ;  pres- 
ent, because  the  Epistle  continued  still  to  be  read  in  the 
Church  as  an  apostolic  rule).    Conybkakk  and  Howsoji 
think  St.  Paul  had  been  suspected  of  writing  privately  tc 
some  individuals  in  the  Church  in  a  different  strain  from 
that  of  his  public  letters ;  and  translates,  "  I  write  nothing 
else  to  you  but  what  ye  read  openly  (the  Greek  meaning. 
4  ye  read  aloud,'  viz.,  when  St.  Paul's  Epistles  were  pub- 
licly read  In  the  congregation,  1  Thessalonlans  5.  27);  yet, 
and  what  yon  acknowledge  inwardly."    or  acknowledge 
—Greek,  "or  even  acknowledge."    The  Greek  for  "read* 
and  for  "acknowledge"  are  words  kindred  in  sound  and 
root.    I  would  translate,  "None  other  things  than  w'lXMi 
ye  know  by  reading  (by  comparing  my  former  Eplsta* 
with  my  present  Epistle),  or  even  know  as  a  matter  of 
fact"  (viz.,  the  consistency  of  my  acts  with  my  words) 
erta  to  the  end— of  my  life.    Not  excluding  reference  tr 


2  CORINTHIANS  EL 


the  day  of  the  Lord  (v.  14,  end ;  1  Corinthians  4.  5).    14.  In 
part— In  contrast  to  "even  to  the  end :"  the  testimony  of 
his  life  was  not  yet  completed.    [Theophyi*  and  Benoel.  j 
Rather,  "In  part,"  .. e.,  some  of  you,  not  all.  [Grottus, 
Alfobd.]    So  In  cl  ,  2.  5;  Romans  11. 25.    The  majority  at 
Corinth  had  shown  a  willing  compliance  with  St.  Paul's 
directions  in  the  first  Epistle:  but  some  were  still  refrac- 
tory. Hence  arises  the  difference  of  tone  In  different  parts 
ef  this  Epistle.    See  Introduction,    your  rejoicing— your 
jobject  of  glorying  or  boast.    "Are"  (not  merely  shall  be) 
Implies  the  present  recognition  of  one  another  as  a  sub- 
ject of  mutual  glorying:  that  glorying  being  about  to  be 
realised  in  its  fulness  "  In  the  day  (of  the  coming)  of  the 
i/>rd  Jesus."    15.  In  this  confidence— of  my  character  for 
sincerity  being  "acknowledged"  by  yon  (v.  12-14).   was 
minded— I  was  intending,    before—"  To  come  unto  you 
before"  visiting  Macedonia  (where  he  now  was).  Cf.  Note, 
1  Corinthians  18.  5;  also  4. 18,  which,  combined  with  the 
words  here,  implies,  that  the  insinuation  of  some  at  Co- 
rinth, that  he  would  not  come  at  all,  rested  on  the  fact  of 
his  having  thus  disappointed  them.    His  change  of  inten- 
tion, and  ultimate  resolution  of  going  through  Macedo- 
nia first,  took  place  before  his  sending  Timothy  from 
Ephesus  Into  Macedonia,  and  therefore  (1  Corinthians  4. 
17)  before  his  writing  the  first  Epistle.    Cf.  Acts  19. 21,  22 
(the  order  there  is  "Macedonia  and  Achaia,"  not  Achaia, 
Macedonia) ;  20. 1,  2.    that  ye  might  have  a  second  bene- 
fit—one  in  going  to,  the  other  in  returning  from,  Macedo- 
nia.   The  "  benefit"  of  his  visits  consisted  In  the  grace 
and  spiritual  gifts  which  he  was  the  means  of  Imparting 
(Romans  1. 11, 12).    16.  This  Intention  of  visiting  them  on 
the  way  to  Macedonia,  as  well  as  after  having  passed 
through  it,  must  have  reached  the  ears  of  the  Corinthians 
In  some  way  or  other— perhaps  In  the  lost  Epistle  (1  Co- 
rinthians 4. 18 ;  5. 9).   The  sense  comes  out  more  clearly  in 
the  Greek  order,  "  By  you  to  pass  Into  Macedonia,  and 
from  Macedonia  to  come  again  unto  you."  IT.  use  light- 
ness—Was I  guilty  of  levity?  viz.,  by  promising  more 
than  I  performed,    or  .  .  .  according  to  the  flesh,  that 
wllh   me  there  should  be  yea,  yea  .  .  .  nay,  nay  1— 
The  "  or"  expresses  a  different  alternative :  Did  I  act  with 
levity,  or  (on  the  other  hand)  do  I  purpose  what  I  pur- 
pose like  worldly  (fleshly)  men,  so  that  my  "  yea"  must 
at  all  »sts  be  yea,  and  my  "nay"  nay  [Bengel,  Winer, 
Caivin],  (Matthew  14.  7, 9)T    The  repetition  of  the  "  yea" 
and  "  nay"  hardly  agrees  with  Auroas's  view,  "  What  I 
purpose  do  I  purpose  according  to  the  changeable  pur- 
poses of  the  fleshly  (worldly)  man,  that  there  may  be 
with  me  the  yea  yea,  and  the  nay  nay  (i.  «.,  both  affirma- 
tion and  negation  concerning  the  same  thing)?    The  re- 
petition will  thus  stand  for  the  single  yea  and  nay,  as  in 
Matthew  6.  37 ;  James  5. 12.    But  the  latter  passage  im- 
plies that  the  double  "yea"  here  is  not  equivalent  to  the 
single  "yea:"  Bengel's  view,  therefore,  seems  prefer- 
able.   18.  He  adds  this  lest  they  might  think  his  doc- 
trine was  changeable  like  his  purposes  (the  change  in 
which  he  admitted  in  v.  17,  whilst  denying  that  it  was  due 
to  "  lightness,"  and  at  the  same  time  implying  that  not  to 
I)  ave  changed,  where  there  was  good  reason,  would  have 
been  to  imitate  the  fleshly-minded  who  at  all  costs  obsti- 
nately hold  to  their  purpose),    true—  Greek,  "  faithful"  (1 
Corinthians  1.  9).     onr  word— the  doctrine  we   preach. 
was  not— The  oldest  MSS.  read  "  is  not."    yea  and  nay— 
i.  «.,  Inconsistent  with  itself.    19.  Proof  of  the  unchange- 
ableness  of  the  doctrine  from  the  nnchangeableness  of 
the  subject  of  It,  vit.,  Jesus  Christ.    He  is  called  "  the  Son 
of  God"  to  show  the  Impossibility  of  change  In  One  who 
•s  co-equal  with  God  himself  (cf.  1  Samuel  15.  29 ;  Malaohl 
8.  6).    by  me  .  .  .  Sllvanus  and  Tlmothena — The  Son  of 
God,  though  preached  by  different  preachers,  was  one 
and  the  same,  unchangeable.    JSilvanus  Is  contracted  Into 
SUa*  (Acts  15.  22;   cf.  I  Peter  5. 12).    In  him  was  yea— 
Grade,  "is  made  yea  In  Him ;"  i.  e.,  our  preaching  of  the 
Son  of  God  Is  confirmed  as  true  in  Him  «. «.,  through 
Him;  through  the  miracles  wherewith  He  has  confirmed 
oat  preaching)  [Grottus]  ;  or  rather,  oy  the  witness  of  the 
Spirit  which  He  has  given,  v.  21,22,  and  of  which  miracles 
only  one,  and  that  a  subordinate  manifestation. 


30.  Rather,  How  many  soever  be  the  promises  of  God  in 
Him  is  the  "  yea"  ("faithfulness  in  His  word:"  contrasted 
with  the  "yea  and  nay,"  v.  19,  i.  e.,  inconstancy  as  to  one's 
word),  and  In  him  Amen— The  oldest  MSS.  read, "  Where- 
fore through  Him  Is  the  Amen ;"  i.  e.,  In  Him  Is  faithfulness 
("yea")  to  His  word,  "wherefore  through  Him"  is  the 
Immutable  verification  of  It  ("Amen").  As  "yea"  is  His 
word,  so  "  Amen"  Is  His  oath,  which  makes  our  assurance 
of  the  fulfilment  doubly  sure.  Cf. "  two  immutable  things 
(viz..  His  word  and  His  oath)  in  which  it  was  impossible 
for  God  to  lie"  (Hebrews  6. 18;  Revelation  8. 14).  The 
whole  range  of  Old  Testament  and  New  Testament  prom- 
ises are  secure  in  their  fulfilment  for  us  in  Christ,  onto 
the  glory  of  God  by  us—  Greek,  "  for  glory  unto  God  by 
us"  (cf.  ch.  4. 15),  i.  e.,  by  our  ministerial  labours;  by 
us  His  promises,  and  His  unchangeable  faithfulness  to 
them,  are  proclaimed.  Conybeake  takes  the  "Amen" 
to  be  the  Amen  at  the  close  of  thanksgiving:  but  then 
"by  us"  would  have  to  mean  what  it  cannot  mean  here, 
"  by  us  and  you."  31.  stabllsheth  m  .  .  .  In  Christ— i. «., 
In  the  faith  of  Christ— In  believing  in  Christ,  anointed 
ms— As  "Christ"  Is  the  "Anointed"  (which  His  name 
means),  so  "  He  hath  anointed  (Greek,  chrisas)  us,  alike 
ministers  and  believing  people,  with  the  Spirit  (v.  22;  1 
John  2.  20,  27).  Hence  we  become  "a  sweet  savour  of 
Christ "  (ch.  2. 15).  33.  sealed— A  seal  is  a  token  assuring 
the  possession  of  property  to  one ;  "sealed  "  here  answers 
to  "  stabllsheth  us  "  (v.  21 ;  1  Corinthians  9. 2).  the  earnest 
of  the  Spirit— i.  e.,  the  Spirit  as  the  earnest  (4.  e.,  money 
given  by  a  purchaser  as  a  pledge  for  the  full  payment  of 
the  sum  promised).  The  Holy  Spirit  is  given  to  the  be- 
liever now  as  a  first  instalment  to  assure  him  his  full  in- 
heritance as  a  son  of  God  shall  be  his  hereafter  (Epheslana 
1.  IS,  14).  "  Sealed  with  that  Holy  Spirit  of  promise  which 
Is  the  earnest  of  our  inheritance  until  the  redemption  of  the 
purchased  possession  "  (Romans  8.  23).  The  Spirit  is  th 
pledge  of  the  fulfilment  of  "  all  the  promises  "  (v.  20).  33 
Moreover  1— Greek,  "But  2  (for  my  part),"  in  contrast  t< 
God  who  hath  assured  us  of  His  promises  being  hereafter 
fulfilled  certainly  (v.  20-22).  call  God— the  all -knowing 
One,  who  avenges  wilful  unfaithfulness  to  promises,  for 
a  record  upon  my  soul— As  a  witness  as  to  the  secret 
purposes  of  my  soul,  and  a  witness  against  it,  if  I  lie  (Ma* 
lachi  3. 5).  to  spare  you— in  order  not  to  come  in  a  rebuk- 
ing spirit,  as  I  should  have  had  to  come  to  you,  if  I  had 
come  then.  I  came  mot  as  yet—  Greek,  no  longer ;  i,  e.,  I 
gave  up  my  purpose  of  then  visiting  Corinth.  He  wished  to 
give  them  time  for  repentance,  that  he  might  not  have  to 
nse  severity  towards  them.  Hence  he  sent  Titus  before 
him.  Cf.  ch.  10. 10, 11,  which  iihows  that  his  detractors  re- 
presented him  as  threatening  what  he  had  not  courage  to 
perform  (1  Corinthians  4. 18, 19).  34.  Not  for  that— 4.  •„ 
Not  that.  "Faith"  is  here  emphatic  He  had  "  dominion M 
or  a  right  to  control  them  in  matters  of  discipline,  but  In 
matters  of  "faith  "  he  was  only  a  "fellow-helper  of  their 
joy  "  (vix.,  in  believing,  Romans  15. 13;  Philippians  1. 25), 
The  Greek  is,  "Not  that  we  lord  it  over  your  faith."  This 
he  adds  to  soften  the  magisterial  tone  of  v.  23.  His  desire 
is  to  cause  them  not  sorrow  (oh.  2. 1,  2),  but  "joy."  The 
Greek  for  "  helpers  "  Implies  a  mutual  leaning  one  on  the 
other,  like  the  mutually  supporting  butti  esses  of  a  sacred 
building.  "By  faith  (Romans  11.  20)  ye  stand ;"  therefore 
It  Is  that  I  bestow  such  pains  in  "helping"  your  faith, 
which  Is  the  source  of  all  true  "joy  "  (Romans  15. 13).  I 
want  nothing  more,  not  to  lord  it  over  your  faith. 

CHAPTER    II. 

Ver.  1-17.  Reason  WHf  he  had  not  Visited  them  on 
his  Wat  to  Macedonia  ;  The  Incestuous  Person  ought 
now  to  be  Forgiven  ;  His  Anxiety  to  hear  Tidings 
or  their  State  from  Titus,  and  his  Joy  when  at  last 
the  Good  News  Reaches  him.  1.  with  myself—  in  con- 
trast  to  "  yon  "  (ch.  1. 23).  The  same  antithesis  between  St. 
Paul  and  them  appears  in  v.  2.  not  come  again  ...  In 
heaviness— "sorrow;"  implying  that  he  had  already  paid 
them  one  visit  in  sorrow  since  his  coming  for  the  first  time 
to  Corinth.    At  tnat  visit  he  had  warned  them  "  he  wostf 

401 


2  CORINTHIANS  IL 


sol  spare  if  he  should  come  again  "  (Notes,  oh.  13.  2 ;  el.  ch. 
13.  It ;  13.  li.  See  Introduction  to  the  first  Epistle.  The  "  in 
heaviness  "  Implies  mutual  pain ;  they  grieving  him,  and 
he  them.  Cf.  v.  2,  "  I  make  you  sorry,"  and  v.  5,  "  If  any 
nave  caused  grief  (sorrow)."  In  this  verse  he  accounts  for 
having  postponed  his  visit,  following  up  ch.  1.  23.  ».  For 
—Proof  that  he  shrinks  from  causing  them  sorrow  ("heavi- 
ness"). If  I— The  "I"  is  emphatic.  Some  detractor  may  say 
that  this  (v.  1)  is  not  my  reason  for  not  coming  as  I  proposed ; 
since  I  showed  no  scruple  in  causing  "  heaviness,"  or  sor- 
row. In  my  Epistle  (the  first  Epistle  to  the  Corinthians). 
But  I  answer,  If  I  be  the  one  to  cause  you  sorrow,  it  is  not 
that  I  have  any  pleasure  in  doing  so.  Nay,  my  object  was 
that  he  "  who  was  made  sorry  by  me  "  {viz.,  the  Corinthian* 
in  general,  v.  8;  but  with  tacit  reference  to  the  incestuous 
person  in  particular)  should  repent,  and  so  "make  me  glad," 
as  has  actually  taken  place ;  "  for . . .  who  is  he  then  that?" 
Sto.  3.  X  wrote  this  same  unto  you — viz.,  that  I  would 
not  come  to  you  then  (v.  1),  as.  If  I  were  to  come  then,  it 
would  have  to  be  "  in  heaviness  "  (causing  sorrow  both  to 
him  and  them,  owing  to  their  impenitent  state).  He  refers 
to  the  first  Epistle  (cf.  1  Corinthians  16. 7 ;  cf.  4. 19, 21 ;  5.  2-7, 
IS),  sorrow  from  them  of  whom  I  ought  to  have  joy 
— i.  «.,  sorrow  from  their  impenitence,  when  he  ought,  on 
the  contrary,  to  have  Joy  from  their  penitent  obedience. 
The  latter  happy  effect  was  produced  by  his  first  Epistle, 
whereas  the  former  would  have  been  the  ;  esult,  had  he 
then  visited  them  as  he  had  originally  proposed,  having 
•etnfldenee .  .  .  that  my  Joy  is  the  joy  of  you  all — trust- 
ing that  you,  too,  would  feel  that  there  was  sufficient  rea- 
son for  the  postponement,  If  It  Interfered  with  our  mutual 
Joy.  [Axjtobd.]  The  communion  of  saints,  he  feels  con- 
fident In  them  "all,"  (his  charity  overlooking,  for  the 
moment,  the  small  section  of  his  detractors  at  Corinth,  1 
Corinthians  18. 7),  will  make  his  joy  (v.  2)  their  joy.  4.  So 
far  from  my  change  of  purpose  being  due  to  "  lightness  " 
(oh.  L  17),  I  wrote  my  letter  to  you  (v.  8)  "out  of  much  af- 
fliction (Oreek, '  trouble ')  and  anguish  of  heart,  and  with 
many  tears."  not  that  ye  should  he  grieved-  Translate, 
"  be  made  sorry,"  to  accord  with  the  translation,  v.  2.  My 
animate  and  main  object  was,  "  not  that  ye  might  be  made 
sorry,"  but  that  through  sorrow  you  might  be  led  to  repent- 
ance, and  so  to  Joy,  redounding  both  to  you  and  me  (v.  2, 3).  I 
made  you  sorry  before  going  to  you,  that  when  I  went  it 
might  not  be  necessary.  He  Is  easily  made  sorry,  who  is 
admonished  by  a  friend  himself  weeping.  [Bkngkl.]  that 
ye  might  know  the  love— of  which  It  is  a  proof  to  rebuke 
sins  openly  and  in  season  [Estiub]  (Psalm  141. 5 ;  Proverbs 
87.  8).  "  Love  "  is  the  source  from  which  sincere  reproof 
springs;  that  the  Corinthians  might  ultimately  recognize 
this  as  his  motive,  was  the  apostle's  aim.  which  I  have 
more  abundantly  unto  you— who  have  been  particu- 
larly committed  to  me  by  God  (Acts  18. 10 ;  1  Corinthians 
4.  16;  9.  2),  6.  grief. . .  grieved—  Translate  as  before,  "sor- 
row .  .  .  made  sorry."  The  "any"  is  a  delicate  way  of 
referring  to  the  incestuous  person,  not  .  .  .  me,  but  In 
part— he  has  grieved  me  only  in  part  (cf.  ch.  1. 14 ;  Romans 
U.  26),  t,  «.,  lam  not  the  sole  party  aggrieved;  most  of  you, 
also,  were  aggrieved,  that  I  may  not  overcharge— that 
I  may  not  unduly  lay  the  weight  of  the  charge  on  you  all, 
which  I  should  do,  If  I  made  myself  to  be  the  sole  party 
Aggrieved.  AnroBD  punctuates,  "  He  hath  not  made  sorry 
me,  but  in  part  (that  I  press  not  too  heavily ;  viz.,  on  him) 
you  all."  Thus  "  you  all "  is  in  contrast  to  "  me ;"  and  "  in 
part "  is  explained  In  the  parenthetical  clause.  6.  Suffi- 
•iient— without  increasing  it,  which  would  only  drive  him 
to  despair  (v.  7),  whereas  the  object  of  the  punishment  was, 
"  that  (his)  spirit  might  be  saved  "  in  the  last  day.  to  such 
*  man  a  milder  designation  of  the  offender  than  it'  he  had 
teen  named.  [Meybb.]  Bather,  it  expresses  estrange- 
ment from  such  a  one  who  had  caused  suoh  grief  to  the 
Church,  and  scandal  to  religion  (Acts  22.  22;  1  Corinthians 
6,  fi).  this  punishment— His  being  "delivered  to  Satan 
fbi  the  destruction  of  the  flesh;"  not  only  excommunica- 
tion, but  bodily  disease  (Notes,  1  Corinthians  5.  4,  6).  In- 
sisted of  many— rather,  "  by  the  majority"  (the  more 
part  of  you).  Not  by  an  individual  priest,  as  iu  the 
Ukkurch  of  Rome,  nor  by  the  bishops  and  clergy  alone,  but 
502 


by  the  whole  body  of  the  Church.  7.  with  overmuch 
sorrow—  Gree k, "  with  His  overmuch  sorrow."  8.  confirm 
your  love  toward  him— by  giving  effect  in  act,  and  show- 
ing in  deeds  your  love,  viz.,  by  restoring  him  to  your  fel- 
lowship, and  praying  for  his  recovering  from  the  sickness 
penally  inflicted  on  him.  9.  For— Additional  reason  why 
they  should  restore  the  offender,  viz.,  as  a  "  proof"  of  theii 
obedience  "in  all  things ;"  now  in  love,  as  previously  in  pun- 
ishing  (v.  6),  at  the  apostle's  desire.  Besides  his  other  reason! 
for  deferring  his  visit,  he  had  the  further  view,  though,  per- 
haps, unperceived  by  them,  of  making  an  experiment  of 
their  fidelity.  This  accounts  for  his  deferring  to  give,  in 
his  first  Epistle,  the  reason  for  his  change  of  plan  (resolved 
on  before  writing  it).  This  full  discovery  of  his  motive 
comes  naturally  from  him  now,  in  the  second  Epistle, 
after  he  had  seen  the  success  of  his  measures,  but  would 
not  have  been  a  seasonable  communication  before.  All 
this  accords  with  reality,  and  is  as  remote  as  possible 
from  imposture.  [Paley'S  Horce  Paulinee.]  The  inter- 
change of  feeling  Is  marked  (v.  4), "  I  wrote  .  .  .  that  yt 
might  know  the  love,"  dec. :  here,  "  I  did  write,  tl  at  J 
might  know  the  proof  of  you,"  10.  Another  encourage- 
ment to  their  taking  on  themselves  the  responsibility  of 
restoring  the  offender.  They  may  be  assured  of  Paul'i 
apostolic  sanction  to  their  doing  so.  for  If  I  forgave 
anything,  to  whom  1  forgave  it— The  oldest  MSS.  read, 
"For  even  what  I  have  forgiven,  if  I  have  forgiven  any- 
thing." for  your  sokes  forgave  I  it— He  uses  the  past 
tense,  as  of  a  thing  already  determined  on ;  as  in  1  Co- 
rinthians 5.  8,  "I  have  Judged  already;"  or,  as  speaking 
generally  of  forgiveness  granted,  or  to  be  granted.  It  li 
for  your  sakes  I  have  forgiven,  and  do  forgive,  that  the 
Church  (of  which  you  are  constituent  memlx  rs)  may 
suffer  no  hurt  by  the  loss  of  a  soul,  and  that  ye  may  learn 
leniency  as  well  as  faithfulness,  in  the  person  of  Christ 
—representing  Christ,  and  acting  by  his  authority:  an- 
swering to  1  Corinthians  5.  4,  "  In  the  name  of  our  Lord 
Jesus  Christ  .  .  .  my  spirit,  with  the  power  of  our  Lord 
Jesus  Christ."  11.  Lit.,  "That  we  may  have  no  advan- 
tage gained  over  us  by  Satan,"  viz.,  by  letting  one  of  one 
members  be  lost  to  us  through  despair,  we  ourselves  fur 
nishlng  Satan  with  the  weapon,  by  our  repulsive  (.arsh- 
ness  to  one  now  penitent.  The  loss  of  a  single  sinner  Is  a 
common  loss ;  therefore,  in  v.  10,  he  said,  "  for  your  sakes." 
St.  Paul  had  "delivered"  the  offender  "to  Satan  for  tbt 
destruction  of  the  fiesh,  that  the  Spirit  might  be  saved" 
(1  Corinthians  5.  5).  Satan  sought  to  destroy  the  spirit 
also :  to  let  him  do  so,  would  be  to  give  him  an  advantage, 
and  let  him  overreach  us.  not  Ignorant  of  his  devices— 
"  Ignorant "  and  "  devices  "  are  words  akin  in  sound  and 
root  in  Greek:  we  are  not  without  knowledge  of  his  know- 
ing  schemes.  12.  St.  Paul  expected  to  meet  Titus  at 
Troas,  to  receive  the  tidings  as  to  the  effect  of  his  first 
Epistle  on  the  Corinthian  Church ;  but,  disappointed  Id 
his  expectation  there,  he  passed  on  to  Macedonia,  where 
he  met  him  at  last  (ch.  7.  5,  8,  7).  The  history  (Acts)  does 
not  record  his  passing  through  Troas,  in  going  from  Ephe- 
sus  to  Macedonia;  but  it  does  in  coming  from  that  coun- 
try (Acts  20.  6);  also,  that  he  had  disciples  there  (Acts  20. 7), 
which  accords  with  the  Epistle  (ch.  2.  12,  "  a  door  wai 
opened  unto  me  of  the  Lord  ").  An  undesigned  coinci- 
dence marking  genuineness.  [Paley'B  Horce  Paulina.] 
Doubtless,  St.  Paul  had  fixed  a  time  with  Titus  to  meet 
him  at  Troas;  and  had  desired  him,  if  detained  so  as  not 
to  be  able  to  be  at  Troas  at  that  time,  to  proceed  at  onoe 
to  Macedonia  to  Phlllppl,  Die  next  station  on  his  own 
Journey.  Hence,  though  a  wide  door  of  Christian  use- 
fulness opened  to  him  at  Troas,  his  eagerness  to  hear  from 
Titus  the  tidings  from  Corinth,  led  him  not  to  stay  longer 
there  when  the  time  fixed  was  past,  but  he  hastened  on 
to  Macedonia  to  meet  him  there.  [Birks.]  to  preach— HI, 
"for  the  Gospel."  He  had  been  at  Troas  before,  but  th« 
vision  of  a  man  from  Macedonia  inviting  him  to  com- 
over,  prevented  his  remaining  there  (Acts  16.  8-12)  Ot 
his  return  to  Asia,  after  the  longer  visit  mentioned  tere 
he  stayed  seven  days  (Acta  20.  6).  and— i.  e.,  though  Psrj 
would,  under  ordinary  circumstances,  have  gladly  stayed 
in  Troas.     deor  .  .  .  opened  ...  of  the  Lord—  Greek,  it 


2  CORINTHIANS   III. 


the  Lord,  <.«.,  In  His  work,  and  by  His  gracious  Provi- 
dence. 13.  no  rest  In  my  spirit— rather,  "  no  rest/or  my 
spirit"  (Genesis  8.  9).  As  here  his  "spirit"  had  no  rest; 
so  in  oh.  7.  5,  his  "flesh."  His  "spirit"  under  the  Holy 
Spirit,  hence,  concluded  that  it  was  not  necessary  to  avail 
himself  of  the  "door"  of  usefulness  atTroas  any  longer. 
taking.  .  .  .  leave  of  them— the  disciples  at  Troas.  14. 
JTow—  Ch  vek,  "  But."  Though  we  left  Troas  disappointed 
li  not  meeting  Titus  there,  and  in  having  to  leave  so 
900E  so  wide  a  door,  "  thanks  be  unto  God,"  we  were  tri- 
umphantly blessed  in  both  the  good  news  of  you  from 
Titus,  and  in  the  victories  of  the  Gospel  everywhere  In 
onr  progress.  The  cause  of  triumph  cannot  be  restricted 
(as  Alford  explains) to  the  former;  for  "always,"  and 
"  in  every  place,"  show  that  the  latter  also  is  intended. 
causeth  us  to  triumph— The  Greek  is  rather,  as  in  Colos- 
sians  2. 15,  "triumphs  over  us:"  "leadeth  us  In  triumph." 
St.  Panl  regarded  himself  as  a  signal  trophy  of  God's  vic- 
torious power  in  Christ.  His  Almighty  Conqueror  was 
leading  him  about,  through  all  the  cities  of  the  Greek 
and  Roman  world,  as  an  Illustrious  example  of  His  power 
at  once  to  subdue  and  to  save.  The  foe  of  Christ  was  now 
the  servant  of  Christ.  As  to  be  led  In  triumph  by  man  Is 
the  most  miserable,  so  to  be  led  In  triumph  by  God  is  the 
most  glorious,  lot  that  can  befall  any.  [Trench.]  Onr 
only  true  triumphs  are  God's  triumphs  over  us.  His  de- 
feats of  us  are  oar  only  true  victories.  [Alfobd.]  The 
image  1b  taken  from  the  triumphal  procession  of  a  vic- 
torious general.  The  additional  idea  is  perhaps  included, 
which  distinguishes  God's  triumph  from  that  of  a  human 
general,  that  the  oaptlve  is  brought  Into  willing  obedience 
(ch.  10.  5)  to  Christ,  and  so  joins  in  the  triumph :  God  "  leads 
him  In  triumph"  as  one  not  merely  triumphed  over,  but 
also  as  one  triumphing  over  God's  foes  with  God  (which 
last  will  apply  to  the  apostle's  triumphant  missionary 
progress  under  the  leading  of  God).  So  Bekgel  :  "  Who 
shews  us  in  triumph,  not  [merely]  as  conquered,  but  as  the 
ministers  of  His  victory.  Not  only  the  victory,  but  the 
oper  *  showing '  of  the  victory  is  marked :  for  there  fol- 
lows, Who  maketh  manifest."  savour— retaining  the  image 
Of  a  triumph.  As  the  approach  of  the  triumphal  proces- 
sion was  made  known  by  the  odour  of  incense  scattered 
tor  and  wide  by  the  incense-bearers  in  the  train,  so  God 
"makes  manifest  by  us"  (his  now  at  once  triumphed 
orer  and  triumphing  captives,  cf.  Luke  5. 10,  "  Catch,"  lit., 
"Take  captive  so  as  to  preserve  alive :")  the  sweet  savour 
of  the  knowledge  of  Christ,  the  triumphant  Conqueror 
(Colosslans  2. 15),  everywhere.  As  the  triumph  strikes  the 
eyes,  so  the  savour  the  nostrils ;  thus  every  sense  feels 
the  power  of  Christ's  Gospel.  This  manifestation  (a  word 
often  recurring  In  his  Epistles  to  the  Corinthians,  cf.  1 
Corinthians  4. 5)  refutes  the  Corinthian  suspicions  of  his 
dishonestly,  by  reserve,  hiding  anything  from  them  (v. 
17;  ch. 4.2).  15.  The  order  is  In  Greek,  "For  (it  is)  of 
Christ  (that)  we  are  a  sweet  savour  unto  God:"  thus,  the 
"  for  "  Justifies  his  previous  words  (v.  14),  "  the  savour  of 
His  (Christ's)  knowledge."  We  not  only  scatter  the  savour, 
but  "  we  are  the  sweet  savour  "  Itself  (Song  of  Solomon  1. 
S;  ct  John  1. 14, 16 ;  Epheslans  5. 2;  1  John  2.  27).  In  them 
that  are  saved— rather, "  that  are  being  saved  .  .  .  that 
are  perishing"  (Note,  1  Corinthians  1.18).  As  the  light, 
though  It  blinds  in  darkness  the  weak,  Is  for  all  that  still 
light;  and  honey,  though  it  taste  bitter  to  the  sick,  Is  In 
Itself  still  sweet;  so  the  Gospel  Is  still  of  a  sweet  savour, 
though  many  perish  through  unbelief  [Chbysostom, 
Homilies,  5.  467]  (ch.  4.  3,  4,  6).  As  some  of  the  con- 
quered foes  led  In  triumph  were  pat  to  death  when  the 
procession  reached  the  capitol,  and  to  them  the  smell 
of  the  Incense  was  the  "savour  of  death  onto  death," 
whilst  to  those  saved  alive,  it  was  the  "savour  of  life," 
so  the  Gospel  was  to  the  different  classes  respectively. 
In  them— In  the  case  of  them.  "Those  being  saved" 
(eh.  8. 1,  to  4.  2):  "Those  that  are  perishing"  (ch.  4.  3-5). 
IS.  savour  of  death  unto  death  ...  of  life  unto  life— 
cw»  odour  arising  out  of  death  (a  mere  announcement  of  a 
stead  Christ,  and  a  virtually  lifeless  Gospel,  in  which  light 
unbelievers  regard  the  Gospel  message),  ending  (as  the 
Jus'  aiMl  natn-al  consequence)  in  death  (to  the  unbeliever)  • 


(but  to  the  believer)  an  odour  arising  out  of  Afe  (i.  e.,  tis» 
announcement  of  a  risen  and  living  Saviour),  ending  in  Jt^ 
(to  the  believer)  (Matthew  21.  44;  Luke  2.  34;  John  9.  89). 
who  is  sufficient  for  these  things  I — viz.,  for  diffusing 
aright  everywhere  the  savour  of  Christ,  so  diverse  In  lta 
effects  on  believers  and  unbelievers.  He  here  prepare* 
the  way  for  one  purpose  of  his  Epistle,  viz.,  to  vindicate 
his  apostolic  mission  from  Its  detractors  at  Corinth,  who 
denied  his  sufficiency.  The  Greek  order  puts  prominent- 
ly foremost  the  momentous  and  difficult  task  assigned  to 
him,  "For  these  things,  who  Is  sufficient?"  He  answers 
his  own  question  (ch.  3.  5),  "Not  that  we  are  sufficient  of 
ourselves,  Ac,  but  our  sufficiency  Is  of  God,  who  hath  made 
us  able  (Greek,  'sufficient')  ministers,"  <fcc.  17.  not  ms 
many— (Ch.  11. 18 ;  Phlllpplans  2. 21.)  Rather,  "  the  many," 
viz.,  the  false  teachers  of  whom  he  treats  (chs.  10.-12.,  espe- 
cially ch.  11. 13;  1  Thessalonlans  2.  3).  which  corrupt— 
Greek,  "adulterating,  as  hucksters  do  wine  for  gain"  (ch. 
4.  2;  Isaiah  1.  22;  2  Peter  2.  3,  "Make  merchandise  of  yon"). 
as  of  sincerity  ...  as  of  God— as  one  speaking  from  (oat 
of)  sincerity,  as  from  (i.  e.,  by  the  command  of,  and  so  La 
dependence  on)  God.  In  Christ— as  united  to  Him  la 
living  membership,  and  doing  his  work  (cf.  ch.  12. 19).  The 
whole  Gospel  mast  be  delivered  Bach  as  It  is,  without  con- 
cession to  men's  corruptions,  and  without  selfish  alms,  If 
it  Is  to  be  blessed  with  success  (Acts  20. 27). 

CHAPTER   III. 

Ver.  1-18.  The  sole  Commendation  he  needs  to  prove 
God's  sanction  of  his  Ministry  he  has  in  his  Corin- 
thian Converts  :  His  Ministry  excels  the  Mosaic,  as 
the  Gospel  of  Life  and  Liberty  excels  thb  Law  of 
Condemnation,  l.  Are  we  beginning  again  to  recommend 
ourselves  (ch.  5. 12)  (as  some  of  them  might  say  he  had  done 
in  his  first  Epistle ;  or,  a  reproof  to  "  some"  who  had  begun 
doing  so)?  commendation— recommendation.  (Cf.  oh.  10, 
18.)  The  "  some"  refers  to  particular  persons  of  the  "  many** 
(ch.  2. 17)  teachers  who  opposed  him,  and  who  came  to  Co- 
rinth with  letters  of  recommendation  from  other  churches; 
and  when  leaving  that  city  obtained  similar  letters  from 
the  Corinthians  to  other  churches.  The  13th  canon  of  the 
Council  of  Chalcedon  (451  a.d.)  ordained  that  "clergymen 
coming  to  a  city  where  they  were  unknown,  should  not 
be  allowed  to  officiate  without  letters  commendatory  from 
their  own  bishop."  The  history  (Acts  18.  27)  confirms  the 
existence  of  the  custom  here  alluded  to  in  the  Epistle: 
"When  Apollo8  was  disposed  to  pass  into  Achala  (Co- 
rinth), the  brethren  (of  Ephesus)  wrote,  exhorting  the  disci- 
ples to  receive  him."  This  was  about  two  years  before 
the  Epistle,  and  Is  probably  one  of  the  Instances  to  which 
St.  Paul  refers,  as  many  at  Corinth  boasted  of  their  being 
followers  of  Apollos  (1  Corinthians  1. 12).  3.  our  Epistle 
—of  recommendation,  in  our  hearts— not  letters  borne 
merely  in  the  hands.  Your  conversion  through  my  in- 
strumentality, and  your  faith  which  is  "known  of  all 
men"  by  widespread  report  (1  Corinthians  1.  4-7),  and 
which  Is  written  by  memory  and  affection  on  my  inmost 
heart,  and  Is  borne  about  wherever  I  go,  is  my  letter  of 
recommendation  (1  Corinthians  9.  2).  known  and  read 
—words  akin  In  root,  sound,  and  sense  (so  ch.  1. 13).  "Ye 
are  known  to  be  my  converts  by  general  knowledge :  then 
ye  are  known  more  particularly  by  your  reflecting  my 
doctrine  in  your  Christian  life."  The  handwriting  is  flrsi 
"known,"  then  the  Epistle  is  "read"  [Gbotius]  (ch.  4.  2, 
1  Corinthians  14. 25).  There  Is  not  so  powerful  a  sermon  in 
the  world,  as  a  consistent  Christian  life.  The  eye  of  the 
world  takes  In  more  than  the  ear.  Christians'  lives  are 
the  only  religious  books  the  world  reads.  Ignatius  (ad 
Ephesum,  ch.  10.)  writes,  "  Give  unbelievers  the  chance  of 
believing  through  you.  Consider  yourselves  employed 
by  God ;  your  lives  the  form  of  language  in  whioh  He  ad- 
dresses them.  Be  mild  when  they  are  angry,  humble 
when  they  are  haughty ;  to  their  blasphemy  oppose  prayu 
without  ceasing;  to  their  inconsistency,  a  steadfast  aa> 
herence  to  your  faith."  3.  declared— The  letter  is  vrritte* 
so  legibly  that  it  can  be  "  read  by  all  men"  (v.  2).  Tixmt- 
late,  "Being  manifestly  shown  to  be  an  Epi«tleof  Christ  f 

303 


2  CORINTHIANS  in. 


k  leUei  coming  manifestly  from  Christ,  and  "  ministered 
oy  us,'  i.  e.,  carried  about  and  presented  by  us  as  Its  (min- 
istering) bearers  to  those  (the  world)  for  whom  It  Is  in- 
tended :  Christ  Is  the  Writer  and  the  Recommender,  ye  are 
the  letter  recommending  us.    written  not  with  ink,  but 
with  the  SpUit  of  the  living  God— St.  Paul  was  the  min- 
istering pen  or  other  instrument  of  writing,  as  well  as  the 
ministering  bearer  and  presenter  of  the  letter.     "Not 
with   uk"  stands  in  contrast  to  the  letters  of  commenda- 
tion which  "some"  at  Corinth  (v.  1)  used.    "  Ink"  Is  also 
used  here  to  Include  all  outward  materials  for  writing, 
such  as  the  Sinai  tic  tables  of  stone  were.    These,  how- 
ever, were  not  wi  itten  with  Ink,  but  "  graven"  by  "  the 
finger  of  God"  (Exodus  31. 18 ;  32. 18).    Christ's  Epistle  (his 
believing  membeis  converted  by  St.  Paul)  Is  better  still: 
it  Is  written  not  merely  with  the  finger,  but  with  the 
" Spirit  of  the  living  God."  It  is  not  the  " ministration  of 
death"  as  the  law,  but  of  the  "  living  Spirit"  that "  giveth 
life"  (v.  6-8).    not  in— not  on  tables  (tablets)  of  stone,  as 
the  ten  commandments  were  written  (v.  7).    in  fleshy 
tables  of  the  heart— All  the  best  MSS.  read,  "  On  (your) 
heart*  (which  are)  tables  of  flesh."    Once  your  hearts  were 
spiritually  what  the  tables  of  the  law  were  physically, 
tables  of  stone,  but  God  has  "  taken  away  the  stony  heart 
out  of  your  flesh,  and  given  you  a  heart  of  flesh"  (Jleshy, 
not  fleshly,  %.  e.,  carnal;  hence  It  Is  written,  " out  of  your 
flesh,"  i.e.,  your  carnal  nature),  Ezeklel  11. 19;  36.  26.    Cf.  v. 
%  "As  ye  are  our  Epistle  written  In  our  hearts,"  so  Christ 
has  In  the  first  Instance  made  you  "  His  Epistle  written 
with  the  Spirit  In  (on)  your  hearts."    I  bear  on  my  heart, 
as  a  testimony  to  all  men,  that  which  Christ  has  by  His 
Spirit  written  In  your  heart  [Alford]  (cf.  Proverbs  3. 3;  7. 
S;  Jeremiah  31.81-34).    This  passage  is  quoted  by  Pa  let 
(Harm  Paulina)  as  Illustrating  one  peculiarity  of  St.  Paul's 
ttyle,  viz.,  his  going  off  at  a  word  into  a  parenthetic  reflection  : 
here  It  Is  on  the  word  "  Epistle."   So  "  savour,"  ch.  2. 14-17. 
4.  And—  Greek,  "But."    "Such  confidence,  however  (viz., 
of  our  '  sufficiency,'  v.  5, 6 ;  ch.  2. 16  [to  which  he  reverts  af- 
ter the  parenthesis],  as  ministers  of  the  New  Testament, 
'not  fainting,'  ch.  4.  1),  we  have  through   Christ  (not 
through  ourselves,  cf.  v.  18)  toward  God"  (i.  e.,  In  our  rela- 
tion to  God  and  His  work,  the  ministry  committed  by 
Him  to  us,  for  which  we  must  render  an  account  to  Him). 
Confidence  toward  God  is  solid  and  real,  as  looking  to 
Him  for  the  strength  needed  now,  and  also  for  the  reward 
•f  grace  to  be  given  hereafter.    Cf.  Acts  24. 15,  "  Hope  to- 
ward God."    Human  confidence  is  unreal  In  that  It  looks 
to  man  for  Its  help  and  its  reward.    5.  The  Greek  is,  "  Not 
that  we  are  (even  yet  after  so  long  experience  as  minis- 
ters) sufficient  to  think  anything  of  ourselves  as  (coming) 
from  ourselves;   but  our  sufficiency  Is  (derived)  from 
God."    "From"  more  definitely  refers  to  the  source  out  of 
which  a  thing  comes;  "of"  Is  more  general.    "To  think," 
Greek,  to  "reason  out"  or  "devise;"  to  attain   to  sound 
preaching  by  ovr  reasonings.   [Theodoret.]   The  "we"  re- 
fers here  to  ministers  (2  Peter  1.  21).    anything— even  the 
least.    We  cannot  expect  too  little  from  man,  or  too  much 
from   God      6.  able— rather,  as  the  Greek  Is  the  same, 
eorresponolng  to  v.  5,  translate,  "sufficient  as  ministers" 
(Ephesians  3.  7;   Colosslans  1.  23).     the  new  testament 
—"the  new  covenant"  as  contrasted  with  the  Old  Testa- 
ment or  covenant  (1  Corinthians  11.  25;  Galatlans  4.  24). 
He  reverts  here  again  to  the  contrast  between  the  law  on 
"tables  of  stone,"  and  that  "written  by  the  Spirit  on 
fleshly  tables  of  the  heart"  (v.  3).  not  of  the  letter— Joined 
witU  "  ministers :"  ministers  not  of  the  mere  literal  pre- 
cept, in  whloh  the  old  law,  as  then  understood,  consisted; 
"but  of  the  Spirit,"  i.  e.,  the  spiritual  holiness  which  lay 
under  the  old  law,  and  which  the  new  covenant  brings  to 
light  (Matthew  5.  17-48)  with  new  motives  added,  and  a 
new  power  of  obedience  Imparted,  viz.,  the  Holy  Spirit 
(Romans  7.  6).    Even  In  writing  the  letter  of  the  New  Tes- 
tament. St.  Paul  and  the  other  sacred  writers  were  min- 
isters not  of  the  letter,  but  of  the  spirit.    No  piety  of  spirit 
ooold  exempt  a  man  from  the  yoke  of  the  letter  of  eaoh 
legal  ordinance  under  the  Old  Testament;  for  God  had 
appointed  this  as  the  way  In  which  he  ohose  a  devout 
Jew  to  express  his  state  of  mind  towards  God.    Chris- 
8*4 


tlanlty,  on  the  other  hand,  makes  t>> »  spirit,  of  oar  out. 
ward  observances  everything,  and  tht>  letter  a  secondary 
consideration  (John  i.  24).    Still  the  moral  law  of  the  ten 
commandments,  being  written  by  the  finger  of  God,  is  aa 
obligatory  now  as  ever;  bnt  put  more  on  the  Gospel 
spirit  of  "  love,"  than  on  the  letter  of  a  servile  obedience, 
and  In  a  deeper  and  fuller  spirituality  (Matthew  5. 17-48; 
Romans  13.  0).    No  literal  precepts  could  fully  compre- 
hend the  wide  range  of  holiness  which  lovb,  the  work  of 
the  Holy  Spirit,  under  the  Gospel,  suggests  to  the  be. 
Uever's  heart  instinctively  from  the  word  understood  la 
Its  deep  spirituality,    letter  Icllleth— by  bringing  horn* 
the  knowledge  of  guilt  and  Its  punishment,  death;  v. 7, 
"ministration  of  death"  (Romans  7. 9).     spirit  giveUt 
life— The  spirit  of  the  Gospel  when  brought  home  to  the 
heart  by  the  Holy  Spirit,  gives  new  spiritual  life  to  a  man 
(Romans  6.  4, 11).    This  "  spirit  of  life"  Is  for  us  in  Christ 
Jesus  (Romans  8.  2, 10),  who  dwells  in  the  believer  as  a 
"  quickening"  or  "  life-giving  Spirit"  (1  Corinthians  15.46), 
Note,  the  spiritualism  of  rationalists  Is  very  different.    It 
would  admit  no  "  stereotyped  revelation,"  except  so  much 
as  man's  own  Inner  Instrument  of  revelation,  the  con- 
science and  reason,  can  approve  of;  thus  making  the 
conscience  Judge  of  the  written  word,  whereas  the  apos- 
tles make  the  written  word  the  Judge  of  the  conscience 
(Acts  17. 11 ;  1  Peter  4. 1).    True  spirituality  rests  on  the 
whole  written  word,  applied  to  the  soul  by  the  Holy 
Spirit  as  the  only  infallible  Interpreter  of  Its  far-reaching 
spirituality.    The  letter  Is  nothing  without  the  spirit,  in  a 
subject  essentially  spiritual.    The  spirit  Is  nothing  with- 
out the  letter.  In  a  record  substantially  historical.    7.  the 
ministration  of  death — the  legal  dispensation,  summed 
up  In  the  Decalogue,  which  denounces  death  against  man 
for  transgression,    ■written   and  engraven  In  stones- 
There  Is  no  "  and"  In  the  Greek.    The  lit.  translation  is, 
"The  ministration  of  death  in  letters,"  of  which  "  engraves 
on  stones"  Is  an  explanation.    The  preponderance  of  old- 
est MSS.  is  for  the  English  Version  reading.    But  one,  per- 
haps the  oldest  existing  MS.,  has  "in  the  letter,"  which 
refers  to  the  preceding  words  (v.  6),  "the  letter  kllleth," 
and  this  seems  the  probable  reading.    Even  If  we  reals* 
English  Version,  "The  ministration  of  death  (written)  in 
letters,"  alludes  to  the  literal  precepts  of  the  law  as  only 
bringing  us  the  knowledge  of  sin  and  "death"  In  contrast 
to  "  the  Spirit"  In  the  Gospel  bringing  us  "  life"  (v.  6).    The 
opposition  between  "the  letters"  and  "the  Spirit"  (v.%) 
confirms  this.    This  explains  why  the  phrase  in  Greek 
should  be  "  in  letters,"  instead  of  the  ordinary  one  which 
English   Version  has   substituted,  "written   and."    was 
glorious — lit.,  "  was  made  (Invested)  in  glory:"  glory  was 
the  atmosphere  with  which  it  was  encompassed,    could 
not  steadfastly  behold — lit.,  "  fix  their  eyes  on."    Exo- 
dus 34.  30,  "The  skin  of  his  face  shone;  and  they  were 
afraid  to  come  nigh  him."    "  Could  not,"  therefore  means 
here,  for  fear.    The  "glory  of  Moses'  countenance"  on 
Sinai  passed  away  when  the  occasion  was  over:  a  type  of 
the  transitory  character  of  the  dispensation  whloh  he 
represented  (v.  11),  as  contrasted  with  the  permanency  of 
the  Christian  dispensation  (t>.  11).    8.  be  rather  glorious 
— lit.,  "be  rather  (i.  e„  still  more,  Invested)  In  glory." 
"Shall  be,"  i.e.,  shall  be  found  to  be  In  part  now,  but 
fully  when  the  glory  of  Christ  and  His  saints  shall  be  re- 
vealed.   9.  ministration  of  condemnation— the  law  re- 
garded In  the  "letter"  which  "killeth"  («.  6;  Romans 7. 
9-11).    The  oldest  existing  MS.  seems  to  read  as  English 
Version.    But  most  of  the  almost  contemporary  M8S., 
versions,  and  fathers,  read,  "If  to  the  ministration  of 
condemnation   there  be  glory."    the   ministration    mt 
righteousness — the  Gospel,  which  especially  reveals  tin 
righteousness  of  God  (Romans  1. 17),  and  imputes  right- 
eousness to  men  through  faith  In  Christ  (Romans  3. 21-28 
4.  8,    22-25),    and    Imparts   righteousness   by   the   Bpirll 
(Romans  8.1-4).     exceed  — "abound."    10.  For  even  tbT 
ministration  of  condemnation,  the  law,  v.  7  (which  hM 
been  glorified  at  Sinai  In  Moses'  person)  has  now  {FngHi% 
Version  translates  less  fitly,  "was  made  .  .  .  had")  lost  iti 
glory  in  this  respect  by  reason  of  the  surpassing  glory  (of  the  j 
Gospel):  as  tbr  light  of  the  stars  and  moon  fades  in  Uh  i 


2  CORINTHIANS   IV 


pieaence  of  tbe  sun.    11.  was  glorious— lit.,  "was  with 
glory :"  or  "  marked  by  glory."    that  which  remalneth — 

abideth  (Revelation  14.  6).  Not  "  the  ministry,"  but  the 
Spirit,  and  His  accompaniments,  life  and  righteousness. 
la  glorlou* -lit.,  "  is  in  glory."  The  Greek  "  with"  or  "  by" 
U  appropriately  applied  to  that  of  which  the  glory  was 
transient.  "  In"  to  that  of  which  the  glory  Is  permanent. 
The  contrast  of  the  Old  and  New  Testaments  proves  that 
St.  Paul's  chief  opponents  at  Corinth  were  Judaizers. 
M.  such  hope— of  the  future  glory,  which  shall  result 
!rom  the  ministration  of  the  Gospel  (v.  8,  9).  plainness 
of  speech— openness ;  without  reserve  (ch.  2.  17 ;  4.  2). 
13.  We  use  no  disguise,  "as  Moses  put  a  veil  over  his 
fece,  that  the  children  of  Israel  might  not  look  stead- 
fastly upon  the  end  of  that  which  was  to  be  done  away." 
[Ellicott,  Ac]  The  view  of  Exodus  34.  30-35,  according 
to  LXX.,  Is  adopted  by  St.  Paul,  that  Moses  in  going  in  to 
speak  to  God  removed  the  veil  till  he  came  out  and  had 
tpoken  to  the  people  ;  and  then  when  he  had  done  speaking, 
he  put  on  the  veil  that  they  might  not  look  on  the  end,  or  the 
fading,  of  that  transitory  glory.  The  veil  was  the  symbol 
of  concealment,  put  on  directly  after  Moses'  speaking ;  so 
that  God's  revelations  by  him  were  Interrupted  by  inter- 
vals of  concealment.  [Alford.]  But  Alforp's  view 
does  not  accord  with  v.  7;  the  Israelites  "could  not  look 
steadfastly  on  the  face  of  Moses  for  the  glory  of  his  coun- 
tenance." Plainly  Moses'  veil  was  put  on  because  of  their 
not  having  been  able  to  "  look  steadfastly  at  him."  Paul 
here  (v.  13)  passes  from  the  literal  fact  to  the  truth  sym- 
bolized by  it,  the  blindness  of  Jews  and  Judaizers  to  the 
ultimate  end  of  the  law :  stating  that  Moses  put  on  the  veil 
that  they  might  not  look  steadfastly  at  (Christ,  Romans  10.  4) 
the  end  of  that  (law)  which  (like  Moses'  glory)  is  done  away. 
Not  that  Moses  had  this  purpose ;  but  often  God  attributes 
to  His  prophets  the  purpose  which  He  has  himself.  Be- 
cause the  Jews  would  not  see,  God  Judicially  gave  them 
np  so  as  not  to  see.  The  glory  of  Moses'  face  is  antl- 
typ'eally  Christ's  glory  shining  behind  the  veil  of  legal 
ordinances.  The  veil  which  has  been  taken  off  to  the 
believer  is  left  on  to  the  unbelieving  Jew,  so  that  he 
Should  not  see  (Isaiah  6. 10;  Acts  28.  26,  27).  He  stops 
short  at  the  letter  of  the  law,  not  seeing  the  end  of  It. 
The  evangelical  glory  of  the  law,  like  the  shining  of 
Moses'  face,  cannot  be  borne  by  a  carnal  people,  and 
theiefore  remains  veiled  to  them  until  the  Spirit  comes 
to  take  away  the  veil  (v.  14-17).  [Cameron.]  14-18. 
Parenthetical:  Of  Christians  in  general.  He  resumes 
the  subject  of  the  ministry,  ch.  4.  1.  14.  minds—  Greek, 
"mental  perceptions;"  "understandings."  blinded— 
rather,  "hardened."  The  opposite  to  "looking  steadfastly 
at  the  end"  of  the  law  (v.  13).  The  veil  on  Moses'  face  la 
further  typical  of  the  veil  that  is  on  their  hearts,  untaken 
away  .  .  .  which  veii— rather,  "the  same  veil  ...  re- 
malneth untaken  away  [lit.,  not  unveiled],  so  that  they  do 
not  see  that  it  (not  the  veil  as  English  Version,  but  'thb 
Old  Testament,'  or  covenant  of  legal  ordinances)  Is  done 
away  (v.  7, 11, 13)  in  Christ ;"  or,  as  Benqel,  "  Because  it  is 
done  away  in  Christ,"  (.  e.,  It  is  not  done  away  save  lu 
Christ:  the  veil  therefore  remains  untaken  away  from 
them,  because  they  will  not  come  to  Christ,  who  does 
away  with  the  law  as  a  mere  letter.  If  they  once  saw 
that  the  law  Is  done  away  in  Him,  the  veil  would  be  no 
longer  on  their  hearts  in  reading  it  publicly  In  their 
synagogues  (so  "  reading"  means,  Acts  15. 21).  I  prefer  the 
tormer.  15.  the  veil  is— rather,  "  a  veil  lieth  upon  their 
heart"  (their  understanding,  affected  by  the  corrupt  will, 
John  8.  43;  1  Corinthians  2. 14).  The  Talllth  was  worn  in 
the  synagogue  by  every  worshipper,  and  to  this  veil  hang- 
ing over  the  breast  there  may  be  an  indirect  allusion  here 
(note,  1  Corinthians  11. 4):  the  apostle  making  it  symbolize 
the  spiritual  veil  on  their  heart.  16.  Moses  took  off  the 
veil  on  entering  into  the  presence  of  the  Lord.  So  as  to 
the  Israelites  whom  Moses  represents,  "  whensoever  their 
heart  (it)  turns  (not  as  English  Version,  'shall  turn')  to  the 
liord,  the  veil  is  [by  the  very  fact]  (not  as  English  Version, 
shall  be')  taken  away."  Exodus  84.  84  is  the  allusion; 
tiot  Exodus  34.  30,  31,  as  Alford  thinks.  Whenever  the 
Israelites  turn  to  the  Lord,  who  is  the  Spirit  of  the  law. 


the  veil  Is  taken  off  their  hearts  in  the  presence  art  UM 
Lord :  as  the  literal  veil  was  taken  off  by  Moses  in  going 
before  God :  no  longer  resting  on  the  dead  letter,  the  veil, 
they  by  the  Spirit  commune  with  God  and  with  tht 
inner  spirit  of  the  Mosaic  covenant  (which  answers  tc 
the  glory  of  Moses' face  unveiled  in  God's  presence).  IT. 
the  Lord— Christ  (v.  14,  16 ;  ch.  4.  5).  U  that  Spirit— is  THE 
Spirit,  viz.,  that  Spirit  spoken  of  in  v,  6,  and  here  resumed 
after  the  parenthesis  (v.  7-16):  Christ  is  the  Spirit  and 
"  end"  of  the  Old  Testament,  who  gi veth  life  to  it,  whereas 
"the  letter  killeth"  (1  Corinthians  15.45;  Revelation  18. 
10,  end),  where  the  Spirit  of  the  Lord  is— in  a  man's 
"heart"  (v.  15;  Romans  8.  9,  10).  there  Is  liberty— 
(John  8.86.)  "There,"  and  there  only.  Such  cease  to  be 
slaves  to  the  letter,  which  they  were  whilst  the  veil 
was  on  their  heart.  They  are  free  to  serve  God  In  the 
Spirit,  and  rejoice  In  Christ  Jesus  (Phlllppians  3.  8) :  they 
have  no  longer  the  spirit  of  bondage,  but  of  free  son  ship 
(Romans  8. 15;  Galatlans  4.  7).  "  Liberty"  is  opposed  to 
the  letter  (of  tbe  legal  ordinances),  and  to  the  veil,  the 
badge  of  slavery :  also  to  the  fear  which  the  Israelites  felt 
in  beholding  Moses'  glory  unveiled  (Exodus  34.  30;  1  Joha 
i.  18).  18.  But  we  all— Christians,  as  contrasted  with  the 
Jews  who  have  a  veil  on  their  hearts,  answering  to  Mosee' 
veil  on  his  face.  He  does  not  resume  reference  to  minister* 
till  ch.  4.  1.  with  open  face — translate,  "with  unveiled 
face"  (the  veil  being  removed  at  conversion):  contrasted 
with  "  hid"  (ch.  4.  3).  as  in  a  glass— in  a  mirror,  viz.,  the 
Gospel,  which  reflects  the  glory  of  God  and  Christ  (ch.  4. 
4 ;  1  Corinthians  13. 12 ;  James  1. 23,  25).  are  changed  into 
the  same  image — viz.,  the  Image  of  Christ's  glory,  spirit* 
ually  now  (Romans  8.  29;  1  John  3.  3);  an  earnest  of  the 
bodily  change  hereafter  (Phlllppians  3.  21).  However 
many  they  be,  believers  all  reflect  the  same  Image  of 
Christ  more  or  less:  a  proof  of  the  truth  of  Christianity. 
from  glory  to  glory— from  one  degree  of  glory  to  another. 
As  Moses'  face  caught  a  reflection  of  God's  glory  from 
being  in  His  presence,  so  believers  are  changed  into  His 
Image  by  beholding  Him.  even  as,  Ac— Just  such  a 
transformation  "  as"  was  to  be  expected  from  "  the  Lord 
the  Spirit"  (not  as  English  Version,  "the  Spirit  of  the 
Lord")  [Alford]  (v.  17):  "who  receives  of  the  things  of 
Christ,  and  shows  them  to  us"  (John  16. 14;  Romans  8. 10 
11).    Cf.  as  to  hereafter,  Psalm  17. 15;  Revelation  22.  4. 

CHAPTER    IV. 

Ver  1-18.  His  Preaching  is  Open  and  Sincere, 
thotjgh  to  many  the  Gospel  is  Hidden  ;  for  he  preaches 
Christ,  not  himself:  the  human  vessel  is  frail,  that  God 
may  have  the  glory;  yet,  though  frail,  faith  and  the  hop* 
of  future  glory  sustain  him  amidst  the  decay  of  the  out- 
ward man.  1.  Therefore—  Greek,  "For  this  cause:"  Be- 
cause we  have  the  liberty-giving  Spirit  of  the  Lord,  and 
with  unveiled  face  behold  His  glory  (ch.  3. 17, 18).  seeing 
we  have  this  ministry—"  The  ministration  of  the  Spirit" 
(ch.  3.  8,  9):  the  ministry  of  such  a  spiritual,  liberty-giving 
Gospel :  resuming  ch.  3.  6,  8.  received  mercy— from  God, 
in  having  had  this  ministry  conferred  on  us  (ch.  3.  5).  The 
sense  of  "mercy"  received  from  God,  makes  men  active 
for  God  (1  Timothy  1. 11-13).  we  faint  not^-ln  boldness 
of  speech  and  action,  and  patience  in  suffering  (v.  2,  8-16, 
Ac.).  8.  renounced— lit.,  "  bid  farewell  to."  of  dishon- 
esty—rather,  "of  shame."  "I  am  not  ashamed  of  the 
Gospel  of  Christ"  (Romans  1. 16).  Shame  would  lead  tc 
hiding  (v.  8);  whereas  "we  use  great  plainness  of  speech" 
(ch.  3.  12) ;  "  by  manifestation  of  the  truth."  Cf.  ch.  8.  8, 
"  manifestly  declared."  He  refers  to  the  disingenuous  arti- 
fices of  "  many"  teachers  at  Corinth  (ch.  2. 17 ;  3. 1 ;  H.  18-16). 
handling  .  .  .  deceitfully  —  So  "corrupt"  or  aduOeratt 
"the  word  of  God"  (ch.  2.  17;  cf.  1  Thessalonians  3.  8,4V 
commending— recommending  ourselves:  recurring  to 
oh.  3,  1.  to— to  the  verdict  of.  every  man's  conscience-  - 
— {Ch.  5.  11.)  Not  to  men's  carnal  Judgment,  as  those 
alluded  to  (ch.  3. 1).  in  the  sight  of  God-(Ch.  2. 17 ;  Gala- 
tlans 1. 10.)  3.  But  if— Yea,  even  if  (as  I  grant  is  the  ca*e« 
hid— rather  (in  reference  to  ch.  8. 18-18), "  veile*.  "  Hid" 
( Gr  eek,  Colossi  a  ns  8.  8)  Is  said  of  that  withdrawn  frois 

S05 


8  CORINTHIANS  IV. 


flew  altogether.  "  Veiled,"  of  a  thing  within  reach  of  the 
eye,  bat  covered  over  so  as  not  to  be  seen.  So  It  was  In  the 
MM  of  Moses*  face,  to  them— In  the  case  only  of  them : 
tor  In  itself  the  Gospel  Is  quite  plain,  that  are  lost— 
rather,  "  that  are  perishing"  (1  Corinthians  1. 18).  So  the 
aame  cloud  that  was  "  light"  to  the  people  of  Qod,  was 
"darkness"  to  the  Egyptian  foes  of  Qod  (Exodus  14. 20).  4. 
In  whom  —  Translate,  "In  whose  case."  god  of  this 
world— the  worldly  make  him  their  God  (Phillppians  3. 19). 
He  Is,  in  fact,  "  the  prince  of  the  power  of  the  air,  the  spirit 
that  ruleth  in  the  children  of  disobedience"  (Ephesians  2.  2). 
nslmds— "  understandings :"  "  mental  perceptions,"  as  In 
oh.  8. 14.  them  which  believe  not— the  same  as  "  them 
that  are  lost"  (or  "are  perishing").  Cf.  2  Thessalonlans 
%.  10-12.  South  quaintly  says,  "when  the  malefactor's 
•yes  are  covered,  he  is  not  far  from  his  execution"  (Esther 
7,  »).  Those  perishing  unbelievers  are  not  merely  veiled, 
■mt  blinded  (ch.  3.  14,  15):  Greek,  not  "blinded,"  but 
"hardened."  light  of  the  glorious  Gospel  of  Christ— 
Translate,  "The  illumination  (enlightening:  the  propa- 
gation from  those  already  enlightened,  to  others  of 
9u  light)  of  the  Gospel  of  the  glory  of  Christ."  "The 
glory  of  Christ"  is  not  a  mere  quality  (as  "glorious" 
Would  express)  of  the  Gospel,  It  is  its  very  essence  and 
mkftct-matter.  image  of  God— implying  identity  of  na- 
ture and  essence  (John  1. 18 ;  Colossians  1. 16 ;  Hebrews  1. 
IV  He  who  desires  to  see  "  the  glory  of  God,"  may  see  It 
•  la  the  face  of  Jesus  Christ"  (v.  6 ;  1  Timothy  6. 14-16).  St. 
Paul  here  recurs  to  ch.  8. 18.  Christ  is  "  th9  Image  of  God," 
into  which  "same  image"  we,  looking  on  it  in  the  mir- 
ror of  the  Gospel,  are  changed  by  the  Spirit;  but  this 
Image  la  not  visible  to  those  blinded  by  Satan.  [ Alforp.] 
e.  Par— Their  blindness  is  not  our  fault,  as  if  we  had  self- 
seeking  aims  in  our  preaching,  preach  .  .  .  Christ  .  .  . 
the  Lord—  rather,  "  Christ  as  Lord,"  and  ourselves  as  your 
servants,"  Ac.  "Lord,"  or  Master,  is  the  correlative 
term  to  "servants."  6.  For— Proof  that  we  are  true  ser- 
vants of  Jesus  unto  you.  commanded  the  light— Greefc, 
"  By  speaking  the  word,  commanded  light"  (Genesis  1. 3). 
hath  oHIned— rather,  as  Greek,  "  is  His  who  shined."  (It 
is  God)  who  commanded  light,  Ac,  that  shined,  &c.  (Job  37. 
16);  Himself  our  Light  and  Sun,  as  well  as  the  Creator  of 
Light  (Malachi  4.  2;  John  8. 12).  The  physical  world  an- 
swers to  the  spiritual,  in  our  hearts— in  themselves 
dark,  to  give  the  light— 4.  e.,  to  propagate  to  others  the 
light,  Ac,  which  is  in  us  (cf.  Note,  v.  4).  the  glory  of  God 
-answering  to  "  the  glory  of  Christ"  (Note,  v.  4).  in  the 
Am*  of  Jesus  Christ— Some  of  the  oldest  MSS.  retain 
"Jesus."  Others  omit  it.  Christ  is  the  manifestation  of 
the  glory  of  God,  as  His  image  (John  14.  9).  The  allusion 
is  still  to  the  brightness  on  Moses'  "  face."  The  only  true 
and  full  manifestation  of  God's  brightness  and  glory  is 
"  In  the  face  of  Jesus"  (Hebrews  1. 8).  T.  "  Lest  any  should 
say.  How  then  is  it  that  we  continue  to  enjoy  mch  unspeak- 
mbU  glory  in  a  mortal  body  7  St.  Paul  replies,  this  very 
fact  is  one  of  the  most  marvellous  proofs  of  God's  power, 
that  an  earthen  vessel  could  bear  such  splendour  and 
keep  such  a  treasure."  [Chbtsostom,  Homilies,  8.  496,  A.] 
The  treasure  or  "the  light  of  the  knowledge  of  the  glory 
•f  God."  The  fragile  "earthen  vessel"  is  the  body,  the 
"outward  man"  (v.  16;  cf.  v,  10),  liable  to  afflictions  and 
death.  So  the  light  in  Gideon's  pitchers,  the  type  (Judges 
7.18-20,  22).  The  ancients  often  kept  their  treasures  In  Jars 
or  vessels  of  earthenware.  "There  are  earthen  vessels 
which  yet  may  be  clean ;  whereas  a  golden  vessel  may  be 
filthy."  [BBNOKI*.]  that  the  excellency  of  the  power, 
Ac— that  the  power  of  the  ministry  (the  Holy  Spirit),  in 
respeot  to  Its  surpassing  "excellency,"  exhibited  in  win- 
ning souls  (1  Corinthians  2.  4)  and  in  sustaining  us  min- 
isters, might  be  ascribed  solely  to  God,  we  being  weak  as 
earthen  vessels.  God  often  allows  the  vessel  to  be  chipped 
and  broken,  that  the  excellency  of  the  treasure  contained, 
and  of  the  power  which  that  treasure  has,  may  be  all  His 
J*.  10, 11  John  8.  30).  may  be  of  God  .  .  .  not  of  us— 
rather,  as  Greek,  "may  be  God's  (may  be  seen  and  be 
tM.^wfHiiy  (v<  is)  acknowledged  to  belong  to  God),  and  not 
(to  come)  from  us."  The  power  not  merely  comes  from 
Sod,  but  belongs  to  Him  continually,  and  la  to  be  ascribed 
806 


to  him.  8.  Greek,  "  Being  hard  pressed,  yet  not  Inextrt 
cably  straitened ;  reduced  to  inextricable  straits"  (nomi- 
native to  "we  have,"  v.  7).  on  every  side—  Greek,  "la 
every  respect"  (ctt>.  10,  "always;"  ch.  7.6).  This  verw 
expresses  inward  distresses;  next  verse,  outward  dis- 
tresses (ch.  7.5).  "Without  were  fightings;  within  were 
fears."  The  first  clause  In  each  member  of  the  series  of 
contrasted  participles,  implies  the earthinessot  the  vessels, 
the  second  clause,  the  excellency  of  the  power,  perplexed, 
but  not  in  despair—  Greek,  "not  utterly  perplexed."  As 
perplexity  refers  to  the  future,  so  "troubled"  or  "hard 
pressed"  refers  to  the  present.  9.  not  forsaken— by  God 
and  man.  Jesus  was  forsaken  by  both ;  so  much  do  His 
sufferings  exceed  those  of  His  peopie  (Matthew  27.  46). 
cast  down— or  "  struck  down ;"  not  only  "  persecuted," 
4.  e.,  chased  as  a  deer  or  bird  (1  Samuel  26.  20),  brt  actually 
struck  down  as  with  a  dart  in  the  chase  (Hebrews  11. 85-38). 
The  Greek  "always"  in  this  verse  means,  " throughout 
the  whole  time ;"  in  v.  11  the  Greek  is  different,  and  means, 
"at  every  time,"  "in  every  case  when  the  occasion 
occurs."  bearing  about  in  the  body  the  dying  of  the 
Lord  Jesus— i.  e.,  having  my  body  exposed  to  being  put 
to  death  in  the  cause  of  Jesus  (the  oldest  MSS.  omit  "  the 
Lord"),  and  having  in  it  the  marks  of  such  sufferings,  I 
thus  bear  about  wheresoever  I  go,  an  image  of  the  suffer- 
ing Saviour  in  my  own  person  (v.  11 ;  ch.  1.  5 ;  cf.  1  Corin- 
thians 15.  81).  Doubtless,  St.  Paul  was  exposed  to  more 
dangers  than  are  recorded  in  Acts  (cf.  ch.  7.  5*  11.  26).  The 
Greek  for  "the  dying"  is  lit.,  "the  being  made  a  corpse;" 
such  St.  Paul  regarded  his  body,  yet  a  corpse  which  shares 
in  the  life-giving  power  of  Christ's  resurrection,  as  It  has 
shared  in  His  dying  and  death,  that  the  life  also  of 
Jesus  might  be  made  manifest  in  our  body — rather 
"may  be"— The  name  "Jesus,"  by  itself,  is  often  repeated 
here,  as  St.  Paul  seems,  amidst  sufferings,  peculiarly  te 
have  felt  its  sweetness.  In  v.  11  the  same  words  occur 
with  the  variation  "in  our  mortal  flesh."  The  fact  of  s 
dying,  corpse-like  body  being  sustained  amidst  such 
trials,  manifests  that  "the  (resurrection)  life  also,"  as 
well  as  the  dying,  "of  Jesus,"  exerts  its  power  In  us.  I 
thus  bear  about  In  my  own  person  an  image  of  the  rises 
and  living,  as  well  as  of  the  suffering,  Saviour.  The  "  our" 
Is  added  here  to  "body,"  though  not  In  the  beginning  of 
the  verse.  "  For  the  body  Is  ours  not  so  much  in  death, 
as  In  life."  [Bengei.]  11.  we  which  live— in  the  power 
of  Christ's  "life"  manifested  in  us,  in  our  whole  man, 
body  as  well  as  spirit  (Romans  8.  10,  11 ;  Note,  v.  10 ;  cf.  oh. 
5. 15).  St.  Paul  regards  his  preservation  amidst  so  many 
exposures  to  "death,"  by  which  St.  Stephen  and  St. 
James  were  cut  off,  as  a  standing  miracle  (ch.  11.  23).  de- 
livered unto— not  by  chance ;  by  the  ordering  of  Provi- 
dence, who  shows  "  the  excellency  of  His  power"  (v.  7),  In 
delivering  unto  death  His  living  saints,  that  He  may 
manifest  life  also  In  their  dying  flesh.  "  Flesh,"  the 
very  element  of  decay  (not  merely  their  "body"),  is  by 
Him  made  to  manifest  life.  1».  The  "  death"  of  Christ 
manifested  In  the  continual  "perishing  of  our  outward 
man"  (v.  16),  works  peculiarly  in  ns,  and  is  the  means  of 
working  spiritual  "  life"  in  you.  The  life  whereof  we  wit- 
ness in  our  bodily  dying,  extends  beyond  ourselves,  and 
Is  brought  by  our  very  dying  to  you.  13.  Translate  at 
Greek,  "  BUT  having,"  Ac,  i.  e.,  notwithstanding  the  trials 
Just  mentioned,  we  having,  Ac.  the  same  spirit  of  faith, 
according  as  it,  Ac.  Cf.  Romans  8.  15,  on  the  usage  of 
"spirit  of,"  4c.  The  Holy  Spirit  acting  on  our  spirit 
Though  "death  worketh  In  us,  and  life  In  you"  (v.  12),  yet 
as  we  have  the  same  spirit  of  faith  as  you,  we  therefore  [be- 
lievingly]  look  for  the  same  immortal  life  as  you  [EstiusL 
and  speak  as  we  believe.  Alfokd  not  so  well  translates, 
"The  same  .  .  .  faith  with  that  described  In  the  Scriptures" 
(Psalm  116. 10).  The  balance  of  the  sentence  requires  the 
parallelism  to  be  this,  "According  to  that  which  Is  writ- 
ten, I  believed,  and  therefore  have  I  spoken ;  we  also  be- 
lieve, anc"  therefore  speak,"  viz.,  without  fear,  amidsl 
"afflictions"  and  "deaths"  (v.  17).  14.  Knowing— by 
faith  (ch.  5. 1.)  shall  raise  up  us  also— at  the  resnrrectloa 
(1  Corinthians  6.  13, 14).  by  Jesus— The  oldest  MSS.  xavt 
"with  Jesus."     present  us— vividly  picturing  the 


2  CORINTHIANS  V. 


t«for*  the  eyes  (Jude  24).  with  you— (Ch.  1. 14;  1  Thessalo- 
alans  X.  19,  90;  8. 18.)  15.  For— Confirming  his  assertion 
"with  you"  (v.  14),  and  "life  .  .  .  worketh  In  you"  (v.  12). 
all  things— whether  the  afflictions  and  labours  of  us 
Ministers  (t>.  Ml),  or  your  prosperity  (v.  12 ;  1  Corinthians 
i.  2L,  22;  4.  8-1SV.  for  your  sakes— (2  Timothy  2. 10.)  abun- 
dant grace,  Ac— rather,  "That  grace  (the  grace  which 
preserves  us  in  trials  and  works  life  in  you),  being  made 
the  greater  (multiplied),  by  means  of  the  greater  number 
■j*  its  recipients),  may  cause  the  thanksgiving  to  abound 
to."  Ac.  [Chbysostom]  (ch.  1.  11 ;  9.  11, 12).  The  Greek  Is 
susceptible  also  of  this  translation,  "That  grace,  being 
made  the  greater  (multiplied)  on  account  of  the  thanks- 
giving of  the  greater  number  (for  grace  already  re- 
ceived), may  abound  (abundantly  redound)  to,"  Ac. 
Thus  the  Greek  for  "abound"  has  not  to  be  taken  In 
an  active  sense,  but  In  Its  ordinary  neuter  sense,  and 
so  the  other  Greek  words.  Thanksgiving  Invites  more 
abundant  grace  (2  Chronicles  20.  19-22;  Psalm  18.  3; 
50.  28).  10.  we  faint  not— notwithstanding  our  suffer- 
ings. Resuming  v.  1.  outward  man— the  body,  the  flesh. 
perish— "Is  wearing  away;"  "is  wasted  away"  by 
afflictions,  inward  man — our  spiritual  and  true  being. 
the  "life"  which  even  In  our  mortal  bodies  (v.  11)  "mani- 
fests the  life  of  Jesus."  ts  renewed— "  is  being  renewed," 
vis.,  with  fresh  "grace  "  (v.  15),  and  "faith"  (v.  13;,  and  hope 
[v.  17, 18).  IT.  which  is  but  for  a  moment—"  Our  pres- 
ewt  light(burden  of)  affliction"  (so  the  Greek;  cf.  Matthew 
U.80).  [AuroBD.]  Cf.  "now  for  a  season. .  in  heaviness" 
(1  Peter  1.  8).  The  contrast,  however,  between  this  and  the 
"  etebnai.  weight  of  glory  "  requires,  I  think,  the  trans- 
lotion,  "Which  is  but  for  the  present  passing  moment."  So 
Wahl.  "  The  lightness  of  affliction  "  (he  does  not  express 
"  burden  "  after  "  light ;"  the  Greek  is  "  the  light  of  afflic- 
tion ")  contrasts  beautifully  with  the  "weight  oi  the  glory." 
worketh— rather,  "  worketh  out."  a  far  more  exceeding 
and— rather,  "  in  a  surpassing  and  still  more  surpassing 
manner  "  [Aitobs]  ;  "  more  and  more  exceedingly."  [El- 
lioott,  Tbench,  Ac]  Greek,  "  In  excess  and  to  excess." 
The  glory  exceeds  beyond  all  measure  the  affliction.  18. 
!«ok  not  at — as  our  aim.  things  .  .  .  seen— "  earthly 
things  "  (Phllipplans  3. 19).  We  mind  not  the  things  seen, 
whether  affliction  or  refreshment  come,  so  as  to  be  se- 
duced by  the  latter,  or  deterred  by  the  former.  [Chbys- 
ostom.] things  . . .  not  seen— not  "  the  invisible  things" 
of  Romans  1.  20,  but  the  things  which,  though  not  seen 
now,  shall  be  so  hereafter,  temporal— rather,  "for  a 
time ;:'  in  contrast  to  eternal.  Rnglish  Version  uses  "  tem- 
poral "  for  temporary.  The  Greek  is  rightly  translated  in 
the  similar  passage,  "the  pleasures  of  sin  for  a  season." 

CHAPTER    V. 

Ver.  1-21.  Thk  Hopb  (ch.  4. 17, 18)  of  Eternal  Glory 
is  thk  REsrraBECTiON  Body.  Hence  arises  his  ambition 
to  be  accepted  at  the  Lord's  coming  Judgment.  Hence,  too, 
his  endeavour  to  deal  openly  with  men,  as  with  God,  In 
preaching ;  thus  giving  the  Corinthians  whereof  to  boast 
concerning  him  against  his  adversaries.  His  constraining 
motive  is  the  transforming  love  of  Christ,  by  whom  God 
aas  wrought  reconciliation  between  Himself  and  men, 
and  has  committed  to  the  apostle  the  ministry  of  recon- 
ciliation. 1.  For— Assigning  the  reason  for  the  statement 
(ch.  1 17),  that  affliction  leads  to  exceeding  glory,  -we  know 
-assuredly  (ch.  4. 14 ;  Job  19.  25).  if— For  all  shall  not  die ; 
many  shall  be  "changed"  without  "dissolution"  (1  Co- 
I  rtnthlans  15.  51-53).  If  this  daily  delivering  unto  death  (ch. 
1 11)  should  end  in  actual  death,  earthly— not  the  same 
m  earthy  (1  Corinthians  15.  47).  It  stands  In  contrast  to 
"In  the  heavens."  house  of  this  tabernacle— rather, 
"  house  of  the  tabernacle."  "  House  "  expresses  morep«r- 
vtanency  than  belongs  to  the  body ;  therefore  the  qualifi- 
cation, "of  the  tabernacle  "  (Implying  that  It  Is  shifting, 
iaot  ttatlonary),  Is  added  (cf.  Job  4. 19;  2  Peter  1. 13, 14).  It 
iVh as  answers  to  the  tabernacle  In  the  wilderness.  Its 
I  wooden  frame  and  curtains  wore  out  in  course  of  time 
vhea  Israel  dwelt  \zx  Canaan,  and  a  fixed  temple  was  sub- 
stituted for  it.    The  temple  and  the  tabernacle  in  all  es- 


sentials were  one ;  there  was  the  same  ark,  the  same  cloo£ 
of  glory.  Such  is  the  relation  between  the  "earthly' 
body  and  the  resurrection  body.  The  Holy  Spirit  is  en- 
shrined in  the  believer's  body  as  in  a  sanctuary  (1  Corinth- 
ians 3. 18).  As  the  ark  went  first  in  taking  down  the  wil- 
derness tabernacle,  so  the  soul  (which  like  the  ark  Is 
sprinkled  with  blood  of  atonement,  and  is  the  sacred  de- 
posit in  the  Inmost  shrine,  2  Timothy  1. 12)  in  the  dissolu- 
tion of  the  body;  next  the  coverings  were  removed,  an- 
swering to  the  flesh ;  lastly,  the  framework  and  boards, 
answering  to  the  bones,  which  are  last  to  give  way  (Num- 
bers 4).  St.  Paul,  as  a  tentmaker,  uses  an  Image  taken  from 
his  trade  (Acts  18. 3).  dissolved— a  mild  word  for  death, 
In  the  case  of  believers,  we  have — in  assured  prospect  of 
possession,  as  certain  as  if  it  were  in  our  hands,  laid  up 
"  in  the  heavens  "  for  us.  The  tense  is  present  (cf.  John  8. 
86 ;  6.  47,  "  hath  ").  a  building  of  God— rather  "from  God." 
A  solid  building,  not  a  temporary  tabernacle  or  tent.  "Our" 
body  stands  in  contrast  to  "from  God."  For  though  our 
present  body  be  also  from  God,  yet  it  is  not  fresh  and  per- 
fect from  His  hands,  as  our  resurrection  body  shall  be. 
not  made  with  hands— contrasted  with  houses  erected  by 
man's  hands  (1  Corin-thlans  15.  44-49).  So  Christ's  body  Is 
designated,  as  contrasted  with  the  tabernacle  reared  by 
Moses  (Mark  14.  58 ;  Hebrews  9.  11).  This  "  house  "  can 
only  be  the  resurrection  body,  in  contrast  to  the  "earthly 
house  of  the  tabernacle,"  our  present  body.  The  interme- 
diate state  is  not  directly  taken  into  account.  A  comma 
should  separate  "eternal,"  and  "  in  the  heavens."  8.  For 
in  this— (Tree*,  "For  also  in  this;"  "herein"  (ch.  8.  10). 
Ai.fobd  takes  it,  "  in  this  "  tabernacle.  Verse  4,  which 
seems  parallel,  favours  this.  But  the  parallelism  is  suffi- 
ciently exact  by  making  "In  this  we  groan"  refer  gene- 
rally to  what  was  just  said  (v.  1),  vix.,  that  we  cannot  ob- 
tain our  "house  in  the  heavens"  except  our  "earthly 
tabernacle  "  be  first  dissolved  by  death.  "  We  groan  " 
(Romans  8.  23)  under  the  body's  weaknesses  now  and 
liability  to  death,  earnestly  desiring  to  be  clothed  upon 
— translate,  "earnestly  longing  to  have  ourselves  clothed 
upon,"  Ac,  viz.,  by  being  found  alive  at  Christ's  coming, 
and  so  to  escape  dissolution  by  death  (v.  1,  4),  and  to  have 
our  heavenly  body  put  on  over  the  earthly.  The  groans 
of  the  saints  prove  the  existence  of  the  longing  desire  for 
the  heavenly  glory,  a  desire  which  cannot  be  planted  by 
God  within  us  In  vain,  as  doomed  to  disappointment,  our 
house—  Different  Greek  from  that  in  v.  1;  translate,  "  our 
habitation,"  "our  domicile;"  it  has  a  more  distinct  refer- 
ence to  the  inliabitant  than  the  general  term  "  house"  (». 
1).  [Bkngkl.]  from  heaven— This  domicile  Is  "from 
heaven  "  in  its  origin,  and  is  to  be  brought  to  us  by  the 
Lord  at  His  coming  again  "  from  heaven  "  (1  Thessalonlans 
4. 16).  Therefore  this  "  habitation  "  or  "  domicile  "  Is  not 
heaven  Itself.  3.  If  so  be,  Ac— Our  "desire  "  holds  good, 
should  the  Lord's  coming  find  us  alive.  Translate,  "  If  so 
be  that  having  ourselves  ciothed  (with  our  natural  body, 
cf.  v.  4)  we  shall  not  be  found  naked"  (stripped  of  our  pres- 
ent body).  4.  For— Resuming  v.  2.  burdened)  not  lies' 
that— rather,  "  in  that  we  desire  not  to  have  ourselves  un- 
clothed (of  our  present  body),  but  clothed  upon  "  (with  our 
heavenly  body),  that  mortality,  Ac— rather,  "that 
what  Is  mortal  (our  mortal  part)  may  be  swallowed  up 
of  (absorbed  and  transformed  into)  life."  Believers  shrink 
from,  not  the  consequences,  but  the  mere  act  of  dying ;  es- 
pecially as  believing  in  the  possibility  of  their  being  found 
alive  at  the  Lord's  coming  (1  Thessalonlans  4. 15),  and  so 
of  having  their  mortal  body  absorbed  into  the  Immortal 
without  death.  Faith  does  not  divest  us  of  all  natural 
feeling,  but  subordinates  it  to  higher  feeling.  Scripture 
gives  no  sanction  to  the  contempt  for  the  body  expressed 
by  philosophers.  5.  -wrought  us— framed  us  by  redemp 
tion,  justification,  and  sanctlfication.  for  the  telf-samc 
thing— "unto"  it;  viz.,  unto  what  is  mortal  of  us  being 
swallowed  up  in  life  (v.  4).  who  also— The  oldest  MSB. 
omit  "  also."  earnest  of  the  Spirit-(2Vo*e,  ch.  L  22.)  It 
is  the  Spirit  (as  "  the  first-fruits  ")  who  creates  In  us  the 
groaning  desire  for  our  coming  deliverance  and  glory  (Ro- 
mans 8. 23).  6.  Translate  as  Greek,  "  Being  therefore  alwayi 
confident  and  knowing,"  Ac.    He  had  intended  to  have 

307 


2  CORINTHIANS  V. 


made  the  verb  to  this  nominative,  "  we  are  willing"  (ra- 
ther,  "well    content"),    but    digressing    on    the    word 
'confident"  (v.  6,  7),  he   resumes   the   word   in   a  dif- 
ferent form,  viz.,  as  an  assertion :    "  We  are  confident 
&ad  well  content."    "Being  confident  .  .  .  we  are  confi- 
dent" may  be  the  Hebraic  idiom  of  emphasis;  as  Acts  7. 
H,  Greek,  "  Having  seen,  I  have  seen,"  i.  e.,  I  have  surely 
men.     always— under   all   trials.     Bbnqel   makes  the 
contrast  between  "always  confident"  and  "confident," 
.aspecially  at  the  prospect  of  being   "absent   from  the 
body,"    Ac.     We    are    confident    as   well    at   all    timet, 
as  also  most  of  all  in  the  hope  of  a  blessed  departure. 
whilst  ...  at  home  .   .   .   absent  —  translate  as   Qreek, 
"  Whilst  we  sojourn  in  our  home  in  the  body,  we  are  away 
from  our  home  in  the  Lord."    The  image  from  a  "  house" 
is  retained  (cf.  Phillpplans  3. 20;  Hebrews  11. 13-16;  13. 14). 
T.  we  walls— in  our  Christian  course  here  on  earth,    not 
hy  sight—  Greek,  "not  by  appearance."    Our  life  is  gov- 
erned by  faith  in  our  immortal  hope ;  not  by  the  outward 
ipeclous  appearance  of  present  things.  [Tittm.  Synonyms.] 
Ct  "apparently,"  LXX.,  "  by  appearance,"  Numbers  12. 
8.    Wahl  supports  English  Version.     Ch.  4.  18  also  con- 
firms It  (cf.  Romans  8.24;  1  Corinthians  13.  12,  13).    God 
has  appointed  In  this  Me  faith  for  our  great  duty,  and  In 
the  next,  vision  for  our  reward  [South]  (1  Peter  1. 8).    8. 
willing— lit.,  "  well  content,"   Translate  also,  "  To  go  (lit,, 
migrate)  from  our  home  in  the  body,  and  to  come  to  our 
home  with  the  Lord."  We  should  prefer  to  be  found  alive 
at  the  Lord's  coming,  and  to  be  clothed  upon  with  our 
heavenly  body  (v.  2-4).    But  feeling,  as  we  do,  the  sojourn 
Ln  the  body  to  be  a  separation  from  our  true  home  "  with 
the  Lord,"  we  prefer  even  dissolution  by  death  so  that  in 
the  intermediate  disembodied  state  we  may  go  to  be  "  with 
the  Lord"  (Phlllppians  1.23).    "To  be  with  Christ"  (the 
disembodied  state)  is  distinguished  from  Christ's  coming 
to  take  us  to  be  with  Him  in  soul  and  body  (1  Thessalonians 
4.  14-17,   "with  the    Lord").     Perhaps   the   disembodied 
spirits  of  believers  have  fulness  of  communion  with  Christ 
unseen ;  but  not  the  mutual  recognition  of  one  another, 
until  clothed  with  their  visible  bodies  at  the  resurrection 
(cf.  1  Thessalonlans  4. 13-17),  when  they  shall  with  Joy  re- 
cognize Christ's  Image  in  each  other  perfect.    9.  Where- 
fore— with  such  a  sure  "confidence"  of  being  blessed, 
whether  we  die  before,  or  be  found  alive  at  Christ's  com- 
ing,   we  UbouMi/.,  "make  it  our  ambition:"  the  only 
awful  ambition,    whether  present  or  absent— whether 
we  be  found  at  His  coming  present  in  the  body,  or  absent 
from  It.    accepted—  Qreek,  "well-pleasing."    10.  appear 
—rather,  "be  made  manlfesi,,"  viz.,  ln  our  true  character. 
So  "appear,"  Qreek,  "be  manifested"  (Colosslans  3.  4;  cf. 

1  Corinthians  4.  5).  We  are  at  all  times,  even  now,  man- 
ifest to  Ood ;  ther  we  shall  be  so  to  the  assembled  intelli- 
gent universe  and  to  ourselves :  for  the  Judgment  shall  be 
not  only  ln  order  to  assign  the  everlasting  portion  to 
each,  but  to  vindicate  God's  righteousness,  so  that  It  shall 
be  manifest  to  all  His  creatures,  and  even  to  the  con- 
science of  the  sinner  himself,  receive— his  reward  of 
grace  proportioned  to  "the  things  done,"  Ac.  (ch.  9.  6-9 ; 

2  John  8).  Though  salvation  be  of  grace  purely,  independ- 
ent of  works,  the  saved  may  have  a  greater  or  less  reward, 
according  as  he  lives  to,  and  labours  for,  Christ  more  or 
less.  Hence  there  Is  scope  for  the  holy  "ambition"  (Note, 
v.  9;  Hebrews  8. 10).  This  verse  guards  against  the  Corin- 
thians supposing  that  all  share  in  the  house ..."  from 
heaven"  (v.  1,  2).  There  shall  be  a  searching  Judgment 
which  shall  sever  the  bad  from  the  good,  according  to 
their  respective  deeds,  the  motive  of  the  deeds  being  taken 
into  account,  not  the  mere  external  act;  faith  and  love  to 
God  are  the  sole  motives  recognized  by  God  as  sound  and 
good  (Matthew  12. 36,  37 ;  25. 35-45).  done  ln  hU  body— The 
Qreek  may  be,  "  by  the  instrumentality  of  the  body;"  but 
English  Version  is  legitimate  (cf.  Qreek,  Romans  2.  27). 
Justice  requires  that  substantially  the  same  body  which 
has  been  the  instrument  of  the  unbelievers'  sin,  should 
be  the  object  of  punishment.  A  proof  of  the  essential 
identity  of  the  natural  and  the  resurrection  body.  11. 
terror  of  the  Lord— the  oomlng  Judgment,  so  full  of  ter- 
rors to  unbelievers.  [Estius.]  Ellicott and  Alfobd,  after 

308 


Grotius  and  Bkngbl.,  translate,  " The  fear  of  the  Lv  id' 
(ch.7. 1;  Eccleslastes  12.  i3;  Acts  9. 31;  Romans 3. 18;  Evhe- 
sians  5.  21).    persuade — Ministers  should  use  the  terrort 
of  the  Lord  to  persuade  men,  not  to  rouse  their  enmity 
(Jude  23).    Bkngkl,  Estius,  and  Ajword,  explain :  "  Per- 
suade men"  (by  our  whole  iives,  v.  13),  viz.,  of  our  Integ- 
rity as  ministers.    But  this  would  have  been  expressed 
after  "persuade,"  had  it  been  the  sense.    The  connection 
seems  as  follows:  He  had  been  accused  of  seeking  to 
please  and  win  men,  he  therefore  says  (ct  Galatians  1  lOx 
"  It  is  as  knowing  the  terror  (or  fear)  of  the  Lord  that  we 
persuade  men;  but  (whether  men  who  hear  our  preaching 
recognize  our  sincerity  or  not)  we  are  made  manifest  unto 
God  as  acting  on  such  motives  (ch.  4.  2) ;  and  I  trust  also 
ln  your  consciences."    Those  so  "  manifested"  need  have 
no  "terror"  as  to  their  being  "manifested  (English  Ver- 
sion, appear)  before  the  Judgment-seat"  (v.  10).    14.  For— 
The  reason  why  he  leaves  the  manifestation  of  his  sin- 
cerity in  preaching  to  their  consciences  (ch.  3. 1),  viz..  hU 
not  wishing  to  "commend"  himself  again,    occasion  to 
glory— (Ch.  1. 14)— viz.,  as  to  our  sincerity,  in  appearance 
—Qreek,  "  face"  (cf.  1  Samuel  16. 7).    The  false  teachers 
gloried  in  their  outward  appearance,  and  ln  external  rec- 
ommendations (ch.  11. 18)  their  learning,  eloquence,  wis- 
dom, riches,  not  ln  vital  religion  in  their  heart.    Their 
conscience  does  not  attest  their  Inward  sincerity,  as  mine 
does  (ch.  1. 12).    13.  be  —  rather  as  Qreek,  "  have  been." 
The  contrast  is  between  the  single  act  implied  by  the  past 
tense,  "If  we  luive  ever  been  beside  ourselves,"  and  the 
habitual  state  Implied  by  the  present,  "Or  whether  we  bs 
sober,"  i.  e.,  of  sound  mind,  beside  ourselves— The  accusa- 
tion brought  by  Festus  against  him  (Acts  26. 24).  The  holy 
enthusiasm  with  which  he  spake  of  what  God  effected  by 
His  apostolic  ministry,  seemed  to  many  to  be  boasting 
madness,     sober— humbling  myself  before  you,  and  not 
using  my  apostolic  power  and  privileges,    to  God  . . .  for 
your  cause— The  glorifying  of  his  office  was  not  for  hii 
own,  but  for  God's  glory.    The  abasing  of  himself  was  In 
adaptation  to  their  Infirmity,  to  gain  them  to  Christ 
(1  Corinthians  9.22).    14.  For— Accounting  for  hi*  being 
"beside  himself"  with  enthusiasm:   the  love  of  Christ 
towards  us  (in  His  death  for  us,  the  highest  proof  of  It,  Ro- 
mans 5.  6-8),  producing  in  turn  love  ln  us  to  him,  and  not 
mere  "  terror"  (v.  11).     constraineth  us— with  irresistible 
power  limits  us  to  the  one  great  object  to  the  exclusion  of 
other  considerations.    The  Qreek  implies  to  compress  for- 
cibly the  energies  Into  one  channel.  Love  la  jealout  of  any 
rival  object  engrossing  the  soul  (ch.  11. 1-3).    because  wt 
thus  Judge— lit.,  (as)  "  having  judged  thus:"  Implying  a 
Judgment  formed  at  conversion,  and  ever  since  regarded 
as  a  settled  truth,    that  if— i.  «.,  that  since.   But  the  oldest 
MSS.  omit  " If."    "That  one  died  for  all"  (Greek,  "ln  be- 
half of  all").    Thus  the  following  clause  will  be,  "There- 
fore all  (lit.,  'the  all,'  viz.,  for  whom  He  '  died')  died."    Bit 
dying  Is  Just  the  same  as  if  they  all  died;  and  in  their  so 
dying,  they  died  to  sin  and  self,  that  they  might  live  to 
God  their  Redeemer,  whose  henceforth  they  are  (Roman* 
6.  2-11;  Galatians  2.20;  Colosslans  8.8;  1  Peter  4.1-3).    16. 
they  which  live— ln  the  present  life  (en.  4. 11,  "  we  which 
live")  [Altokd];  or,  they  who  are  thus  Indebted  to  Him 
for  life  of  soul  as  well  as  body.    [Mehochius.]    died  fei 
them— He  does  not  add,  "  rose  again  for  them,"  a  phrase 
not  found  in  St.  Paul's  language.    [Bknqel.]    He  died  in 
their  stead,  He  arose  again  for  their  good,  "for  (the  effectine 
of)  their  Justification"  (Romans  4. 25),  and  that  He  might 
be  their  Lord  (Romans  14. 7-fl).  Ellioott  and  Ajlfobd  Join 
"for   them"    with    both  "died"  and  "rose  again,"  as 
Christ's  death  Is  our  death,  so  His  resurrection  is  our  resur- 
rection; Qreek,  "  Who  for  them  died  and  rose  again."  nt* 
henceforth—  Greek,  "  no  longer ;"  viz.,  now  that  His  deatt 
for  them  has  taken  place,  and  that  they  know  that  HI* 
death  saves  them  from  death  eternal,  and  His  resurrec- 
tion life  brings  spiritual  and  everlasting  life  to  them 
16.  Wherefore  —  because  of  our  settled  Judgment  (v.  11) 
henceforth— since  our  knowing   Christ's   constraining 
love  in  His  death  for  us.     know  we  no  man  after  ta< 
flesh— i.  e  ,  according  to  his  mere  worldly  and  externa 
relations  (ch.  1L  18;  John  8. 15;  Phlllppians  8,  4),  as  dls 


2  OOBINTHIANS  V. 


ling  ulshed  from  what  be  Is  according  to  the  Spirit,  as  a 
"new  creature"  (v.  17).  For  Instance,  the  outward  dis- 
tinctions of  Jew  or  Gentile,  rich  or  poor,  slave  or  free, 
learned  or  unlearned,  are  lost  sight  of  in  the  higher  life 
of  those  who  are  dead  in  Christ's  death,  and  alive  with 
Him  in  the  new  life  of  His  resurrection  (Qalatians  2.  6 ;  3. 
8).  yea,  though— The  oldest  MSS.  read,  "if  even.'* 
known  Christ  after  the  flesh— Paul  when  a  Jew  had 
looked  for  a  temporal  reigning,  not  a  spiritual,  Messiah. 
;He  says  *'  Christ,"  not  Jesus:  for  he  had  not  known  per- 
jonally  Jesus  in  the  days  of  His  flesh,  but  he  had  looked 
ibr  Christ  or  the  Messiah.)  When  once  he  was  converted 
tie  no  longer  "conferred  with  flesh  and  blood"  (Qalatians 
1 16).  He  had  this  advantage  over  the  Twelve,  that  as  one 
born  out  of  due  time  he  had  never  known  Christ  save  In 
His  heavenly  life.  To  the  Twelve  It  was  "  expedient  that 
Christ  should  go  away  "  that  the  Comforter  should  come, 
Mid  so  they  might  know  Christ  in  the  higher  spiritual 
aspect  and  in  His  new  life-giving  power,  and  not  merely 
•after  the  flesh,"  in  the  carnal  aspect  of  Him  (Romans  6. fi- 
ll ;  1  Corinthians  15. 45 ;  1  Peter  3. 18 ;  4. 1,  2).  Doubtless  Ju- 
ialzlng  Christians  at  Corinth  prided  themselves  on  the 
aere  fleshly  (ch.  11.  18)  advantage  of  their  belonging  to 
srael,  the  nation  of  Christ,  or  on  their  having  seen  Him 
n  the  flesh,  and  thence  claimed  superiority  over  others 
M  having  a  nearer  connection  with  Him  (v.  12;  ch.  10.  7). 
Jt.  Paul  here  shows  the  true  aim  should  be  to  know  Him 
spiritually  as  new  creatures  (v.  15, 17),  and  that  outward 
relations  towards  Him  profit  nothing  (Luke  18.  19-21; 
John  16.7,22;  Philippians  8.3-10).  This  is  at  variance 
with  both  Romish  Mariolatry  and  transubstantiation. 
Two  distinct  Qreek  verbs  are  used  here  for  "know;"  the 
first  {"know  we  no  man")  means  "to  be  personally  ac- 
quainted with;"  the  latter  ("  known  Christ  ..  .  know  .  .  . 
more  ")  is  to  recognize,  or  estimate.  St.  Paul's  estimate  of 
Christ,  or  the  expected  Messiah,  was  carnal,  but  is  so  now 
no  more.  IT.  There/ore— Connected  with  the  words  in  v. 
If,  "We  know  Christ  no  more  after  the  flesh."  As  Christ 
has  entered  on  His  new  heavenly  life  by  His  resurrection 
and  ascension,  so  all  who  are  "  in  Christ "  {i.  e.,  united  to 
Him  by  faith  as  the  brand  is  in  the  vine)  are  new  crea- 
tures (Romans  6.  9-11).  "New"  in  the  Qreek  implies  a 
»ew  nature  quite  different  from  anything  previously  ex- 
isting, not  merely  recent,  which  is  expressed  by  a  different 
Qreek  word  (Galatlans  6.  15).  creature— lit,,  "creation," 
and  so  the  creature  resulting  from  the  creation  (cf.  John  3. 
i,  5;  E^heeians  2.  10;  4.  23;  Colossians  3.  10, 11).  As  we  are 
"in  Christ."  so  "God  was  In  Christ"  (v.  19):  hence  He  Is 
Mediator  between  God  and  us.  old  things — selfish,  car- 
nal views  (at  v.  16)  of  ourselves,  of  other  men,  and  of 
Christ.  passtid  away— spontaneously,  like  the  snow  of 
early  spring  [B«s>q:ex]  before  the  advancing  sun.  behold 
—implying  an  aUns'on  to  Isaiah  43.  19,  and  65. 17.  18.  all 
[THIS,  Greek]  things— all  our  privileges  In  this  new  crea- 
tion {v.  14,  15).  recom-sllsd  us— -i,  e.,  restored  us  ("the 
world,"  v.  19)  to  His  favour  by  satisfying  the  claims  of  jus- 
tice against  us.  Our  position  Judicially  considered  in  the 
eye  of  the  law  is  altered,  not  as  though  the  mediation  of 
Christ  had  made  a  change  in  God's  character,  nor  as  if  the 
love  of  God  was  produced  by  tho  mediation  of  Christ ; 
nay,  the  mediation  and  sacrifice  ox  Christ  was  the  pro- 
vision of  God's  love,  not  its  moving  eauce  (Romans  8.  82). 
Christ's  blood  was  the  price  paid  at  ihe  expense  of  God 
himself,  and  was  required  to  reconcile  the  exercise  of 
mercy  with  Justice,  not  as  separate,  but  as  the  eternally 
harmonious  attributes  in  the  one  and  the  stone  God  (Ro- 
mans 8. 25, 26).  The  Greek  "  reconcile  "  is  recipi  jvaUy  used 
as  In  the  Hebrew  Hithpahel  conjugation,  appeast,  obtain 
the  favour  of.  Matthew  5.  24,  "Be  reconciled  to  thy 
brother;"  i.e.,  take  measures  that  he  be  reconcile!  to 
thee,  as  well  as  thou  to  him,  as  the  context  proves.  Vval- 
\agethi,  however  (Matthew  6.  24),  Implying  mutual  reoci; 
dilation,  is  distinct  from  Katallagethi  here,  the  latter  re- 
ferring to  the  change  of  status  wrought  In  one  of  the  two 
parties.  The  manner  of  God  reconciling  the  world  to 
aimself  is  Implied  (v.  19),  viz.,  by  His  "not  imputing  their 
trespasses  to  them."  God  not  merely,  as  subsequently, 
iwoanUw  the  world  bv  inducing  them  to  lay  aside  their 


enmity,  but  in  the  first  instance,  does  so  by  satisfying  Hta 
own  justice  and  righteous  enmity  against  sin  (Psalm  1, 
11).  Cf.  1  Samuel  29.  4,  "Reconcile  himself  unto  his  mas- 
ter;" not  remove  his  own  anger  against  his  master,  but 
his  master's  against  him.  [Archbishop  Magbb,  Atone- 
ment.] The  reconciling  of  men  to  God  by  their  laying  aside 
their  enmity  Is  the  consequence  of  God  laying  aside  Hi* 
just  enmity  against  their  sin,  and  follows  at  v.  20.  to  us 
—ministers  (v.  19,  20).  19.  God  was  In  Christ,  reconcil- 
ing—t.  e.,  God  was  by  Christ  (in  virtue  of  Christ's  interven- 
tion) reconciling,  &c.  "Was  reconciling"  implies  the 
time  when  the  act  of  reconciliation  was  being  carried  into 
effect  (v.  21),  viz.,  when  "  God  made  Jesus,  who  knew  no 
sin,  to  be  sin  for  us."  The  compound  of  "was"  and  the 
participle  "reconciling,"  Instead  of  the  imperfect  {Greek), 
may  also  Imply  the  continuous  purpose  of  God,  from  before 
the  foundation  of  the  world,  to  reconcile  man  to  Himself, 
whose  fall  was  foreseen.  The  expression  "  in  Christ "  for 
"  by  Christ "  may  be  used  to  Imply  additionally  that  God 
was  in  Christ  (John  10.  38;  14. 10),  and  so  by  Christ  (the 
God-man)  was  reconciling,  Ac.  The  Greek  for  "by"  or 
through  Christ  (the  best  MSS.  omit  "Jesus"),  v.  18,  is  dlf- 
ferent.  "  In  "  must  mean  here  in  the  person  of  Christ.  The 
Greek  Katallasson  implies  "changing"  or  altering  the  Ju- 
dicial status  from  one  of  condemnation  to  one  of  justifica- 
tion. The  atonement  (al-one-ment),  or  reconciliation,  is  the 
removal  of  the  bar  to  peace  and  acceptance  with  a  holy 
God,  which  His  righteousness  interposed  against  our  sin. 
The  first  step  towards  restoring  peace  between  us  and  God 
was  on  God's  side  (John  8.  16).  The  change  therefore  now 
to  be  effected  must  be  on  the  part  of  offending  man,  God 
the  offended  One  being  already  reconciled.  It  Is  man,  not 
God,  who  now  needs  to  be  reconciled,  and  to  lay  aside  his 
enmity  against  God  (Romans  5.10,  11).  ("We  have  re- 
ceived the  atonement"  [Greek,  "reconciliation"],  cannot 
mean  "  We  have  received  the  laying  aside  of  our  own  en- 
mity.") Cf.  Romans  8.  24,  25.  the  world— all  men  (Co- 
lossians 1.  20;  1  John  2.  2).  The  manner  of  the  reconciling 
is  by  His  "not  imputing  to  men  their  trespasses,"  but  im- 
puting them  to  Christ  the  Sin-bearer.  There  is  no  incon- 
gruity that  a  Father  should  be  offended  with  that  son 
whom  He  loveth,  and  at  that  time  offended  with  him 
when  He  loveth  him.  So,  though  God  loved  men  whom 
He  created,  yet  He  was  offended  with  them  when  they 
sinned,  and  gave  His  Son  to  suffer  for  them,  that  through 
thatSon's  obedience  He  might  be  reconciled  to  them  [rec- 
oncile them  to  Himself,  i.  e.,  restore  them  with  justice 
to  His  favour].  [Bishop  Pearson,  Creed.]  hath  com* 
mltted  unto  us—  Greek,  "hath  put  Into  our  hands." 
"Us,"  i.  e.,  ministers.  30.  For  Christ  ...  in  Christ's 
stead— The  Greek  of  both  is  the  same ;  translate  in  both 
cases,  "  on  Christ's  behalf."  be  ye  reconciled  to  God— 
English  Version  here  inserts  "ye,"  which  is  not  in  the 
original,  and  which  gives  the  wrong  impression,  as  If 
it  were  emphatic  thus :  God  is  reconciled  to  you,  be 
ye  reconciled  to  God.  The  Greek  expresses  rather,  God 
was  the  Reconciler  in  Christ  ...  let  this  reconcilia- 
tion then  have  its  designed  effect.  Be  reconciled  to  God, 
i.  e.,  let  God  reconcile  you  to  Himself  (v.  18,  19).  be- 
seech .  .  .  pray— rather,  entreat  [plead  with  you]  .  .  .  be- 
seech." Such  "  beseeching  "  Is  uncommon  in  the  case  of 
"  ambassadors,"  who  generally  stand  on  their  dignity  (ct 
ch.  10.  2 ;  kThessalonians  2. 6,  7).  21.  For— Omitted  In  the 
oldest  MSS.  The  gxand  reason  why  they  should  be  recon- 
ciled to  God,  viz.,  the  great  atonement  In  Christ  provided 
by  God,  Is  stated  without  the  "for"  as  being  part  of  the 
message  of  reconciliation  (v.  19).  he— God.  sin— not  a  sin 
offering,  which  would  destroy  the  antithesis  to  "  righteous- 
ness," and  would  make  "sin"  be  used  In  different  sense* 
in  the  same  sentence  :  not  a  sinful  person,  which  would 
be  untrue,  and  would  require  in  the  antithesis  "  righteous 
men,"  not  "  righteousness ;"  but  "  sin," »'.  e.,  Jxe  represent- 
ative Sin-bearer  (vicariously)  of  the  aggregate  sin  ef  all  men 
past,  present,  and  future.  The  sin  of  the  world  Is  one, 
therefore  the  singular,  not  the  plural,  is  used ;  though  its 
t^mifestatiom  are  manifold  (John  1. 29).  "  Behold  the 
Lit.  nb  of  God,  that  taketh  away  the  sin  of  toe  world." 
Ct  '  made  a  corse  for  us."  Gaiatians  8. 18-    for  i 

809 


2  CORINTHIANS  VI. 


'in  oar  behalf  '  Cf.  John  3.  14,  Christ  being  represented 
by  the  brazen  serpent,  the  form,  but  not  the  substance,  of 
the  old  serpent.  At  His  death  on  the  cross  the  sin- bear- 
ing for  us  was  consummated,  knewno  sin— by  personal 
experience  (John  8.  46).  [Alfobd.]  Hebrews  7.  26 ;  1  Peter 
4  22;  Uohn3.fi.  might  be  made— Not  the  same  Greek 
as  the  previous  " made."  Rather,  "might  become."  the 
righteousness  of  God— Not  merely  righteous,  but  right- 
eousness itself;  not  merely  righteousness,  but  the  right- 
eousness of  God,  because  Christ  Is  God,  and  what  He  is  we 
are  (1  John  4. 17),  and  He  Is  "  made  of  God  unto  us  right- 
eousness." As  our  sin  is  made  over  to  Him,  so  His  right- 
eousness to  us  (in  His  having  fulfilled  all  the  righteous- 
ness of  the  law  for  us  all,  as  our  representative  (Jeremiah 
23,  0;  1  Corinthians  1.  30).  The  innocent  was  punished 
voluntarily  as  if  guilty,  that  the  guilty  might  be  gratu- 
itously rewarded  as  if  Innocent  (1  Peter  2.  24).  "  Such  are 
we  In  the  sight  of  God  the  Father,  as  Is  the  very  Son  of 
Qod  himself."  [Hooker.]  In  him— by  virtue  of  our 
standing  tn  Him,  and  In  union  with  Him.  [Alfohd.] 

CHAPTER    VI. 
Ver.  1-18.    Hib  Apostolic  Ministby  is  Approved  bt 

FAITHFULNESS    IK    EXHORTATION,    IN    SUFFERINGS,    IN 

Exhibition  of  thb  Fbuits  of  the  Holy  Ghost  :  His 
Labgeness  o  i  Heart  to  them  galls  fob  Enlarge- 
ment OF  TE  lR  HBABT  TO  HIM.  EXHOBTATIONS  TO 
SXPABATIO*  aoK  Pollution.  1.  workers  together— 
with  God  (/  .8  15.4;  1  Corinthians  3.9).  Not  only  as 
"ambassad  ~%."  beseech— entreat  (ch.  6.20).  He  Is  de- 
scribing h.'  i  ministry,  not  exhorting  directly,  you  also 
—rather,  "  k  also  (as  well  as  God,  ch.  5.  20)  beseech"  or 
"entreat  you :"  v.  14,  IS,  on  to  ch.  7. 1,  Is  part  of  this  en- 
treaty or  exhortation.  In  vain— by  making  the  grace 
of  God  a  ground  for  continuance  in  sin  (v.  3).  By  a  life  of 
sin,  showing  that  the  word  of  reconciliation  has  been  in 
vain,  so  far  as  you  are  concerned  (Hebrews  12. 15;  Jude  4). 
"The  grace  of  God"  here.  Is  "the  reconciliation"  pro- 
vided by  God's  love  (ch.  5.  18, 19;  cf.  Galatians  2.2).  a. 
For— God's  own  promise  is  the  ground  of  our  exhorta- 
tion, he  smith— God  the  Father  saltb  to  God  the  Son,  and 
so  to  all  believers  who  are  regarded  as  one  with  Him. 
heard  thee— In  the  eternal  purposes  of  my  love  I  have 
hearkened  to  thy  prayer  for  the  salvation  of  thy  people 
(cf.  John  17.0,  15,  20,  24).  accepted  .  .  .  accepted— The 
Gre4k  of  the  latter  Is  more  emphatic,  "  well-accepted." 
What  was  "an  accepted  time"  in  the  prophecy  (Isaiah  49. 
8,  Hebrew,  "In  the  season  of  grace"),  becomes  "the  well- 
xccepted  time"  in  the  fulfilment  (cf.  Psalm  69. 13).  As  it  is 
God's  time  of  receiving  sinners,  receive  ye  His  grace :  accept 
tp.  1)  the  word  of  reconciliation  in  His  accepted  time,  in 
the  day  of  salvation— "  in  a  day  of  salvation"  (Luke  4. 18, 
19,21;  19.42;  Hebrews  8.  7).  3.  Resuming  the  connection 
with  v.  1,  Interrupted  by  the  parenthetical  v.  2.  "  Giving 
no  offence"  (cf.  1  Corinthians  10.  S3),  "approving  our- 
selves," and  all  the  other  participles  down  to  v.  10,  are 
nominatives  to  "we  also  entreat  you"  (v.  1),  to  show  the 
pains  he  took  to  enforce  his  exhortation  by  example,  as 
well  as  precept.  [Alfobd.]  "  Offence"  would  be  given,  if 
we  were  without  "  patience"  and  the  other  qualifications 
which  he  therefore  subjoins  (cf.  Romans  14. 13).  4.  Trans- 
late, to  mark  the  true  order  of  the  Greek  words,  "  In  every- 
thing, as  God's  ministers  recommending  ourselves,"  i.  e,, 
that  our  hearers  may  give  our  message  a  favourable  hear- 
ing, through  our  consistency  in  every  respect,  not  that 
they  may  glorify  us.  Alluding  to  oh.  3. 1,  he  Implies,  We 
commend  ourselves,  not  like  them  by  word,  but  by  deed. 
patience— (Ch.  12. 12.)  Put  first.  "  Pure-minded"  follows 
(t>.  6).  Three  triplets  of  trials  exercising  the  "  patience" 
(patient  endurance)  follow:  Afflictions  (or  "tribula- 
tions"), necessities,  distresses  (or  "straits");  stripes,  im- 
prisonments, tumults ;  labours,  watchings,  fastings.  The 
first  triplet  expresses  afflictions  generally;  the  second, 
those  in  particular  arising  from  the  violence  of  men ;  the 
third,  those  which  he  brought  on  himself  directly  or  In- 
directly. ».  stripes— (Ch.  11.  28,  24;  Acts  16.  23.)  Imprls- 
ennaents— (Ch.  11.  23.',  He  had  been,  doubtless,  elsewhere 
310 


Imprisoned  besides  at  Pbillppi,  when  he  wrote  this  Enl* 
tie.  tumults— (Acts  13.50;  14.5,19;  16.22;  and  reoently 
19.  23-41.)  labours— In  the  cause  of  Christ  (oh.  1L  23' 
Romans  16. 12).  watchings— (Ch.  11. 27.)  Sleepless  nights, 
fastings— The  context  here  refers  to  his  trials,  rathe: 
than  devotional  exercises  (cf.  ch.  11.  27).  Thus  "  foodlesa- 
ness"  would  seem  to  be  the  sense  (cf.  1  Corinthians  4,  U , 
Phlllppians  4. 12).  But  the  usual  sense  of  the  Greek  it 
fasts,  in  the  strict  sense;  and  in  ch.  11. 27  It  is  spoken  of 
Independently  of  "hunger  and  thirst."  (Cf.  Luke  2.  87 ; 
Acts  10.  30 ;  14.  23.)  However,  Matthew  15.  32 ;  Mark  8.  2 
justify  the  sense,  more  favoured  by  the  context,  foodies* 
nets,  though  a  rare  use  of  the  word.  Gaussen  remarks 
"  The  apostles  combine  the  highest  offices  with  the  hum- 
blest exterior:  as  everything  in  the  Church  was  to  be  oast 
in  the  mould  of  death  and  resurrection,  the  cardinal  prin- 
ciple throughout  Christianity."  6.  By.  .  .  by,  Ac.— rather, 
as  Greek,  "In  .  .  .  in,"  Ac,  implying  not  the  instrument, 
but  the  sphere  or  element  In  which  his  ministry  moved. 
knowledge — spiritual :  in  Gospel  mysteries,  unattainable 
by  mere  reason  (1  Corinthians  2.  6-16;  2  Corinthians  8,  t, 
17,  18).  long-suffering  .  .  ,  kindness  —  associated  with 
"charity"  or  "  love"  (1  Corinthians  13. 4),  as  here,  by  th« 
Holy  Ghost— in  virtue  of  His  Influences  which  produot 
these  graces,  and  other  gifts,  "  love  unfeigned"  being  the 
foremost  of  them.  7.  By  the  word  of  truth,  by  tht 
power  of  Ood— rather,  "  Is  . . .  In,"  Ac.  As  to  "  the  wor* 
of  truth"  (cf.  ch.  4.  2 ;  Colosslans  1.  6),  and  "  the  (inlraon 
lous)  power  of  God"  (oh.  4. 7);  1  Corinthians  2. 4, "  In  demon- 
stration of  the  Spirit  and  of  power."  by  the  armour- 
Greek,  "through"  or  "by  means  of  the  armour,"  too 
"  Righteousness,"  whloh  Is  the  breastplate  alone  In  Ephe- 
slans  6. 13-17,  here  Is  made  the  whole  Christian  pano- 
ply (cf.  ch.  10.  4).  on  .  . .  right  .  .  .  and  .  .  .  left— 4.  &, 
guarding  on  every  side.  8.  Translate,  "  Through  tier} 
and  dishonour"  (disgrace),  vis.,  from  those  in  authority, 
and  accruing  to  us  present.  "By,"  or  "tftrough  evil  re- 
port and  good  report,"  from  the  multitude,  and  affeoUna 
us  absent.  [Bengbl.]  Regarded  "as  deceivers"  by  tbon 
who,  not  knowing  (v.  9),  dishonour  and  glvt  us  an  *%& 
report ;  "  as  true,"  by  those  who  "  know"  (v.  9)  us  In  tee 
real  "glory"  of  our  ministry.  In  proportion  as  one 
has  more  or  less  of  glory  and  good  teport,  In  that  de- 
gree has  he  more  or  less  of  dishonour  and  evil  report. 
9.  unknown  .  .  .  yet  well  kntwit  — "  unknown"  In 
our  true  character  to  those  who  "evil  report"  of  us. 
"  Well  known"  to  those  who  hold  us  In  "  good  report"  (».  8), 
Conybbabb  explains,  "Unknown  by  men,  yet  aeknev- 
ledged  by  God"  (1  Corinthians  13. 19).  Perhaps  bothGodanst 
men  (believers)  are  intended  as  knowing  him  (oh.  (.  11, 
and  11.  6).  dying  .  .  .  Uv«-<th.  1.  9;  4. 10,  11 ;  11.  23.)  Ct 
Gaussen's  remark,  Note,  v.  5.  "Behold"  calls  attention 
to  the  fact  as  something  beyond  all  expectation,  chas- 
ten* -d  .  .  .  not  killed  —  realizing  Psalm  118. 18.  10.  Ths 
"  as"  no  longer  Is  used  to  express  the  opinion  of  his  adver- 
saries, but  the  real  state  of  him  and  his  fellow-labourers. 
making  many  rich— Spiritually  (1  Corinthians  1.5),  after 
the  example  of  our  Lord,  who  "  by  his  poverty  mads 
many  rich"  (ch.  8.  9)  having  nothing— Whatever  of 
earthly  goods  we  hi»re,  and  these  are  few,  we  have  as 
though  we  had  not;  as  tenants  removable  at  will,  not 
owners  (1  Corinthians  7.  30).  possessing  all  things— The 
Greek  Implies  ftr-iA.  possession,  holding  fast  in  possession  (ot 
1  Corinthians  3.  21,  22).  The  things  both  of  the  piesent 
and  of  the  future  are,  in  the  truest  sense,  the  believer's  In 
possession,  for  he  possesses  them  all  In  Christ,  his  lasting 
possession,  though  the  full  fruition  of  them  is  reserved  for 
the  future  eternity.  11.  mouth  .  .  .  open  unto  you— I 
use  no  eoncealment,  such  as  some  at  Corinth  have  Insinu- 
ated (ch.  4.  2).  I  use  all  freedom  and  openness  of  speecn 
to  you  as  to  beloved  friends.  Hence  he  introduces  here, 
"O  Corinthians"  (cf.  Phlllppians  4.  15).  The  enlargement 
of  his  heart  towards  them  (ch.  7.  3)  produced  his  openness 
of  mouth,  i.  e„  his  unreserved  expression  of  his  inmost 
feelings.  As  an  unloving  man  Is  narrow  in  heart,  so  tht 
apostle's  heart  Is  enlarged  by  love,  so  as  to  take  In  hit 
converts  at  Corinth,  not  only  with  their  graces,  bnt  wit* 
their  many  shortcomings  (cf.  1  Kings  4.  29;  Psalm  118  * 


2  C0RINTHIAH8  VII 


laaiah  60. 5).  1».  Any  constraint  ye  feel  towards  me,  or 
narrowness  of  heart,  Is  not  from  want  of  largeness  of 
aeart  on  my  part  towards  you,  but  from  want  of  It  on  your 
part  towards  me ;  "  bowels,"  i. «.,  affections  (of.  ch.  12. 15). 
mat  straitened  In  us— i.  e.,  for  want  of  room  In  our  hearts 
to  take  you  In.  13.  Translate,  "As  a  recompense  In  the 
same  kind  .  .  be  enlarged  also  yourselves."  [Elmcott, 
fto.]  "  In  the  same  way"  as  my  heart  Is  enlarged  towards 
fou  {v.  11),  and  "as  a  recompense"  for  it  (Galatians  4. 12). 
I  speak  as  unto  my  children— as  children  would  natu- 
rally be  expected  to  recompense  their  parents'  love  with 
similar  love.  14.  Be  not—  Qreek,  "Become  not."  on- 
squally  yoked—"  yoked  with  one  alien  in  spirit."  The 
'.mage  is  from  the  symbolical  precept  of  the  law  (Leviticus 
i9.  19), "  Thou  shalt  not  let  thy  cattle  gender  with  a  diverse 
kind;"  or  the  precept  (Deuteronomy  22. 10),  "Thou  shalt 
not  plough  with  an  ox  and  an  ass  together."  Cf.  Deuteron- 
«nny  7.  8,  forbidding  marriages  with  the  heathen ;  also  1 
Corinthians  7. 89.  The  believer  and  unbeliever  are  utterly 
heterogeneous.  Too  close  intercourse  with  unbelievers  In 
other  relations  also  is  Included  (v.  16;  1  Corinthians  8. 10; 
10.14).  fellowship— lit.,  share,  or  participation,  righteous- 
ness—the  state  of  the  believer,  Justified  by  faith,  un- 
righteousness—rather, as  always  translated  elsewhere, 
"Iniquity,"  the  state  of  the  unbeliever,  the  fruit  of  unbe- 
lief, light— of  which  believers  are  the  children  (1  Thes- 
■alonians  5.  5).  1ft.  Belial  —  Hebrew,  "  worlhlessness,  un- 
profitableness, wickedness."  As  Satan  is  opposed  to  God, 
and  Antichrist  to  Christ ;  Belial  being  here  opposed  to 
Christ,  must  denounce  all  manner  of  Antlchristlan  an- 
cleanness.  [Bengel.j  he  that  belleveth  with  an  infidel 
—translate,  "a  believer  with  an  unbeliever."  10.  agree- 
ment—accordance  of  sentiments  (cf.  1  Kings  18.  21 ;  Ephe- 
slans  5.  7, 11).  the  temple  of  God— 4.  «.,  you  believers  (1 
Corinthians  3. 16;  6. 19).  with  Idols— Cf.  Dagon  before  the 
ark  (1  Samuel  6.  24).  as—"  even  as  God  said."  Quotation 
from  Leviticus  26. 12;  Jeremiah  31.  33;  32.  38 ;  Ezekiel  37. 
M,  27;  cf.  Matthew  28.  20;  John  14.  23.  walk  in  them  — 
rather,  " among  them."  As  "dwell"  implies  the  Divine 
presence,  80  "  walk,"  the  Divine  operation.  God's  dwelling 
in  the  body  and  soul  of  saints  may  be  illustrated  by  its 
apposite,  demoniacal  possession  of  body  and  soul,  my 
people— rather, "  they  shall  be  to  me  a  people."  17.  Quoted 
from  Isaiah  52. 11,  with  the  freedom  of  one  Inspired,  who 
gives  variations  sanctioned  by  the  Holy  Spirit,  be  ye 
separate—"  be  separated"  (Hosea  4. 17).  touch  not  the  un- 
clean thing— rather,  "anything  unclean"  (ch.  7.  1;  Micah 
1 10).  Touching  is  more  polluting,  as  implying  participa- 
tion, than  seeing,  receive  you— The  Greek  implies,  "to 
myself;"  as  persons  heretofore  out  of  doors,  but  now  ad- 
mitted within  (ch.  5. 1-10).  With  this  accords  the  clause, 
"Come  out  from  among  them,"  viz.,  so  as  to  be  received  to 
me.  So  Ezekiel  20.  41,  "I  will  accept  you;"  and  Zepha- 
nlah  8. 19,  "  gather  her  that  was  driven  out."  "  The  inter- 
course of  believers  with  the  world  should  resemble  that 
•f  augels,  who,  when  they  have  been  sent  a  message  from 
heaven,  discharge  their  office  with  the  utmost  prompt- 
ness, and  Joyfully  fly  back  home  to  the  presence  of  God" 
(1  Corinthians  7.  31 ;  5.  9, 10).  18.  Translate,  "  I  will  be  to 
you  in  the  relation  of  a  Father,  and  ye  shall  be  to  me  in  the 
relation  of  sons,"  &c.  This  is  a  still  more  endearing  rela- 
tion than  («,  16),  "  I  will  be  their  Ood,  and  they  .  .  .  my 
people."  Cf.  the  promise  to  Solomon  (1  Chronicles  28.  6 ; 
Isaiah  43.  6;  Revelation  21.  3,  7;  Jeremiah  31. 1, 9).  Lord 
Almighty—  The  Lord  the  Universal  Ruler:  nowhere  else 
found  but  In  Revelation.  The  greatness  of  the  Promiser 
enhances  the  greatness  of  the  promises. 

CHAPTER   VII. 

Ver.  1-16.  Sbi.f-Pubification  theib  Duty  Resulting 
fbom  the  foeegoing.  hls  love  to  them,  and  joy  at 
the  Good  Effects  on  them  of  his  Former  Epistle,  as 
Exported  BY  Titus.  1.  cleanse  ourselves— This  is  the 
conclusion  of  the  exhortation  (ch.  6.  1,  14 ;  1  John  3.  8 ; 
Revelation  22. ID.  fllthlness— "  the  unclean  thing"  (ch. 
S.  17).  of  the  flesh— for  instance,  fornication,  prevalent  at 
Oertnth  (1  Corinthians  6. 16-18).    and  spirit— for  instance, 


idolatry,  direct  or  Indirect  (1  Corinthians  6.  9 ;  8.  1, 7 ;  10.  ?, 
21,  22).  The  spirit  (Psalm  32. 2)  receives  pollution  through 
the  flesh,  the  Instrument  of  uncleanness.  perfecting 
holiness— The  cleansing  away  impurity  is  a  positive  step 
towards  holiness  (ch.  6. 17).  It  is  not  enough  to  begin ;  the 
end  crowns  the  work  (Galatians  3.  3 ;  5.7;  Philipplaiu  L 
6).  fear  of  God— often  conjoined  with  the  consideration 
of  the  most  glorious  promises  (ch.  5.  11 ;  Hebrews  4.  1). 
Privilege  and  promise  go  hand  In  hand.  3.  Receive  us— 
with  enlarged  hearts  (ch.  6. 18).  we  have  wronged  .  .  . 
corrupted  .  .  .  defrauded  no  man — (cf.  v.  9.)  This  is  the 
ground  on  which  he  asks  their  reception  of  (making  room 
for)  him  In  their  hearts.  We  wronged  none  by  an  undue 
exercise  of  apostolic  authority;  v.  13  gives  an  instance  in 
point.  We  have  corrupted  none,  viz.,  by  beguilemenfai 
and  flatteries,  while  preaching  "another  Gospel,"  as  the 
false  teachers  did  (ch.  11.  3,  4).  We  have  defrauded  none 
by  "  making  a  gain"  of  you  (ch.  12. 17).  Modestly  he  leaves 
them  to  supply  the  positive  good  which  he  had  done ;  suf- 
fering  all  things  himself  that  they  might  be  benefited 
(v.  9,  12;  ch.  12. 13).  3.  In  excusing  myself,  I  do  not  ac- 
cuse you,  as  though  you  suspected  me  of  such  things 
[MENOCHrus],  or  as  though  you  were  guilty  of  such 
things;  for  I  speak  only  of  the  false  apostles.  [Estius, 
and  Greek  commentators.]  Rather,  "as  though  you  were 
ungrateful  and  treacherous."  [Beza.]  I  .  .  .  said  before 
— In  ch.  6, 11. 12  j  cf.  Philipplans  1.  7.  die  and  li  ve  with  yon 
—the  height  of  friendship.  I  am  ready  to  die  and  live  with 
you  and  for  you  (Philipplans  1.  7,  20,  24 ;  2. 17, 18).  Cf.  as 
to  Christ,  John  10. 11.  4.  boldness  of  speech— <cf.  ch.  6. 1L) 
glorying  of  you— Not  only  do  I  speak  with  unreserved 
openness  to  you,  but  I  glory  (boast)  greatly  to  others  in  your 
behalf,  in  speaking  of  you.  filled  with  comfort— at  the 
report  of  Titus  (v.  6,  7,  9,  13;  ch.  1.  4).  exceeding  Joy- 
ful— Greek,  I  overabound  with  joy  (v.  7,  9,  19).  omr 
tribulation— described  in  v.  5;  also  in  ch.  4.  7,  8;  6.  4,  5. 
5.  Greek,  "For  also"  (for  "even").  This  verse  is  thus 
connected  with  ch.  2.  12,  13,  "When  I  came  to  Troas,  I 
had  no  rest  in  my  spirit;"  so  "also"  now,  when  I  came  to 
Macedonia,  my  "flesh"  had  no  rest  (he,  by  the  term 
"flesh,"  excepts  his  spiritual  consolations)  from  "fight- 
ings with  adversaries  "  without"  (1  Corinthians  5. 12),  and 
from  fears  for  the  Corinthian  believers  "within"  the 
Church,  owing  to  "  false  brethren"  (ch.  11.  26).  Cf.  ch.  1. 8- 
Deuteronomy  32.  25,  to  which  he  seems  to  allude.  6. 
Translate  in  the  order  required  by  the  Greek,  "  But  he  that 
comforteth  those  that  are  cast  down,  even  God."  Those 
that  are  of  an  high  spirit  are  not  susceptible  of  such  com- 
fort. 7.  when  he  told  us—  Greek,  "telling  us."  We 
shared  In  the  comfort  which  Titus  felt  in  recording  your 
desire  (v.  13).  He  rejoiced  in  telling  the  news ;  we  in  hear- 
ing them.  [Alford.J  earnest  desire—  Gret k,  "longing 
desire,"  viz.,  to  see  me  [Gbotius]  ;  or,  in  general,  towards 
me,  to  please  me.  mourning — over  your  own  remissness 
in  not  having  immediately  punished  the  sin  (1  Corin- 
thians 5.  1,  Ac.)  which  called  forth  my  rebnke.  fervent 
mind—  Greek,  "zeal"  (cf.  v.  11 ;  John  2.  17).  toward  me— 
Greek,  "for  me:"  for  my  sake.  They  in  Paurs  behalf 
showed  the  zeal  against  the  sin  which  Paul  would  have 
shown  had  he  been  present,  rejoiced  the  more — mors 
than  before,  at  the  mere  coming  of  Titus.  8.  with  a  let* 
ter—  Greek,  "in  the  letter,"  viz.,  the  first  Epistle  to  the 
Corinthians.  I  do  not  repent,  though  I  did  repent— 
translate,  "I  do  not  regret  It,  though  I  did  regret  it."  The 
Greek  words  for  regret  and  repent  are  distinct  St.  Paul 
was  almost  regretting,  through  parental  tenderness,  his 
having  used  rebukes  calculated  to  grieve  the  Corinthians; 
but  now  that  he  has  learned  from  Titus  the  salutary  ef- 
fect produced  on  them,  he  no  longer  regrets  it.  for  I  per* 
celve,  Ac— This  is  explanatory  of  "  I  did  repent"  or  "  re- 
gret it,"  and  is  parenthetical  ("for  I  perceive  that  that 
Epistle  did  make  you  sorry,  though  it  was  but  for  a 
season").  9.  Wow  I  rejoice — Whereas  "  I  did  repent"  or 
regret  having  made  you  sorry  by  my  letter,  I  rejoice 
now,  not  that  ye  were  caused  sorrow,  but  that  yom  sor- 
row resulted  In  your  repentance,  ye  sorrowed— rather, 
as  before,  "  ye  were  made  sorry."  after  a  godly  o— Mi 
— lit.,  "  according  to  God,"  i.  e.,  your  sorrow  having  regard 

811 


S  CORINTHIANS  VIII. 


to  God,  and  rendering  your  mind  conformable  to  God  (Ro- 
mans 14.  22;  i  Peter  4.  6).  that— translate  In  Greek  order, 
"to  the  end  thai  (cf.  ch.  11.  9)  ye  might  in  nothing  receive 
damage  from  us,"  which  ye  would  have  received,  had 
jronr  sorrow  been  other  than  that  "after  a  godly  manner" 
(v.  10).  10.  worlseth  .  .  .  worketh— In  the  best  Greek 
reading  the  translation  is,  "worketh  (simply)  .  .  .  work- 
eth out"  "Sorrow"  is  not  repentance,  but,  where  It  Is 
"godly,"  "worketh"  it;  i.  e.,  contributes  or  tends  to  it  (the 
lame  Greek  word  is  in  Romans  13. 10).  The  "  sorrow  of  the 
world"  (i. «.,  Buch  as  is  felt  by  the  worldly)  "  worketh  out," 
as  its  result  at  last,  (eternal)  death  (the  same  Greek  verb  is 
in  ch.  4.  17,  where  see  the  Note),  repentance  .  .  .  not  to 
be  repented  of— There  is  not  in  the  Greek  this  play  on 
words,  so  that  the  word  qualified  Is  not  "repentance" 
merely,  but  "repentance  unto  salvation;"  this,  he  says, 
none  will  ever  regret,  however  attended  with  "  sorrow"  at 
the  time.  "Repentance"  implies  a  coming  to  a  right  mind; 
"regret"  implies  merely  uneasiness  of  feeling  at  the  past 
or  present,  and  Is  applied  even  to  the  remorse  of  Judas 
(Matthew  27.3;  Greek,  "stricken  with  remorse,"  not  as 
English  Version,  "repented  himself");  so  that,  though 
always  accompanying  repentance,  it  Is  not  always  ac- 
companied by  repentance.  "Repentance"  removes  the 
Impediments  in  the  way  of  "salvation"  (to  which 
"death,"  viz.,  of  the  soul,  is  opposed).  "The  sorrow  of 
the  world"  Is  not  at  the  sin  Itself,  but  at  its  penal  conse- 
quences: so  that  the  tears  of  pain  are  no  sooner  dried  up, 
than  the  pleasures  of  ungodliness  are  renewed.  So  Pha- 
raoh, Exodus  9.  27,  28-30 ;  and  Saul,  1  Samuel  15.  23-30.  Cf. 
Isaiah  9. 13;  Revelation  16. 10, 11.  Contrast  David's  "god- 
ly sorrow,"  2  Samuel  12. 18,  and  St.  Peter's,  Matthew  26. 75. 
11.  Confirmation  of  v.  10  from  the  Corinthians'  own  expe- 
rience, carefulness — solicitude,  lit.,  "  diligence :"  opposed 
to  their  past  negligence  in  the  matter,  in  you—  Greek, 
"for  you."  yea— not  only  "carefulness"  or  diligence,  but 
also  "clearing  of  yourselves,"  viz.,  to  me  by  Titus:  anx- 
iety to  show  you  disapproved  of  the  deed.  Indignation 
—against  the  offender,  fear — of  the  wrath  of  God,  and  of 
sinning  anymore  [Sclatek  and  Calvin]:  fear  of  Paul 
[Grotius]  (1  Corinthians  4.  2,  19-21).  vehement  desire- 
longing  for  restoration  to  Paul's  approval.  [Conybeark 
and  Howson.]  "  Fear"  Is  in  spite  of  one's  self.  "  Longing 
desire"  is  spontaneous,  and  implies  strong  love  and  an 
aspiration  for  correction.  [Calvin.]  "Desire"  for  the 
presence  of  Paul,  as  he  had  given  them  the  hope  of  It  (1 
Corinthians  4.19;  16.5).  [Grotius  and  Estius.]  seal— 
for  right  and  for  God's  honour  against  what  is  wrong. 
Or,  "for  the  good  of  the  soul  of  the  offender."  [Bengel.] 
revenge— translate,  "  Exacting  of  punishment"  (1  Corin- 
thians 5.  2,  8).  Their  "  carefulness"  was  exhibited  In  the 
six  points  Just  specified:  "clearing  of  themselves,"  and 
"indignation"  In  relation  to  themselves;  "fear"  and 
"vehement desire"  in  respect  to  the  apostle;  "zeal"  and 
"  revenge"  in  respect  to  the  offender  [Bengel]  (cf.  v.  7). 
In  all— the  respects  Just  stated,  clear—  Greek,  "pure," 
viz.,  from  complicity  in  the  guilty  deed.  "Approved  your- 
selves," Greek,  "commended  yourselves."  Whatever  sus- 
picion of  complicity  rested  on  you  (1  Corinthians  6.  2,  6) 
through  your  former  remissness,  you  have  cleared  off  by 
your  present  strenuousness  in  reprobating  the  deed.  1». 
though  I  wrote  unto  you— "making  you  sorry  with  my 
letter"  (v.  8).  his  cause  that  suffered  wrong— the  father 
of  the  incestuous  person  who  had  his  father's  wife  (1  Co- 
rinthians 6.  1).  The  father,  thus  It  seems,  was  alive. 
that  our  care  for  yon,  Ac.— Some  of  the  oldest  MSS.  read 
thus,  "That  your  care  for  us  might  be  made  manifest 
nnto  you,"  Ac.  But  the  words,  "unto  you,"  thus,  would 
be  rather  obscure ;  still  the  obscurity  of  the  genuine  read- 
ing may  have  been  the  very  reason  for  the  change  being 
made  by  correctors  into  the  reading  of  English  Version. 
<\xford  explains  the  reading:  "He  wrote  in  order  to 
orlng  out  their  zeal  on  his  behalf  (i.e.,  to  obey  his  com- 
uumd),  and  make  It  manifest  to  themselves  In  God's  sight, 
i.  e.,  to  bring  out  among  them  their  zeal  to  regard  and  obey 
him."  But  some  of  the  oldest  MSS.  and  versions  (includ- 
ing the  Vulgate  and  old  Italian)  support  English  Version. 
And  the  words,  "to  you,"  suit  It  better  than  the  other 
812 


reading.  Ch.  2.  4,  "I  wrote  .  .  .  that  ye  might  know 
the  love  which  J  have  more  abundantly  unto  you,"  ptali.  • 
ly  accords  with  It,  and  disproves  Alford's  assertion  that 
English  Version  Is  inconsistent  with  the  fact  as  to  the  pur- 
pose of  his  letter.  His  writing,  he  says  was  not  so  much 
for  the  sake  of  the  Individual  offender,  or  the  individual 
offended,  but  from  his  "earnest  care"  or  concern  for  the 
welfare  of  the  Church.  13.  The  oldest  MSS.  read  thus, 
"Therefore  (Greek,  "for  this  cause,"  viz.,  because  our  a'ns 
has  been  attained)  we  have  been  (English  Version,  "were," 
Is  not  so  accurate)  comforted ;  yea  (  Greek,  "  but"),  In  om 
comfort  we  exceedingly  the  more  Joyed  for  the  Joy  of 
Titus,"  Ac.  (cf.  v.  7).  14.  anything—*,  e.,  at  all.  I  am  not 
ashamed— "I  am  not  put  to  shame,"  viz.,  by  learning 
from  Titus  that  you  did  not  realize  the  high  character  1 
gave  him  of  you.  as  .  .  .  all  things  ...  in  truth,  evea 
so  our  boasting  ...  is  found  a  truth — As  our  speaking 
in.  general  to  you  was  true  (ch.  1.  18),  so  our  particular 
boasting  rather  Titus  concerning  you  is  now,  by  his  re- 
port, proved  to  be  truth  (cf.  ch.  9.  2).  Some  oldest  MSS. 
read  expressly,  "concerning  you:"  this  In  either  reading 
is  the  sense.  15.  his  inward  affection — lit.,  bowels  (cf.  ch. 
6.12;  Phllipplans  1.8;  2.1;  Colossians  8.12).  obedience 
— (Ch.  2.  9.)  fear  and  trembling— with  trembling  anx- 
iety to  obey  my  wishes,  and  fearful  lest  there  should  be 
aught  In  yourselves  to  offend  him  and  me  (v.  11 ;  cf.  1 
Corinthians  2.  8).  16.  therefore— Omitted  in  the  oldest 
MSS.  The  conclusion  Is  more  emphatical  without  It 
that  I  have  confidence  in  you  in  all  things — rather, 
as  Greek,  "  that  In  everything  I  am  of  good  courage  con- 
cerning (lit.,  In  the  case  of)  you,"  as  contrasted  with  my 
former  doubts  concerning  you. 

CHAPTER   VIII. 

Ver.  1-24.  The  Collection  for  thb  Saints;  Thj 
Readiness  of  thb  Macedonians  a  Pattern  to  thb 
cobinthians  ;  chbist  the  highest  pattern  ;  each  si 
to  Give  Willingly  afteb  his  Ability;  Titus  anb 
two  others  abb  thb  Agents  Accbeditbd  to  Complete 
the  Collection.  1.  we  do  you  to  wit— toe  make  knottn 
to  you,  the  grace  of  God  bestowed  on  the  churches  of 
Macedonia— Their  liberality  was  not  of  themselves  natu- 
rally, but  of  God's  grace  bestowed  on  them,  and  enabling 
them  to  be  the  Instrument  of  God's  "grace"  to  others  (». 
6, 19).  The  Importance  given  In  this  Epistle  to  the  collec- 
tion, arose  as  well  from  St.  Paul's  engagement  (Galatlam 
2.  10),  as  also  chiefly  from  his  hope  to  conciliate  the  Juda- 
lzlng  Christians  at  Jerusalem  to  himself  and  the  Gentile 
believers,  by  such  an  act  of  love  on  the  part  of  the  latter 
towards  their  Jewish  brethren.  2.  trial  of  affliction— 
The  Greek  expresses,  "In  affliction  (or  "tribulation') 
which  tested  them ;"  lit.,  "in  a  great  testing  of  affliction." 
abundance  of  their  Joy — The  greater  was  the  depth  of 
their  poverty,  the  greater  was  the  abundance  of  their  joy. 
A  delightful  contrast  In  terms,  and  triumph,  In  fact,  of 
spirit  over  flesh,  their  deep  poverty  —  Greek,  "  their 
poverty  down  to  the  death  of  it."  abounded  unto  the 
riches,  Ac— Another  beautiful  contrast  In  terms:  Their 
poverty  had  the  effect,  not  of  producing  stinted  gifts,  but 
of  "abounding  in  the  riches  of  liberality"  (not  as  Margin, 
"simplicity;"  though  the  idea  of  singleness  of  motive  to 
God's  glory  and  man's  good,  probably  enters  into  the  idea) 
(ct  Romans  12.  8,  and  Margin;  ch  9.  11,  Note,  18;  James  1. 
5).  3-5.  they  were  willing— rather,  supply  from  v.  5,  the 
ellipsis  thus,  "According  to  their  power  .  .  .  yea,  and  be- 
yond their  power,  they  gave."  of  themselves— not  only 
not  being  besought,  but  themselves  beseeching  us.  4. 
that  we  would  receive — Omitted  In  the  oldest  MSS 
Translate  therefore,  "  Beseeching  of  us  .  .  .  the  grace  and 
fellowship  of  (<.  e.,  to  grant  them  the  favour  of  sharing  in) 
the  ministering  unto  the  saints."  The  Macedonia* 
contributions  must  have  been  from  Phlllppl,  because 
Phllippl  was  the  only  Church  that  contributed  to  8t 
Paul's  support  (Phllipplans  1.  10,  15,  16).  5.  And  thit 
they  did,  not  as  we  Hoped— translate,  "And  not  as  w* 
hoped  (t  «.,  far  beyond  our  hopes),  but  their  own  selvet 
gav»  they  first  to  the  Lord."    "First."  not   IndicsUoi 


2  CORINTHIANS  VIII. 


priority  of  time,  but   first    of  all,  above  all   in   import- 
ance.   The  giving  of  themselves  takes  precedency  of  their 
other  gifts,  as  being  the  motive  which  led  them  to  the 
latter  (Romans  15.  16).    by  the  will  of  God— not  "  accord- 
tog  to  the  will  of  God,"  but  "moved  by  the  will  of  God, 
*ho  made  them  willing"  (Phllippians  2.  13).    It  Is  there- 
fore called  (v.  1),  "the  grace  of  God."    6.  Insomuch  thai 
-As  we  saw  the  Macedonians'  alacrity  In  giving,  we 
oould  not  but  exhort  Tltas,  that  as  we  collected  in  Mace- 
donia, so  he  in  Corinth  should  complete  the  work  of  col- 
lecting which  he  had  already  begun  there,  lest  ye,  the 
wealthy  people  of  Corinth,  should  be  outdone  in  liberality 
fry  the  poor  Macedonians,     as  he  had  begun  —  Greek, 
"previously  begun,"  viz.,  the  collection  at  Corinth,  before 
the  Macedonians  began  to  contribute,  during  the  visit  to 
Corinth  from  which  he  had  just  returned,    finish  In  you 
the  nnie  grace— complete  among  you  this  act  of  grace  or 
beneficence  on  your  part,    also — as  well  as  other  things 
irhlch  he  had  to  do  among  them.  [Alfokd.]    7.  tn  faith 
— (ch.  1.  24.)    utterance! — (Note,  1  Corinthians  1.  5.)    Not  as 
Alfokd,  "doct*-'^e"  or  "word."    knowledge — (1  Corin- 
thians 8. 1.)  diligence— in  everything  that  is  good,    your 
leve  to  us— lit.,  "love  from  you  (i.  e.,  on  your  part)  in  us" 
(i  e„  which  has  us  for  its  object ;  which  is  felt  in  the  case  of 
08).    8.  not  by  commandment—"  not  by  way  of  com- 
mandment."   by  the  occasion  of  the  forwardness  of 
•thers,  and,  &c— rather,  "  But  by  (mention  of)  the  for- 
wardness of  others  (as  an  inducement  to  you),  and  to 
prove  (lit ,  proving)  the  sincerity  of  your  love."     The 
Greek  is  "by  means  of,"  not  "on  account  of  the  forward- 
ness," Ac.    Bengel,  Ellicott,  <ftc.  translate,  "Py  means  of 
the  forwardness  of  others,  proving  the  sincerity  of  your 
love  also."    The   Termer   Is    the   simpler   construction 
in  the  Greek.    9.  ye  know  the  grace — the  act  of  gratui- 
tous love  whereby  the  Lord  emptied  Himself  of  His  pre- 
vious heavenly  glory  (Phllippians  2.  6,  7)  for  your  sakes. 
became  poor— Yet  this  is  not  demanded  of  you  (v.  14); 
but  merely  that,  without  impoverishing  yourselves,  you 
should  relieve  others  with  your  abundance.    If  the  Lord 
did  so  much  more,  and  at  so  much  heavier  a  cost,  for  your 
sakeo;  much  more  may  you  do  an  act  of  love  to  your 
brethren  at  so  little  a  sacrifice  of  self,    might  be  rich— in 
the  heavenly  glory  which  constitutes  His  riches,  and  all 
other  things,  so  far  as  is  really  good  for  us  (cf.  1  Corinth- 
ians 8.  21,  22).    10.  advice— Herein  he  does  not  (as  some 
misinterpret  the  passage)  disclaim  inspiration  for  the  ad- 
vice he  gives;  but  under  the  Spirit,  states  that  it  Is  his 
"opinion"  [Alfokd]  or  "Judgment"  [Ellicott,  Ac],  not 
»  command,  that  so  their  offering  might  be  free  and  spon- 
taneous,   this — my  giving  you  an  advice,  not  a  command. 
who  have  begun  before — "teeing  that  ye   have  begun 
before"  the  Macedonian  churches;  "a  year  ago"  should  be 
connected  with  this  clause,    not  only  to  do,  but  also  to 
be  forward— There  were  three  steps:  (1.)  the  forwardness, 
more  lit.,  "the  will;"  (2.)  the  setting  about  it,  lit.,  "doing 
it;"  (8.)  completion  of  It.  [Alfokd.]    In  the  two  former, 
not  only  the  act,  but  the  intention,  the  Corinthians  preceded 
the  Macedonians.  Bengel  explains,  "  Not  only  to  do"  fob 
the  past  yeak,  "  but  also  to  be  forward"  or  willing  fob 
this  yeak.    Ellicott  translates,  "already,"  Instead  of 
"before:"  "Ye  began  already  a  year  ago,  not  only  to  do, 
bat  also  to  be  forward."  It  appears  hence,  that  something 
kad  been  done  In  the  matter  a  year  before ;  other  texts, 
However,  show  the  collection  was  not  yet  paid  (cf.  v.  11  and 
ch.  9.  5,  7).    This  agrees  with  one,  and  only  one,  supposi- 
tion, viz.,  that,  every  man  had  laid  by  in  store  the  fund 
from  which  he  was  afterwards  to  contribute,  the  very  case 
which  Is  shown  by  1  Corinthians  16.  2  to  have  existed. 
[Paley's  Horoe  Paulinos.]     11.  perform — "complete  the 
doing  also"  (Note,  v.  10).    a  readiness  to  will— Greek,  "the 
readiness  of  will ;"  referring  to  v.  10,  where  the  Greek  for 
'to  be  forward,"  ought  to  be  translated  as  here,  "to  will." 
performance— "completion."     [Alfokd.]      The    godly 
ihould  shaw  the  same  zeal  to  finish,  as  well  as  to  begin 
trell,  which  the  worldly  exhibit  in  their  undertakings 
(Jeremiah  44.25).    12.  For— Following  up  the  rule  "out 
of  that  which  ye  have"  (v.  11),  and  no  more,    a  willing 
ptlad— rather,  as   Greek,  "the  readiness,"  vis.,  to  will. 


referring   to   v.  11.      accepted—  Greek    "favourably   ex 
cepted."     according  to  that  a  man  hath — The  oldest 
MSS.  omit  "a  man."    Translate,  "According  to  whatso- 
ever it  have ;"  the  willing  mind,  or  "  readiness"  to  will,  ie 
personified.    [Alfokd.]     Or  better,  as  Bengel,  "Hf>  it 
accepted  according  to  whatsoever  he  have;"  so  ch.  9.  7, 
"The  Lord  loveth  a  cheerful  giver."    Cf.  as  to  David,  1 
Kings  8. 18.    God  accepts  the  will  for  the  deed.    He  Judge* 
not  according  to  what  a  man  has  the  opportunity  to  do, 
but  according  to  what  he  would  do  if  he  had  the  oppor 
tunity  (cf.  Mark  11  8;  and  the  widow's  mite,  Luke  21.  8.  4). 
13.  For— Supply  from  v.  8,  "I  speak."    My  aim  Is  not 
that  others  (viz.,  the  saints  at  Jerusalem)  may  be  relieved 
at  the  cost  of  your  being  "distressed"  (so  the  Greek  for 
"burdened").     T'le   golden   rule   Is,  "Love   thy    neigh- 
bour  as   thyself,"   not   more   than    thyself.     14.   by   an 
•  equality— " by  the  rule  of  equality"  [Alfokd]:  lit.,  "out 
of  equality."    now  at  this  time—  Greek,  "at  the  present 
Juncture"  or  season,    that  their  abundance  also— The 
Greek  being  distinct  from  the  previous  "  that,"  translate 
"  in  order  that,"  viz.,  at  another  season,  when  your  relative 
circumstances  may  be  reversed.    The  reference  Is  solely 
to  temporal  wants  and  supplies.    Those,  as  Bengel,  who 
quote  Romans  15.  27  for  interpreting  It  of  spiritual  sup- 
plies from  the  Jews  to  the  Gentiles,  forget  that  Romans 
15.  27  refers  to  the  pas*  benefit  spiritually,  which  the  Jews 
have  conferred  on  the  Gentiles,  as  a  motive  to  gratitude  on 
the  part  of  the  latter,  not  to  a  prospective  benefit  to  be 
looked  for  from  the  former,  which  the  text  refers  to.    15. 
Exodus  16. 18;  LXX.    As  God  gave  an  equal  portion  of 
manna  to  all  the  Israelites,  whether  they  could  gather 
much  or  little ;  so  Christians  should  promote  by  liberality 
an  equality,  so  that  none  should  need  the  necessaries  of 
life   whilst   others    have   superfluities.     "Our   luxuries 
should  yield  to  our  neighbour's  comforts ;  and  our  com- 
forts to  his  necessities."    [J.  Howard.]    16, 17.  Return- 
ing to  the  subject  of  v.  6.    for  yon— translate,  "Which  put 
the  same  earnest  care  for  you  into  the  heart  of  Titus," 
as  was  In  myself.    My  care  for  you  led  me  to  "desire" 
him  (w.  6  and  17,  "exhortation,"    the   same   Greek);  but 
Titus  had  of  himself  the  same  care,  whence  he  "  accepted 
(gladly)  my  exhortation"  (v.  17)  to  go  to  you  (v.  6).    being 
more  forsv  ard— more  earnest  than  to  need  such  exhorta- 
tion,   he  went— GreeA,  "went  forth."     We  should  say,  he 
is  going  forth  ;  but  the  ancients  put  the  past  tense  in  letter- 
writing,  as  the  things  will  have  been  past  by  the  time 
that  the  correspondent  receives  the  letter.    "  Of  his  own 
accord,"  i.  e.,  it  is  true  he  has  been  exhorted  by  me  to 
go,  but  he  shows  that  he  has  anticipated  my  desires,  and 
already,  "of  his  own  accord,"  has  desired  to  go.    18.  the 
brother,  whose  praise  Is  in  the  Gospel — whose  praise  Is 
known    in  connection  with  the  Gospel:    Luke  may  be 
meant;  not  that  "the  Gospel"  here  refers  to  his  ivritten 
Gospel;  but  the  language  implies  some  one  well  known 
throughout  the  churches,  and  at  that  time  with  Paul,  as 
Luke  then  was  (Acts  20.  6).    Not  a  Macedonian,  as  appears 
from  ch.  9.  4.    Of  all  Paul's  "companions  in  travel"  (v.  19; 
Acts  19.  29),  St.  Luke  was  the  most  prominent,  having 
been  his  companion  in  preaching  the  Gospel  at  his  first 
entrance  into  Europe  (Acts  16.  10).    The  fact  that  the  per- 
son here  referred  to  was  "chosen  of  the  churches"  a* 
their  trustee  to  travel  with  Paul  In  conveying  the  con- 
tribution to  Jerusalem,  implies  that  he  had  resided  amohp 
them  some  time  before:  this  is  true  of  St.  Luke,  who  afte? 
parting  from  St.  Paul  at  Phllippi  (as  he  marks  by  tb« 
change  from  "  we"  to  "they,"  Acts  16.) six  years  beiore.  U> 
now  again  found  In  his  company  In  Macedonia,    In  the  in- 
terim he  had  probably  become  so  well  known  that  "his 
praise  was  throughout  all  the  ohurches."    Cf.  ch.  12.18, 
Philemon  24.  He  who  is  faithful  In  the  Gospel  will  be  faith- 
ful also  in  matters  of  inferior  importance.  [Bengel,.]   19» 
not  that  only— not.  only  praised  i  n  all  the  churches,  chosen 
— by  vote:    so  the   Greek,    of  the  churches — tnereioie 
these  companions  of  Paul  are  called  "messengers  of  the 
churches"  (v.  23).    to  travel— to  Jerusalem,     with  this 
grace—  Greek,  "in  the  case  of  this  grace,"  or  "gift."    to 
the  glory  of   the  same    Lord— The    oldest    MSS.   omit 
"same."    declaration  of  your  readv  uiind — The  oldest 

ai  a 


2  CORINTHIANS   IX,  X. 


MSS.  read,  "our,"  not  your.  This  and  the  previous 
clause, "  to  the  glory  of  the  same  Lord,"  dc  not  follow  "  ad- 
ministered by  us,"  but  "  chosen  of  the  churches  to  travel," 
Ac.  The  union  of  the  brother  with  St.  Paul  in  this  affair 
of  the  collection  was  done  to  guard  against  suspicions  in- 
jurious "to  the  {lory"  of  the  Lord.  It  was  also  done  in 
order  to  produce  a  "readiness"  on  the  part  of  Paul  and 
the  brother  to  undertake  the  office  which  each,  by  him- 
self, would  h*  re  been  less  ready  to  undertake,  for  fear  of 
suspicions  arising  (v.  20)  as  to  their  appropriation  of  <wv 
of  the  money.  80.  Avoiding— taking  precautions  against 
this,  to  tills  abundance— in  the  case  of  this  abundance. 
31.  LXX.  (Proverbs  3.  4;  Romans  12. 17).  The  oldest  MSS. 
read,  "  For  we  provide."  honest  tilings—"  things  honour- 
able." 33.  This  second  brother,  Bibks  supposes  to  be 
Trophlmus;  for  a  Macedonian  is  not  meant  (ch.  9.  i): 
probably  the  same  as  was  sent  before  with  Titus  (ch.  12. 
18);  and  therefore  sent  from  Ephesus,  and  probably  an 
Ephesian:  all  this  is  true  of  Trophlmus.  oftentimes 
.  .  to  many  things— Join  and  translate  as  In  the  Greek, 
'many  times  in  many  things."  upon  the  great  confidence 
which  I  have  to  you— "through  the  great  confidence 
which  H  e  has  towards  you."  [  Alford.  ]  Bengel  better 
supports  English  Version,  "We  have  sent,  Ac,  through 
the  confidence  which  we  feel  in  regard  to  your  llber- 
erallty."  33.  fellow-helper  concerning  you—  Greek, 
"  fellow- worker  towards  you."  our  brethren— the  two 
mentioned  v.  18  and  22.  messengers— rather,  as  the  Greek, 
u  apostles :"  in  the  less  strict  sense  (Acts  14. 14).  or  the 
•hurehea— sent  by  the  churches,  as  we  are  by  the  Lord 
(Philipplans  2.  25).  There  was  in  the  synagogue  an  eccle- 
siastical officer,  called  "the  angel  of  the  Church,"  whence 
the  title  seems  derived  (cf.  Revelation  2.  1).  34.  The 
oldest  MSS.  read  "[continue]  manifesting  to  them  in  the 
face  of  the  churches  the  manifestation  of  your  love,  and 
of  onr  boasting  on  your  behalf." 

CHAPTER     IX. 

Ver.  1-16.  Reasons  for  his  Sending  Titus.  The 
Greater  their  Bottnti fulness,  the  more  shall  be 
the  Return  of  Blessing  to  them,  and  Thanesgiving 
to  Gob.  1.  For— connected  with  ch.  8. 16:  "Show  love  to 
the  messengers  of  the  churches;  for  as  concerns  the 
ministration  for  the  saints,  it  is  superfluous  for  me  to 
write  to  yon  who  are  so  forward  already."  write—  em- 
phallcal :  It  Is  superfluous  to  write,  for  you  will  have  wit- 
nesses present.  [Bengel.]  3.  ready  a  year  ago— to  send 
off  the  money,  owing  to  the  apostle's  former  exhortation 
(1  Corinthians  16. 1,  2).  your  zeal— Greek,  "  the  zeal  from 
you,"  i.  e.,  on  your  part ;  propagated  from  you  to  others. 
provoked— i.  e.,  stimulated,  very  many—  Greek,  "  the 
greater  number,"  viz.,  of  the  Macedonians.  3.  have  1 
sent— we  should  say,  "  I  send ;"  whereas  the  ancients  put 
It  in  the  past,  the  time  which  it  would  be  by  the  time  that 
the  letter  arrived,  the  brethren— (Ch.  8.  18,  22)— Titus 
and  the  two  others,  should  be  in  vain  in  this  behalf— 
"should  be  proved  futile  in  this  particular,"  however  true 
in  general  (ch.  7.  4).  A  tacit  compliment,  softening  the 
sharp  monition,  as  I  said— as  I  was  saying  (v.  2).  4.  if 
they  of  Macedonia— rather  as  Greek,  "  If  Macedonians. 
unprepared— with  your  collection;  see  v.  2,  "ready," 
Greek,  "prepared."  we,  not  to  say  ye—  Ye  would  natu- 
rally feel  more  ashamed  for  yourselves,  than  we  (who 
coasted  of  yon)  would  for  you.  confident  boasting— The 
oldest  MSB.  read  simply  "confidence,"  viz.,  In  your  liber- 
ality. 8.  that  they  would  go  before— translate,  " that 
they  should,"  Ao.  whereof  ye  had  notice  before— rather, 
"promised  before;"  "long  announced  by  me  to  the  Mace- 
donians" (ti.  2).  [Bengel.]  "Your  promised  bounty." 
.JSllioott,  Ac.]  not  as  of  covetousness— translate,  "  not 
as  matter  of  covetousness,'  which  it  would  be,  if  you  gave 
niggardly.  6.  I  say— Ellicott,  Ac.,  supply  the  ellipsis 
thus :  "  But  remember  this."  bountifully— lit.,  "  with,"  or 
"  tn  blessings."  The  word  Itself  Implies  a  beneficent  spirit 
*•  Qvqiw  («£,  3.  7,  end),  and  the  plural  implies  the  abun- 
«.«c.<5S  and  liberality  of  the  gifts.  "The  reaping  shall 
jorreapond  to  the  proportions  and  spirit  of  the  sowing  " 


[Bengel.]    Cf.  FJzekiel  $4.  26,  "Showers  of  nlessing."    1 
according  as  he  purposeth  in  his  heart — Let  tue  full  con- 
sent of  the  free  will  pv  with  the  gift.   [Alfokd.]  Opposed 
to  "of  necessity,"  as  '  grudgingly"  is  opposed  to  "a  cheir- 
ful  giver" (Proverbs  22.  9 ;  11.  25 ;  Isaiah  83.  8).    8.  all  grace 
—even  in  external  goods,  and  even  while  ye  bestow  on 
others.     [Bengel.]    that—"  in  order  that."    God's  gifts 
are  bestowed  on  us,  not  that  we  may  have  them  tr  our- 
selves, but  that  we  may  the  more  "abound  In  good 
works"  to  others,    sufficiency— so  as  not  to  need  the  help 
of  others,  having  yourselves  from  God  "  bread  for  your 
food"   (v.  10).     to    all    things— Greek,  "In   everything." 
every  good  work— of  charity  to  others,  which  will  be 
"your  seed  sown"  (v.  10).    9.  As  it  Is  written— real) ting 
the  highly  blessed  character  portrayed  In  Psalm  112.  ft, 
He— the  "good  man"  (Psalm  112.  5).    dispersed— -as  seed 
sown  with  full  and  open  hand,  without  anxious  thought 
in  what  direction  each  grain  may  fall.    It  Is  Implied  alM 
that  he  has  always  what  he  may  disperse.   [Bengel.]    So 
in  Psalm  112.  9.    the  poor— The  Greek  word.  Is  here  only 
found   In  New  Testament,  "one  in  straitened  circum- 
stances, who  earns  his  bread  by  labour."    The  word  usu- 
ally employed  means  "one  so  poor  as  to  live  by  begging." 
his  righteousness — Here  "  beneficence :"  the  evidence  of 
his  being  righteous  before  God  and  man.    Cf.  Deuteronomy 
24.   13;    Matthew  0.   1,   "alms;"    Greek,   "righteousness." 
remaineth— unexhausted  and  unfailing.     10.  Translate, 
as  in  Isaiah  55.  10,  "He  that  mlnlstereth  (snpplleth)  seed 
to  the  sower  and  bread  for  food"  (Ml.,  "bread  for  eating"), 
minister— rather  future,  as  the  oldest  MSS.,  "8/iall  min- 
ister (supply)  and  multiply."    your  seed— your  means  ftw 
liberality,    the  fruits  of  your  righteousness — the  heav- 
enly rewards  for  your  Christian  charity  (Matthew  10.42). 
Righteousness  shall  be  Itself  the  reward,  even  as  tt  Is  the 
thing  rewarded  (Hosea  10.  12;  Matthew  5.  6;  «.  83).    11.  Ct 
v.  8.    bountifulness — Greek,  "single-minded  liberality." 
Translated  "simplicity,"  Romans  12.  8.    causeth  through 
us— lit.,  "worketh  through  us;"  i.e.,  through  onr  instru- 
mentality as   the  distributors,      thanksgiving — on  the 
part  of  the  recipients.    13.  Greek,  "The  ministration  c.' 
this  public  service  (on  your  part)  is  not  only  siM  further 
supplying  the  wants  of  the  saints  (besides  the  supplies 
from  other  quarters),  but  is  abouadlng  also  {viz..  In  re- 
spect to  relieving  the  necessities  of  others  in  poverty) 
through  many  thanksgivings  to  God."    13.  by— through 
occasion    of.     experiment — translate,  "  the  experience." 
[Ellicott,  Ac]    Or,  "the  experimental  proof"  of  your 
Christian   character,  afforded    by    "this    ministration." 
they— the  recipients,    for  your  professed  subjection — 
Greek,  "for  the  subjection  of  your  profession;"  i.  e.,  your 
subjection  in  accordance  with  your  profession,  in  relation 
to  the  Gospel.    Ye  yield  yourselves  In  willing  subjection 
to  the  Gospel  precepts,  evinced  in  acts,  as  well  as  in  pro- 
fession,   your  liberal  distribution—  Greek,  "the  liberali- 
ty of  your  contribution  in  relation  to  them,"  Ac    14. 
Translate,  "Themselves  also  with  prayer  for  you,  longing 
after  you  on  account  of  the  exceeding  grace  of  God  (rest- 
ing) upon  you."    English  Version  Is,  however,  good  sense : 
They  glorify  God  {v.  13)  by  the  experimental  proof,  Ac, 
"and  by  their  prayer  for  you."    But  the  Greek  favours 
the  former.    IB.  his  unspeakable  gift— the  gift  of  His 
own  Son,  whloh  Includes  all  other  Inferior  gifts  (oh.  8.  9; 
Romans  8.  82).    If  we  hare  received  from  God  "  His  un- 
speakable gift,"  what  great  thing  Is  it.  If  we  give  a  few 
perishing  gifts  for  His  sake? 

CHAPTER    X. 

Ver.  1-18.    Ha  Vindicates  his  Apostolic  authority 

AGAINST  THOSE  WHO  DEPRECIATED  HUH  FOE  HIS  PER- 
SONAL Appearance.    He  will  make  his  Power  fkli 

WHEN  HE  COMES.     HE  BOASTS  NOT,  LIKE  THEM,  BKYOKS 

his  Measure,  l.  I  Paul  myself— no  longer  "  we,"  "  as," 
"  onr"  (ch.  9. 11) :  I  who  am  represented  by  depredators  a* 
"  base,"  Ac.,  I,  the  same  Paul,  of  my  own  accord  "  beseech 
you;"  or  rather  "entreat,"  "exhort"  you  for  your  sake. 
As  "  I  beseech  you"  (a  distinct  Greek  verb,  v. 3)  for  m&  sake. 
by  the  meekness  and  gentleness  of  Christ — He  Men 


2  CORINTHIANS   X. 


Hon*  thesegracesof  Christ  especially  (Psalm  18.35;  Matthew 
U. 29),  as  on  account  of  his  Imitation  of  them  in  particular 
lie  was  despised.  [Grottos.]  He  entreats  them  by  these, 
In  order  to  show  that  though  he  must  have  recourse  to 
more  severe  measures,  he  is  naturally  Inclined  to  gentle 
ones  after  Christ's  example.  [Mknochics.]  "  Meekness" 
Is  more  in  the  mind  Internally;  "gentleness"  in  the  ex- 
ternal behaviour,  and  in  relation  to  others;  for  instance, 
tLe  condescending  f/ieldingness  of  a  superior  to  an  infe- 
rior, the  former  not  insisting  on  his  strict  rights. 
[Tbknjh.]  Bkngkl  explains  it,  "By  the  meekness  and 
gentleness  derived  by  me  from  Christ,"  not  from  my  own 
nature:  he  objects  to  understanding  It  of  Christ's  meek- 
ness and  gentleness,  since  nowhere  else  Is  "gentleness" 
attributed  to  Him.  But  though  the  exact  Greek  word  is 
not  applied  to  Him,  the  idea  expressed  by  it  is  (cf.  Isaiah 
40.  U ;  Matthew  12. 19,  20).  in  presence— in  persoual  ap- 
pearance when  present  with  you.  base — Greek,  "  lowly ;" 
timid,  humbly  diffident:  opposed  to  "bold."  "Am" 
stands  here  by  ironical  concession  for  "am  reputed  to 
be"  (cf.  v.  10).  3.  I  beseech  you — Intimating  that,  as  he 
can  beseech  in  letters,  so  he  can  be  severe  in  their  pres- 
ence, that  I  may  not  be — that  I  may  not  have  to  be  bold, 
&o.  with  that  confidence — that  authoritative  sternness.  I 
think — I  am  minded  to  be.  as  If  we  walked  according 
to  the  flesh— His  Corinthian  detractors  judged  cf  him  by 
themselves,  as  if  he  were  influenced  by  fleshly  motives, 
the  desire  of  favour  or  fear  of  giving  offence,  so  as  not  to 
exercise  his  authority  when  present.  3.  For— Reason 
why  they  should  regard  him  "beseeching"  them  (v.  2) 
not  to  oblige  him  to  have  recourse  to  "  bold"  and  stern 
exercise  of  authority.  "  We  walk  in  the  flesh,"  and  so  in 
weakness:  but  not  "according  to  the  flesh"  (v.  2).  More- 
over, though  we  walk  in  it,  we  do  not  war  according  to 
it.  A  double  contrast  or  antithesis.  "  They  who  accuse 
us  of  walking  after  the  flesh,  shall  And  [to  their  cost]  that 
we  do  not  war  after  the  flesh ;  therefore  compel  us  not  to 
use  our  weapons."  [Alford.]  4.  A  confutation  of  those 
who  try  to  propagate  their  creed  by  force  and  persecution 
\ot  Luke  9.64-66).  carnal— translate,  "fleshly,"  to  pre- 
serve the  allusion  to  v.  2,  3.  weapons- for  punishing  of- 
fending members  (v.  6;  1  Corinthians  4.  21;  5.  5, 13);  bold- 
ness of  speech,  ecclesiastical  discipline  (v.  8 ;  ch.  13. 10),  the 
power  of  the  word,  and  of  the  sacraments,  the  various  ex- 
traordinary gifts  of  the  Spirit,  mighty  through  God— 
0r*sk,  "mighty  to  God,"  i.e., mighty  before  God:  not  hu- 
manly, but  divinely  powerful.  The  power  is  not  ours,  but 
God's.  Cf-  "  fair  to  God,"  i.  e,,  divinely  fair  (Margin,  Acts 
7.  20)  Also  above  (ch.  2. 15),  "unto  God  a  sweet  savour." 
"The  efficacy  of  the  Christian  religion  proves  its  truth." 
[Bkngkl.]  pulling  down-As  the  Greek  is  the  same  as 
in  v.  5,  translate,  "casting  down."  Cf.  Jeremiah  h  10:  the 
inspired  servants  of  God  Inherit  the  commission  of  the 
Old  Testament  prophets,  strongholds — (Proverbs  21.  22) 
—vis.,  In  which  sinners  entrench  themselves  against  re- 
proof; all  that  opposes  itself  to  Christ;  the  learning,  and 
eloquence,  and  philosophical  subtleties  on  which  the  Co- 
rinthians prided  themselves.  So  Joshua's  trumpet  blast 
was  "  mighty"  under  God  to  overthrow  the  walls  of  Jerl- 
cho.  5.  imaginations — rather,  "reasonings."  Whereas 
"thought"  expresses  men's  own  purpose  and  determina- 
tion of  living  after  their  own  pleasure.  [Tittm.]  high 
thing— So  it  ought  to  be  translated,  Romans  8.  39.  A  dis- 
tinct Greek  word  from  that  in  Ephesians  3. 18,  "height," 
and  Revelation  21.  16,  which  belongs  to  God  and  heavew 
from  whence  we  receive  nothing  hurtful.  But  "high 
thing"  Is  not  so  much  "height"  as  something  made  high, 
and  belongs  to  those  regions  of  air  where  the  powers  of 
darkness  "exalt  themselves"  against  Christ  and  us 
(Ephesians  2.  2;  6.  12;  2  Thessalonians  2.  4).  exalteth  it- 
self—2  Thessalonlans  2.  4  supports  English  Version  rather 
than  the  translation  of  Ellicott,  Ac,  "  Is  lifted  up."  Such 
were  the  high  towers  of  Judaic  self-righteousness,  philo- 
sophic speculations,  and  rhetorical  soph lBtriee,  the  "know- 
ledge" bo  much  prized  by  many  (opposed  to  "  the  know- 
ledge of  God"),  which  endangered  a  section  of  the  Corin- 
thian Church,  against  the  knowledge  of  God — True 
ksrowledge  makes  men  humble.    Whare  there  Is  exalta- 


tion of  self,  there  knowledge  of  God  Is  wanting.  [Bxa- 
gel.]  Arrange  the  words  following  thus:  "Bringing 
every  thought  (i.e.,  Intent  6/ the  mind  or  wilt)  into  captivltj 
to  the  obedience  of  Christ,"  i. «.,  to  obey  Christ.  The  three 
steps  of  the  apostle's  spiritual  warfare  are  :  (1.)  It  demol- 
ishes what  is  opposed  to  Christ;  (2.)  It  leads  captive;  (8.) 
it  brings  into  obedience  to  Christ  (Romans  *.  5;  16. 26).  The 
"reasonings"  (English  Version,  "Imaginations")  are  ut- 
terly "cast  down."  The  "mental  Intents"  (English  Ver* 
sion,  "thoughts") are  taken  willing  captives,  and  tender 
the  voluntary  obedience  of  faith  to  Christ  the  Conqueror. 
6.  Translate,  "Having  ourselves  (i.  e.,  being)  In  readlnest 
to  exact  punishment  for  all  disobedience,"  <Jtc.  We  have 
this  in  store  for  the  disobedient:  It  will  be  brought  into 
action  In  due  time,  when  your  obedience,  <fec,  —  He 
charitably  assumes  that  most  of  the  Corinthian  Church 
will  act  obediently ;  therefore  he  says  "  your  obedience*" 
But  perhaps  some  will  act  otherwise;  in  order,  there- 
fore, to  give  all  an  opportunity  of  Joining  the  obedient, 
he  will  not  prematurely  exact  punishment,  but  wait 
until  the  full  number  of  those  gathered  out  to  Christ 
has  been  "completed,"  and  the  remainder  have  been 
proved  Incorrigible.  He  had  acted  already  so  at  Corinth 
(Acts  18.  6-11;  ct  Exodus  82.  34;  Matthew  IS.  28-50).  f. 
Do  ye  regard  mere  outward  appearanee  (mere  externa' 
recommendations,  personal  appearance,  voice,  manner, 
oratory  of  teachers  present  face  to  face,  suoh  as  they  ad- 
mired In  the  false  teachers  to  the  disparagement  of  Paul, 
v.  10;  Note,  ch.  5. 12)?  Even  in  outward  bearing  when  I 
shall  be  present  with  you  (in  contrast  to  "  by  letters,"  ».  9) 
I  will  show  that  I  am  more  really  armed  with  the  au- 
thority of  Christ,  than  those  who  arrogate  to  themselves 
the  title  of  being  peculiarly  "  Christ's"  (1  Corinthians  L 
12).  A  Jewish  emissary  seems  to  have  led  this  party,  lei 
him  of  himself  think  this  again— He  may  "of  himself," 
without  needing  to  be  taught  it  in  a  more  severe  manner, 
by  "  thinking  again,"  arrive  at  "this"  conclusion,  "thai 
even  as,"  <fec.  St.  Paul  modestly  demands  for  himself 
only  an  equal  place  with  those  whom  he  had  begotten  In 
the  Gospel.  [Bkngkl.]  8.  "  For  even  if  I  were  to  boast 
somewhat  more  exceedingly  (than  I  do,  v.  8-6)  of  our  (apos- 
tolic) authority  (v.  6 ;  ch.  13. 10) ...  I  should  not  be  put  to 
shame  (by  the  fact ;  as  I  should  be  If  my  authority  proved 
to  be  without  foundation :  my  threats  of  punishment  not 
being  carried  into  effect),  for  edification  . . .  net  lor . . , 
destruction—  Greek,  "  for  building  up  .  .  .  not  for  . .  .  CAST- 
ING down"  (the  same.  Greek  as  in  v.  6):  the  image  of  a 
building  as  in  v.  4,  5.  Though  we  "cast  down  reason- 
ings," this  is  not  in  order  to  destroy,  but  really  to  build  up 
("edify"),  by  removing  those  things  which  are  hlnder- 
ances  to  edification,  and  testing  what  is  unsound,  and 
putting  together  all  that  Is  true  in  the  building.  [Chjitb- 
o.stom.J  9.  I  say  this  lest  I  should  seem  to  be  terrifying 
you,  as  children,  with  empty  threats.  [Bengjsl.  j  Kstiws 
explains,  "  I  might  boast  more  of  my  authority,  but  IJer- 
bear  to  do  so,  that  I  may  not  seem  as  if,"  &c.  But  this  el- 
lipsis is  harsh :  and  v.  10, 11  confirm  B  knobl's  view.  1©- 
letters— Implying  that  there  had  been  already  mote  let- 
ters of  St,  Paul  received  by  the  Corinthians  than  the  one 
we  have,  viz.,  1  Corinthians ;  and  that  they  contained  strong 
reproofs,  say  they—  Greek,  "says  one,"  "such  a  one"  (•. 
11)  seems  to  point  to  some  definite  Individual.  Cf.  Gala- 
tlans  5. 10 ;  a  similar  slanderer  was  in  the  Galatlan  Church. 
weak— (Ch.  12. 7;  1  Corinthians  2.8.)  There  was  nothing 
of  majesty  or  authority  in  bis  manner;  he  bore  himself 
tremblingly  among  them,  whereas  the  false  teachers  spake 
with  authoritative  bearing  and  language.  11.  think  this 
— "  consider  this."  such  wiU  we  be—or  "  are,"  In  general. 
not  merely  shall  we  be  at  our  next  visit.  18.  "  We  do  not 
presume  (irony)  to  Judge  ourselves  among,  or  in  eompar- 
lson  with,  some  of  them  that  commend  themselves."  The 
charge  falsely  brought  against  him  of  commending  MeeasV 
(ch.  fc.  1 ;  6. 12),  really  holds  good  of  the  false  teacher*.  The 
phrase,  "Judge  ourselves  of  the  number,"  Is  drawn  from 
the  testing  of  athletes  and  senators,  the  "  approved"  being 
set  down  on  the  roU.  [Wahl.]  measwrhag  ttsisneliea 
by  themselves  —  "among  themselves:"  to  correspond  te 
the  previous  verb,  "indate  ourselves  among  them,"     In. 

815 


2  C0RINTHIAN8  XL 


3«ead  oc  measuring  themselves  by  the  public  standard, 
they  measure  themselves  by  one  made  by  themselves: 
they  do  not  compare  themselves  with  others  who  excel 
them,  but  with  those  like  themselves:  hence  their  high 
self-esteem.     The  one-eyed  Is  easily  king   among   the 
blind,    are  not  wise— with  all  their  boasted  "wisdom" 
(1  Corinthians  1. 19-26),  they  are  anything  but  "  wise."  13. 
not  boast  without  measure—  Greek,   "to   unmeasured 
bounds."    There  is  no  limit  to  a  man's  high  opinion  of 
himself,  so  long  as  he  measures  himself  by  himself  (v.  13) 
and  his  fellows,  and  does  not  compare  himself  with  his 
superiors.   It  marks  the  personal  character  of  this  Epistle 
that  the  word  "boast"  occurs  twenty-nine  times  in  it,  and 
only  twenty-six  times  in  all  the  other  Epistles  put  to- 
gether.   Undeterred  by  the  charge  of  vanity,  he  felt  he 
must  vindicate  his  apostolic  authority  by  facts.    [Cony- 
bkake  and  Howson.]    It  would  be  to  "boast  of  things 
without  our  measure,"  were  we  to  boast  of  conversions 
made  by  "other  men's  labours"  (v.  15).    distributed— ap- 
portioned.   [Alfokd.]    a  measure— as  a  measure.    [Al- 
VOBD.1  to  reach.—"  that  we  should  reach  as  far  as  even  to 
you:"  not  that  he  meant  to  go  no  further  (v.  16;  Romans 
16. 20  24).  8t.  Paul's  "  measure"  is  the  apportionment  of  his 
sphere  of  Gospel  labours  ruled  for  him  by  God.    A  "  rule" 
among   the  so-called  "apostolic  canons"    subsequently 
was,  that  no  bishop  should  appoint  ministers  beyond  his 
own  limits.    At  Corinth  no  minister  ought  to  have  been 
received  without  St.  Paul's  sanction,  as  Corinth  was  ap- 
portioned to  him  by  God  as  his  apostolic  sphere.    The  Epis- 
tle here  Incidentally,  and  therefore  undesignedly,  con- 
firms the  independent  history,  the  Acts,  which  represents 
Corinth  as  the  extreme  limit  as  yet  of  his  preaching,  at 
which  he  had  stopped,  after  he  had  from  PbUippi  passed 
southward  successively  through  Amphlpo,,,,,  Apollonla, 
Thessalonica,  Berea,  and  Athens.    [Pal.ey'8  Hotcb  Pau- 
lina.]   14.  "We  are  not  stretching  ourselves  beyond  our 
measure,  as  (we  should  be)  if  we  did  not  reach  unto  you : 
(but  we  do),  for  as  far  as  even  to  you  have  we  come  in 
preaching  the  Gospel."     15.  "  Not  boasting  to  unmeas- 
ured bounds  (i.  e.,  not  exceeding   our  own  bounds  by 
boasting)  of  (lit.,  "  In")  other  men's  labours."  -when — "  as 
your  faith  goes  on  increasing."    The  cause  of  his  not  yet 
reaching  with  the  Gospel  the  regions  beyond  Corinth, 
was  the  weakness  as  yet  of  their  faith.    He  desired  not  to 
leave  the  Corinthians  before  the  proper  time,  and  yet  not 
to  put  off  preaching  to  others  too  long,    enlarged  by  you 
—Greek,  "In  your  case."    Our  success  in  your  case  will 
give  us  an  important  step  towards  further  progress  be- 
yond you  (v.  16).  according  to  out  rule— according  to  our 
divinely-assigned  apportionment  of  the  area  or  sphere  of 
our  work;    for  "we  stretch  not  ourselves    beyond  our 
measure"  (v.  14).    abundantly  —  Greek,  "unto  exceeding 
abundance:"  so  as  to  exceed  the  limits  we  have  yet 
reached  (v.  16).  16.  To — i.  e.,  so  as  to  preaoh  . . .  beyond  you 
(and)  not  to  boast,  &o.    in  another  man'*  Line  of  tilings 
made    ready   to   our   hand — Do  not  connect  "line  of 
things,"  &q.;  but  "boast  of  things,"  &o.    To  make  this 
clearer,  arrange  the  words  thus,  "Not  to  boast  as  to  things 
(already  made  by  the  preaching  of  others)  ready  to  our 
hand  in  another  man's  line  (i.  e.,  within  the  line,  or  sphere 
of  labour,  apportioned  by  God  to  another).    17.  glorieth 
—translate,  to  accord  with  v.  16,  "boasteth."    In  contrast 
to  his  opponents'  practice  of  boasting  in  another's  line  or 
sphere,  St.  Paul  declares  the  only  true  boasting  is  in  the 
Lord  (1  Corinthians  1.  31;   15.  10).     18.  (Proverbs  27.2.) 
whom  the  liord  commendeth — to  whom  the  Lord  has 
given  as  his  "Epistle  of  commendation,"  the  believers 
whom   he    has   been    the    instrument    of    converting: 
as  was  St.  Paul's  case  (ch.  3.  1-3).    is  approved  —  can 
stand  the  test  of  the  final  trial.    A  metaphor  from  test- 
ing metals  (Romans  16.10;  1  Corinthians  11.19).     So  on 
the  other  hand  those  finally  rejected  by  the  Lord  are 
termed  "  reprobate  sliver"  (Jeremiah  6.  30). 

CHAPTER    XI. 
Vex.  i-sa.   Through  Jealousy  over  the  Cobinthians. 

WiEO  MADE  MORE  ACCOUNT  O*  THE  FALSE  APOSTLES  THAN 

sir. 


of  him,  he  is  Obliged  to  Commend  HiMdMur 

many  Respects  Supebiob.    1.  Would  tc 

as  Greek,  "  I  would  that."    bear  with  me— I  may  aak  .-.ot 

unreasonably  to  be  borne  with ;  not  so  the  false  apostles 
(v.  4,  20).    my— Not  In  the  oldest  MSS.    tolly— The  Greek 
Is  a  milder  term  than  that  for  "foolishness"  in  1  Corin- 
thians 3. 19;  Matthew  5.  22;  25.  2.    The  greek  for     folly* 
here  Implies  imprudence ;  the  Greek  tot  "  foolishness"  in 
eludes  the  Idea  of  perversity  and  wickedness,    and  indeed 
bear — A  request  (so  v.  16).    But  the  Greek  and  the  sense 
favour  the  translation,  "  But  Indeed  (I  need  not  wish  it, 
for)  ye  do  bear  with  me ;"  still  I  wlsri  you  to  bear  with  me 
further,  whilst  I  enter  at  large  into  self-commendations. 
a.  For  I  am  jealous — The  justification  of  his  self-com- 
mendations lies  in  his  zealous  care  lest  they  should  fall 
from  Christ,  to  whom  he,  as  "  the  friend  of  the  Bride- 
groom" (John  3. 29),  has  espoused  them;  In  order  to  lead 
them  back  from  the  false  apostles  to  Christ,  he  is  obliged 
to  boast  as  an  apostle  of  Christ,  in  a  way  which,  but  for 
the   motive,  would   be   "folly."     godly  Jealousy  —  IU., 
"Jealousy  of  God"  (cf.  ch.  1. 12, "  godly  sincerity,"  lit.,  "  sin- 
cerity of  God").    "  If  I  am  immoderate,  I  am  immoderate 
to  God."   [Bengel.]    A  jealousy  which  has  God's  honour 
at  heart  (1  Kings  19.  10).    I  .  .  .  espoused  you— St.  Paul 
uses  a  Greek  term  applied  properly  to  the  bridegroom.  Just 
as  he  ascribes  to  himself  "jealousy,"  a  feeling  properly 
belonging  to  the  husband ;  so  entirely  does  he  identify 
himself  with  Christ,    present  you  as  a  chaste  virgin  to 
Christ — at  His  coming,  when  the  heavenly  marriage  shall 
take  place  (Matthew  25.  6;  Revelation  19.  7,  9).    What  St. 
Paul  here  says  he  desires  to  do,  viz.,  "  present"  the  Church 
as  "a  chaste  virgin"  to  Christ,  Cfirist  HimseiJ  is  said  to  do 
in  the  fuller  sense.    Whatever  ministers  do  effectively,  la 
really  done  by  Christ  (Epheslans  5.  27-32).    The  espousals 
are  going  on  now.    He  does  not  say  "chaste  virgins ;"  for 
not  Individual  members,  but  the  whole  body  of  believers 
conjointly  constitute  the  Bride.   3. 1  fear — (ch.  12. 20)— not 
inconsistent  with  love.     His  source  of  fear  was  their 
yielding  cnaracier.    subtllty— the  utter  foe  of  the     sim- 
plicity" which  is  Intent  on  one  object,  Jesus,  and  seeks 
none  "other,"  and  no  "other"  and  different  Spirit  (v.  4); 
but  loves  him  with  tender  singleness  of  affection. 
Where  Eve  first  gave  way,  was  In  mentally  harbouring 
for  a  moment  the  possibility  insinuated  by  the  serpent, 
of  God  not  having  her  truest  interests  at  heart,  and  of 
this  "  other"  professing  friend  being  more  concerned  foi 
her  than  God.    corrupted  — so  as  to  lose  their  virgin 
purity  through  seducers  (v.  4).   The  same  Greek  stands  fo» 
"  minds"  as  for  "  thoughts"  (ch.  10. 5,  where  see  note);  in- 
tents of  the  will,  or  mind.    The  oldest  MSS.,  after  "slm  pli- 
olty,"  add,  "and  the  purity"  or  "chastity."    in  Christ— 
rather,  "  that  is  towards  Christ."    4.  if,  Ac— which  Lu  fact 
is  impossible.     However,  If  It  were  possible,  ye  might 
then  bear  with  them  (see  Note,  v.  1).    But  there  can  be  no 
new  Gospel ;  there  Is  but  the  one  which  I  first  preached ; 
therefore  it  ought  not  to  be  "  borne"  by  you,  that  the  false 
teachers  should  attempt  to  supersede  me.    he  tr.at  cona- 
eth— the  high-sounding  title  assumed  by  the  fd.se  teach- 
ers, who  arrogated  Christ's  own  peculiar  title  I.Greek,  Mat- 
thew 11.  3,  and  Hebrews  10.  37),  "  He  that  Is  coming." 
Perhaps  he  was  leader  of  the  party  which  a>;fiUmed  pecu- 
liarly to  be  "Christ's"  (ch.  10.  7;   1  Cor'.nUilans  1.  12); 
hence  his  assumption  of  the  title,   preacheth  .  .  .  receive 
— is  preaching  .  .  .  ye  are  receiving.    Jc«as— the  "  Jesus" 
of  Gospel  history.     He  therefore  does   jjt  say  "Christ," 
which  refers  to  the  office,    another  .         another—  Greek, 
"  another  Jesus  ...  a  different  Spirit     .  .  a  different  Gos- 
pel."   Another  implies  a  distinct  indi  rtdual  of  the  saint 
kind  ;  different  implies  one  quitedisV»iCt  In  kind,   which 
ye  have  not  received— from  us.    Sj  i/lt  .  .  .  received  .  .  . 
Gospel  .  .  .  accepted— The  will  of  nan  Is  passive  in  re- 
ceiving the  "Spirit ;"  but  it  Is  an  Ively  concurrent  wit}* 
the  will  of  God  (which  goes  befo  <n  to  give  the  good  w  til 
In  accepting  the  "Gospel."    ye  might  well  b*>ajr  wtSA 
him  —  There    would    be    an    ox  .use   for   your    conduct, 
though  a  bad  one  (for  ye  ougM  U  give  heed  to  no  Gospel 
other  than  what  ye  have  alreiuy  heard  from  me,  <•*»!*• 
tlans  16,7);  but  the  false  te»*  aers  do  not  even  preieb* 


a  COKINTH1AJNB   XL 


tmey  ha ?e  "another  Jesus"  and  a  "different  Gospel"  to 
bring  before  yon;  they  merely  try  to  supplant  me,  your 
accredited  Teacher.  Yet  ye  not  only  "  bear  with"  them, 
bat  prefer  them.  5.  For— my  claim  Is  superior  to  that 
af  the  false  teachers,  "For,"  Ac.  1  suppose  — I  reckon. 
[  Alfokd.  i  I  was  not—  Greek,  "  That  I  have  not  been,  and 
am  not."  the  very  chiefest  apostles— James,  Peter,  and 
John,  the  witnesses  of  Christ's  transfiguration  and  agony 
in  Gethsemane.  Rather,  "those  overmuch  apostles," 
■hose  aurpassers  of  the  apostles  In  their  own  esteem.  This 
sense  is  proved  by  the  fact  that  the  context  contains  no 
tomparlson  between  him  and  the  apostles,  but  only  be- 
tween him  and  the  false  teachers ;  v.  6  also  alludes  to  these, 
and  aot  to  the  apostles;  cf.  also  the  parallel  phrase, 
"false  apostles"  (Note,  v.  13,  and  ch.  12.  11).  [Alford.]  6. 
rude — Greek,  "a  common  man;"  a  "laic;"  not  rhetor- 
ically trained;  unskilled  In  finish  of  diction.  1  Corin- 
thians 2.  1-4,  13;  ch.  10.  10,  11,  shows  his  words  were  not 
without  weight,  though  his  "speech"  was  deficient  In 
oratorical  artifice.  "Yet  I  am  uot  so  In  my  knowledge" 
(ch.  12. 1-5;  Ephesians  3. 1-6).  Have  been  .  .  .  made  man- 
ifest— Read  with  the  oldest  MSS.,  "We  have  made  things 
(Gospel  truths)  manifest,"  thus  showing  our  "know- 
ledge." English  Version  would  mean,  I  leave  it  to  your- 
selves to  decide  whether  I  be  rude  in  speech,  Ac. :  for  we 
nave  been  thoroughly  (lit.,  "In  everything")  made  mani- 
fest among  you  (lit.,  "  in  respect  to  you ;"  "  In  relation  to 
you").  He  had  not  by  reserve  kept  back  his  "know- 
ledge" In  Divine  mysteries  from  them  (oh.  2. 17;  4.  2;  Acts 
>0.  20,  27).  In  all  things— The  Greek  rather  favours  the 
translation,  "  among  all  men ;"  the  sense  then  is,  we  have 
manifested  the  whole  truth  among  all  men  with  a  view 
to  your  benefit.  [Alford.]  But  the  Greek  In  Phllipplans 
1 12,  "In  each  thing  and  In  all  things,"  sanctions  English 
Version,  which  gives  a  clearer  sense.  7.  Have  I—  lit., 
"Ok  have  I?"  Connected  with  last  verse,  "  Or  will  any 
of  you  make  it  an  objection  that  I  have  preached  to  you 
gratuitously?"  He  leaves  their  good  feeling  to  give  the 
answer,  that  this,  so  far  from  being  an  objection,  was 
a  decided  superiority  In  him  above  the  false  apostles 
(1  Cor'nthlans  9.  6-15).  abasing  myself— in  my  mode  of 
living  waiving  my  right  of  maintenance,  and  earning  it 
by  manna,  labour;  perhaps  with  slaves  as  his  fellow- 
SatJonrers  (Acts  18.  3 ;  Phllipplans  4.  12).  ye  .  .  .  exalted 
—  spiritually,  by  your  admission  to  Gospel  privileges. 
because—  "in  that."  Gospel  of  God— "  of  God"  Implies 
it*  Divine  glory  to  which  they  were  admitted,  freely— 
"without  charge."  8.  I  robbed— i.  <■.,  took  from  them  In 
order  to  spare  you  more  than  what  was  their  fair  share 
of  contribution  to  my  maintenance,  e.  g.,  the  Phllipplan 
Church  (Phllipplans  4. 15, 16).  wages— "subsidy."  to  do 
you  service—  Greek, "  with  a  view  to  ministration  to  you ;" 
«5f.  "  supplied  "  (Greek,  "  in  addition  "),  v.  9,  implying,  he 
brought  with  him  from  the  Macedonians,  supplies  towards 
nls  maintenance  at  Corinth ;  and  (v.  9)  when  those  resources 
failed  ("  when  I  wanted  ")  he  received  a  new  supply,  whilst 
there,  from  the  same  source.  9.  wanted—"  was  in  want." 
chargeable — Greek,  "burdensome,"  lit.,  "to  torpify,"  and 
«o  to  oppress.  Jerome  says  it  is  a  Ciliclan  word  (ch.  12. 14, 
16).  the  brethren  'which  came — rather,  as  Greek,  "  the 
brethren  when  they  came."  Perhaps  Timotheus  and  Silas 
(Acts  8. 1,  6).  Cf.  Phllipplans  4. 15, 16,  which  refers  to  dona- 
tions received  from  the  Philippians  (who  were  in  Mace- 
donia) at  two  distinct  periods  ("  once  and  again  "),  one  at 
Thes8alonica,  the  other  after  his  departure  from  Macedo- 
nia, that  is,  when  he  came  Into  Achaia  to  Corinth  (from 
the  Church  In  which  city  he  would  receive  no  help) ;  and 
this  "In  the  beginning  of  the  Gospel,"  t.  e„  at  Its  first 
preaching  In  these  parts.  Thus  all  three,  the  two  Epistles 
and  history,  mutually,  and  no  doubt  undesignedly,  coin- 
cide ;  a  sure  test  of  genuineness,  supplied—  Gree k,  "  sup- 
plied in  addition,"  viz..  In  addition  to  their  former  con- 
tributions ;  or  as  Bengel,  In  addition  to  the  supply  ob- 
tained by  my  own  manual  labour.  10.  Greek,  "  There  la 
(the)  truth  of  Christ  In  me  that,"  Ac.  (Romans  9. 1).  no 
aura  shall  stop  me  of— The  oldest  M6S.  read,  "  This  boast- 
tng  shall  not  be  shut  (t.  e.,  stopped)  as  regards  me."  "Boast- 
ing is  as  it  were  personified  .  .  .  shall  not  have  its  mouth 


stopped  as  regards  me."  [Alforb.J  11.  Love  Is  often  <it 
fended  at  its  favours  being  not  accepted,  as  though  th< 
party  to  whom  they  are  offered  wished  to  be  ur.der  no  oo- 
ligatlon  to  the  offerer.  13.  I  will  do— I  will  continue  to 
decline  help,  occasion— Greek,  "  the  occasion,"  viz.,  of  mis- 
representing my  motives,  which  would  be  afforded  to  my 
detractors,  If  I  accepted  help,  that  wherein  they  glory 
they  maybe  found  even  as  we— Bengei*  joins  thisclaua 
with  "the  occasion,"  viz.,  of  glorying  or  boasting;  the  oo 
casion  "  that  they  may  be  found  (a  point  wherein  they 
glory)  even  as  we,"  i.  e.,  quite  as  disinterested,  or  virtually, 
quite  as  gain-seeking  and  self-seeking.  It  cannot  mean 
that  the  false  teachers  taught  gratuitously  even  as  Paul 
(cf.  v.  20 ;  1  Corinthians  9. 12).  Alford  less  clearly  explains 
by  reference  to  v.  18,  Ac,  where  the  "glorying"  here  Is 
taken  up  and  described  as  "  glorying  after  the  flesh  ;"  thus 
it  means,  that  In  the  matters  of  which  they  boast  they  may 
be  found  even  as  we,  t.  e.,  we  may  be  on  a  fair  and  equal 
footing;  that  there  may  be  no  adventitious  comparisons 
made  between  us,  arising  out  of  misrepresentations  of  my 
course  of  procedure,  but  that  In  every  matter  of  boasting 
we  may  be  fairly  compared  and  Judged  by  facts;  fob  (v.  13) 
realities  they  have  none,  no  weapons  but  misrepresenta- 
tion, being  false  apostles.  13.  For— Reason  why  he  Is  un- 
willing they  should  be  thought  like  him.  [Bengkl.]  such 
—they  and  those  like  them,  false  apostles— those  "over- 
much apostles  "  (Note  v.  5)  are  no  apostles  at  all.  deceitful 
workers—  pretending  to  be  "  workmen  "  for  the  Lord,  and 
really  seeking  their  own  gain.  14.  Is  transformed— 
rather,  "transforms  himself"  (cf.  Job  1.6);  habitually; 
the  first  occasion  of  his  doing  so  was  in  tempting  Eve. 
"Himself"  Is  emphatical:  If  their  master  himsetf,  who 
is  the  "  prince  of  darkness,"  the  most  alien  to  light,  does 
so,  it  Is  less  marvellous  in  the  case  of  them  who  are  his 
servants  (Luke  22.  54;  Ephesians  6.  12).  15.  no  great 
thing— no  difficult  matter.  If  his  ministers  also— aa 
well  as  himself,  righteousness— answering  to  "  light "  (v 
14);  the  manifestation  wherewith  God  reveals  Himself  la 
Christ  (Matthew  6.33;  Romans  1.17).  end— the  test  of 
things  is  the  end  which  strips  on*  every  specious  form  into 
which  Satan's  agents  may  now  "  transform  "  themselves 
(cf.  Philippians  8.  19.  21).  according  to  their  works— not 
according  to  their  pretensions.  16.  I  say  again— again 
taking  up  from  v.  1  the  anticipatory  apology  for  his  boast- 
ing. If  otherwise— but  if  ye  will  not  grant  this ;  if  ye 
will  think  me  a  fool,  yet  as  a  fool—"  yet  even  as  a  fool 
receive  me ;"  grant  me  the  Indulgent  hearing  conceded 
even  to  one  suspected  of  folly.  The  Greek  denotes  one  who 
does  not  rightly  use  his  mental  powers ;  not  having  the 
idea  of  blame  necessarily  attached  to  it;  one  deceived  by 
foolish  vanities,  yet  boasting  himself  [Tittm.J  (v.  17, 19). 
that  I— The  oldest  MSS.  read,  "that  I,  too,"  viz.,  as  well  at 
they,  may  boast  myself.  17.  not  after  the  Lord — by  in- 
spired guidance  he  excepts  this  "  glorying  "  or  "  boasting  " 
from  the  inspired  authorltatlveness  which  belongs  to  all 
else  that  he  wrote;  even  this  boasting,  though  undesirable 
in  itself,  was  permitted  by  the  Spirit,  taking  into  account 
its  aim,  viz.,  to  draw  off  the  Corinthians  from  their  false 
teachers  to  the  apostle.  Therefore  this  passage  gives  no 
proof  that  any  portion  of  Scripture  is  uninspired.  It 
merely  guards  against  his  boasting  being  made  a  Justifica- 
tion of  boasting  in  general,  which  Is  not  ordinarily  "  aftei 
the  Lord,"  i.  e.,  consistent  with  Christian  humility,  fool- 
ishly— Greek,  "  in  foolishness."  confidence  of  boasting— 
(ch.  9.  4).  18.  many— including  the  "false  teachers." 
after  the  flesh— as  fleshly  men  are  wont  to  boast,  via.,  of 
external  advantages,  as  their  birth,  doings,  Ac.  (cf.  v.  22). 
I  will  glory  also — i.  «.,  I  also  will  boast  of  such  fleshly 
advantages,  to  show  you  that  even  in  these  I  am  not  their 
inferiors,  and  therefore  ought  not  to  be  supplanted  by 
them  in  your  esteem ;  though  these  are  not  what  x  desire 
to  glory  in  (ch.  10. 17).  19.  gladly— willingly.  Irony.  A 
plea  why  they  should  "  bear  with  "  (v.  1)  him  in  hla  folly, 
i.  e.,  boasting ;  ye  are,  in  sooth,  so  "  wise  "  (1  Corinthians 
4.  8, 10;  St.  Paul's  real  view  of  their  wisdom  was  very  dif- 
ferent, 1  Corinthians  3. 1-4)  yourselves  that  ye  can  "  bear 
with  "  the  folly  of  others  more  complacently.  Not  onl] 
eon  ye  do  so,  but  ye  ore  actually  doing  this  and  more.    »• 

817 


2  CORINTHIANS   XII. 


For— Ye  may  well  "  bear  with  "  fools ;  for  ye  even  "  bear 
with  "oppressors.  Translate,  "Ye  bear  with  them."  a  man 
—as  the  false  apostles  do.    bring  you  into  bondage— to 
himself.     Translate  "  brings,"  not  "  bring  ;"  for  the  ease  is 
not  merely  a  supposed  case,  but  a  case  actually  then  oc- 
cur :ing.    Also  "  devours  "  (viz.,  by  exactions,  Matthew 23. 
14;  Psalm  53.  4),  "takes,"  "exalte,"  "smites."    take— «/ 
Iflw-So  the  Greek  for  "  take  "  Is  used  for  "  take  away  from" 
(Revelation  6.  4).     Alfobd   translates,  as  In  ch.   12.  16, 
"  catches  you."    exalt  himself—  under  the  pretext  of  apos- 
tolic dignity.    sitUte  you  on  tUe  face— under  the  pretext 
of  Divine  zeal.   The  height  of  Insolence  on  their  part,  and 
of  servile  endurance  on  yours  (1  Kings  22.24;  Nehemiah 
18.  25;  Luke  22.  64;  Acts  23.  2;  1  Timothy  3.  3).    81.  as  con- 
cerning reproach— rather,  "  by  way  of  dishonour  (t.  e., 
self-disparagement)  I  say  It."    as  though  we  .  .  .  weak— 
In  not  similarly  (v.  20)  showing  our  power  over  you.    "  An 
Ironical  reminiscence  of  his  own  abstinence  when  among 
them  from  all  these  acts  of  self-exaltation  at  their  ex- 
pense "  [as  if  such  abstinence  was  weakness].    [Alfobd.] 
The  "we"   Is   emphatically  contrasted   with    the   false 
teachers  who  so  oppressively  displayed  their  power.    I 
speak  so  as  though  we  had  been  weak  when  with  you,  be- 
cause we  did  not  show  our  power  this  way.    Howbeit  (we 
are  not  really  weak ;  for),  whereinsoever  any  is  bold,  Ac, 
I  am  bold  also.    88.  Hebrew*  .  .  .  Israelite*  .  .  .  the  seed 
«f  Abraham— A  climax.    "  Hebrews,"  referring  to  the 
language  and  nationality;  "  Israelites,"  to  the  theocracy  and 
descent  from  Israel,  the  "  prince  who  prevailed  with  God" 
(Romans  9.  4);  "the  seed  of  Abraham,"  to  the  claim  to  a 
share  in  the  Messiah  (Romans  11. 1 ;  9.  7).    Cf.  Phlllpplans  8. 
5,  "An  Hebrew  of  the  Hebrews,"  not  an  Hellenist  or  Greek- 
speaking  Jew,  but  a  Hebrew  in  tongue,  and  sprang  from 
Hebrews.     83.  I  speak  as  a  fool— rather,  as  Greek,  "I 
speak  as  If  beside  myself;"  stronger  than  "as  a  fool." 
1   am   more — viz.,   in   respect    to   the    credentials    and 
manifestations  of  my  ministry,  more  faithful  and  self- 
denying;  and  richer  in  tokens  of  God"s  recognition  of  my 
ministry.    Old  authorities  read  the  order  thus,  "  In  pris- 
ons above  measures,  in  stripes  more  abundantly"  (Eng- 
glish  Version,  less  accurately,  "  more  frequent").    Acts  16. 
23,  Ac,  records  one  case  of  his  imprisonment  with  stripes. 
Clement  (1  Epistle  to  Corinthians)  describes  him  as  having 
suffered  bonds  seven  times,  in  death  orV-(Ch.  4. 10;  Acts 
9.23;    13.50;    14.5,6,19;    17.5,13.)    24.  Deuteronomy  25. 8 
ordained  that  not  more  than  forty  stripes  should  be  In- 
flicted.   To  avoid  exceeding  this  number,  they  gave  one 
short  of  it:  thirteen  strokes  with  a  treble  lash.  [Benoel.] 
This  Is  one  of  those  minute  agreements  with  Jewish 
usage,  which  a  forger  would  have  not  been  likely  to  ob- 
serve. 85.  The  beating  by  Roman  magistrates  at  Phllippl 
(Acts  16.  23)  Is  the  only  one  recorded  In  Acts,  which  does 
not  profess  to  give  a  complete  journal  of  his  life,  but  only 
a  sketch  of  it  in  connection  with  the  design  of  the  book, 
vis.,  to  give  an  outline  of  the  history  of  the  Gospel  Church 
from  its  foundation  at  Jerusalem,  to  the  period  of  its 
reaching  Rome,  the  capital  of  the  Gentile  world,    once 
was  X  stoned — (Acts  14. 19.)    thrice  .  .  .  shipwreck— be* 
fore  the  shipwreck  at  Mellta  (Acts  27).    Probably  In  some 
at  his  voyages  from  Tarsus,  where  he  stayed  for  some 
time  after  his  conversion, and  from  which,  as  being  a  sea- 
string  place,  he  was  likely  to  make  missionary  voyages 
to  adjoining  places  (Acts  9.  30;  11.  25;   Galatians  1.  21).    a 
might   and   a   day  ...  In  the   deep — probably  In  part 
swimming  or  In  an  open  boat.    26.  In— rather,  "  By :" 
connected  with  v.  28,  but  now  not  with  "  In,"  as  there, 
and  as  in  v.  27,  where  again  he  passes  to  the  idea  of  sur- 
rounding circumstances  or  environments.    [Alfobd,  El- 
lioott,  &c]     waters—  rather,    as    Greek,  "rivers,"    viz., 
perils  by  the  flooding  of  rivers,  as  on  the  road  often  tra- 
versed by  Paul  between  Jerusalem  and  Antloch,  crossed 
u  It  is  by  the  torrents  rushing  down  from  Lebanon.    So 
the  traveller  Spon  lost  his  life,    robbers— perhaps  in  his 
Journey  from  Perga  to  Antioch  In  Pisidia.    Plsidia  was 
notorious  for  robbers;  as  Indeed  were  all  the  mountains 
that  divided  the  high  land  of  Asia  from  the  sea.    the 
hssrtbnn    Gentiles.    In  the  city— Damascus,  Acts  9.  24, 
-5;   Jerusalem,  AoU  8.  29;    Epbesus,  Acta  19.  23.     false 


brethren— (Galatians  2.  4.)     2T.   fastings — voluntary,  la 
order  to  kindle  devotions  (Acts  13.2,  3;    14.23;    1  Corin- 
thians 9.  27) ;   for  they  are  distinguished  from  "  nungei 
and  thirst,"  which  were  involuntary,  [Gbotius.]  See,  how- 
ever, Note,  ch.  6.  5.    The  context  refers  solely  to  hardships, 
not  to  self-imposed  devotional  mortification.    "Hanger 
and  thirst"  are  not  synonymous  with  "  foodlessness"  (aa 
the  Greek  of  "  fasting"  means),  but  are  its  consequences 
cold  .  .  .  nakedness  —  "cold"    resulting   from   "naked 
ness,"  or  Insufficient  clothing,  as  the  Greek  often  means 
as  "  hunger  and  thirst"  result  from  "  foodlessness."    (CI 
Acts  28.  2 ;  Romans  8.  35.)    "  When  we  remember  that  he 
who  endured  all  this  was  a  man  constantly  suffering 
from  Infirm  health  (2  Corinthians  4.7-12;  12.7-10;  Gala- 
tians 4. 13,  14),  such  heroic  self-devotion  seems  almost 
superhuman."  [Conybkaeb  and  Howson.]    28.  without 
— "  Beside"  trials  falling  on  me  externally,  just  recounted, 
there  is  "  that  which  cometh  upon  me  (lit.,  the  impetuous 
concourse  to  me  of  business;  properly,  a  crowd  rising  up 
against  one  again  and  again,  and  ready  to  bear  him  down), 
the  care  of  all  the  churches"  (Including  those  not  yet  seen 
in  the  flesh,  Colosslans  2. 1) :  an  internal  and  more  weighty 
anxiety.    But  the  oldest  MSS.,  for  "  that  which  cometh," 
read,  "  the  pressure :"  "  the  pressing  care-taking"  or  "  In- 
spection that  is    upon    me   dally."    Alfobd   translates, 
" Omitting  what  is  besides;"  viz.,  those  other  trials  be- 
sides  those  recounted.     But  the    Vulgate,  Estius,  and 
Bengel,  support  English  Version,    the  care— The  Greek 
implies,  "my  anxious  solicitude   for  all   the  churches." 
89.  I  .  .  .  weak— in  condescending  sympathy  with  the 
weak  (1  Corinthians  9.  22).    "  Core  generates  sympathy, 
which  causes  the  minister  of  Christ  personally  to  enter 
into  the  feelings  of  all  his  people,  as  if  he  stood  in  their 
position,  so  as  to  accommodate  himself  to  all."  [Calvin,  j 
offended— by  some  stumbling-block  put  in  his  way  by 
others:  the  "weak"  Is  most  liable  to  be  "offended."    1 
burn  not— The  "I"  in  the  Greek  Is  emphatic,  which  it  is 
not  In  the  former  clause,  "  I  am  not  weak."    I  not  only 
enter  Into  the  feeling  of  the  party  offended,  but  /  burn 
with  Indignation  at  the  offender,  I  myself  taking  up  his 
cause  as  my  own.    "  Who  meets  with  a  stumbling-block 
and  I  am  not  disturbed  even  more  than  himself."  [Nean- 
deb.]    30.   glory   of .  .  .  infirmities  —  A   striking  con- 
trast I    Glorying  or  boasting  of  what  others  make  matter 
of  shame,  viz.,  infirmities ;   for  Instance,  his   humbling 
mode  of  escape  in  a  basket  (v.  33).  A  character  utterly  in- 
compatible with  that  of  an  enthusiast  (cf.  ch.  12.  5, 9, 10). 
31.  This  solemn   asseveration   refers   to  what   follows. 
The  persecution  at  Damascus  was  one  of  the  first  and 
greatest,  and  having  no  human  witness  of  it  to  adduce  to 
the  Corinthians,  as  being  a  fact  that  happened  long  be- 
fore and  was  known  to  few,  he  appeals  to  God  for  its 
truth.    Luke  (Acts  9.  25)  afterwards  recorded  It  (cf.  Gala- 
tians 1.  20).    [ Bengel.]    It  may  also  refer  to  the  revela- 
tion In  oh.  12. 1,  standing  in  beautiful  contrast  to  his 
humiliating   escape   from   Damascus.     38.   governor— 
Greek,  "  Ethnarch :"  a  Jewish  officer  to  whom  heathen 
rulers  gave  authority  over  Jews  In  large  cities  where 
they  were  numerous.    He  was  In  this  case  under  Aretas, 
king  of  Arabia.     Damascus  was  in  a  Roman  province 
But  at  this  time,  38  or  39  A.  d„  three  years  after  St.  Paul's 
conversion,  86  a.  d.,  Aretas,  against  whom  the  emperor 
Tiberius  as  the  ally  of  Herod  Agrlppa  had  sent  an  army 
under  Vltellius,  had  got  possession  of  Damascus  on  the 
death  of  the  emperor,  and  the  consequent  interruption 
of  Vltellius'  operations.    His  possession  of  it  was  put 
an  end   to  Immediately  after  by  the  Romans.    [N*aw- 
deb.]    Rather,  It  was  granted  by  Caligula  (88  A.  D.)  te 
Aretas,  whose    predecessors    had  possessed  it.    This  is 
proved  by  our  having  no  Damascus  coins  of  Caligula  or 
Claudius,  though  we  have  of  their  immediate  Imperial 
predecessors  and  successors.  [Alfobd.] 

CHAPTER     XII. 
Ver.  1-21.    Revelations  in  which  he  might  Globs 

BUT  HE  BATHEB  GLORIES    IN    INFIRMITIES,   AS  OAIXTJMI 
FOBTH    CHBIST'S    POWKB :     SIGNS    OF    HIS  APOSTXJVsUP- 


3'$ 


2  CORINTHIANS  XII. 


QlS  DISINTERESTEDNESS:  NOT  THAT  HE  IS  EXCUSING 
HIMSELF  TO  THEM  ;  BUT  HE  DOES  ALL  FOB  THEIR  GOOD, 
L*HT  HE  SHOULD  FIND  THEM  NOT  SCCH  AS  HE  DESIRED, 
AND    SO  SHOULD    HAVE  TO  BE    SEVERE    AT    HIS    COMING. 

1.  Ho  proceeds  to  illustrate  the  "glorying  In  Infirmities" 
(oh.  11  30).  He  gave  one  Instance  which  might  expose 
iiim  to  ridicule  (ch.  11.33);  he  now  gives  another,  but 
this  one  connected  with  a  glorious  revelation  of  which  it 
was  the  seanel :  but  he  dwells  not  on  the  glory  done  to 
talmself,  but  on  the  infirmity  which  followed  it,  as  dis- 
playing Christ's  power.  The  oldest  MSS.  read,  "I  must 
VUDS  boast  (or  glory)  though  it  be  not  expedient;  fori 
will  come."  The  "for"  gives  a  proof  that  It  is  "not  ex- 
pedient to  boast:"  I  will  take  the  case  of  revelations,  in 
which  if  anywhere  boasting  might  be  thought  harmless. 
'•Visions"  refers  to  things  seen:  "revelations,"  to  things 
ueard  (cf.  1  Samuel  9.  15)  or  revealed  In  any  way.  Iu 
"visions"  their  signification  was  not  always  vouch- 
safed; in  "revelations"  there  was  always  an  unveiling 
of  truths  before  hidden  (Daniel  2. 19,  31).  All  parts  of 
Scripture  alike  are  matter  of  inspiration ;  but  not  all 
of  revelation.  There  are  degrees  of  revelation;  but  not 
of  inspiration,  of— ».  e.,  from  the  Lord ;  Christ,  v.  2.  a. 
Translate,  "I  know,"  not  "I  knew."  a  man— mean- 
ing himself.  But  he  purposely  thus  distinguishes  be- 
tween the  rapt  and  glorified  person  of  v.  2,  4,  and  him- 
self the  infirmity-laden  victim  of  the  "thorn  in  the  flesh" 
(v.  7).  Such  glory  belonged  not  to  him,  but  the  weakness 
did.  Nay  he  did  not  even  know  whether  he  was  in  or 
out  of  the  body  when  the  glory  was  put  upon  him,  so  far 
was  the  glory  from  being  his.  [Alford.]  His  spiritual 
self  was  his  highest  and  truest  self:  the  flesh  with  Its  In- 
firmity merely  his  temporary  self  (Romans  7.  25).  Here, 
however,  the  latter  Is  the  prominent  thought,  In  Christ 
—a  Christian  (Romans  16.  7).  above  — rather,  simply 
"  fourteen  years  ago."  This  Epistle  was  written  55-57  a.  d. 
Fourteen  years  before  will  bring  the  vision  to  11-13  a.  d., 
the  time  of  his  second  visit  to  Jerusalem  (Acts  22. 17).  He 
bad  long  been  intimate  with  the  Corinthians,  yet  had 
svsver  mentioned  this  revelation  before:  it  was  not  a 
scatter  lightly  to  be  spoken  of.  I  cannot  tell— rather  as 
Greek,  "I  know  not."  If  in  the  body,  he  must  have  been 
saught  up  bodily;  If  out  of  the  body,  as  seems  to  be  Paul's 
opinion,  his  spirit  must  have  been  caught  up  out  of  the 
body.  At  all  event*  he  recognizes  the  possibility  of  con- 
scious receptivity  in  disembodied  spirits,  caught  up— 
(Acts  8.  89.)  to  the  third  heaven—"  even  to,"  &c.  These 
raptwes  (note  the  plural,  "visions,"  "revelations")  had 
two  degrees :  first  he  was  caught  up  "  to  the  third  heaven," 
and  from  thence  to  "Paradise"  (v.  4)  [Clemens  Alexan- 
drinus,  Stromata  5.  427],  which  seems  to  denote  an  inner 
recess  of  the  third  heaven  [Bengel]  (Luke  23.  43 ;  Revela- 
tion 2.  7).  St.  Paul  was  permitted  not  only  to  "  hear  "  the 
things  of  Paradise,  but  to  see  also  In  some  degree  the 
things  of  the  third  heaven  (cf.  "  visions,"  v.  1).  The  occur- 
rence twice  of  "  whether  in  the  body,  <fcc,  I  know  not, 
God  knoweth,"  and  of  "lest  I  should  be  exalted  above 
measure,"  marks  two  stages  in  the  revelation.  "  Ignorance 
of  the  mode  does  not  set  aside  the  certain  knowledge  of 
the  fact.  The  apostles  were  Ignorant  of  many  things." 
[Bengel.]  The  first  heaven  is  that  of  the  clouds,  the  air; 
the  second,  that  of  the  stars,  the  sky;  the  third  Is  spiritual 
vKpheslans  4.  10).  3.  Translate,  "  I  know."  out  of— Most 
&f  the  oldest  MSS.  read  "  apart  from."  4.  unspeakable— 
not  in  themselves,  otherwise  Paul  could  not  have  heard 
them;  but  as  the  explanation  states, "  which  it  Is  not  law- 
ful ...  to  utter."  [Alford.]  They  were  designed  for 
Paul's  own  consolation,  and  not  for  communication  to 
©there.  Some  heavenly  words  are  communicable  (Exodus 
84.6;  Isaiah  6.8).  These  were  not  so.  St.  Paul  had  not 
the  power  adequately  to  utter;  nor  if  he  had,  would  he 
bave  been  permitted;  nor  would  earthly  men  compre- 
cend  their  (John  S.  12;  1  Corinthians  2.  9).  A  man  may 
bear  and  Enow  more  than  he  can  speak,  of  myself— con- 
3erning  myself.  Self  Is  put  In  the  background,  except  in 
respect  to  his  Infirmities  -  his  glorying  In  his  other  self, 
to  which  the  revelations  were  vouchsafed,  was  not  in 
•w-dai  to  give  glory  to  his  fleshly  sell  but  to  bring  out  in 


contrast  the  "  Infirmities"  of  the  latter,  that  Christ  might 
have  all  the  glory.  6.  For— Not  but  that  I  might  glory 
as  to  "myself"  (v.  5);  "for  if  I  should  desire  to  glory.  J 
shall  not  be  a  fool ;"  for  I  have  things  to  glory,  or  boast 
of  which  are  good  matter  for  glorying  of  (not  mere  exter- 
nal fleshly  advantages  which  when  he  gloried  in  (ch.  1L) 
he  termed  such  glorying  "  folly,"  ch.  11.  1, 16, 17).  tklnh 
of  m»— Greek,  "  form  his  estimate  respecting  me."  hear* 
eth  of  me— Greek,  "  heareth  aught  from  me."  Whatever 
haply  he  heareth  from  me  in  person.  If  on  account  of 
healing  a  cripple  (Acts  14.  12, 13),  and  shaking  off  a  viper 
(Acts  28.),  the  people  thought  him  a  god,  what  would  they 
have  not  done,  If  he  had  disclosed  those  revelations? 
[Estids.]  I  wish  each  of  you  to  estimate  me  by  "  what  he 
sees"  my  present  acts  and  "hears"  my  teaching  to  be; 
not  by  my  boasting  of  past  revelations.  They  who  allow 
themselves  to  be  thought  of  more  highly  than  is  lawful, 
defraud  themselves  of  the  honour  which  Is  at  God's  dis- 
posal [BENGEL]  (John  5.  44;  12.  43).  7.  exalted  above 
measure—  Greek,  "  overmuch  uplifted."  How  dangerous 
must  self-exaltation  be,  when  even  the  apostle  required 
so  much  restraint!  [Bengel.]  abundance—  Greek,  "  tht 
excess;"  exceeding  greatness,  given  .  .  .  me— vis.,  by 
God  (Job  5.6;  Phillppians  1.29).  thorn  In  the  flesh— 
(Numbers  33.  55;  Ezekiel  28.  24.)  Alford  tblnks  it  to  be 
the  same  bodily  affliction  as  In  Galatlans  4. 13, 14.  It  cer- 
tainly was  something  personal,  affecting  him  Individu- 
ally, and  not  as  an  apostle :  causing  at  ouce  acute  pain  (as 
"thorn"  Implies)  and  shame  ("buffet:"  as  slaves  are  buf- 
feted, 1  Peter  2.  20).  messenger  of  Satan— who  is  per- 
mitted by  God  to  afflict  His  saints,  as  Job  (Job  2.  7;  Lake 
13.16).  to  buffet  me — In  Greek,  present .-  to  buffet  me  even 
now  continuously.  After  experiencing  the  state  of  the 
blissful  angels,  he  is  now  exposed  to  the  Influence  of  an 
evil  angel.  The  chastisement  from  hell  follows  soon  upon 
the  revelation  from  heaven.  As  his  sight  and  hearing  bad 
been  ravished  with  heavenly  "revelations,"  so  his  totwh 
Is  pained  with  the  "thorn  in  the  flesh."  8.  For— "con- 
cerning this  thing."  thrice — To  his  first  and  second  prayer 
no  answer  came.  To  his  third  the  answer  came,  which 
satisfied  his  faith  and  led  him  to  bow  his  will  to  God's 
will.  8o  Paul's  master,  Jesus,  thrice  prayed  on  the  Mount 
of  Olives,  In  resignation  to  the  Father's  will.  The  thorn 
seems  (from  v.  9,  and  Greek,  v.  7,  "  that  he  may  baffe  i  me  ") 
to  have  continued  with  Paul  when  he  wrote,  lest  still  he 
should  be  "overmuch  lifted  up."  the  Lord— Christ.  Es- 
cape from  the  cross  is  not  to  be  sought  even  indirectly 
from  Satan  (Luke  4. 7).  "  Satan  is  not  to  be  asked  to  spare 
us."  [Bengel.]  9.  said— lit.,  "  He  hath  said :"  Implying 
that  his  answer  is  enough.  [Alfobd.]  ts  sufficient— The 
trial  must  endure,  but  the  grace  shall  also  endure  and 
never  fall  thee  [Alford]  (Deuteronomy  33.  25).  The  Lord 
puts  the  words  Into  Paul's  mouth,  that  following  them 
up  he  might  say,  "O  Lord,  thy  grace  is  sufficient  for  ma," 
[BENGEL.]  my  strength — Greek,  "  power."  la  made  per- 
fect— has  Its  most  perfect  manifestation.  In  wealmesa 
Do  not  ask  for  sensible  strength,  fob  my  power  Is  perfected 
in  man's  "  strengthlessness  "  (so  the  Greek).  The  "for" 
implies,  thy  "strengthlessness"  (the  same  Greek  as  la 
translated  "weakness;"  and  in  v.  10,  "Infirmities")  Is  the 
very  element  In  which  my  "  power  "  (which  moves  coin* 
cident  with  "my  grace")  exhibits  Itself  more  perfectly. 
So  that  Paul  instead  of  desiring  the  Infirmity  to  "  depart," 
"rather"  henceforth  "glories  in  infirmities,  that  the 
power  of  Christ  may  rest  (Greek,  '  tabernacle  upon ;'  cover 
my  Infirmity  all  over  as  with  a  tabernacle;  cf.  Greek, 
John  1. 12)  upon  "  him.  This  effect  of  Christ's  assuranw 
on  him  appears,  ch,  4.  7;  1  Corinthians  2.  8.  4;  of.  1  Peter 
4. 14.  The  "  my  "  is  omitted  in  some  of  the  oldest  MSS.; 
the  sense  is  the  same,  "  power  "  (referring  to  Gods  power) 
standing  absolutely,  in  contrast  to  "weakness"  (put  ab- 
solutely, for  man's  weakness).  Paul  often  repeats  the  word 
"weakness"  or  infirmity"  (chs.  11.,  12.,  and  13.)  as  being 
Christ's  own  word.  The  Lord  has  more  need  of  our  weak- 
ness than  of  our  strength:  our  strength  is  often  Hta 
rival;  our  weakness,  His  servant,  drawing  on  His  re- 
sources, and  showing  forth  His  glory.  Man's  extremity 
«s  God's  opportunity ;  man's  security  is  Satan's  oppor- 

319 


2  CORINTHIANS  XIII. 


luuity      God's  way  is  not  to  take  His  children  out  of 
trial,  tat  to  give  them  strength  to  bear  up  against  it 
«Psalm   88.  7;  John  17.  15).      10.    take  pleasure  in— Too 
itrongly.    Rather  as  the  Greek,  "1  am  well  contented 
In."    Infirmities— the  genua.    Two  pairs  of  species  follow, 
partly  coming  from  "Satan's  messenger,"  partly  from 
men.     reproaches— "Insults."     when— In  all  the  cases 
Just  specified,    then— then  especially,    strong— "power- 
ful" in  "the  power  of  Christ"  (v.  9;  ch  13.  4;  Hebrews 
11.34).    11.  In  glorying— Omitted  in  the  oldest  MSS.    "I 
»m  become  a  fool."    He  sounds  a  retreat.    [Bengel.]    ye 
-Emphatic.     "It  is   ye  who  have  compelled  me;   for 
I    ought  to  have  been  commended  by  you,"  instead  of 
having  to  commend  myself,     ana  1  behind— rather  as 
Greek,  "  was  I  behind,"  when  I  was  with  you  ?    the  very 
ehiefest— rather,  as  in  ch.  11.  5,  "  those  overmuch  apos- 
tles."   though  I  be  nothing— in  myself  (1  Corinthians 
15.  9, 10).    12.  Truly,  &c— There  is  understood  some  such 
clause  as  this,  "  And  yet  I  have  not  been  commended  by 
you."    in  all  patience,  in  signs,  &c— The  oldest  MSS. 
omit "  in."    "  Patience"  Is  not  one  of  the  "  signs,"  but  the 
alement  in  which  they  were  wrought :  endurance  of  oppo- 
sition which  did  not  cause  me  to  leave  off  working.  [Al- 
fohd.]    Translate,  "In  .  .  .  patience,  BY  signs,"  &c.    His 
mode  of  expression  Is  modest,  putting  himself,  the  worker, 
in  the  background,  "were  wrought,"  not  "I  wrought." 
As  the  signs  have  not  been  transmitted  to  us,  neither  has 
the  apostleship.    The  apostles  have  no  literal  successors 
(cf.  Acts   1.  21,  22).     mighty  deeds— palpable  works  of 
Divine  omnipotence.    The  silence  of  the  apostles  In  four- 
teen Epistles,  as  to  miracles,  arises  from  the  design  of 
those  Epistles  being  hortatory,  not  controversial.     The 
passing  allusions  to  miracles  in  seven  Epistles  prove  that 
the  writers  were  not  enthusiasts  to  whom  miracles  seem 
the  most  important  thing.    Doctrines  were  with  them  the 
Important  matter,  sa\  e  when  convincing  adversaries.    In 
the  seven  Epistles  the  mention  of  miracles  Is  not  obtrusive, 
but  marked  by  a  calm  air  of  assurance,  as  of  facts  acknow- 
ledged on  all  hands,  and  therefore  unnecessary  to  dwell 
on.    This  Is  a  muoh  stronger  proof  of  their  reality,  than 
If  they  were  formally  and  obtrusively  asserted.     Signs 
and  wonders  is  the  regular  formula  of  the  Old  Testament, 
which  New  Testament  readers  would  necessarily  under- 
stand of  supernatural  works.    Again,  In  the  Gospels  the 
miracles  are  so  inseparably  and  congruously  tied  up  with 
the  history,  that  you  cannot  deny  the  former  without 
denying  the  latter  also.    And  then  you  have  a  greater 
difficulty  than  ever,  viz.,  to  account  for  the  rise  of  Chris- 
Hanity;  so  that  the  Infidel  has  something  infinitely  more 
difficult  to  believe  than  that  which  he  rejects,  and  which 
the  Christian  more  rationally  accepts.    13.  wherein  you 
were  inferior— 4.  c,  were  treated  with  less  consideration 
by  me  than  were  other  churches.  I  myself—/  made  a  gain 
•/  you  neither  myself,  nor  by  those  others  wlvom  I  sent, 
Titus,  Ac,  (v.  17, 18).    wrong— His  declining  support  from 
the  Corinthians  might  be  regarded  as  the  denial  to  them 
of  a  privilege,  and  a  mark  of  their  spiritual  Inferiority, 
and  of  his  looking  on  them  with  less  confidence  and  love 
(of.  ch.  11.  9, 11).    14.  the  third  time— See  Introduction  to 
First  Corinthians.    His  second  visit  was  probably  a  short 
one  (1  Corinthians  16. 7),  and  attended  with  humiliation 
through  the  scandalous  condact  of  some  of  his  converts 
(cf.  v.  21;  ch.  2. 1).    It  was  probably  paid  during  his  three 
years'  sojourn  at  Ephesus,  from  which  he  could  pass  so 
readily  by  sea  to  Corinth  (cf.  ch.  1. 15, 16 ;  13. 1, 2).  The  con- 
text here  implies  nothing  of  a  third  preparation  to  come ; 
but,  "I  am  coming,  and  the  third  time,  and  will  not 
burden  you  this  time  any  more  than  I  did  at  my  two  pre- 
vious visits."  [Alford.J    not  yours,  but  you— (Phlllp- 
pians  4.  17.)     children  .  .  .  parents— St.  Paul  was  their 
spiritual  father  (1  Corinthians  4.  14,  15).     He  does  not, 
therefore,  seek  earthly  treasure  from  them,  but  lays  up  the 
best  treasure  {viz.,  spiritual)  "  for  their  souls"  {v.  15).    15.  I 
will  .  .  .  spend— all  I  have,     be  spent— all  that  I  am. 
This  la  more  than  even  natural  parents  do.    They  "  lay  up 
treasures  for  their  children."    But  I  spend  not  merely  my 
treasures,  but  myself,    tot  you—  Greek,  "for  your  souls;" 
»ot  for  your  mere  bodies      the  less  I  be  loved— Love 


rather  descends  than  ascends.  [Bengel.]  Love  him  as  «. 
true  friend  who  seeks  your  good  more  than  your  good 
will.  16.  I  did  not  burden  you— The  "I"  In  the  Greek  la 
emphatic.  A  possible  insinuation  of  the  Corinthians  it 
hereby  anticipated  and  refuted:  "But,  you  may  say. 
granted  that /did  not  burden  you  myself;  nevertheless, 
being  crafty,  I  caught  you  (in  my  net)  with  guile;"  \4z^ 
made  a  gain  of  you  by  means  of  others  (1  Thessalonlans  2. 
8).  17.  Paul's  reply:  You  know  well  I  did  not.  My  asso- 
ciates were  as  disinterested  as  myself.  An  Important  rule 
to  all  who  would  influence  others  for  good.  I  desired 
Titus— viz.,  to  go  unto  you.  Not  the  mission  mentioned 
ch.  8.  6, 17,22;  but  a  mission  previous  to  this  Epistle,  prob- 
ably that  from  which  he  had  Just  returned  announcing  to 
Paul  their  penitence  (ch.  7.  6,  Ac.),  a  brother— rat  her 
"our  (lit.,  the)  brother;"  one  well  known  to  the  Corinth- 
ians, and  perhaps  a  Corinthian ;  probably  one  of  the  two 
mentioned  ch.  8.  18,  22.  same  spirit— Inwardly,  steps— 
outwardly.  19.  Again— The  oldest  MSS.  read,  "This  long 
time  ye  think  that  we  are  excusing  ourselves  unto  you  T 
(Nay.)  It  Is  before  God  (as  opposed  to  '  unto  you')  that  we 
speak  in  Christ"  (ch.  2. 17).  English  Version  Greek  text  was 
a  correction  from  ch.  3. 1 ;  5. 12.  30.  For— Assigning  cause 
why  they  needed  to  be  thus  spoken  to  "for  their  edifica- 
tion;" viz.,  his  fear  that  at  his  coming  he  should  find  them 
"not  such  as  he  would,"  and  so  he  should  be  found  by 
them  "such  as  they  would  not"  like,  viz.,  severe  in  pun- 
ishing misconduct,  debates—  Greek,  "strifes,"  "conten- 
tions." envy  lugs  —  The  oldest  MSS.  read  "envying," 
singular,  strifes  —  "factions,"  "Intrigues,"  "factious 
schemes."  [Waal.]  Ambitious  self-seeking ;  from  a  Greek 
root, "  to  work  for  hire."  backbltings,  whisperings — open 
" slander ings,"  and  "whispering  backbltlngs"  (Galatlans 
5.  20).  swellings— arrogant  elation ;  puffing  up  of  your- 
selves. Jude  16,  "great  swelling  words"  (2  Peter  2. 18).  91. 
my  God — his  God,  however  trying  the  humiliation  that 
was  in  store  for  him.  will  bumble  me — The  Indicative 
Implies  that  the  supposition  will  actually  be  so.  The  faith- 
ful pastor  Is  "  humbled"  at,  and  "  bewails"  the  falls  of  his 
people,  as  though  they  were  his  own.  sinned  already— 
before  my  last  coming  [Kengel],  i.  e.,  before  the  second 
visit  which  he  paid,  and  in  which  he  had  much  at  Corinth 
to  rebuke,  have  not  repented— shall  not  have  repented. 
[Alford.]  uncleanness — for  example,  of  married  per- 
sons (1  Thessalonlans  4.  7).  fornication— among  the  un- 
married. 

CHAPTER    XIII. 

Ver.  1-14.  He  Threatens  a  severe  Proof  of  his 
Apostolic  Authority,  but  Prefers  they  would  Spare 
him  the  Necessity  for  it.  This  is  the  third  time  1  am 
coming  to  you — not  merely  preparing  to  come  to  you. 
This  proves  an  intermediate  visit  between  the  two  recorded 
In  Acts  18.  1,  Ac. ;  20.  2.  In  the  mouth  of  two  or  three 
witnesses  shall  every  word  be  established  —  Quoted 
from  Deuteronomy  19. 15,  LXX.  "I  will  Judge  not  with- 
out examination,  nor  will  I  abstain  from  punishing  upon 
due  evidence."  [Conybeabe  and  Howson.]  I  will  no 
longer  be  among  you  "  in  all  patience"  towards  offenders 
(ch.  12. 12).  The  apostle  in  this  case,  where  ordinary  testi- 
mony was  to  be  had,  does  not  look  for  an  Immediate  reve- 
lation, nor  does  he  order  the  culprits  to  be  cast  out  of  the 
Church  before  his  arrival.  Others  understand  the  "  two 
or  three  witnesses"  to  mean  his  two  or  three  visits  as  estab- 
lishing either  (1.)  the  truth  of  the  facts  alleged  against  tha 
offenders,  or  (2.)  the  reality  of  his  threats.  I  prefer  the 
first  explanation  to  either  of  the  two  latter.  9.  Rather, 
"  I  have  already  said  (at  my  second  visit),  and  tell  you 
(now)  beforehand,  as  (I  did)  when  I  was  present  thi 
second  time,  so  also  now  In  my  absence  (the  oldest  MSS. 
omit  the  'I  wTlte,'  which  here  wrongly  follows  In  English 
Version  Greek  text)  to  them  which  heretofore  have  sinned 
(viz.,  before  my  second  visit,  ch.  12.  21),  and  to  all  others" 
(who  have  sinned  since  my  second  visit,  or  are  In  dangt* 
of  sinning),  Ac.  The  English  Version,  "  as  if  I  were  present 
the  second  time,"  vie.,  this  next  time,  Is  quite  inconslstoni 
with  v.  1,  "this  is  the  third  time  I  am  coming  to  you,"  «• 
Paul  could  not  have  called  the  same  journey  at  once  "  th» 


GALATIAN8. 


second"  and  "the  third  time"  of  his  coming.  The 
antithesis  between  "the  second  time"  and  "now"  Is 
palpable.  If  I  come  again,  Ac. — i.  e.,  whensoever  I  come 
again  (Acta  20.  2).  These  were  probably  the  very  words  of 
Ms  former  threat  which  he  now  repeats  again.  3.  Since 
—The  reason  why  he  will  not  spare :  Since  ye  challenge 
me  tc  give  a  "proof"  that  Christ  speaks  In  me.  It  would 
be  better  If  ye  would  "prove  your  own  selves"  ,v.5).  This 
Ilsproves  the  assertion  of  some  that  Scripture  nowhere 
ussert*  the  Infallibility  of  Its  writers  when  writing  It. 
srhlch— "who"  (Christ).  Is  not  weak— in  relation  to 
you,  by  me  and  In  this  very  Epistle,  in  exercising  upon 
yon  strong  discipline,  mighty  In  you — has  given  many 
proofs  of  His  power  in  miracles,  and  even  in  punishing 
offenders  (ch.  5.  11,  20,  21).  Ye  have  no  need  to  put  me  to 
the  proof  in  this,  as  long  ago  Christ  has  exhibited  great 
proofs  of  His  power  by  me  among  you  (ch.  12. 12).  [Gbo- 
tics.]  It  is  therefore  not  me,  but  Christ,  whom  ye  wrong : 
it  is  His  patience  that  ye  try  In  despising  my  admoni- 
tions, and  derogating  from  my  authority.  [Calvin.]  4. 
though— Omitted  in  some  of  the  oldest  MSS. ;  then  trans- 
late, "  For  He  was  even  crucified,"  Ac.  through  weak- 
new- Qreek,  "from  weakness;"  i.e.,  His  assumption  of 
our  weakness  was  the  source,  or  necessary  condition, 
from  which  the  possibility  of  His  cruoiflxlon  flowed  (He- 
brews 2.  14;  Phlllppians  2.  7,  8).  by—  Greek,  "from;" 
M  owing  to,"  the  power  of  God— the  Father  (Romans  1. 
4;  6.  4;  Ephesians  1.  20).  weak  in  him— i.  «.,  in  virtue  of 
our  union  with  Him,  and  after  His  pattern,  weakness 
predominates  in  ns  for  a  time  (exhibited  in  our  "Infirmi- 
ties" and  weak  "bodily  presence,"  ch.  10. 10;  12.5,9,10; 
and  also  in  our  not  putting  Into  immediate  exercise  our 
power  of  punishing  offenders,  just  as  Christ  for  a  time 
kept  in  abeyance  His  power),  we  shall  live  with,  him— 
not  only  hereafter  with  Him,  free  from  our  present  in- 
firmities in  the  resurrection  life  (Phlllppians  3.  21),  but 
presently  in  the  exeroise  of  our  apostolic  authority  against 
offenders,  which  flows  to  us  in  respect  to  you  from  the  power 
of  God,  however  "weak"  we  now  seem  to  you.  "With 
Him,"  i. «.,  even  as  He  now  exercises  His  power  In  His 
glorified  resurrection  life,  after  His  weakness  for  a  time. 
4.  ICxamins—  Greek,  "Try  (make  trial  of)  yourselves." 
.jswve  your  own  selves— This  should  be  your  first  aim, 
•ather  than  "  seeking  a  proof  of  Christ  speaking  in  me"  (v. 
3).  your  own  selves— I  need  not  speak  much  in  proof  of 
Christ  being  in  me,  your  minister  (v.  3),  for  if  ye  try  your 
own  selves  ye  will  see  that  Christ  Is  also  In  you  [Chbysos- 
tom] (Romans  8. 10).  Finding  Christ  dwelling  In  your- 
selves by  faith,  ye  may  well  believe  that  He  speaks  In  me, 
by  whose  ministry  ye  have  received  this  faith.  [Estius.] 
To  doubt  It  would  be  the  sin  of  Israel,  who,  after  so  many 
miracles  and  experimental  proofs  of  God's  presence,  still 
cried  (Exodus  17.  7),  "  Is  the  Lord  among  us  or  not"  (cf. 
Mark  8. 11)?  except  ye  be  reprobates— The  Greek  softens 
the  expression,  "somewhat  reprobates,"  t.  «.,  not  abiding 
the  "proof"  (alluding  to  the  same  word  in  the  context); 
failing  wfien  tested.  Image  from  metals  (Jeremiah  6.  30 ; 
Daniel  5.  27;  Romans  1.  28).  6.  we  .  .  .  not  reprobates — 
not  unable  to  abide  the  "proof"  to  which  ye  put  us  (v.  6). 
"  I  trust  that"  your  own  Christianity  will  be  recognized  by 
you  (observe,  "ye  shall  know,"  answers  to  "know  your 
awn  selves,"  v.  5)  as  sufficient  "proof"  that  ye  are  not 


reprobates,  but  that  "Christ  speaks  in  me,"  wlthotu 
needing  a  proof  from  me  more  trying  to  yourselves.  II 
ye  doubt  my  apostleshlp,  ye  must  doubt  your  own  Chris- 
tianity, for  ye  are  the  fruits  of  my  apostleshlp.  7.  I  pray 
—The  oldest  MSS.  read,  "we  pray."  not  that  we  should 
appear  approved — not  to  gain  credit  for  ourselves,  youi 
ministers,  by  your  Christian  conduct;  but  for  your  good. 
[Alfobd.]  The  antithesis  to  "reprobates"  leads  me  to 
prefer  explaining  with  Benokl,  "  We  do  not  pray  that  we 
may  appear  approved,"  by  restraining  you  when  ye  do 
evil ;  "  but  that  ye  should  do  what  is  right"  (English  Ver- 
sion, "honest"),  though  we  be  as  reprobates — though 
we  be  thereby  deprived  of  the  occasion  for  exercising  our 
apostolic  power  (viz.,  in  punishing),  and  so  may  appear 
"as  reprobates"  (incapable  of  affording  proof  of  Christ 
speaking  in  us).  8.  Our  apostolic  power  is  given  us  that 
we  may  use  It  not  against,  but  for  the  furtherance  of,  the* 
truth.  Where  you  are  free  from  fault,  there  is  no  scop* 
for  iU  exercise :  and  this  I  desire.  Far  be  it  from  me  to 
use  it  against  the  Innocent,  merely  In  order  to  increase 
my  own  power  (v.  10).  9.  are  glad— Greek,  "rejoice.' 
'When  we  are  weak — having  no  occasion  for  displaying 
our  power;  and  so  seeming  "  weak,"  as  being  compassed 
with  "Infirmities"  (ch.  10. 10;  11.  29,  30).  ye  .  .  .  strong— 
"mighty"  In  faith  and  the  fruits  of  the  Spirit,  and— Not 
in  the  oldest  MSS.  we  wish — Greek,  "  pray  for."  your 
perfection— lit.,  "perfect  restoration :"  lit.,  that  of  a  dislo- 
cated limb.  Cf.  v.  11,  "Be  perfect,"  the  same  Greek  word; 
also  in  1  Corinthians  1. 10,  "perfectly  joined  together;" 
Ephesians  4. 12,  "  the  perfecting  of  the  saints."  10.  Thar** 
fore — Because  I  wish  the  "sharpness"  to  be  in  my  letters 
rather  than  in  deeds.  [Chbysostom.]  edification  .  .  . 
not  to  destruction— for  building  up  .  .  .  not  for  casting 
down.  To  "  use  sharpness"  would  seem  to  be  casting  down, 
rather  than  building  up;  therefore  he  prefers  not  to  have 
to  use  it.  11.  farewell — meaning  in  Greek  also  "  rejoice ;' 
thus  In  bidding  farewell  he  returns  to  the  point  with 
Which  he  set  out,  "we  are  helpers  of  your  joy"  (ch.  1.  24; 
Phlllppians  4.  4).  Be  perfect — Become  perfect  by  filling 
up  what  Is  lacking  in  your  Christian  character  (Ephe- 
sians 4. 13).  be  of  good  comfort- <Ch.  L  6;  7. 8-13;  1  Thes- 
salonians  4.  18.)  14.  The  benediction  which  proves  the 
doctrine  of  the  Divine  Trinity  In  unity.  "The  grace  of 
Christ"  comes  first,  for  It  is  only  by  It  we  come  to  "  the 
love  of  God"  the  Father  (John  14.  6).  The  variety  In  the 
order  of  Persons  proves  that  "  in  this  Trinity  none  is  afore 
or  after  other."  [Athanas.,  Creed.]  communion— joint 
fellowship,  or  participation,  in  the  same  Holy  Ghost, 
which  joins  in  one  catholic  Church,  His  temple,  both 
Jews  and  Gentiles.  Whoever  has  "  the  fellowship  of  the 
Holy  Ghost,"  has  also  "the  grace  of  our  Lord  Jesus 
Christ,"  and  "the  love  of  God  :"  and  vice  versa.  For  the 
three  are  Inseparable,  as  the  three  Persons  of  the  Trinity 
itself.  [Chbysostom.]  The  doctrine  of  the  Trinity  was 
not  revealed  clearly  and  fully  till  Christ  came,  and  the 
whole  scheme  of  our  redemption  was  manifested  In  Him, 
and  we  know  the  Holy  Three  In  One  more  in  their  rela- 
tions to  us  (as  set  forth  summarily  In  this  benediction), 
than  in  their  mutual  relations  to  one  another  (Deuteronomy 
29.  29).  Amen— Omitted  In  the  oldest  MSB.  Probably 
added  subsequently  for  the  exigencies  of  public  Joint 
worship. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

GALATIANS. 

INTRODUCTION. 


Taj-  Internal  and  external  evidence  for  St.  PauFs  authorship  Is  conclusive.  The  style  is  charaoterlstleally  Pamttne, 
rh«  superscription,  and  allusions  to  the  apostle  of  the  Gentiles  In  the  first  person,  throughout  the  Epistle,  establlan 
the  same  truth  (ch.  1. 1, 13-24;  2. 1-14).  His  authorship  is  also  upheld  by  the  unanimous  testimony  of  the  ancieat 
Ohurcb :  cf.  Ibkn.«:us,  adversus  Hcereses  3.  7.  2  (Galatians  3. 19) ;  Poi/rcABP  (Phlllppians,  ch.  8.)  quotes  Galatians  4. 28 1 
ft  '    Tustim  Mabttb,  or  whoever  wrote  the  Oratio  ad  Grcecos.  alludes  to  Galatians  4.  12  and  8.  20. 

SSI 


GALATIANS. 

The  Eplstld  was  written  "to  the  churches  of  Gaiatia"  (ch.  1.  2),  a  district  of  Asia  Minor,  bordering  on 
Phrygia,  Pontus,  Blthynla,  Cappadocla,  and  Paphlagonla.  The  Inhabitants  (Gallo-grsecl,  contracted  Into  Galatl,  an- 
other form  of  the  name  Kelts)  were  Gauls  In  origin,  the  latter  having  overrun  Asia  Minor,  after  they  had  pillaged 
Delphi,  about  B.  o.  280,  and  at  last  permanently  settled  in  the  central  parts,  thence  called  Gallo-grsecia  or  Galatla, 
Their  character,  as  shown  in  this  Epistle,  is  in  entire  consonance  with  that  ascribed  to  the  Gallic  race  by  all  writers, 
Cbbab,  B.  G. ,  4.  5, "  The  infirmity  of  the  Gauls  is  that  they  are  fickle  in  their  resolves  and  fond  of  change,  and  not  to  b« 
trusted."  So  Thiekby  [quoted  by  altokd],  "  Frank,  impetuous,  impressible,  eminently  intelligent,  but  at  the  same 
Ume  extremely  changeable,  inconstant,  fond  6¥  show,  perpetually  quarrelling,  the  frnlt  of  excessive  vanity."  They 
received  St.  Paul  at  first  with  all  Joy  and  kindness;  but  soon  wavered  in  their  allegiance  to  the  Gospel  and  to  him, 
and  hearkened  as  eagerly  now  to  Judalzing  teachers  as  they  had  before  to  him  (ch.  4. 14-10).  The  apostle  himself  had 
been  the  first  preacher  among  them  (Acts  16.  6;  Galatians  1.  8;  4. 18  [see  Note;  "on  account  of  infirmity  of  flesh  I 
preached  unto  you  at  the  first:"  implying  that  sickness  detained  him  among  them],  19);  and  had  then  probably 
founded  churches,  which  at  his  subsequent  visit  he  "strengthened"  in  the  faith  (Acts  18.  23).  His  first  visit  was 
about  A,  J>.  61,  during  his  second  missionary  journey.  Josephtjs,  Antiquities,  16.  62,  testifies  that  many  Jews  re- 
sided in  Anoyra  in  Galatia.  Among  these  and  their  brethren,  doubtless,  as  elsewhere,  he  began  his  preaching.  And 
though  subsequently  the  majority  in  the  Galatlan  churches  were  Gentiles  (ch.  4.  8,  9),  yet  these  were  soon  in- 
fected by  Judalzing  teachers,  and  almost  suffered  themselves  to  be  persuaded  to  undergo  circumcision  (ch.  1.  8;  HI, 
8;  5.  2, 1;  6.  12, 18).  Accustomed  as  the  Galatians  had  been,  when  heathen,  to  the  mystic  worship  of  Cybele  (preva- 
lent In  the  neighbouring  region  of  Phrygla),  and  the  theosophlstlc  doctrines  connected  with  that  worship,  they 
were  the  more  readily  led  to  believe  that  the  full  privileges  of  Christianity  could  only  be  attained  through  an 
elaborate  system  of  ceremonial  symbolism  (ch.  4.  9-11 ;  5.  7-12).  They  even  gave  ear  to  the  insinuation  that  Paul 
himself  observed  the  law  among  the  Jews,  though  he  persuaded  the  Gentiles  to  renounce  it,  and  that  his  motive 
was  to  keep  his  converts  in  a  subordinate  state,  excluded  from  the  full  privileges  of  Christianity,  which  were  enjoyed 
by  the  clrcumoised  alone  (oh.  5. 11 ;  4. 16,  of.  with  2. 17) ;  and  that  In  "  becoming  all  things  to  all  men,"  he  was  an  inter- 
ested flatterer  (oh.  1. 10),  aiming  at  forming  a  party  for  himself:  moreover,  that  he  falsely  represented  himself  as  an 
apostle  divinely  commissioned  by  Christ,  whereas  he  was  but  a  messenger  sent  by  the  Twelve  and  the  Church  at 
Jerusalem,  and  that  his  teaching  was  now  at  variance  with  that  of  St.  Peter  and  James,  "  pillars"  of  the  Church,  and 
therefore  ought  not  to  be  accepted. 

His  purpose,  then,  in  writing  this  Epistle  was  (1.)  to  defend  his  apostolic  authority  (ch.  1. 11-19;  2. 1-14);  (2.)  W> 
somite ra-ct  the  evil  influence  of  the  Judaizers  in  Galatla  (cb.  3.  and  4.),  and  to  show  that  their  doctrine  destroyed  the 
very  essence  of  Christianity,  by  lowering  Its  spirituality  to  an  outward  ceremonial  system;  (3.)  to  give  exhortation 
8or  the  strengthening  of  Galatlan  believers  In  faith  towards  Christ,  and  in  the  fruits  of  the  Spirit  (oh.  6.  and  6).  He 
had  already  face  to  face,  testified  against  the  Judalzing  teachers  (ch.  1.  9;  4. 16;  Acts  18.  23);  and  now  that  he  has 
tseard  of  the  continued  and  Increasing  prevalence  of  the  evil,  he  writes  with  his  own  hand  (ch  6. 11 :  a  labour  whlofc 
ne  usually  delegated  to  an  amanuensis)  this  Epistle  to  oppose  it.  The  sketch  he  gives  in  it  of  his  apostolic  career 
confirms  and  expands  the  account  in  Acts,  and  shows  his  Independence  of  human  authority,  however  exalted.  Hl£ 
protest  against  Peter  in  ch.  2. 14-21,  disproves  the  figment,  not  merely  of  papal,  but  even  of  that  apostle's  supremacy  • 
and  shows  that  Peter,  save  when  specially  Inspired,  was  fallible  like  other  men. 

There  Is  much  in  common  between  this  Epistle  and  that  to  the  Romans  on  the  subjeot  of  justification  by  Otitic 
only,  and  not  by  the  law.  But  the  Epistle  to  the  Romans  handles  the  subject  In  a  dtdaotlo  and  logical  mod* 
without  any  special  reference ;  this  Epistle,  In  a  controversial  manner,  and  with  special  reference  to  the  Judalserfe 
in  Galatla. 

The  style  combines  the  two  extremes,  sternness  (ch.  Li  8. 1-6)  and  tenderness  (ch.4.  19, 20),  the  characteristics  of  * 
man  of  strong  emotions,  and  both  alike  well  suited  for  acting  on  an  impressible  people  such  as  the  Galatians  were 
The  beginning  is  abrupt,  as  was  suited  to  the  urgency  of  the  question  and  the  greatness  of  the  danger.  A  tone  of  sad- 
ness, too,  Is  apparent,  such  as  might  be  expected  in  the  letter  of  a  warm-hearted  teacher  who  had  just  learned  thai 
those  whom  he  loved  were  forsaking  his  teachings  for  those  of  perverters  of  the  truth,  as  well  as  giving  ear  tooal- 
o amies  against  himself. 

The  time  or  writing  was  after  the  visit  to  Jerusalem  recorded  In  Acts  15. 1,  Ac,  i.  «.,  a.  n.  60,  If  that  visit  be,  as 
seems  probable,  Identical  with  that  In  ch.  2.  1,  Ac.  Further,  as  ch.  1. 0  (" as  we  said  before"),  and  4. 16  ("  Have  [Alfohdi 
I  become  your  enemy?"  viz.,  at  my  second  visit,  whereas  I  was  welcomed  by  you  at  my  first  visit),  refer  to  his  second 
visit  (Acts  18.23),  this  Epistle  must  have  been  written  after  the  date  of  that  visit  (the  autumu  of  a.  d.  54).  Ch.  4.18,  "Ye 
know  how  ...  I  preaohed  ...  at  the  first"  (Qreek, "  at  the  former  time"),  implies  that  Paul,  at  the  time  of  writing,  had 
been  twice  in  Galatla;  and  ch.  1.6,  "I  marvel  that  ye  are  so  toon  removed,"  Implies  that  he  wrote  not  long  after  having 
left  Galatia  for  the  second  time;  probably  In  the  early  part  of  hi*  resilience  at  Ephesus  (Acts  18.  23;  19.  1,  Ac,  from 
a.  ».  54,  the  autumn,  to  A.  d.  57,  Pentecost).  [Alford.]  Cohybeare  and  Howson,  from  the  similarity  between  this 
Epistle  and  that  to  the  Romans,  the  same  line  of  argument  In  both  occupying  the  writer's  mind,  think  It  was  not 
written  till  hi*  stay  at  Corinth  (Acts  20.  2,  3),  during  the  winter  of  67-68,  whence  he  wrote  his  Epistle  to  the  Romans; 
and  certainly,  in  the  theory  of  the  earlier  writing  of  it  from  Ephesns,  it  does  seem  unlikely  that  the  two  Epistles  t« 
the  Corinthians,  so  dissimilar,  should  Intervene  between  those  so  similar  as  the  Epistles  to  the  Galatians  and 
Romans ;  or  that  the  Epistle  to  the  Galatians  should  Intervene  between  the  second  to  the  Thessaloulans  and  the 
first  to  the  Corinthians.  The  decision  between  the  two  theories  rests  on  the  words,  "so  soon."  If  these  be  not  con- 
sidered inconsistent  with  little  more  than  three  years  having  elapsed  since  his  second  visit  to  Galat.a,  the  argument, 
ftrom  the  similarity  to  the  Epistle  to  the  Romans,  seems  to  me  conclusive.  This  to  the  Galatians  seems  written  on 
She  urgency  of  the  occasion,  tidings  having  reached  him  at  Corinth  from  Ephesus  of  the  Judalzing  of  many  of 
his  Galatlan  converts,  in  an  admonitory  and  controversial  tone,  to  maintain  the  great  principles  of  Christian 
liberty  and  Justification  by  faith  only;  that  to  the  Romans  Is  a  more  deliberate  and  systematic  exposition  of  th* 
B&we  central  truths  of  theology,  subsequently  drawn  up  In  writing  to  a  Church  with  which  he  was  personally  naw- 
toainted.  See  Note,  ch.  1.  6,  for  Birks'  view.  Paley  (Harm  Paulina)  well  remarks  how  perfectly  adapted  the  con 
dact  of  the  argument  is  to  the  historical  circumstances  under  which  the  Epistle  was  written  I  Thus,  that  to  the 
(Hdatlans,  a  Church  which  Paul  had  founded,  he  puts  mainly  upon  authority  ;  that  to  the  Romans  to  whom  ha  wuc 
not  personally  known  entirely  upon  argument 
822 


GALATIANS  L 


CHAPTER    I. 

Ver.  1-3*.  Superscription.  Greetings.  The  Cause 
.*r  his  Writing  is  their  Speedy  Falling  away  from 
raai  Gospel  hb  Taught.  Defence  op  his  Teaching  : 
Hn  Apostolic  Call  Independent  of  Man.  Judalzlng 
.<sachers  bad  persuaded  the  Galatlans  that  St.  Paul  had 
'aught  them  the  new  religion  Imperfectly,  and  at  second 
iivitd  Saat  the  founder  of  their  Church  himself  possessed 
aily  a  deputed  commission,  the  seal  of  truth  and  author- 
ity being  in  the  apost.es  at  Jerusalem:  moreover,  that 
whatever  ne  might  profess  among  them,  he  had  himself 
at  other  times,  and  in  other  places,  given  way  to  the  doc- 
trine of  circumcision.  To  refute  this,  he  appeals  to  the 
history  of  his  conversion,  and  to  the  manner  of  his  con- 
ferring with  the  apostles  when  he  met  them  at  Jerusa- 
lem; that  so  far  was  his  doctrine  from  being  derived  from 
them,  or  they  from  exercising  any  superiority  over  him, 
that  they  had  simply  assented  to  what  he  had  already 
preached  among  the  Gentiles,  which  preaching  was  com- 
municated, not  by  them  to  him,  but  by  himself  to  them. 
[Paley.]  Such  an  apologetic  Epistle  could  not  be  a  later 
forgery,  the  objections  which  it  meets  only  coming  out 
incidentally,  not  being  obtruded  as  they  would  be  by  a 
forger;  and  also  being  such  as  could  only  arise  in  the  ear- 
liest age  of  the  Church,  when  Jerusalem  and  Judaism 
still  held  a  prominent  place.  1.  apostle— in  the  earliest 
Epistles,  the  two  to  the  Thessalonians,  through  humility, 
he  uses  no  title  of  authority;  but  associates  with  him 
"Silvanus  and  Timotheus ;"  yet  here,  though  "  brethren" 
(v.  2)  are  with  him,  he  does  not  name  them,  but  puts  his 
own  name  and  apostleship  prominent ;  evidently  because 
his  apostolic  commission  needs  now  to  be  vindicated 
against  deniers  of  it.  of—  Greek,  "  from."  Expressing  the 
origin  from  which  his  mission  came,  "  not  from  men"  but 
from  Christ  and  the  Father  (understood)  as  the  source. 
"By"  expresses  the  immediate  operating  agent  in  the 
•sal".  Not  only  was  the  call  from  God  as  its  ultimate 
source,  but  by  Christ  and  the  Father  as  the  immediate 
agent  in  calling  him  (Acts  22. 15,  and  26. 16-18).  The  lay- 
ing on  of  Ananias'  hjands  (Acts  9.  17)  is  no  objection  to 
this;  for  that  was  but  a  sign  of  the  fact,  not  an  assisting 
eause.  So  the  Holy  Ghost  calls  him  specially  (Acts  13.  2, 
fl);  he  was  an  apostle  before  this  special  mission,  man— 
singu.ar;  to  mark  the  contrast  to  "Jesus  Christ."  The 
opposition  between  "Christ"  and  "man,"  and  His  name 
being  put  in  closest  connection  with  God  the  Father,  Im- 
ply His  Godhead,  raised  him  from  tlie  dead— Implying 
that,  though  he  had  not  seen  Him  in  His  humiliation  as 
the  other  apostles  (which  was  made  an  objection  against 
him),  he  had  seen  and  been  constituted  an  apostle  by  Him 
m  Hit  resurrection  power  (Matthew  28. 18;  Romans  1.  4,  5). 
Of.  as  to  the  ascension,  the  consequence  of  the  resurrec- 
tion, and  the  cause  of  His  giving  "apostles,"  Epheslans 
i.  11.  He  rose  again,  too,  for  our  justification  (Romans  4. 
86);  thus  St.  Paul  prepares  the  way  for  the  prominent 
subject  of  the  Epistle,  justification  in  Christ,  not  by  the 
law.  a.  all  the  brethren— I  am  not  alone  in  my  doctrine ; 
all  my  colleagues  in  the  Gospel- work,  travelllrg  with  me 
(Acts  19.  29,  Gaius  and  Arlstarchus  at  Ephesus  ,  Acts  20.  4, 
flopater,  Secundus,  Timotheus,  Tychlcus,  Trophimus, 
some,  or  all  of  these),  join  with  me.  Not  that  ihese  were 
joint  authors  with  St.  Paul  of  the  Epistle;  but  joined  him 
in  the  sentiments  and  salutations.  The  phraso,  "  all  the 
brethren,"  accords  with  a  date  when  he  had  many  trav- 
elli  ng  companions,  he  and  they  having  to  bear  jointly  the 
eollection  to  Jerusalem.  [Conybeabe  and  HowaoN.]  the 
dhnrches— Pesslnus  and  Ancyra  were  the  principal  cities ; 
»ut  doubtless  there  were  many  other  churches  In  Gala- 
tia(Aots  18.23;  1  Corinthians  16. 1).  He  does  not  attach  any 
honourable  title  to  the  churches  here,  as  elsewhere,  being 
displeased  at  their  Judalzing.  See  1  Corinthians ;  1  Thes- 
salonlans,  Ac.  The  first  Epistle  of  Peter  Is  addressed  to  Jew- 
Isb  Christians  sojourning  in  Galatla  (1  Peter  1.  1),  among 
sther  places  mentioned.  It  Is  interesting  thus  to  find  the 
(jpootle  of  the  circumcision,  as  well  as  the  apostle  of  the 
'iaelrsumcision,  once  at  issue  (ch.  2.  7-15),  co-operating  to 
oolld  up  the  same  churohes.    3.  from  .  .  .  from  — Omit 


the  second  "  from."  The  Greek  joins  God  the  Father  arm 
our  Lord  Jesus  Christ  In  closest  union,  by  there  being  but 
the  one  preposition.  4.  gave  himself— (ch.  2.  20)— unto 
death,  as  an  offering.  Found  only  in  this  and  the  Pastoral 
Epistles.  The  Greek  is  different  in  Epheslans  5.  25  (Nof-ei 
for  our  sins  — which  enslaved  us  to  the  present  evil 
world,  deliver  as  from  this—  Greek,  "out  of  the,"  Ac 
The  Father  and  Son  are  each  said  to  "  deliver  us,"  Ao. 
(Oolossians  1. 13);  but  the  Son,  not  the  Father,  "gave  Him- 
self  for"  us  In  order  to  do  so,  and  make  us  citizens  of  a  bet- 
ter world  (Phillpplans  S.  20).  The  Galatlans  in  desiring  tc 
return  to  legal  bondage  are,  he  Implies,  renouncing  the 
deliverance  which  Christ  wrought  for  us.  This  he  more 
fully  repeats,  ch.  3.  IS.  "  Deliver"  is  the  very  word  used 
by  the  Lord  as  to  His  deliverance  of  Paul  himself  (Acts 
26. 17) ;  an  undesigned  coincidence  between  St  Paul  and 
Luke,  world—  Greek, "  age ;"  system  or  course  of  the  world, 
regarded  from  a  religious  point  of  view.  The  present  age 
opposes  the  "glory"  (v.  5)  of  God,  and  is  under  the  author- 
ity of  the  Evil  One.  The  "ages  of  ages"  (Greek,  v.  5)  are 
opposed  to  "  the  present  evil  age."  according  to  the  will 
of  God  and  the  Father—  Greek,  "  Of  Him  who  is  at  once 
God  [the  sovereign  Creator]  and  our  Father"  (John  6.  88, 
39 ;  10. 18,  endV  Without  merit  of  ours.  His  sovereignty 
as  "God,"  and  our  filial  relation  to  Him  as  "oub 
Father,"  ought  to  keep  us  from  blending  our  own  legal 
notions  (as  the  Galatlans  were  doing)  with  His  will  and 
plan.  This  paves  the  way  for  his  argument.  5.  be  glory- 
rather,  as  Greek,  "  Be  the  glory ;"  the  glory  which  is  pecu- 
liarly and  exclusively  His.  Cf.  Epheslans  8.  21,  Note.  6. 
Without  the  usual  expressions  of  thanksgiving  for  their 
faith,  Ac.,  he  vehemently  plunges  into  his  subject,  zeal- 
ous for  "the  glory"  of  God  (v.  5),  which  was  being  dis- 
paraged by  the  Galatians  falling  away  from  the  pure 
Gospel  of  the  "grace"  of  God.  I  marvel— Implying  that 
he  had  hoped  better  things  from  them,  whence  his  sor- 
rowful surprise  at  their  turning  out  so  different  from 
his  expectations,  so  soon— after  my  last  visit;  when  1 
hoped  and  thought  you  were  untainted  by  the  Judalzing 
teachers.  If  this  Epistle  was  written  from  Corinth,  the 
Interval  would  be  a  little  more  than  three  years,  which 
would  be  "soon"  to  have  fallen  away,  if  they  were  appa- 
rently sound  at  the  time  of  his  visit.  Ch.  4.  18,  20  may 
Imply  that  he  saw  no  symptom  of  unsoundness  then, 
such  as  he  hears  of  in  them  now.  But  English  Version  is 
probably  not  correct  there.  See  Note,  also  see  Intro- 
duction. If  from  Ephesus,  the  interval  would  be  not 
more  than  one  year.  Bikks  holds  the  Epistle  to  have 
been  written  from  Corinth  after  his  first  visit  te 
Galatla;  for  this  agrees  best  with  the  "so  soon"  here; 
with  ch.  4. 18,  "  It  is  good  to  be  zealously  affected  always 
in  a  good  thing,  and  not  only  when  I  am  present  with 
you."  If  they  had  persevered  in  the  faith  during  three 
years  of  his  first  absence,  and  only  turned  aside  after  his 
second  visit,  they  could  not  be  charged  justly  with  adher- 
ing to  the  truth  only  when  he  was  present;  for  his  first 
absence  was  longer  than  both  his  visits,  and  they  would 
have  obeyed  longer  in  his  "  absence"  than  in  his  "pres- 
ence." But  if  their  decline  had  begun  Immediately  after 
he  left  them,  and  before  his  return  to  them,  the  reproof 
will  be  Just.  But  see  Note,  ch.  4. 13.  removed— translate, 
"are  being  removed,"  i.  e.,  ye  are  suffering  yourselves  se 
soon  (whether  from  the  time  of  my  last  visit,  or  from  the 
time  of  the  first  temptation  held  out  to  you)  [Parkus]  to- 
be  removed  by  Jewish  seducers.  Thus  he  softens  the  cen- 
sure by  Implying  that  the  Galatians  were  tempted  by 
seducers  from  without, with  whom  the  chief  guilt  lay; 
and  the  present,  "ye  are  being  removed,"  implies  that 
their  seduction  was  only  in  process  of  being  effected,  not 
that  It  was  actually  effected.  Wahl,  Alford,  Ac,  take 
the  Greek  as  middle  voice,  "Ye are  removing"  or  "pass- 
ing over."  "Shifting  your  ground."  [Conybeabe  an<? 
HowsoN.]  But  thus  the  point  of  St.  Paul's  oblique  refer- 
ence to  their  mlsleaders  is  lost;  and  in  Hebrews  7. 12  th« 
Greek  is  used  passively,  Justifying  its  being  taken  so  here. 
On  the  impulsiveness  and  fickleness  of  the  Gaols, 
whence  the  Galatlans  sprang  (another  form  of  Kel-t-a, 
the  progenitors  of  the  Erse.  Gauls  Cymrl,  and  Belgtaus)r 

323 


GALATIAN8  L 


;«*  Introduction  and  Osssab,  B.  G.,  8. 19.    from  him  that 

sailed  yon— God  the  Father  (v.  15;  ch.  5.  8;  Romans  8.  80; 
I  Corinthians  1.  9;  1  Thessalonians  2.  12;  5.  24).  Into— 
rather,  as  Greek,  "in  the  grace  of  Christ,"  as  the  element 
4»*  which,  and  the  instrument  by  which,  God  calls  as  to  sal- 
vation. Cf.  Note,  1  Corinthians  7. 15 ;  Romans  5. 15,  "  the 
girt  by  (Greek,  'in')  grace  (Greek,  'the  grace')  of  (the)  one 
dan."  "The  grace  of  Christ,"  Is  Christ's  gratuitously 
purchased  and  bestowed  Justification,  reconciliation,  and 
eternal  life,  another— rather,  as  Greek,  "a  second  and 
different  Gospel,"  i.  e.,  Into  a  so-called  Gospel,  different 
altogether  from  the  only  true  Gospel.  T.  another— A 
distinct  Greek  word  from  that  in  v.  6.  Though  I  called  it 
%  Gospel  (v.  6),  It  is  not  really  so.  There  is  really  but  one 
Gospel,  and  no  other  Gospel,  but— translate,  "  Only  that 
there  are  some  that  trouble  you,"  Ac.  (ch.  5. 10, 12).  All  I 
meant  by  the  "  different  Gospel"  was  nothing  but  a  per- 
version by  "  some"  of  the  one  Gospel  of  Christ,  would 
pervert—  Greek,  "wish  to  pervert;"  they  could  not  really 
pervert  the  Gospel,  though  they  could  pervert  Gospel  pro- 
cessors (cf.  ch.  4.  9, 17,  21 ;  6. 12, 13 ;  Colosslans  2. 18).  Though 
acknowledging  Christ,  they  insisted  on  circumcision  and 
Jewish  ordinances,  and  professed  to  rest  on  the  authority 
of  other  apostles,  viz.,  Peter  and  James.  But  Paul  recog- 
nises no  Gospel,  save  the  pure  Gospel.  8.  But^-However 
weighty  they  may  seem  "  who  trouble  you."  Translate  as 
Greek,  "  Even  though  we,"  wis.,  I  and  the  brethren  with 
me,  weighty  and  many  as  we  are  (v.  1,  2).  The  Greek  Im- 
plies a  case  supposed  which  never  has  occurred.  angel- 
In  which  light  ye  at  first  received  me  (of.  oh.  4. 14 ;  1  Co- 
rinthians 18. 1),  and  whose  authority  Is  the  highest  possi- 
ble next  to  that  of  God  and  Christ.  A  new  revelation, 
even  though  seemingly  accredited  by  miracles,  is  not  to 
be  received  If  It  contradlot  the  already  existing  revela- 
tion. For  God  cannot  contradict  Himself  (Deuteronomy 
IS.  1-3;  1  Kings  13. 18;  Matthew  24.  24;  2  Thessalonians  2.9). 
The  Judalzing  teachers  sheltered  themselves  under  the 
names  of  the  great  apostles,  James,  John,  and  Peter ;  "  Do 
not  bring  these  nam««  up  to  me,  for  even  If  an  angel,"  Ac. 
Not  that  he  means,  the  apostles  really  supported  the 
Judaizers;  but  he  wiuhes  to  show,  when  the  truth  is  In 
Question,  respect  of  persons  is  Inadmissible.  [Chrysos- 
TO1C]  preach— i.  e.,  "should  preach."  any  other  gospel 
,  .  .  than— The  Greek  expresses  not  so  much  "  any  other 
Gospel  different  from  what  we  have  preached,"  as,  "any 
Gospel  beside  that  which  we  preached."  This  distinctly 
appose*  the  traditions  of  the  Church  of  Rome,  which  are 
at  once  besides  and  against  (the  Greek  Includes  both  Ideas) 
the  written  Word,  our  only  attested  rule.  9.  said  before— 
when  we  were  visiting  yon  (so  "before"  means,  2  Corinth- 
ians 13.  2).  Cf.  ch.  6.  2,  8,  21.  Translate,  "If  any  man 
preacheth  unto  you  any  Gospel  beside  that  which,"  Ac. 
Observe  the  indicative,  not  the  subjunctive  or  con- 
ditional mood.  Is  used,  "preacheth,"  lit.,  "furnlsheth  you 
with  any  Gospel."  'Shu  foot  is  assumed,  not  merely  sup- 
posed as  a  contingency,  as  in  v.  8,  "preach,"  or  "should 
preach."  This  implies  that  he  had  already  observed  (viz., 
during  his  last  visit)  the  machinations  of  the  Judalzing 
teachers ;  but  his  surprise  (v.  6)  now  at  the  Galatlans  being 
misled  by  them,  implies  that  they  had  not  apparently 
been  so  then.  As  in  v.  8  he  had  said, "  which  we  preached," 
so  here,  with  an  augmentation  of  the  force,  "  which  ye 
received;"  acknowledging  that  they  had  truly  accepted  It. 
accursed— The  opposite  appears,  ch.  6.  16.  10.  For—  Ao- 
oounting  for  the  strong  language  he  has  Just  used,  do  I 
now— Resuming  the  "now"  of  v.  9.  "Am  I  now  persuading 
men"  [AurOBD],  i.  «.,  conciliating?  Is  what  I  have  just 
now  said  a  sample  of  men-pleasing,  of  which  I  am  ao- 
eused?  His  adversaries  accused  him  of  being  an  inter- 
ested flatterer  of  men,  "  becoming  all  things  *o  all  men," 
to  make  a  party  for  himself,  and  so  observing  the  law 
among  the  Jews  (for  instance,  circumcising  Timothy),  yet 
persuading  the  Gentiles  to  renounce  it  (ch.  5. 11)  (in  order 
to  flatter  those,  really  keeping  them  in  a  subordinate 
state,  not  admitted  to  the  full  privileges  which  the  oir- 
enmcised  alone  enjoyed).  Neandeb  explains  the  "  now" 
IhtM :  Once,  when  a  Pharisee,  I  was  actuated  only  by  a 
regard  to  human  authority  *aD'  to  please  men,  Luke  16. 

tiA 


15;  John  6.44],  but  now  I  teach  as  responsible  to  God  alone 
(1  Corinthians  4. 8).  or  Ood  J— Regard  Is  to  be  had  to  God 
alone,  for  If  1  yet  pleased  men— The  oldest  MSS.  omit 
"for."  "If  I  were  still  pleasing  men,"  Ac.  (Luke  6.  2f» 
John  15. 19;  1  Thessalonians  2.4;  James  4.  4;  1  John  4.6). 
On  "  yet,"  cf.  ch.  6. 11.  servant  of  Christ— and  so  pleas- 
ing Him  in  all  things  (Titus  2.9;  Colosslans  3.22).  if, 
certify— I  made  known  to  you  as  to  the  Gospel  which 
was  preached  by  me,  that  it  1b  not  after  man,  i.  e.,  not  of, 
by,  or  from  man  (v.  1, 12).  It  Is  not  according  to  man ;  not 
Influenced  by  mere  human  considerations,  as  It  would  be, 
If  it  were  of  human  origin,  brethren— He  not  till  now 
calls  them  so.  19.  Translate,  "  For  not  even  did  I  myself 
(anymore  than  the  other  apostles)  receive  It  from  man, 
nor  was  I  taught  It  (by  man)/'  "  Received  It,"  implies 
the  absence  of  labour  in  acquiring  It.  "Taught  It," 
implies  the  labour  of  learning,  by  the  revelation  of 
Jeans  Christ— translate,  "By  revelation  of  (i.  «.,  from) 
Jesus  Christ."  By  His  revealing  It  to  me.  Probably  this 
took  place  during  the  three  years,  in  part  of  which  be 
sojourned  in  Arabia  (v.  17, 18),  In  the  vicinity  of  the  scene 
of  the  giving  of  the  law;  a  fit  place  for  such  a  revelation 
of  the  Gospel  of  grace,  whloh  supersedes  the  ceremonial 
law  (ch.  4.  25).  He,  like  other  Pharisees  who  embraced 
Christianity,  did  not  at  first  recognize  Its  Independence 
of  the  Mosaic  law,  but  combined  both  together.  Ananias, 
his  first  Instructor,  was  universally  esteemed  for  his  legal 
piety,  and  so  was  not  likely  to  have  taught  him  to  sever 
Christianity  from  the  law.  This  severance  was  partially 
recognized  after  the  martyrdom  of  Stephen.  But  at. 
Paul  received  it  by  special  revelation  (1  Corinthians  11. 
23;  15.  8;  1  Thessalonians  4.  16).  A  vision  of  the  Lord 
Jesus  is  mentioned  (Acts  22.  18),  at  his  first  visit  U 
Jerusalem  (v.  18);  but  this  seems  to  have  been  subse- 
quent to  the  revelation  here  meant  (of.  v.  15-18),  and  to 
have  been  confined  to  giving  a  particular  command.  The 
vision  "  fourteen  years  before  "  (2  Corinthians  12. 1),  Ac. 
was  In  a.  d.  43,  still  later,  six  years  after  his  conversion. 
Thus  Paul  is  an  independent  witness  to  the  GospeL 
Though  he  had  reoived  no  instruction  from  the  apostles, 
but  from  the  Holy  Ghost,  yet  when  he  met  them  his  Gos- 
pel exactly  agreed  with  theirs.  13.  heard— even  before  I 
came  among  you.  conversation— "  my  former  way  of 
life."  Jews'  religion— the  term  "Hebrew,"  expresses 
the  language.  "Jew,"  the  nationality,  as  distinguished 
from  the  Gentiles.  "Israelite,"  the  highest  title,  the  re- 
ligious privileges,  as  a  member  of  the  theocracy,  the 
Church— Here  singular,  marking  its  unity,  though  con- 
stituted of  many  particular  churches,  under  the  one 
Head,  Christ,  of  God— added  to  mark  the  greatness  of 
his  sinful  alienation  from  God  (1  Corinthians  15.  19). 
wasted — laid  it  waste:  the  opposite  of  "  building  It  up." 
14.  profited—  Greek,  "I  was  becoming  a  proficient;"  "I 
made  progress."  above — beyond,  my  equals — Greek, 
"Of  mine  own  age,  among  my  oountrymen."  tradition* 
of  my  fathers — viz.,  those  of  the  Pharisees,  Paul  being  "a 
Pharisee,  and  son  of  a  Pharisee  "  (Act*  23.  6 ;  26.  5).  "  Mr 
fathers,"  show  that  It  is  not  to  be  understood  generally 
of  the  traditions  of  the  nation.  15.  separated—"  set  me 
apart:"  in  the  purposes  of  His  electing  love  (cf.  Acta 
9.  15;  22.  14),  In  order  to  show  in  me  His  "pleasure," 
which  is  the  farthest  point  that  any  can  reach  in  lnquii- 
lng  the  causes  of  his  salvation.  The  actual  "  separating  " 
or  "  setting  apart "  to  the  work  marked  out  for  him,  la 
mentioned  Acts  13.  2;  Romans  1. 1.  There  is  an  allusion, 
perhaps,  In  the  way  of  contrast,  to  the  derivation  of  Pha- 
risee from  Hebrew,  pharash,  "  separated."  I  was  once  a  so- 
called  Pharisee  or  Separatist,  but  God  had  separated  me  to 
something  far  better,  from  . . .  ■womb— Thus  merit  in  me 
was  out  of  the  question,  In  assigning  causes  for  His  call 
(Romans  9. 11).  Grace  is  the  sole  cause  (Psalm  22.  9;  7L  tt 
Isaiah  49. 1,  5;  Jeremiah  1.  6;  Luke  1.  15).  called 
the  way  to  Damascus  (Acts  9).  16.  reveal  his  Son  in  i 
within  me,  in  my  Inmost  soul,  by  the  Holy  Hplrtt  (on.  A 
20).  Ct  2  Corinthians  4. 6,  "  Shlned  in  our  hearts."  The  re- 
vealing of  His  Son  by  me  to  the  Gentiles  (so  translate  tat 
"  heathen  ")  wa*  impossible,  unless  He  had  first  revealed 
His  Son  in  me;  at  first  ob  mv  conversion,  bnt  especially 


GALAT1ANS  II. 


»t  the  subsequent  revelation  from  Jesus  Christ  (v.  12), 
whereby  I  learnt  the  Gospel's  Independence  of  the  Mosaic 
law.  that  I  might  preach — The  oreseut  in  the  Greek, 
which  includes  the  Idea  "  that  i  may  preach  Him,"  im- 
plying an  office  still  continuing.  This  was  the  main  com- 
mission entrusted  to  him  (ch.  2. 7,  9).  immediately— con- 
nected chiefly  with  "  I  went  into  Arabia"  (v.  17).  It  de- 
notes the  sudden  fitness  of  the  apostle.  So  Acts  9.  20, 
"Straightway  he  preached  (Jurist  in  the  synagogue."  I 
a»nfenred  not—  Greek,  "  I  had  not  further  (viz.,  in  addi- 
tion to  revelation)  recourse  to  .  .  .  for  the  purpose  of  con- 
raltlng.'  The  Divine  revelation  was  sufficient  for  me. 
(Bbngei*.]  flesh  and  blood— {Matthew  16.  17.)  17.  went 
I  up— Some  of  the  oldest  MSS.  read,  "  went  away."  to 
Jerusalem— the  seat  of  the  apostles,  into  Arabia— This 
Jonrney  (not  recorded  in  Acts)  was  during  the  whole 
period  of  his  stay  at  Damascus,  called  by  St.  Luke  (Acts 
ft.  88),  "  many  ( Greek,  a  considerable  number  of)  days."  It 
la  curiously  confirmatory  of  the  legitimacy  of  taking 
"  many  days  "  to  stand  for  "three  years,"  that  the  same 
phrase  exactly  occurs  in  the  same  sense  (1  Kings  2.  38,  39). 
This  was  a  country  of  the  Gentiles;  here  doubtless  he 
preached  as  he  did  before  and  after  (Acts  9.  20,  22)  at  Da- 
mascus: thus  he  shows  the  independence  of  his  apostolic 
9ommlsslon.  He  also  here  had  that  comparative  retire- 
ment needed,  after  the  first  fervour  of  his  conversion,  to 
prepare  him  for  the  great  work  before  him.  Cf.  Moses 
(Acts  7.  29.  30).  His  familiarity  with  the  scene  of  the 
giving  of  the  law,  and  the  meditations  and  revelations 
which  he  had  there,  appear  in  ch.  4.  24,25;  Hebrews  12. 
18.  See  Note,  v.  12.  The  Lord  from  heaven  communed 
with  him,  as  He  on  earth  in  the  days  of  His  flesh  com- 
muned with  the  other  apostles,  returned  again—  Greek 
"returned  back  again."  18.  after  three  years — dating 
from  my  conversion,  as  appears  by  the  contrast  to  "  Im- 
mediately "  (v.  16).  This  is  the  same  visit  to  Jerusalem  as 
In  Acts  9.  26,  and  at  this  visit  occurred  the  vision  (Acts  22. 
17,  18).  The  incident  which  led  to  his  leaving  Damascus 
(Acts  9.  25;  2  Corinthians  11. 33)  was  not  the  main  cause  of 
als  going  to  Jerusalem.  So  that  there  is  no  discrepancy  in 
the  statement  here  that  he  went "  to  see  Peter ;"  or  rather, 
u  Ortek,  "to  make  the  acquaintance  of;"  "  to  become 
personally  acquainted  with."  The  two  oldest  MSS.  read, 
M  Cephas,"  the  name  given  Peter  elsewhere  In  the  Epistle, 
the  Hebrew  name;  as  Peter  is  the  Greek  (John  1.  42).  Ap- 
propriate to  the  view  of  him  here  as  the  apostle  espe- 
oially  of  the  Hebrews.  It  Is  remarkable  that  Peter  him- 
self, In  his  Epistles,  uses  the  Greek  name  Peter,  perhaps 
to  mark  his  antagonism  to  the  Judaizers  who  would 
cling  to  the  Hebraic  form.  He  was  prominent  among  the 
apostles,  though  James,  as  bishop  of  Jerusalem,  had  the 
chief  authority  there  (Matthew  16. 18).  fifteen  days— only 
fifteen  days;  contrasting  with  the  long  period  of  three 
years,  during  which,  previously,  he  had  exercised  an  in- 
dependent commission  In  preaching:  a  fact  proving  on 
the  face  of  it,  how  little  he  owed  to  Peter  in  regard  to  his 
apostolical  authority  or  Instruction.  The  Greek  for  "to 
see,"  at  the  same  time  implies,  visiting  a  person  important 
to  know,  such  as  Peter  was.  The  plots  of  the  Jews  pre- 
vented him  staying  longer  (Acts  9.  29).  Also,  the  vision 
directing  him  to  depart  to  the  Gentiles,  for  that  the  peo- 
ple of  Jerusalem  would  not  receive  his  testimony  (Acts 
8117,18).  abode— or  "tarried."  [Ellicott,  Ac]  19.  Cf. 
Acts  9.  27,  28,  wherein  Luke,  as  an  historian,  describes 
more  generally  what  St.  Paul,  the  subject  of  the  history, 
himself  details  more  particularly.  The  history  speaks  of 
** apostles;"  and  St.  Paul's  mention  of  a  second  apostle 
besides  Peter,  reconciles  the  Epistle  and  the  history.  At 
Stephen's  martyrdom,  and  the  consequent  persecution, 
the  other  ten  apostles,  agreeably  to  Christ's  directions, 
mm  to  have  soon  (though  not  immediately.  Acts  8.  14)  left 
Jerusalem  to  preach  elsewhere.  James  remained  In 
•barge  of  the  mother  Church,  as  Its  bishop.  Peter,  the 
ajpMtle  of  the  circumcision,  was  present  during  Paul's 
fifteen  days'  stay ;  but  he,  too,  presently  after  (Acts  9.  32), 
went  on  a  circuit  through  Judea.  Jamts,  the  Lord's 
brother— Thir  designation,  to  dibtingi  >h  him  from 
tames  the  soi      '  Zebedee,  was  appropr    -e  whilst  tl*at 


apostle  was  alive.  But  before  St.  Panl's  second  visit  U 
Jerusalem  (ch.  2.1;  Acts  15.),  he  had  been  beheaded  fc> 
Herod  (Acts  12.  2).  Accordingly,  In  the  subsequent  men- 
tion of  James  here  (ch.  2.  9, 12),  he  is  not  designated  by  tht* 
distinctive  epithet :  a  minute,  undesigned  coincidence, 
and  proof  of  genuineness.  James  was  the  Lord's  brother, 
not  in  our  strict  sense,  but  In  the  sense,  "cousin,"  or 
"kinsman"  (Matthew  28. 10;  John  20.  17).  His  brethren 
are  never  called  "sons  of  Joseph,"  which  they  would 
have  been  had  they  been  the  Lord's  brothers  strictly. 
However,  cf.  Psalm  69.  8,  "  I  am  an  alien  to  my  mother'* 
children."  In  John  7.  8,  5,  the  "brethren"  who  believed 
not  in  Him  may  mean  His  near  relations,  not  Including 
the  two  of  His  brethren,  (. «.,  relatives  (James  and  Jude; 
who  were  among  the  Twelve  apostles.  Acts  1. 14,  "  His 
brethren,"  refer  to  Simon  and  Joses,  and  others  (Matthew 
13.  55)  of  His  kinsmen,  who  were  not  apostles.  It  Is  not 
likely  there  would  be  two  pairs  of  brothers  named 
alike,  of  such  eminence  as  James  and  Jude ;  the  likeli- 
hood is  that  the  apostles  James  and  Jude,  are  also  the 
writers  of  the  Epistles,  and  the  brethren  of  Jesus. 
James  and  Joses  were  sons  of  Alpheus  and  Mary, 
sister  of  the  Virgin  Mary.  80.  Solemn  asseveration  that 
his  statement  Is  true  that  his  visit  was  but  for  fifteen  days, 
and  that  he  saw  no  apostle  save  Peter  and  James.  Prob- 
ably It  had  been  reported  by  Judaizers  that  he  had  re- 
ceived a  long  course  of  Instructions  from  the  apostles  In 
Jerusalem  from  the  first;  hence  his  earnestness  In  assert- 
ing the  contrary  facts.  91.  I  came  Into  .  .  .  Syria  and 
Cillcia— "  preaching  the  faith"  (v.  23),  and  so,  no  doubt, 
founding  the  churches  in  Syria  and  Cillcia,  which  he  sub- 
sequently confirmed  In  the  faith  (Acts  15. 23, 41).  He  prob- 
ably went  first  to  Csesarea,  the  main  seaport,  and  thence 
by  sea  to  Tarsus  of  Cillcia,  his  native  place  (Acts  9. 80),  and 
thence  to  Syria ;  Cillcia  having  its  geographical  affinities 
with  Syria,  rather  than  with  Asia  Minor,  as  the  Tarsus 
mountains  separate  It  from  the  latter.  His  placing 
"Syria"  in  the  order  of  words  before  "  Cillcia,"  Is  due  to 
Antloch  being  a  more  important  city  than  Tarsus,  as  also 
to  his  longer  stay  in  the  former  olty.  Also  "Syria  and 
Cillcia,"  from  their  close  geographical  connection,  became 
a  generlo  geographical  phrase,  the  more  Important  dis- 
trict being  placed  first.  [Conybkaeb  and  Howson.J  This 
sea  journey  accounts  for  his  being  "unknown  by  face  to 
the  churches  of  Judea"  (v.  22).  He  passes  by  in  silence  his 
second  visit,  with  alms,  to  Judea  and  Jerusalem  (Acts  lL 
30) ;  doubtless  because  it  was  for  a  limited  and  special  ob- 
ject, and  would  occupy  but  a  few  days  (Acts  12. 25),  as 
there  raged  at  Jerusalem  at  the  time  a  persecution  in 
which  James,  the  brother  of  John,  was  martyred,  and 
Peter  was  in  prison,  and  James  seems  to  have  been  the 
only  apostle  present  (Acts  12.17);  so  it  was  needless  to 
mention  this  visit,  seeing  that  he  could  not  at  such  a 
time  have  received  the  Instructions  which  the  Galatians 
alleged  he  had  derived  from  the  primary  fountains  of  au- 
thority, the  apostles.  22.  So  far  was  I  from  being  a  disci- 
ple of  the  apostles,  that  I  was  even  unknown  in  the  church.es 
of  Judea  (excepting  Jerusalem,  Acts  9. 26-29),  which  were 
the  chief  scene  of  their  labours.  23.  Translate  as  Greek, 
"They  were  hearing:"  tidings  were  brought  them  from 
time  to  time.  [Conybeabjs  and  Howbon.}  he  which 
persecuted  us  In  times  past— "on  former  persecutor." 
[Alford.]  The  designation  by  Widch  he  was  known 
among  Christians  still  better  than  by  his  name  "  Saul." 
destroyed — Greek,  "  was  destroying."  24.  in  me— "in 
my  case."  "Having  understood  the  entire  change,  and 
that  the  former  wolf  is  now  acting  the  shepherd's  part, 
they  received  occasion  for  joyful  thanksgiving  to  God  in 
respect  to  me."  [Theodoret.]  How  different,  he  implies 
to  the  Galatlans,  their  spirit  from  yours  I 

CHAPTER    II. 

Ver.  1-21.  His  Co-ordinate  Authoritt  as  ArosTJ.K 
of  the  Circumcision  Recognized  by  thh  Afostxks. 
Proved  bt  his  Rebuking  Petkb  fob  Temporising  at 
Antioch  :  His  Reasoning  as  to  the  Inconsistency  cf 
judaizing  with  justification  by  faith.    1.  vr<m» 


GALATIANS   II 


fcttSo,  "Alter  fourteen  years;"  viz.,  from  Paul's  conversion 
Inclusive.    [Alfobd.]     In  the  fourteenth  year  from  his 
conversion.    [Bibbs.]    The  same  visit  to  Jerusalem  as  in 
Acts  15.  (A.  D.  50),  when  the  council  of  the  apostles  and 
Church  decided  that  Gentile  Christians  need  not  be  cir- 
cumcised.   His  omitting  allusion  to  that  decree  is,  (1.)  be- 
cause his  design  here  is  to  show  the  Galatians  his  own  in- 
dependent apostolic  authority,  whence  he  was  not  likely 
to  support  himself  by  their  decision.    Thus  we  see  that 
general  counoils  are  not  above  apostles.    (2.)  Because  he 
argues  the  point  upon  principle,  not  authoritative  decis- 
ions.   (3.)  The  decree  did  not  go  the  length  of  the  position 
maintained  here:  the  council  did  not  impose  Mosaic  or- 
dinances ;  the  apostle  maintains,  the  Mosaic  institution 
Itself  is  at  an  end.  (4.)  The  Galatians  were  Judalzlng,  not 
because  the  Jewish  law  was  imposed  by  authority  of  the 
Church   as   necessary  to   Christianity,  but   because    they 
thought  it  necessary  to  be  observed  by  those  who  aspired 
Vo  higher  perfection  (ch.  3.  3;  4.21).    The  decree  would  not 
at  all  disprove  their  view,  and  therefore  would  have  been 
useless  to  quote.    St.  Paul  meets  them  by  a  far  more  di- 
rect confutation,  "Christ  is  of  no  effect  unto  you  whoso- 
ever are  Justified  by  the  law"  (ch.  5. 4).    [Paley.]    Titus 
.  .  also— Specified  on  account  of  what  follows  as  to  him, 
In  *.  3.    Paul  and  Barnabas,  and  others,  were  deputed  by 
the  Church  of  Antioch  (Acts  15.  2)  to  consult  the  apostles 
and  elders  at  Jerusalem  on  the  question  of  circumcision 
of  Gentile  Christians,    ».  by  revelation— Not  from  being 
Absolutely  dependent  on  the  apostles  at  Jerusalem,  but 
by  independent  Divine  "  revelation."    Quite  consistent 
with  his  at  the  same  time,  being  a  deputy  from  the  Church 
of  Antioch,  as  Acts  15.  2  states.    He  by  this  revelation  was 
led  to  suggest  the  sending  of  the  deputation.    Cf.  the  case 
of  Peter  being  led  by  vision,  and  at  the  same  time  by  Cor- 
nelius' messengers,  to  go  to  Ceesarea,  Acts  10.    I .  . .  torn- 
miui  iuated  unto  them — viz.,  "  to  the  apostles  and  elders" 
(Aots  15. 2) :  to  the  apostles  in  particular  (v.  9).    privately 
—that  he  and  the  apostles  at  Jerusalem  might  decide  pre- 
viously on  the  principles  to  be  adopted  and  set  forward 
before  the  public  council  (Acts  15).    It  was  necessary  that 
the  Jerusalem  apostles  should  know  beforehand  that  the 
Gospel  Paul  preached  to  the  Gentiles  was  the  same  as 
theirs,  and  had  received  Divine  confirmation  in  the  re- 
sults It  wrought  on  the  Gentile  converts.    He  and  Barna- 
bas related  to  the  multitude,  not  the  nature  of  the  doctrine 
they  preached  (as  Paul  did  privately  to  the  apostles),  but 
only  the  miracles  vouchsafed  In  proof  of  God's  sanction- 
ing their  preaching  to  the  Gentiles  (Acts  15. 12).    to  them 
...  of  reputation— James,  Cephas,  and  John,  and  prob- 
ably some  of  the  "elders;"  v.  6,  "those  who  seemed  to  be 
somewhat."  lest,  <fec— "  lest  I  should  be  running,  or  have 
ruu,  in  vain ;"  i.  e.,  that  they  might  see  that  I  am  not  run- 
ning, and  have  not  run,  in  vain.     Paul  does  not  himself 
fear  lest  he  be  running,  or  had  run,  in  vain;  but  lest  he 
should,  If  he  gave  them  no  explanation,  seem  so  to  them. 
His  race  was  the  swift-running  proclamation  of  the  Gos- 
pel to  the  Gentiles  (cf.  "  run,"  Margin,  for  "  Word  . . .  have 
free  course,"  2  Thessalonlans  3.  1).    His  running  would 
have  been  in  vain,  had  circumcision  been  necessary,  since 
he  did  not  require  it  of  his  converts.    3.  But— So  far  were 
they  from  regarding  me  as  running  in  vain,  that  "not 
even  Titus  who  was  with  me,  who  was  a  Greek  (and  there- 
fore unciroumclsed),  was  compelled  to  be  circumcised." 
So  the  Greek  should  be  translated.    The  "false  brethren," 
v.  4  ("certain  of  the  sect  of  the  Pharisees  which  believed," 
Acts  15.  5),  demanded  his  circumcision.    The  apostles, 
however,  constrained  by  the  firmness  of  Paul  and  Barna- 
bas (v.  6),  did  not  compel  or  Insist  on  his  being  circum- 
cised.     Thus    they  virtually  sanctioned    Paul's   course 
among  the  Gentiles,  and  admitted  his  Independence  as 
an  apostle:  the  point  he  desires  to  set  forth  to  the  Gal- 
atians. Timothy,  on  the  other  hand,  as  being  a  proselyte 
of  the  gate,  and  son  of  a  Jewess  (Acts  16. 1),  he  circumcised 
(Aots  IS.  8).    Christianity  did  not  interfere  with  Jewish 
asages,  regarded  merely  as  social  ordinances,  though  no 
longer  having  their  religious  significance,  \v  tha  cts*  of 
Jews  and  proselytes,  whilst  the  Jewish  polity  and  t«mr»le 
»SU1  stood ;  after  the  overthrow  of  the  latu*.  tUoaa  usages 
8M 


naturally  ceased.    To  have  insisted  on  Jewish  asages  foi 
Gentile  converts,  would  have  been  to  make  them  essentia! 
parts  of  Christianity.    To  have  rudely  violated  them  at 
first  in  the  case  of  Jews,  would  have  been  Inconsistent  with 
that  charity  which  (in  matters  indifferent)  Is  made  all 
things  to  all  men,  that  by  all  means  it  may  win  some  (1  Co- 
rinthians 9. 22 ;  cf.  Romans  14. 1-7, 13-23).  Paul  brought  Titus 
about  with  him  as  a  living  example  of  the  power  of  the 
Gospel  upon  the  uncircumcised  heathen.    4.  And  that— 
i.  e..  What  I  did  concerning  Titus  (vis.,  my  not  permitting 
him  to  be  circumcised)  was  not  from  contempt  of  circum- 
cision, but  "oj<  account  of  the  false  brethren"  (Acts  15. 1. 
24)  who,  had  I  yielded  to  the  demand  for  his  being  cir- 
cumcised, would  have  perverted  the  case  into  a  proof  that 
I  deemed  circumcision  necessary,     unawares— "in  an 
underhand  manner   brought   In."     privily— stealthily. 
to  spy  out — as  foes  in  the  guise  of  friends,  wishing  to  de- 
stroy and  rob  us  of— our  liberty— from  the  yoke  of  the 
ceremonial  law.    If  they  had  found  that  we  circumcised 
Titus  through  fear  of  the  apostles,  they  would  have  made 
that  a  ground  for  Insisting  on  imposing  the  legal  yoke  on 
the  Gentiles,    bring  us  into  bondage — The  Greek  future 
implies  the  certainty  and  continuance  of  the  bondage  at 
the  result.    5.  Greek,  "  To  whom  not  even  for  an  hour  did 
we  yield  by  subjection."    Aijord  renders  the  Greek  arti- 
cle, "with  the  subjection  required  of  us."     The  sense 
rather  is,  We  would  willingly  have  yielded  for  love  [Bkj* • 
gel]  (if  no  principle  was  at  issue),  but  not  in  the  way  of 
subjection,  where  "the  truth  of  the  Gospel"  (v.  14;  Colo* 
slans  1.  5)  was  at  stake  (viz.,  the  fundamental  truth  of  Jus 
tification  by  faith  only,  without  the  works  of  the  law 
contrasted  with  another  Gospel,  ch.  1.  6).    Truth  precis 
unaccommodating,  abandons   nothing   that   belongs   jl 
itself,  admits  nothing  that  is  Inconsistent  with  it.    IBhw 
GEL.]     might  continue  with  you — Gentiles.     Wc  de- 
feuded  for  your  sakes  your  true  faith  and  liberties,  which 
you  are  now  renouncing.    6.  Greek,  "  From  those  who," 
<tc.    He  meant  to  complete  the  sentence  with  "  1  derived 
no  special  advantage;"  but  he  alters  It  into   'they  .  . 
added  nothing  to  me."    seemed  to  be  somewhat — i.t. 
not  that  they  seemed  to  be  what  they  were  not,  but  "  weix 
reputed  as  persons  of  some  consequence ;"  not  insinuating 
a  doubt  but  that  they  were  justly  so  reputed,    aecepteth 
—so  as  to  show  any  partiality;  "reapeoteth  no  man's 
person"  (Ephesians  6.  9).     in  conference  added — or  "Im- 
parted;" the  same  Greek  as  in  ch.  1. 16,  'I  conferred  not 
with  flesh  and  blood."    As  I  did  not  by  conference  impart 
to  them  aught  at  my  conversion,  so  they  now  did  not  im- 
part aught  additional  to  me,  above  what  I  already  knew. 
This  proves  to  the  Galatians    his  Independence  as  an 
apostle.    7.  contrariwise — on  the  contrary.    So  far  from 
adding  any  new  light  to  me,  they  gave  In  their  adhe- 
sion to  the  new  path  on  which  Barnabas  and  I,  by  inde- 
pendent revelation,  had  entered.    So  far  from  censuring, 
they  gave  a  hearty  approval  to  my  independent  course, 
viz.,  the  innovation  of  preaching  the  Gospel  without  cir- 
cumcision to  the  Gentiles,    when  they  saw — from  the 
effects  which  I  s  lowed  them,  were  "wrought"  (v.  8;  Act* 
15.  12).     was  committed  unto  me — Greek,    "  I   was  en- 
trusted with,  Ac,  as  Peter  was  with,"  <fec.    gospel  of  the 
uncircumclsion— i.  e.,  of  the  Gentiles,  who  were  to  be 
converted  without  circumcision  being  required,    circum- 
cision .  .  .  unto  Peter— Peter  had  originally  opened  the 
door  to  the  Gentiles  (Acts  10.  and  15.  7).     But  In  the  ulti- 
mate apportionment  of  the  spheres  of  labour,  the  Jews 
were  ass'gned  to  him  (cf.  1  Peter  1. 1).     So  Paul  on  the 
other  hand  wrote  to  the  Hebrews  (cf.  also  Colossians  4. 11}, 
though  his  main  work  was  among  the  Gentiles.     The 
non-mention  of  Peter  In  the  list  of  names,  presclently 
through  the  Spirit,  given  in   Romans    16.,  shows    that 
Peter's  residence  a*  Rome,  much  more  primacy,  was  U*e» 
unknown.    The  same  is  palpable  from  the  sphere  here 
assigned    to   him.      8.    he  — God   (1   Corinthians    12.  G), 
wrought   effectually— i.  «.,   made   the   preached    wortli 
efficacious  to  conversion,  not  only  by  sensible  miracles, 
bu*  by  the  secret  mighty  power  of  the  Holy  Ghost,    to 
Peter— Eujoott.  <kc,  translates,  "For  Peter."    Gkotiu* 
tsar^UUe*  as  English   Version     to— with  a  view  to. 


GALATIAN8  IL 


m  ghty— translate  as  before,  the  Greek  being  the  same, 
wrought  effectually."  in  me— "for  (or  'In')  me  also." 
9.  .Tames— Placed  first  in  the  oldest  MSB.,  even  before 
Peter,  as  being  bishop  of  Jerusalem,  and  so  presiding  at 
the  council  (Acts  15).  He  was  called  "  the  Just,"  from  his 
strict  adherence  to  the  law,  and  so  was  especially  popular 
among  the  Jewish  party,  though  he  did  not  fall  Into  their 
extremes ;  whereas  Peter  was  somewhat  estranged  from 
them  through  his  Intercourse  with  the  Gentile  Christians. 
To  each  apostle  was  assigned  the  sphere  best  suited  to  his 
temperament :  to  St.  James,  who  was  tenacious  of  the  law, 
the  Jerusalem  Jews ;  to  Peter,  who  had  opened  the  door 
to  the  Gentiles,  but  who  was  Judaically  disposed,  the 
Jews  of  the  dispersion ;  to  Paul,  who,  by  the  miraculous 
and  overwhelming  suddenness  of  his  conversion,  had  the 
whole  current  of  his  early  Jewish  prejudices  turned  into 
an  utterly  opposite  direction,  the  Gentiles.  Not  separate- 
ly and  Individually,  but  collectively  the  apostles  toge- 
ther represented  Christ,  the  One  Head,  in  the  apostle- 
ihlp.  The  Twelve  foundation  stones  of  various  colours 
are  Joined  together  to  the  one  great  foundation  stone  on 
which  they  rest  (1  Corinthians  3. 11 ;  Revelation  21. 14, 19, 
30).  John  had  got  an  intimation  in  Jesus'  lifetime  of  the 
admission  of  the  Gentiles  (John  12.  20-24).  seemed— i.  «., 
were  reputed  to  be  (Note,  v.  2,  0)  pillars,  i.  c,  weighty  sup- 

> porters  of  the  Church  (cf.  Proverbs  9. 1 ;  Revelation  8. 12). 
perceived  the  grace  .  .  .  given  unto  me — (2  Peter  3.  15.) 
gave  to  me  and  Barnabas  the  right  hands  of  fellow- 
ship— recognizing  me  as  a  colleague  in  the  apostleship, 
and  that  the  Gospel  I  preached  by  special  revelation  to 
the  Gentiles  was  the  same  as  theirs.  Cf.  the  phrase.  Lam- 
entations 5.  6;  Ezekiel  17.  18.  heathen— the  Gentiles. 
10.  remember  the  poor — of  the  Jewish  Christians  in 
Judea,  then  distressed.  Paul  and  Barnabas  had  already 
.lone  so  (Acts  11.  28-30).  the  same— the  very  thing.  I  .  .  . 
was  forward — or  "  zealous"  (Acts  24. 17;  Romans  15.  25;  1 
Corinthians  16. 1;  2  Corinthians  8.  and  9).  Paul  was  zeal- 
ous for  good  works,  whilst  denying  justification  by  them. 
11.  Peter— "  Cephas"  in  the  oldest  MSS.  Paul's  with- 
standing Peter  is  the  strongest  proof  that  the  former  gives 
of  the  independence  of  his  apostleship  in  relation  to  the 
other  apostles,  and  upsets  the  Romish  doctrine  of  St. 
Feter  s  supremacy.  The  apostles  were  not  always  in- 
spired; but  were  so  always  in  writing  the  Scriptures.  If 
then  the  inspired  men  who  wrote  them  were  not  invaria- 
bly at  other  times  infallible,  much  less  were  the  unin- 
spired men  who  kept  them.  The  Christian  fathers  may  be 
trusted  generally  as  witnesses  to  facts,  but  not  implicitly 
followed  in  matters  of  opinion,  come  to  Antioch— 
then  the  citadel  of  the  Gentile  Church:  where  first  the 
Gospel  was  preached  to  idolatrous  Gentiles,  and  where 
the  name  "Christians"  was  first  given  (Acts  11. 20, 26),  and 
where  Peter  is  said  to  have  been  subsequently  bishop. 
The  question  at  Antioch  was  not  whether  the  Gentiles 
were  admissible  to  the  Christian  covenant  without  be- 
coming circumcised — that  was  the  question  settled  at 
the  Jerusalem  council  Just  before — but  whether  the  Gen- 
tile Christians  were  to  be  admitted  to  social  intercourse 
with  the  Jewish  Christians  without  conforming  to  the 
Jewish  institution.  The  Judaizers,  soon  after  the  coun- 
cil had  passed  the  resolutions  recognizing  the  equal 
rights  of  the  Gentile  Christians,  repaired  to  Antioch,  the 
scene  of  the  gathering  in  of  the  Gentiles  (Acts  11.  20-26), 
to  witness,  what  to  Jews  would  look  so  extraordinary. 
the  receiving  of  man  to  communion  of  the  Church  with- 
out circumcision.  Regarding  the  proceeding  with  pre- 
udice,  they  explained  away  the  force  of  the  Jerusalem 
decision;  and  probably  also  desired  to  watch  whether 
the  Jewish  Christians  among  the  Gentiles  violated  the 
law,  which  that  decision  did  not  verbally  sanotlon  them 
»n  doing,  though  giving  the  Gentiles  latitude  (Acts  15. 
19).  to  be  blamed— rather,  "(self)  condemned;"  his  act 
at  one  time  condemning  his  contrary  acting  at  another 
time.  IS.  certain — men :  perhaps  James'  view  (In  which 
oe  was  not  infallible,  any  more  than  Peter)  was  that  the 
Jewish  converts  were  still  to  observe  Jewish  ordinances, 
titan  which  he  had  decided  with  the  council  the  GeniiU* 
flfcotud  be  S-ee  (Acts  15. 19).    Nkandeb.  however,  may  be 


right  in  thinking  these  self-styled  delegates  from  Jam***, 
were  not  really  from  him.    Acts  15. 24  favours  this.    "<>*• 
tain  from  James,"  may  mean  merely  that  they  came  fro**. 
the  Church  at  Jerusalem  under  James'  bishopric.    StlD 
James'  leanings  were  to  legalism,  and  this  gave  him  hH 
influence  with  the  Jewish  party  (Acts  21. 18-26).    eat  with 
.  .  .  Gentiles— as  in  Acts  10. 10-20,  48,  according  to  the 
command  of  the  vision  (Acts  11.  3-17).    Yet  after  all,  this 
same  Peter,  through  fear  of  man  (Proverbs  29.  25),  was 
faithless  to  his  own  so  distinctly  avowed  principles  (Acta 
15.  7-11).    We  recognize  the  same  old  nature  in  him  as  led 
him,  after  faithfully  witnessing  for  Christ,  yet  for  a  brief 
space,  to  deny  him.    "  Ever  the  flrst  to  recognize,  and  the 
first  to  draw  back  from  great  truths."    [Ai.fokd.]    An 
undesigned  coincidence  between  the  Gospels  and  the  Epis- 
tle in  the  consistency  of  character  as  portrayed  In  both. 
It  is  beautiful  to  see  how  earthly  misunderstandings  of 
Christians  are  lost  In  Christ.    For  in  2  Peter  3. 15,  Peter 
praises  the  very  Epistles  of  Paul  which  he  knew  contained 
his  own  condemnation.    Though  apart  from  one  another, 
and  differing  in  characteristics,  the  two  apostles  were  one 
in  Christ,    withdrew—  Greek,  "began  to  withdraw,"  &o. 
This  Implies  a  gradual  drawing  back.    "Separated,"  «►■ 
tire  severance.    13.  the  other — Greek,  "  the  rest."    Jews- 
Jewish  Christians,  dissembled  likewise—  Greek,  "Joined 
In  hypocrisy,"  viz.,  in  living  as  though  the  law  were  ne- 
cessary to  Justification,  through  fear  of  man,  though  they 
knew  from  God  their  Christian  liberty  of  eating  with 
Gentiles,  and  had  availed  themselves  of  it  already  (Acta 
11.  2-17).    The  case  was  distinct  from  that  in  1  Corinthians 
chs.  8.-10. ;  Romans  14.    It  was  not  a  question  of  liberty, 
and  of  bearing  with  others'  infirmities,  but  one  affecting 
the  essence  of  the  Gospel,  whether  the  Gentiles  are  to  be 
virtually  "  compelled  to  live  as  do  the  Jews,"  in  order  to 
be  Justified  (v.  14).     Barnabas  also— "Even  Barnabas:" 
one  least  likely  to  be  led  Into  such  an  error,  being  with 
Paul  in  flrst  preaching  to  the  idolatrous  Gentiles :  showing 
the  power  of  bad  example  and  numbers.    In  Antioch,  the 
capital  of  Gentile  Christianity,  and  the  central  point  of 
Christian  missions,  the  controversy  first  arose,  and  in  the 
same  spot  it  now  broke  out  afresh;  and  here  Paul  had 
first  to  encounter  the  party  that  afterwards  persecuted 
him  in  every  scene  of  his  labours  (Acts  15.  30-35.)    141. 
-walked   not   uprightly  —  lit.,    "straight:"    "were   not 
walking  with  straightforward  steps."    Cf.  ch.  6. 16.    truth 
of  the  Gospel— which  teaches  that  Justification  by  legal 
works  and  observances  is  inconsistent  with  redemption 
by  Christ.    Paul  alone  here  maintained  the  truth  against 
Judaism,  as  afterwards  against  heathenism  (2  Timothy  4. 
16, 17).    Peter—"  Cephas"  in  the  oldest  MSS.    before  .  .  . 
all— (1  Timothy  5.  20.)    If  thou,  &c— "If  thou,  although 
being  a  Jew  (and  therefore  one  who  might  seem  to  be  more 
bound  to  the  law  than  the  Gentiles),  livest  (habitually, 
without  scruple  and  from  conviction,  Acts  15.  10, 11)  as  a 
Gentile  (freely  eating  of  every  food,  and  living  in  other 
respects  also  as  if  legal  ordinances  in  no  way  justify,  v.  12), 
and  not  as  a  Jew,  how  is  it  that  (so  the  oldest  MSS.  read, 
for  "why")  thou  art  compelling  (virtually,  by  thine  ex- 
ample) the  Gentiles  to  live  as  do  the  Jews?"  (lit.,  to  J%* 
daize,  i.  e.,  to  keep  the  ceremonial  cistoms  of  the  Jews: 
What  had  been  formerly  obedience  to  the  law,  is  now 
mere  Judaism).    The  high  authority  of  Peter  would  con- 
strain the  Gentile  Christians  to  regard  Judalzlng  as  ne- 
cessary to  all,  since  Jewish  Christians  could  not  consort 
with  Gentile  converts  in  communion  without  it.    19, 16. 
Connect  these  verses  together,  and  read  with  most  of  the 
oldest,  MSS.    "  But"  in  the  beginning  of  v.  16:  "  We  (I  and 
thou,  Peter)  by  nature  (not  by  proselytism),  Jews,  and 
not  sinners  as  (Jewish  language  termed  the  Gentiles} 
from  among  the  Gentiles,  yet  (lit.,  but)  knowing  that, 
Ac,  even  we  (resuming  the  '  we'  of  v.  15, '  we  also.'  as  well 
as  the  Gentile  sinners;  casting  away  trust  in  the  law!, 
have  believed,"  Ao.    mot  justified  by  the  works  of  tS 
law— as  the  ground  of  Justification.    "  The  works  of  the 
law"  are  those  which  have  the  law  for  their  object— which 
are  wrought  to  fulfll  the  law.  [Auosb.]    but  by— *xm+ 
late,  "But  only  (in  no  other  way  save)  through  faith  ex 
Jesus  Christ."  as  the  uiv  and  instrument  of  Justifies- 

3*; 


GALATIANS  III. 


Hon.    Jesus  Christ   In  the  second  case,  read  with  the 
aidest  MSS.,  "  Christ  Jesus,"  the  Messiahship  coming  into 
prominence  in  the  case  of  Jewish  believers,  as  "Jesus" 
does  in  the  first  case,  referring  to  the  general  proposition. 
Justified  toy  the  faith  of  Christ— t.  e.,  by  Christ,  the  ob- 
ject of  faith,  as  the  ground  of  our  justification,    for  by 
the  work*  of  the  law  shall  no  flesh  toe  justified— He 
rests  his  argument  on  this  as  an  axiom  in  theology,  re- 
ferring to  Psalm  143.  2,  "  Moses  and  Jesus  Christ;  The  law 
and  the  promise;  Doing  and  believing ;  Works  and  faith ; 
Wuees  and  the  gift ;  The  curse  and  the  blessing— are  repre- 
sented as  diametrically  opposed."    [Bengel.]    The  moral 
law    Is,  in  respect  to  Justification,  more  legal  than  the 
ceremonial,  which  was  an  elementary  and  preliminary 
Gopel:  So  "Sinai"  (ch.  4.  24),  which  is  more  famed  for  the 
l>ecalogue  than  for  the  ceremonial  law,  is  made  pre-emi- 
nently the  type  of  legal  bondage.    Thus,  justification  by 
the  law,  whether  the  moral  or  ceremonial,  Is  excluded 
(Romans  3.  20).    17.  Greek,  "  But  if,  seeking  to  be  Justified 
IN  (i.  e„  in  believing  union  with)  Christ  (who  has  In  the 
Gospel  theory  fulfilled  the  law  for  us),  we  (you  and  I)  our- 
selves also  were  found  (in  your  and  my  former  communion 
with  Gentiles)  sinners  (such  as  from  the  Jewish  stand- 
point that  now  we  resume,  we  should  be  regarded,  since 
we  have  cast  aside  the  law,  thus  having  put  ourselves  In 
the  same  category  as  the  Gentiles,  who,  being  without 
the  law,  are,  in  the  Jewish  view,  'sinners,'  v.  1ft),  is  there- 
fore Christ,  the  minister  of  sin?"    (Are  we  to  admit  the 
conclusion,  In  this  case  Inevitable,  that  Christ  having 
failed  to  justify  us  by  faith,  so  has  become  to  us  the  minis- 
ter of  sin,  by  putting  us  in  the  position  of  "sinners," 
as  the  Judaic  theory,  if  correct,  would  make  us,  along 
with  all  others  who  are  "  without  the  law,"  Komans  2. 14; 
1  Corinthians  9.  21;  and  with  whom,  by  eating  with  them, 
we  have  identified  ourselves  ?)  The  Christian  mind  revolt* 
from  so  shocking  a  conclusion,  and  so,  from  the  theory 
which  would  result  »n  It.    The  whole  sin  lies,  not  with 
Christ,  but  with  him  who  would  necessitate  such  a  blas- 
phemous inference.    But  his  false  theory,  though  "  seek- 
ing" from  Christ,  we  have  not  "found"  salvation  (In  con- 
tradiction to  Christ's  own  words,  Matthew  7.  7),  but  "  have 
been  ourselves  also  (like  the  Gentiles)  found"  to  be  "sin- 
ners," by  having  entered  into  communion  with  Gentiles 
(v.  12).    18.  Greek,  "  For  If  the  things  which  I  overthrew 
(by  the  faith  of  Christ),  those  very  things  I  build  up 
again  (viz.,  legal  righteousness,  by  subjecting  myself  to 
the  law),  I  prove  myself  (lit.,  '  I  commend   myself)  a 
transgressor."    Instead  of  oommendlng  yourself  as  you 
sought  to  do  (v.  12,  end),  you  merely  commend  yourself  as  a 
transgressor.    The  "I"  is  intended  by  Paul  for  Peter  to 
take  to  himself,  as  it  is  his  case,  not  Paul's  own,  that 
Is   described.     A   "  transgressor"    is   another   word    for 
"  sinner"  (In  v.  17),  for  "  sin  is  the  transgression  of  the  law." 
You,  Peter,  by  now  asserting  the  law  to  be  obligatory,  are 
proving  yourself  a  "sinner,"  or  "transgressor,"  in  your 
having  set  it  aside  by  living  as  the  Gentiles,  and  with 
them.    Thus  you  are  debarred  by  transgression  from  Jus- 
tification by  the  law,  and  you  debar  yourself  from  Justi- 
fication by  Christ,  since   In   your   theory  He    beoomes 
a  minister  of  sin.     10.  Here  Paul  seems  to  pass  from 
his  exact  words  to  Peter,  to  the  general  purport  of  his 
argument  on  the  question.    However,  his  direct  address 
V>  the  Galatians  seems  not  to  be  resumed  till  oh.  8. 1,  "  O 
foolish  Galatians,"  Ac.     For— But  I  am  not  a  "trans- 
gressor" by  forsaking  the  law.    "  For,"  Ac.    Proving  his 
Indignant  denial  of  the  consequence  that  "Christ  is  the 
minister  of  sin"  (v.  17),  and  of  the  premises  from  whioh  It 
would  follow.    Christ,  so  far  from  being  the  minister  of 
sin  and  death,  is  the  establlsher  of  righteousness  and  life. 
I  am  entirely  in  Him.    [Bengel.]    I— here  emphatloal. 
Paul  himself,  not  Peter,  as  in  the  "  I"  (v.  18).    through  the 
law  —  which  was   my  "schoolmaster   to   bring   me   to 
Christ"  (oh.  8.  24);  both  by  its  terrors  (ch.  3. 13;  Romans 
S.  20)  driving  me  to  Christ,  as  the  refuge  from  God's  wrath 
against  sin,  and,  when  spiritually  understood,  teaching 
that  Itself  is  not  permanent,  but  must  give  place  to  Christ, 
whom  it  prefigures  as  its  scope  and  end  (Romans  10.  4) ; 
*nd  drawing  me  to  Him  by  its  promises  (in  the  prophe- 

a?°. 


cies  which  form  part  of  the  Old  Testament  law)  of  a  bette* 
righteousness,  and  of  God's  law  written  in  the  beart 
(Deuteronomy  18.  15-19;  Jeremiah  31.  S3 ;  Acts  10.  43).  ua 
dead  to  the  law— lit.,  "  I  died  to  the  law,"  and  so  am  dead 
to  it,  i.  e.,  am  passed  from  under  its  power,  in  respect  to 
non-Justification  or  condemnation  (Colossians  2.  20;  Ro- 
mans 6. 14;  7.  4,  6);  Just  as  a  woman  once  married  and 
bound  to  a  husband,  ceases  to  be  so  bound  to  him  wheo 
death  interposes,  and  may  be  lawfully  married  to  an- 
other husband.  So  by  believing  union  to  Christ  in  His 
death,  we,  being  considered  dead  with  him,  are  severed 
from  the  law's  past  power  over  us  (cf.  ch.  8. 14 ;  1  Corinthians 
7.  39  ;  Romans  8.  8-11 ;  1  Peter  2.  24).  live  onto  God— (Ro- 
mans 6.  11;  2  Corinthians  5.  15;  1  Peter  4.  1,  2.)  XO.  I  am 
crucified—  in.,  " I  have  been  crucified  with  Christ."  This 
more  particularizes  the  foregoing.  "I  am  dead"  (v.  19; 
Phllippians  3. 10).  nevertheless  I  live)  yet  not  I—  Greek 
"nevertheless  I  live,  no  longer  (indeed)  I."  Though  cru- 
cified I  live;  (and  this)  no  longer  that  old  man  such  as  I 
once  was  (cf.  Romans  7. 17).  No  longer  Saul  the  Jew  (oh. 
5.  24 ;  Colossians  3. 11,  but  "  another  man,"  cf.  1  Samuel  10. 
6).  Eli.icott,  Ac,  translate,  "And  it  is  no  longer  I  that 
live,  but  Christ  that  llveth  In  me."  But  the  plain  anti- 
thesis between  "  crucified"  and  "  live,"  requires  the  trans- 
lation, "  Nevertheless."  the  life  which  I  now  live— as 
contrasted  with  my  life  before  conversion.  In  the  flesh 
—my  life  seems  to  be  a  mere  animal  life  "in  the  flesh," 
but  this  is  not  my  true  life;  "It  Is  but  the  mask  of  lift* 
under  which  lives  another,  vis.,  Christ,  who  is  my  true 
life."  [Luther]  I  live  toy  the  faith,  Ac.— Greek,  "I* 
faith  (vit.\  that  of  (i.  e„  which  rests  on)  the  Son  of  God." 
"  In  faith,"  answers  by  contrast  to  "  in  the  flesh."  Faith, 
not  the  flesh,  is  the  real  element  in  which  I  live.  The 
phrase,  "  the  Son  of  God,"  reminds  us  that  His  Divine 
Sonship  is  the  source  of  His  life-giving  power,  loved  »e 
—His  eternal  gratuitous  love  is  the  link  thai  unites  me  to 
the  Son  of  God,  and  His  "  giving  Himself  for  me,"  is  the 
strongest  proof  of  that  love.  21.  I  do  not  frustrate  the 
grace  of  God— I  do  not  make  it  void,  as  thou,  Peter,  art 
doing  by  Judalzing.  for— Justifying  the  strong  expres- 
sion "frustrate,"  or  "make  void."  is  dead  In  vain- 
Greek,  "Christ  died  needlessly,"  or  "without  Just  cause/' 
Christ's  having  died,  shows  that  the  law  has  no  power  to 
Justify  us ;  for  If  the  law  can  justify  or  make  us  righteous, 
the  death  of  Christ  is  superfluous.    [Ckrysostom.] 

CHAPTER    III. 

Ver.  1-29.  Reproof  of  the  Galatians  for  Abandon- 
ing Faith  for  Legalism.  Justification  by  Faith 
Vindicated:  The  Law  shown  to  be  Subsequent  to 
the  Promise:  Believers  are  the  Spiritual  Seed 
of  Abraham,  who  was  Justified  by  Faith.  The  Law 
was  our  Schoolmaster  to  Bring  us  to  Christ,  that 
wr  might  Become  Children  of  God  by  Faith.  1.  that 
ye  should  not  obey  the  truth — Omitted  in  the  oldest 
MSS.  bewitched— fascinated  you  so  that  you  have  lost 
your  wits.  Themistius  says  the  Galatians  were  naturally 
very  acute  in  intellect.  Hence,  St.  Paul  wonders  they 
could  be  so  misled  In  this  case,  you  —  Emphatical. 
"You,  before  whose  eyes  Jesus  Christ  hath  been  graphic- 
ally set  forth  (lit.,  in  writing,  viz.,  by  vivid  portraiture  in 
preaching)  among  you,  crucified"  (so  the  sense  and  Greek 
order  require  rather  than  English  Version).  As  Christ  was 
"crucified,"  so  ye  ought  to  have  been  by  faith  "crucified 
with  Christ,"  and  so  "  dead  to  the  law"  (ch.  2.  19,  20).  Ref- 
erence to  the  "eyes"  is  appropriate,  as  fascination  was 
supposed  to  be  exercised  through  the  eyes.  The  sight  of 
Christ  orucifled  ought  to  have  been  enough  to  counteract 
all  fascination.  8.  "  Was  it  by  the  works  of  the  law  that 
ye  received  the  Spirit  (manifested  by  outward  miracles, 
v.  5;  Mark  18. 17;  Hebrews  2.  4;  and  by  spiritual  graces, 
v.  14;  Galatians  4.  5,  8;  Ephesians  1.  13),  or  by  the  hearlnf 
of  faith  T"  The  "  onlj^"  implies,  "  I  desire,  omitting  othce 
arguments,  to  rest  the  question  on  this  alone;"  I  who  wi 
your  teacher,  desire  now  to  "  learn"  this  one  thing  from 
you.  The  epithet  "  Holy'  is  not  prefixed  to  "  Spirit,"  be- 
cause that  epithet  Is  a  Joyous  r»e,  whereas  this  Epistle  tc 


GALATI  A.NS   111. 


stern  and  reproving.  [Bengbl.]  heaiingof  fa Ith- Faith 
eonsists  not  In  working,  but  in  receiving (Romans  10. 16, 17). 
3.  begun— the  Christian  life  (Phillppians  1.  6).  In  the 
Spirit — Not  merely  was  Christ  crucified,  "graphically  set 
forth"  in  my  preaching,  but  also  "the  Spirit"  confirmed 
the  word  preached,  by  Imparting  His  spiritual  gifts. 
•'  Having  thus  begun"  with  the  receiving  His  spiritual 
gifts,  "are  ye  now  being  made  perfect"  (so  the  Greek),  i.e., 
are  ye  seeking  to  be  made  perfect  with  fleshly  ordinances 
jf  the  law  ?  [ESTIUS.  J  Cf.  Romans  2.  28 ;  Phillppians  3.  3 ; 
Hebrews  9.  10.  Having  begun  in  the  Spirit,  i.  e.,  tne  Holy 
Spirit  ruling  your  spiritual  life  as  its  "  essence  and  active 
principle"  [Ellux)tt],  in  contrast  to  "  the  flesh,"  the  ele- 
ment in  which  the  law  works.  [Alford.]  Having  begun 
your  Christianity  in  the  Spirit,  i.  e.,  in  the  Divine  life  that 
proceeds  from  faith,  are  ye  seeking  after  something 
higher  still  (the  perfecting  of  your  Christianity)  in  the 
sensuous  and  the  earthly,  which  cannot  possibly  elevate 
the  inner  life  of  the  Spirit,  viz.,  outward  ceremonies? 
I Nkandkk.]  No  doubt  the  Galatians  thought  that  they 
were  going  more  deeply  into  the  Spirit ;  for  the  flesh  may 
be  easily  mistaken  for  the  Spirit,  even  by  those  who  have 
made  progress,  unless  they  continue  to  maintain  a  pure 
faith.  [Bknukl.1  4.  Have  ye  suffered  so  many  things — 
viz.,  persecution  from  Jews  and  from  unbelieving  fellow- 
eountrymen,  Incited  by  the  Jews,  at  the  time  of  your 
conversion,  tn  vain— fruitlessly,  needlessly,  since  ye  might 
have  avoided  them  by  professing  Judaism.  [Gbotius.] 
Or,  shall  ye,  by  falling  from  grace,  lose  the  reward  prom- 
ised for  all  your  sufferings,  so  that  they  shall  be  "  in  vain" 
(oh.  4.  11;  1  Corinthians  15.  2, 17-19,  29-32;  2  Thessalonlans 
1.  5-7 ;  2  John  8)  ?  yet— rather,  "  If  it  be  really  (or  '  indeed') 
In  vain."  [Ellicott,  &c.J  "  If,  as  it  must  be,  what  I  have 
said, '  in  vain,'  Is  really  the  fact."  [Alfobd.]  I  prefer  un- 
derstanding it  as  a  mitigation  of  the  preceding  words.  I 
hope  better  things  of  you,  for  I  trust  you  will  return  from 
legalism  to  grace ;  if  so,  as  I  confidently  expect,  you  will 
pot  have  "suffered  so  many  things  in  vain."  [Estius.J 
For  "God  has  given  you  the  Spirit,  and  has  wrought 
mighty  works  among  you"  (v.  5;  Hebrews  10.  32-36).  [Ben- 
GEL,]  5.  He  .  .  .  that  mlnistereth — or  "supplieth,"  God 
(2  Corinthians  9. 10).  He  who  supplied,  and  supplies  to  you 
the  Spirit  still,  to  the  present  time.  These  miracles  do 
not  prove  grace  to  be  In  the  heart  (Mark  9.  38,  30).  He 
speaks  o\'  these  miracles  as  a  matter  of  unquestioned 
notoriety  among  those  addressed;  an  undesigned  proof 
of  their  genuineness  (cf.  1  Corinthians  12).  worketb 
miracles  among  you  — rather,  "in  you,"  as  ch.  2.  8; 
Matthew  14.  2;  Ephesians  2.  2;  Phillppians  2. 13;  at  your 
conversion  and  since.  [Alfobd.]  doeth  he  It  by  the 
works  of  the  law — i.  e.,  as  a  consequence  resulting  from 
(so  the  Greek)  the  works  of  the  law  (cf.  t>.  2).  This  cannot 
be,  because  the  law  was  then  unknown  to  you  when  you 
-eceived  those  gifts  of  the  Spirit.  6.  The  answer  to  the 
inestion  in  v.  5  is  here  taken  for  grauted,  It  was  by  the 
hearing  of  faith ;  following  this  up,  he  says,  "Even  as 
Abraham  believed,"  <fec.  (Genesis  15. 4-6 ;  Romans  4.  3).  God 
supplies  unto  you  the  Spirit  as  the  result  of  faith,  not 
works,  just  as  Abraham  obtained  Justification  by  faith, 
not  by  works  (v.  6,  8, 16;  ch.  4.  22,  26,  28).  Where  Justifica- 
tion is,  there  the  Spirit  is,  so  that  if  the  former  comes  by 
,'a/Uh,  the  latter  must  also.  7.  they  which  are  of  faith— 
as  the  source  and  starting-point  of  their  spiritual  life.  The 
name  phrase  is  in  the  Greek  of  Romans  3. 26.  the  same — these, 
and  these  alone,  to  the  exclusion  of  all  the  other  descendants 
of  Abraham,  children—  Greek,  "sons"  (v.  29).  8.  And— 
Greek,  "  Moreover."  foreseeing — One  great  excellency  of 
Scripture  is,  that  in  it  all  points  liable  ever  1o  be  contro- 
verted, are,  with  prescient  wisdom,  decided  In  the  most 
appropriate  language,  would  Justify— rather,  "Justlfl- 
eth."  Present  indicative.  It  is  now,  and  at  all  times, 
God's  one  way  of  Justification,  the  heathen— rather,  "  the 
Gentiles;"  or  "the  nations,"  as  ttee  same  Greek  is  trans- 
lated at  the  end  of  the  verse.  God  Justlfleth  the  Jews,  too, 
"  by  faith,  not  by  works.' '  But  he  specifies  the  Gentiles  In 
particular  here,  as  it  was  their  case  that  was  in  question, 
the  Oalatians  being  Gentiles,  preach  ed  before  the  Ooa- 
***  —  ••  announced   beforehand   the   Gospel."     For    the 


"promise  "  was  substantially  the  Gospel  by  unt'cip&liar.. 
Cf.  John  8.  56 ;  Hebrews  4.  2.  A  proof  that  "  the  old  fathen 
did  not  look  only  for  transitory  promises  "  (Article  VTI„, 
Church  of  England).  Thus  the  Gospel,  In  its  essential 
germ,  Is  older  than  the  law,  though  the  full  development 
of  the  former  is  subsequent  to  the  latter.  In  thee— no1 
"in  thy  seed,"  which  is  a  point  not  here  raised;  but 
strictly  "  in  thee,"  as  followers  of  tny  faith,  it  having  Arid 
shown  the  way  to  Justification  before  God  [Alfobd]  ;  or 
"  in  thee,"  as  Father  of  the  promised  seed,  viz.,  Christ  («. 
16),  who  is  the  Object  of  faith  (Genesis  22. 18;  Psalm  72. 17), 
and  imitating  thy  faith  (see  Note,  v.  9).  all  nations— o» 
as  above,  "  all  the  Gentiles"  (Genesis  12.  3 ;  18.  18 ;  22. 18).  be 
blessed — an  act  of  grace,  not  something  earned  by  works. 
The  blessing  of  justification  was  to  Abraham  by  faith  in 
the  promise,  not  by  works.  So  to  those  who  follow  Abra- 
ham, the  father  of  the  faithful,  the  blessing,  i.  «.,  Justin 
cation,  comes  purely  by  faith  in  Him  who  is  the  subjecl 
of  the  promise.  0.  they— and  they  alone,  of  faith— NoU 
v.  7,  beginning,  with— together  with,  faithful— Imply- 
ing what  it  is  in  which  they  are  "  blessed  together  with 
him,"  viz.,  faith,  the  prominent  feature  of  his  character, 
and  of  which  the  result  to  all  who  like  Him  have  it,  is  Jus- 
tification. 10.  Confirmation  of  v.  9.  They  who  depend  on 
the  works  of  the  law  cannot  share  the  blessing,  for  thev 
are  under  the  curse  "  written,"  Deuteronomy  27. 26,  LXX 
Pebfect  obedience  is  required  by  the  words,  "In all  things." 
Continual,  obedience  by  the  word,  "  continneth."  No  man 
renders  this  obedience  (cf.  Romans  3. 19,  20).  It  is  observ- 
able, Paul  quotes  Scripture  to  the  Jews  who  were  conver- 
sant with  it,  as  in  Epistle  to  the  Hebrews,  as  said  or  spoken 
but  to  the  Gentiles,  as  written.  So  Matthew,  writing  for 
Jews,  quotes  It  as  said,  or  spoken ;  Mark  and  Luke,  writing 
for  Gentiles,  as  written  (Matthew  1.  22 ;  Mark  L  2;  Luke  2. 
22,23).  [Townson.]  11.  by  the  law—  Greek,  "in  the  law." 
Both  in  and  by  are  included.  The  syllogism  in  this  vers* 
and  v.  12,  is,  according  to  Scripture,  The  Just  shall  live  by 
faith.  But  the  law  is  not  of  faith,  but  of  doing,  or  work* 
(i.  «.,  does  not  make  faith,  but  works,  the  conditional 
ground  of  justifying).  Therefore  "  in,"  or  "  by  the  law,  no 
man  is  Justified  before  God"  (whatever  the  case  may  be 
before  men,  Romans  4.  2),— not  even  if  he  could,  which  ho 
cannot,  keep  the  law,  because  the  Scripture  element  and 
conditional  mean  of  justification  is  faith.  The  just  shall 
live  by  faith— (Romans  1.  17;  Habakkuk  2.  4.)  Not  as 
Bengel  and  Alfobd,  "He  who  is  just  by  faith  shall 
live."  The  Greek  supports  English  Version.  Also  the  con- 
trast is  between  "live  by  faith  "  (viz.,  as  the  ground  and 
source  of  his  Justification),  and  "  live  in  them,"  viz.,  in  hie 
doings  or  works  (v.  12),  as  the  conditional  element  wherein 
he  is  justified.  13.  doeth— Many  depended  on  the  law, 
although  they  did  not  keep  it;  but  without  doing,  salth- 
Paul,  It  is  of  no  use  to  them  (Romans  2. 13, 17,  23;  10.  5).  13. 
Abrupt  exclamation,  as  he  breaks  away  Impatiently  from 
those  who  would  involve  us  again  in  the  curse  of  the  law, 
by  seeking  justification  in  it,  to  "Christ,"  who  "has  re- 
deemed us  from  its  curse."  The  "  us  "  refers  primarily  to 
the  Jews,  to  whom  the  law  principally  appertained,  in 
contrast  to  "the  Gentiles"  (v.  14 ;  cf.  ch.  4.  8,  4).  But  it  is  not 
restrictednolely  to  the  Jews,  as  Alfobd  thinks ;  for  these 
are  the  representative  people  of  the  world  at  large,  and 
their  "law  "  is  the  embodiment  of  what  God  requires  of 
the  whole  world.  The  curse  of  its  non-fulfilment  affects 
tbe  Gen  tiles  through  the  Jews;  for  the  law  represents  thai 
righteousness  which  God  requires  of  all,  and  which,  sinct 
the  Jews  failed  to  fulfil,  the  Gentiles  are  equally  unabie 
to  fulfil.  Verse  10,  "As  many  as  are  of  the  works  of  the 
law,  are  under  the  curse,"  refers  plainly,  not  to  the  Jews 
only,  but  to  all,  even  Gentiles  (as  the  Galatians),  who  seek 
Justification  by  the  law.  The  Jews'  law  represents  the 
universal  law  which  condemned  the  Gentiles,  though  with 
less  clear  consciousness  on  their  part  (Romans  3).  The 
revelation  of  God's  "  wrath  "  by  the  law  of  conscience,  im 
some  degree  prepared  the  Gentiles  for  appreciating  r«- 
demption  through  Christ  when  revealed.  The  ourBe  hao 
to  be  removed  from  off  the  heatnen,  too,  as  well  as  th* 
Jews,  in  order  that  the  blessing,  through  Abraham,  might 
flow  to  them.    Accordingly,  the  "  we."  In  "  that  we  mlgtei 

32S 


GALATIANS   IC. 


r»c«lve  the  promise  of  the  Spirit,"  plainly  refers  to  both 
laws  and  Gentile*,  redeemed  us — bought  us  qf/from  our  for- 
mer bondage  (ch.  i.  5),  and  "  from  the  curse  "  under  which 
all  He  who  trnst  to  the  law  and  the  works  of  the  law  for  Jus- 
tification. The  Gentile  Galatians,  by  putting  themselves 
under  the  law,  were  involving  themselves  in  the  curse 
from  which  Christ  has  redeemed  tfc»  Jews  primarily,  and 
through  them  the  Gentiles.  The  -*usom-price  He  paid 
was  His  own  precious  blood  (1  Peter  1.  18,  19;  cf.  Matthew 
20.  38 ;  Acts  20.  28 ;  1  Corinthians  6.  20 ;  7.  23 ;  1  Timothy  2.  6 ; 
2  Peter  2.  1 ;  Revelation  5.  9).  being  made—  Greek,  "  hav- 
ing become."  a  curse  for  us— Having  become  what  we 
were,  in  our  behalf,  "a  curse,"  that  we  might  cease  to  be  a 
curse.  Not  merely  acc\  rsed  (in  the  concrete),  but  a  curst. 
in  the  abstract,  bearing  the  universal  curse  of  the  ivhote  hu- 
man race.  So  2  Corinthians  5.  21,  "  Sin  for  us,"  not  sinful, 
but  bearing  the  whole  sin  of  our  race,  regarded  as  one  vast 
aggregate  of  sin.  See  Note  there.  "Anathema"  means 
"  set  apart  to  God,"  to  His  glory,  but  to  the  person's  own 
destruction.  "Curse,"  an  execration,  written— Deuter- 
onomy 21.  23.  Christ's  bearing  the  particular  curse  of 
hanging  on  the  tree,  is  a  sample  of  the  general  curse  which 
He  representatively  bore.  Not  that  the  Jews  put  to  death 
malefactors  by  hanging ;  but  after  having  put  them  to 
death  otherwise,  in  order  to  brand  them  with  peculiar 
ignominy,  they  hung  the  bodies  on  a  tree,  and  such  male- 
factors were  accursed  by  the  law  (cf.  Acts  5.  30;  10.  39). 
God's  providence  ordered  it  so  that  to  fulfil  the  prophecy 
of  the  curse  and  other  prophecies,  Jesus  should  be  cruel  fled, 
and  so  hang  on  the  tree,  though  that  death  was  not  a  Jewish 
mode  of  execution.  The  Jews  accordingly,  in  contempt, 
call  Him  "the  hanged  one,"  Tolvi,  and  Christians,  "  wor- 
shippers of  the  hanged  one ;"  and  make  it  their  great  ob- 
jection that  He  died  the  accursed  death.  [Tbvpho,  in  Jus- 
tin Martyr,  p.  249 ;  1  Peter  2,  24.]  Hung  between  heaven  and 
earth  as  though  unworthy  of  either  1  14.  The  intent  of 
"  Christ  becoming  a  curse  for  us :"  "  To  the  end  that  upon 
the  Gentile*  the  blessing  of  Abraham  (i.  e.,promised  to  Abra- 
ham, viz..  Justification  by  faith)  might  come  in  Christ  Je- 
sus" (cf.  v.  8).  that  we  might  receive  the  promise  of  the 
Spirit— the  promised  Spirit  (Joel  2. 28, 29 ;  Luke  24. 49).  This 
clause  follows  not  the  clause  immediately  preceding  (for 
ov,r  receiving  the  Spirit  is  not  the  result  of  the  blessing  of  A  bra- 
ham  coming  on  the  Gentiles),  but  "Christ  hath  redeemed  us," 
Ac.  through  faith— not  by  works.  Here  he  resumes  the 
thought  in  v.  2.  "The  Spirit  from  without,  kindles  within 
us  some  spark  of  faith  whereby  we  lay  hold  of  Christ, 
and  even  of  the  Spirit  Himself,  that  He  maydwell  within 
US."  [Flacius.]  IS.  I  speak  after  the  manner  of  men — 
I  take  an  Illustration  from  a  merely  human  transaction 
of  every-day  occurrence,  but  a  man's  covenant— whose 
purpose  it  Is  far  less  Important  to  maintain.  If  it  be  con- 
firmed—when  once  it  bath  been  ratified,  no  man  dta- 
annulleth — "none  setteth  aside,"  not  even  the  author 
himself,  much  less  any  second  party.  None  does  so  who 
acts  in  common  equity.  Much  less  would  the  righteous 
God  do  so.  TTie  law  is  here,  by  personification,  regarded 
as  a  second  person,  distinct  from,  and  subsequent  to,  the 
promise  of  God.  TTie  promise  is  everlasting,  and  more  pe- 
culiarly belongs  to  God.  T%e  law  is  regarded  as  some- 
thing extraneous,  afterwards  introduced,  exceptional, 
and  temporary  (v.  17-19,  21-24).  addeth— none  addeth  new 
conditions  "making"  the  covenant  "of  none  effect"  (t>. 
17).  So  legal  Judaism  could  make  no  alteration  in  tae 
fundamental  relation  between  God  and  man,  already 
est^olished  by  the  promises  to  Abraham ;  it  could  not  add 
v  a  new  condition  the  observance  of  the  law,  in  which 
*use  the  fulfilment  of  the  promise  would  be  attached  to  a 
eonditlon  impossible  for  man  to  perform.  The  "cove- 
nant" here  is  one  of  free  grace,  a  promise  afterwards 
carried  into  effect  in  the  Gospel.  16.  This  verse  is  paren- 
thetical. The  covenant  of  promise  was  not  "  spoken"  (so 
Greek  for  "made")  to  Abraham  alone,  but  "to  Abraham 
and  his  seed ;"  to  the  latter  especially ;  and  this  means 
Christ  (and  that  whloh  Is  Inseparable  from  Him,  the 
Hteral  Israel,  and  the  spiritual,  His  body,  the  Church). 
Christ  not  having  come  when  the  law  was  given,  the 
ftrrenant  could  not  have  been  then  fulfilled  but  awaited 
380 


the  coming  of  Hiin,  the  Seed,  to  whom  it  was  Bpoko.. 
promises— p'.ural,  because  the  same  promise  was  often 
repeated  (Genesis  12.  3,  7;  15.  6, 18;  17.  7;  22.  18),  and  becauso 
it  Involved  many  things;  earthly  blessings  to  the  literal 
children  of  Abraham  In  Canaan,  and  spiritual  and  heav- 
enly blessings  to  his  spiritual  children ;  but  both  promised 
to  Christ,  "  the  ieed"  and  representative  Head  of  the 
literal  and  spiritual  Israel  alike.  In  the  spiritual  seed 
there  is  no  distinction  c/  Jew  or  Greek ;  but  to  the  literal 
seed,  the  promises  al'il  In  part  remain  to  be  fulfilled 
(Romans  11. 26).  The  covenant  was  not  made  with  "  miinv'' 
seeds  (which  if  there  had  been,  a  pretext  might  exist  for 
supposing  there  was  one  seed  before  the  law,  anothei 
under  the  law ;  and  that  those  sprung  from  one  seed,  say 
the  Jewish,  are  admitted  on  different  terms,  and  with  a 
higher  degree  of  acceptability,  than  those  spruug  from 
the  Gentile  seed),  but  with  the  one  seed ;  therefore,  the 
promise  that  in  Him  "  all  the  families  of  the  earth  shah 
be  blessed"  (Genesis  12.  8),  Joins  in  this  one  Seed,  Christ 
Jew  and  Gentile,  as  fellow-heirs  on  the  same  terms  of 
acceptability,  vt*.,  by  grace  through  faith  (Romans  4. 18) 
not  to  some  by  promise,  to  others  by  the  law,  but  to  all 
alike,  circumoised  and  unolrcumolsed,  constituting  but 
one  seed  in  Christ  (Romans  4. 18).  The  law,  on  the  other 
hand,  contemplates  the  Jews  and  Gentiles  as  distinct 
seeds.  God  makes  a  covenant,  but  It  is  one  of  promise; 
whereas  the  law  is  a  covenant  of  works.  Whereas  the 
law  brings  In  a  mediator,  a  third  party  (v.  19,  20),  God 
makes  His  covenant  of  promise  with  the  one  seed,  Christ 
(Genesis  17.  7),  and  embraces  others  only  as  they  ar* 
Identified  with,  and  represented  by,  Christ,  one  .  .  . 
Christ— not  In  the  exclusive  sense,  the  man  Christ  Jesus, 
but  "Christ"  (Jesus  is  not  added,  which  would  limit  the 
meaning),  including  His  people  who  are  port  of  Himself, 
the  Second  Adam,  and  Head  of  redeemed  humanity. 
Verses  28,  29  prove  this,  "Ye  are  all  onb  In  Christ  Jesus" 
(Jesus  is  added  here  as  the  petson  is  Indicated).  "And  if 
ye  be  Christ's,  ye  are  Abraham's  seed,  heirs  according  to 
the  promise."  IT.  this  I  say— "this  is  what  I  mean,"  by 
what  I  said  in  v.  15.  confirmed  ...  of  God— "  ratified  fry 
God"  (v.  15).  In  Christ— rather,  "  unto  Christ"  (cf.  t>.  1*\ 
However,  Vulgate  and  the  old  Italian  versions  translate  aa 
English  Version.  But  the  oldest  MSS.  omit  the  words 
altogether,  the  law  -which  wu — Greek,  "whloh  cams 
Into  existence  480  years  after"  (Exodus  12.  40,  41).  He  does 
not,  as  In  the  case  of  "the  covenant,"  add  "enacted  fry 
God"  (John  1.  17).  The  dispensation  of  "the  promise" 
began  with  the  cajl  of  Abraham  from  TJr  Into  Canaan, 
and  ended  on  the  last  night  of  bis  grandson  Jacob's 
sojourn  in  Canaan,  the  land  of  promise.  The  dispensation 
of  the  law,  which  engenders  bondage,  was  beginning  to 
draw  on  from  the  time  of  his  entrance  Into  Egypt,  the 
land  of  bondage.  It  was  to  Christ  in  him,  as  In  his  grand- 
father Abraham,  aud  his  father  Isaac,  not  to  him  or  them 
as  persons,  the  promise  was  spoken.  On  the  day  follow 
lng  the  last  repetition  of  the  promise  orally  (Genesis  44 
1-6),  at  Beersheba,  Israel  passed  Into  Egypt.  It  is  from 
the  end,  not  from  the  beginning  of  the  dispensation  o/ 
promise,  that  the  Interval  of  430  years  between  It  and  the 
law  Is  to  be  counted.  At  Beersheba,  after  the  covenant 
with  Abimelech,  Abraham  called  on  the  everlasting  God. 
and  the  well  was  confirmed  to  him  and  his  seed  as  an 
everlasting  possession.  Here  God  appeared  to  Isaac. 
Here  Jacob  received  the  promise  of  the  blessing,  for 
Which  God  had  called  Abraham  out  of  Ur,  repeated  for 
the  last  time,  on  the  last  night  of  his  sojourn  In  the  land 
of  promise,  cannot — Greek,  "doth  not  disannul."  male* 
...  of  none  effect-— The  promise  would  become  so,  if  th»- 
power  of  conferring  the  inheritance  be  transferred  from 
It  to  the  law  (Romans  4. 14).  18.  the  Inheritance— all  the 
blessings  to  be  Inherited  by  Abraham's  literal  and  spirit- 
ual children,  according  to  the  promise  made  to  him  ami 
to  his  Seed,  Christ,  Justification  and  glorification  <oh.  J.  7 : 
Romans  8.  17;  1  Corinthians  6.  9).  hut  Mod,  Ac— Th* 
Greek  order  requires  rather,  "  But  to  Abraham  It  was  bj 
promise  that  God  Hath  given  R."  The  conclusion  K 
Therefore  the  inheritance  is  not  of,  or  from,  the  taw  (Romans 
4. 14).    19.  "Wherefore  then  servetb  the  lawf"  aa  It  ta  of 


WALATIANS    III. 


*y  avail  for  Justification,  is  It  either  useless,  or  contrary 
to  the  covenant  of  God?  [Calvin.]    added— to  the  orig- 
inal covenant  of  promise.    This  is  not  Inconsistent  with 
a,  16,  "No  man  artdeth  thereto;"  for  there  the  kind  of 
addition  meant,  and  therefore  denied,  is  one  that  would 
add  new  conditions,  inconsistent  with  the  grace  of  the 
covenant  of  promise.    The  law,  though  misunderstood 
by  the  Judalzers  as  doing  so,  was  really  added  for  a  differ- 
ent purpose,  viz.,  "because  of  (or  as  the  Greek,  'for  the 
sake  of)  the  transgressions,"  i.  e.,  to  bring  out  into  clearer 
view  the  transgressions  of  it  (Romans  7.  7-9);  to  make  men 
mere  fully  conscious  of  their  sins,  by  being  perceived  as 
transgressions  of  the  law,  and  so  to  make  them  long  for  the 
promised  Saviour.    This  accords  with  v.  23,  24 ;  Romans 
L  15.    The  meaning  can  hardly  be  "to  check  transgres- 
sions," for  the  law  rather  stimulates  the  oorrupt  heart 
to  disobey  it  (Romans  5.  20 ;  7. 18).    till  tlie  seed— during 
the  period    up   to  the   time   when    the   seed   came.      The 
law   was  a   preparatory   dispensation    for    the  Jewish 
nation  (Romans  5.  20;   Greek,  "the  law  oame  in  addi- 
tionally   and    incidentally"),    Intervening    between    the 
promise  and  its  fulfilment  in  Christ,    come— (Cf.  "  faith 
oame,"  v.  23.)    the  promise — (Romans  4.  21.)    ordained— 
Greek,  " constituted"  or  "disposed."    by  angels— as  the 
instrumental  enactors  of  the  law.    [Aleord.]    God  dele- 
gated the  law  to  angels  as  something  rather  alien  to  Him 
and  severe  (Acta  7. 63 ;  Hebrews  2. 2, 3 ;  cf.  Deuteronomy  S3. 
2,  "He  oame  with  ten  thousands  of  saints,"  i.  e.,  angels, 
Psalm  88. 17).  He  reserved  "the  promise"  to  Himself,  and 
dispensed  it  according   to  His  own    goodness.    In    the 
band  •t  a  mediator— viz.,  Moses.    Deuterouomy  5.  5,  "  I 
stood  between  the  Lord  and  you  :"  the  very  definition  of  a 
mediator.    Hence  the  phrase  often  recurs,  "  By  the  hand 
of  Moses."    In  the  giving  of  the  law,  the  "angels"  were 
representatives  of  God;  Moses,  as  mediator,  represented 
the  people.    30.  "  Now  a  mediator  cannot  be  of  one  (but 
must  be  of  two  parties  whom  he  mediates  between) ;  but 
God  is  one"  (not  two:  owing  to  His  essential  unity  not 
admitting  of  an  intervening    party  between  Him  and 
those  to  be  blessed ;  but  as  the  One  Sovereign,  His  own 
representative,  giving  the  blessing  directly  by  promise  to 
iS'ahaca,  and,  in  Its  fulfilment,  to  Christ,  "the  Seed," 
rii&out  new  condition,  and  without  a  mediator  such  as 
the  law  had).    The  conclusion  understood  is,  Tlierefore  a 
yusdbUor  cannot  appertain  to  God;  and  consequently,  the 
law,  with  Its  Inseparable  appendage  of  a  mediator,  can- 
not be  the  normal  way  of  dealing  of  God,  the  one,  and  un- 
changeable God,  who  dealt  with  Abraham  by  direct  prom- 
lee,  as  a  sovereign,  not  as  one  forming  a  compact  with 
another  party,  with  conditions  and  a  mediator  attached 
thereto.    God  would  bring  man  into  immediate  commu- 
nion with  Him,  and  not  have  man  separated  from  Him 
by  a  mediator  that  keeps  back  from  access,  as  Moses  and 
the  legal  priesthood  did  (Exodus  19. 12, 13, 17,  21-21;   He- 
brews 12. 19-34).    The  law  that  thus  interposed  a  mediator 
and  conditions  between  man  and  God,  was  an  excep- 
tional state  limited  to  the  Jews,  and  parenthetically  pre- 
paratory to  the  Gospel,  God's  normal  mode  of  dealing,  as 
He  dealt  with  Abraham,  viz.,  face  to  face  directly ;  by  prom- 
ise and  grace,  and  not  conditions;  to  all  nations  united  by 
faith  in  the  one  seed  (Ephesians  2.  11,  16, 18),  and  not  to  one 
people  to  the  exclusion  and  severance  from  the  one  com- 
mon Father,  of  all  other  nations.    It  is  no  objection  to 
this  view,  that  the  Gospel,  too,  has  a  mediator  (1  Timothy 
i  5).    For  Jesus  is  not  a  mediator  separating  the  two  par- 
ties In  the  covenant  of  promise  or  grace,  as  Moses  did,  but 
Owe  in  both  nature  and  office  with  both  God  and  man 
fet"God  In  Christ,"  t>.  17) :  representing  the  whole  uni- 
versal manhood  (1  Corinthians  15.  22, 15, 47),  and  also  bear- 
ing In  Him  "  all  the  fulness  of  the  Godhead."    Even  His 
mediatorial  office  is  to  cease  when  its  purpose  of  recon- 
ciling all  things  to  God  shall  have  been  accomplished  (1 
Corinthians  15.  24);  and  God's  oneness  (Zechariah  14.  9), 
as  "all  in  all,"  shall  be  fully  manifested.    Cf.  John  1.  17, 
'fhere  the  two  mediators— Moses,  the  severing  mediator 
st  legal  conditions,  and  Jesus,  the  uniting  mediator  of 
graee— are  contrasted.    The  Jews  began  their  worship  by 
5-?feiti»p  vae  Seh&mah,  opening  thus.  "  Jehovah  our  God  is 
68 


owe  Jehovah  ;*'  which  words  their  Rabbis  (as  JARCHTCg; 
Interpret  as  teaching  not  only  the  unity  of  God,  but  the 
future  universality  of  His  Kingdom  on  earth  (Zephaniaa  1 
9).    St.  Paul  (Romans  3.  80)  Infers  the  same  truth  from  the 
oneness  of  God  (cf.  Ephesians  4.  4-4).    He,  as  being  One, 
unites  all  believers,  without  distinction,  to  Himself  (v.  8, 
16,28;   Ephesians  1. 10;   2. 14;  cf.  Hebrews  2.  11)  in  direct 
communion.    The  unity  of  God  Involves  the  unity  of  the 
people  of  God,  and  also  His  dealing  directly  without  In- 
tervention of  a  mediator.  91.  "  Is  the  law  (which  Involves 
a  mediator)  against  the  promises  of  God  (which  are  with- 
out a  mediator,  and  rest  on  God  alone  and  Immediately)! 
God  forbid."    life— The  law,  as  an  externally  prescribed 
rule,  can  never  internally  Impart  spiritual  life  to  men 
naturally  dead  In  sin,  and  change  the  disposition.    If  the 
law  had  been  a  law  capable  of  giving  life,  "  verily  (in  very 
reality,  and  not  In  the  mere  fancy  of  legalists)  righteous- 
ness would  have  been  by  the  law"  (for  where  life  is,  there 
righteousness,  its  condition,  must  also  be).    But  the  lav 
does  not  pretend  to  give  life,  and  therefore  not  righteous- 
ness ;  so  there  is  no  opposition  between  the  law  and  the 
promise.     Righteousness   can  only   come    through   the 
promise  to  Abraham,  and  through  its  fulfilment  in  the 
Gospel  of  grace.    S8SJ.  Bat— as  the  law  cannot  give  life  or 
righteousness.    [Alford.]    Or  the  "  But"  means,  So  far 
Is  rigltteousness  from  being  of  the  law,  that  the  knowledge 
of  sin  is  rather  what  comes  of  the  law.  [Bkngki..]    the 
Scripture— which  began  to  be  written  after  the  time  of 
the  promise,  at  the  time  when  the  law  was  given.    The 
written  letter  was  needed  so  as  permanently  to  convict 
man  of  disobedience  to  God's  command.    Therefore  he 
says,   "the  Scripture,"  not  the  "Law."    Of.  v.  8,  " Scrip- 
ture," for  "  the  God  of  the  Scripture."  concluded— "  ghat 
up,"  under  condemnation,  as  in  a  prison.    Cf.  Isaiah  24, 
22,  "As  prisoners  gathered  in  the  pit  and  shut  up  in  the 
prison."  Beautifully  contrasted  with  "  the  liberty  where- 
with Christ  makes  free,"  which  follows,  v.  7,  9,  25,  26;  ch. 
5.  1;   Isaiah  61.  1.     all—  Greek  neuter,  "the  universe  of 
things:"  the  whole  world,  man,  and  all  that  appertain* 
to  him.    under  sin— (Romans  3.  9,  19;  11.  32.)    the  prom- 
ise— the  inJieritance  promised  (v.  18).      by   faith  of  Jestu 
Christ— i.  e.,  which  Is  by  faith  in  Jesus  Christ,    might  be 
given— The  emphasis  is  on  "given:"  that  it  might  be  a 
free  gift;  not  something  earned  by  the  works  of  the  law 
(Romans  6. 23).    to  them  that  believe— to  them  that  have 
"  the  faith  of  (in)  Jesus  Christ"  Just  spoken  of.    «3.  faith 
—viz.,  that  Just  mentioned  (v.  22),  of  which  Christ  is  the 
object,    kept — Greek,  "  kept  In  ward :"  the  effect  of  the 
"shutting  up"  (v.  22;  ch.  4.  2;   Romans  7.  6).    unto— with 
a  view  to  the  faith,"  Ac.    We  were,  in  a  manner,  morally 
forced  to  it,  so  that  there  remained  to  us  no  refuge  but 
faith.    Cf.  the  phrase.  Psalm  78.  50  ;  Margin,  31.  8.     which 
should  afterwards,  Ac— "which   was  afterwards  to  be 
revealed."  241.  "  So  that  the  law  hath  been  (t.  e.,  hath  turned 
out  to  be)  our  schoolmaster  (or  'tutor,'  HI.,  'pedagogue:' 
this  term,  among  the  Greeks,  meant  a  faithful  servant 
entrusted  with  the  care  of  the  boy  from  childhood  to 
puberty,  to  keep  him  from  evil,  physical  and  moral,  and 
accompany  him  to  his  amusements  and  studies)  to  guide 
us  unto  Christ,"  with  whom  we  are  no  longer  "shut  up" 
in  bondage,  but  are  freemen.     "Children"  (HI.,  infants} 
need  such  tutoring  (ch.  4.  3).    might  be— rather,  "that  we 
may  be  justified  by  faith;"  which  we  could  not  be  till 
Christ,  the  object  of  faith,  had  come.  Meanwhile  the  law, 
by  outwardly  checking  the  sinful  propensity  which  was 
constantly  giving  fresh  proof  of  its   refractoriness— as 
thus  the  consciousness  of  the  power  of  the  sinful  princi- 
ple became  more  vivid,  and  hence  the  sense  of  need  both 
of  forgiveness  of  sin  and  freedom  from  Its  bondage  was 
aw»  kened— the  law  became  a  "schoolmaster  to  guide  xa 
unto  Christ."  [Nkandeb.]    The  moral  law  shows  us  what 
we  ought  to  do,  and  so  we  learn  our  inability  to  do  it.    la 
the  ceremonial   law    we  seek,    by   animal   saerlfleee,  la 
answer  for  our  not  having  done  It,  but  find  dead  viettsaa 
no  satisfaction  for  the  sins  of  living  men,  and  that  awk- 
ward  purifying   will   not  oleanse  the   soul;   and   that 
therefore  we  need  an  infinitely  better  Sacrifice,  the  anti- 
type of  all  the  legal  saeri floes     Thus  delivered  up  to  the 

SKI 


GALATIANS  IV. 


judicial  law,  we  see  how  awful  Is  the  doom  we  deserve: 
thus  the  law  at  last  leads  us  to  Christ,  with  whom 
we  find  righteousness  and  peace.  "  Sin,  tin.'  Is  the  word 
heard  again  and  again  In  the  Old  Testament.  Had  It  not 
there  for  centuries  rung  In  the  ear,  and  fastened  on  the 
conscience,  the  Joyful  sound,  '  grace  for  grace,'  would 
not  have  been  the  watchword  of  the  New  Testament. 
This  was  the  end  of  the  whole  system  of  sacrifices." 
[Tholucb.]  *».  "  But  now  that  faith  is  come,"  Ac  Moses 
the  lawgiver  cannot  bring  us  into  the  heavenly  Canaan, 
though  he  can  bring  us  to  the  border  of  It.  At  that  point 
he  is  superseded  by  Joshua,  the  type  of  Jesus,  who  leads 
the  true  Israel  into  their  inheritance.  The  law  leads  us 
to  Christ,  and  there  its  office  ceases,  ae.  children— 
Greek,  "son*."  by—  Greek,  "through  faith."  "Ye  all" 
(Jews  and  Gentiles  alike)  are  no  longer  children  requiring 
a  tutor,  but  sons  emancipated  and  walking  at  liberty. 
m.  baptined  into  Christ— (Romans  6.  3.)  have  put  on 
Christ— ye  did,  in  that  very  act  of  being  baptlssed  into 
Ghrlst,  put  on,  or  olothe  yourselves  with,  Christ:  so  the 
Greek  expresses,  Christ  is  to  you  the  toga  virilis  (the  Ro- 
man garment  of  the  full-grown  man,  assumed  when 
ceasing  to  be  a  child).  [Bengkjl.1  Gatakeb  defines  a 
Christian,  "One  who  has  put  on  Christ."  The  argument 
Is,  By  baptism  ye  have  put  on  Christ ;  and  therefore,  He 
being  the  Son  of  God,  ye  become  sons  by  adoption,  by 
virtue  of  His  Sonshlp  by  generation.  This  proves  that 
baptism,  where  it  antwert  to  its  ideal,  Is  not  a  mere  empty 
sign,  but  a  means  of  spiritual  transference  from  the  state 
of  legal  condemnation  to  that  of  living  union  with  Christ, 
and  of  sonshlp  through  Him  in  relation  to  Ood  (Romans 
18. 14).  Christ  alone  can,  by  baptizing  with  His  Spirit 
make  the  Inward  grace  correspond  to  the  outward  sign. 
But  as  He  promises  the  blessing  in  the  faithful  use  of  the 
means,  the  Church  has  rightly  presumed,  in  charity,  that 
such  is  the  case,  nothing  appearing  to  the  contrary.  38. 
There  Is  in  this  sonshlp  by  faith  in  Christ,  no  class  privi- 
leged above  another,  as  the  Jews  under  the  law  had  been 
above  the  Oen tiles  (Romans  10. 12;  1  Corinthians  12.  18; 
Coleeslans  8. 11).  bond  nor  free — Christ  alike  belongs  to 
both  by  faith  •  whence  he  puts  "  bond"  be/ore  "  free."  Cf, 
Notes,  1  Corinthians  7.  21,  22;  Epheslans  0.  8.  neither 
vasilc  tor  female — rather,  as  Greek,  "there  is  not  male 
tend  female."  There  is  no  distinction  into  male  and  fe- 
male. Difference  of  sex  makes  no  difference  in  Christian 
privileges.  But  under  the  law  the  male  sex  had  great 
privileges.  Males  alone  had  in  their  body  clroumcislon, 
the  sign  of  the  covenant  (contrast  baptism  applied  to  male 
and  female  alike);  they  alone  were  capable  of  being 
kings  and  priests,  whereas  all  of  either  sex  are  now 
"kings and  priests  unto  God"  (Revelation  L  6);  they  had 
prior  right  to  Inheritances.  In  the  resurrection  the  rela- 
tion of  the  sexes  shall  cease  (Luke  20.  85).  one—  Greek, 
"one  man;"  masculine,  not  neuter,  vie.,  "one  new  man" 
In  Christ  (Epheslans  2.  15).  38.  and  heirs— The  oldest 
MBS.  omit  "and."  Christ  is  "Abraham's  seed"  (v.  16):  ye 
are  "one  In  Christ"  (v.  28),  and  one  with  Christ,  as  having 
"put  on  Christ"  (v.  27);  therefore  yb  are  "Abraham's 
se*d,"  whloh  Is  tantamount  to  saying  (whence  the  "and" 
la  omitted),  ye  are  "heirs  according  to  the  promise"  (not 
"by  the  law,"  v.  18);  for  it  was  to  Abraham's  seed  that  the 
inheritance  was  promised  (t>.  16).  Thus  he  arrives  at  the 
same  truth  which  he  set  out  with  (v.  7).  But  one  new 
"seed"  of  a  righteous  succession  could  be  found.  One 
single  faultless  grain  of  human  nature  was  found  by  God 
Himself,  the  source  of  a  new  and  imperishable  seed :  "  the 
seed"  (Psalm  22,  80)  who  receive  from  Him  a  new  nature 
and  name  (Genesis  8. 15;  Isaiah  53. 10, 11 ;  John  12.  24).  In 
Him  the  lineal  descent  from  David  becomes  extinct.  He 
Jied  without  posterity.  But  He  lives  and  shall  reign  on 
David's  throne.  No  one  has  a  legal  claim  to  sit  upon  it 
bat  Himself,  He  being  the  only  living  direct  representa- 
tive (Kaeklel  21.  27).  His  spiritual  seed  derive  their  birth 
from  the  travail  of  His  soul,  being  born  again  of  His  word, 
whloh  is  the  Incorruptible  seed  (John  1. 12;  Romans  B.  8; 
t  Peter  1.  28). 

CHAPTER   IV. 
v"«r.  MO.    Turn  Sjju  Subjtbot  oowmuiBi  Iujowkra- 
Mh 


tton  of  our  subjection  to  the  law  only  till  chbict 
Came.fbom  the  Subjection  of  an  Hbib  to  his  Guar- 
dian TILL  HB  IS  OF  AGE.    ST.  PETER'S  GOOD-WILL  TO  THB 

galatians  should  lead  them  to  thb  sake  good- 
will to  him  as  they  had  at  fibst  shown.  tb  kir  db» 
sibe  to  be  undeb  the  law  shown  by  the  allbooby 
of  Isaac  and  Ishmabl  to  bb  Inconsistent  with  thxib 
Gospel  Libebty.  1-7.  The  fact  of  God's  sending  Hit 
Son  to  redeem  us  who  were  under  the  law  (v.  4),  and  send' 
ing  the  Spirit  of  His  Son  Into  our  hearts  (v.  6),  confirms 
the  conclusion  (oh.  3.  29)  that  we  are  "heirs  according  tt 
the  promise,"  the  heir— <Ch.  8. 29.)  It  is  not,  as  in  earth- 
ly Inheritances,  the  death  of  the  father,  but  our  Father's 
sovereign  will  simply  that  makes  us  heirs,  child—  Greek 
"  one  under  age."  dlflereth  nothing,  <fcc— i.  e.,  has  no 
more  freedom  than  a  slave  (so  the  Greek  for  "  servant' 
means).  He  is  not  at  his  own  disposal,  lord  of  all— by 
title  and  virtual  ownership  (cf.  1  Corinthians  3.  21, 22).  », 
tntors  and  governors— rather,  "guardians  (of  the  per- 
son) and  stewards"  (of  the  property).  Answering  to  "ths 
law  was  our  schoolmaster"  or  "  tutor"  (ch.  8.  34).  until 
the  time  appointed  of  the  Father — In  His  eternal  pur- 
poses (Epheslans  1.  9-11).  The  Greek  is  a  legal  term,  ox 
pressing  a  time  defined  by  law,  or  testamentary  Imposi- 
tion. 3.  we— the  Jews  primarily,  and  Inclusively  the 
Gentiles  also.  For  the  "we"  In  v.  5  plainly  refers  to  both 
Jew  and  Gentile  believers.  The  Jews  in  their  bondage  to 
the  law  of  Moses,  as  the  representative  people  of  the 
world,  include  all  mankind  virtually  amenable  to  God'i 
law  (Romans  2.  14,  15;  of.  ch.  8.  13,  23,  Note*).  Even  the 
Gentiles  were  under  "  bondage,"  and  in  a  state  of  disci- 
pline suitable  to  nonage,  till  Christ  came  as  the  Emanci- 
pator, were  in  bondage — as  "servants"  (v.  1).  nndes 
the  elements— or  "rudiments;"  rudimentary  religion 
teaching  of  a  non-Christian  character:  the  elementary  let- 
ton*  o/  outward  thingt  (lit.,  "of  the  [outward]  world"); 
such  as  the  legal  ordinances  mentioned,  v.  10  (Oolosslanr 
2. 8,  20).  Our  childhood's  lessons.  [Contbeabe  and  How 
son.]  Lit.,  The  letters  of  the  alphabet  (Hebrews  5.  12).  A 
the  fulness  of  the  time — viz.,  "the  time  appointed  bj 
the  Father"  (v.  2).  Ct  Note,  Epheslans  1. 10;  Luke  1.  R 
Acts  2. 1 ;  Ezekiel  5.  2.  "  The  Church  h»s  it  own  ages.' 
[Benoel.]  God  does  nothing  prematurely,  but,  foresee- 
ing the  end  from  the  beginning,  watts  till  all  Is  ripe  for 
the  execution  of  His  purpose.  Had  Chilst  come  directly 
after  the  fall,  the  enormity  and  deadly  fruits  of  sis 
would  not  have  been  realized  fully  by  man,  so  as  to  feel 
his  desperate  state  and  need  of  a  Saviour.  Sin  wai 
fully  developed.  Man's  inability  to  save  himself  by  obe- 
dience to  the  law,  whether  that  of  Moses,  or  that  of  con- 
science, was  completely  manifested;  all  the  prophecies 
of  various  ages  found  their  common  centre  In  this  par- 
ticular time ;  and  Providence,  by  various  arrangement* 
In  the  social  and  political,  as  well  as  the  moral,  world, 
had  fully  prepared  the  way  for  the  coming  Redeemer. 
God  often  permits  physical  evil  long  before  he  teaches 
the  remedy.  The  small  pox  had  for  long  committed  its 
ravages  before  Inoculation,  and  then  vaccination,  was  dis- 
covered. It  was  essential  to  the  honour  of  God's  law  to  per- 
mit evil  long  before  he  revealed  the  full  remedy.  Cf,  "the 
set  time"  (Psalm  102. 18).  was  come—  Greek,  "  came."  seat 
forth—  Greek,  "Sent  forth  out  of  heaven  from  Himself." 
[Alfobd  and  Benoel.]  The  same  verb  Is  used  of  the 
Father's  sending  forth  the  Spirit  (v.  6).  So  In  Acts  7.  VI 
Cf.  with  this  verse,  John  8. 42 ;  Isaiah  48. 1  ft.  his— Emphatl- 
cal.  "Sit  own  Son."  Not  by  adoption,  a*  we  are  (v.  5) ;  nor 
merely  His  Son  by  the  anointing  of  the  gnlrlt  whloh  God 
sends  Into  the  heart  (v.  6;  John  1. 18).  made  of  a  woman 
—"made"  Is  used  as  in  1  Corinthians  1&.  45,  "The  first 
man,  Adam,  wot  made  a  living  soul,"  Greek,  "made  to 
be  (bom)  of  a  woman."  The  expression  implies  a  special 
Interposition  of  God  in  His  birth  as  man,  vuu,  causing 
Him  to  be  conceived  by  the  Holy  Ghost  So  Etrriu* 
made  under  the  law—"  made  to  be  under  the  law."  Not 
merely  as  Gbotius  and  Alfobd  explain.  "  Born  su t  Jeo? 
to  the  law  at  a  Jew."  But  "  made"  by  His  Father's  ap- 
pointment, and  His  own  free-will,  "  subject  to  the  law," 
to  keep  It  all,  ceremonial  and  moral,  perfectly  fo3roa.ee 


GALATIANS  IV. 


She  Leoruseatatlve  Man,  and  to  suffer  and  exhaust  the 
lull  p-jn-U'/  of  our  whole  race's  violation  of  It.  This  con- 
lUtnt&t  trie  significance  of  His  circumcision,  His  being 
presented  In  the  temple  (Luke  2.  21,  22,  27;  cf.  Matthew  5. 
17),  and  H'.s  baptism  by  John,  when  He  said  (Matthew  8. 
15),  "Tnris  It  becometk  us  to  fulfil  all  righteousness."  5. 
Ta—G-eek,  "  That  He  might  redeem,"  them  .  .  ,  under 
the  law— Primarily  the  Jews ;  but  as  these  were  the  rep- 
resentative people  of  the  world,  the  Gentiles,  too,  are  ln- 
aluded  In  the  redemption  (ch.  8. 13).  receive— The  Greek 
implies  the  suitableness  of  the  thing  as  long  ago  predes- 
tined by  God.  "Receive  as  something  destined  or  due" 
(Luke  23.  41 ;  2  John  8).  Herein  God  makes  of  sons  of  men 
•ons  of  Gol,  inasmuch  as  God  made  of  the  Son  of  God 
the  Son  of  man.  [St.  Augustine  on  Psalm  62.]  6.  be- 
cause ye  are  sons,  Ac— The  gift  of  the  Spirit  of  prayer  is 
the  consequence  of  our  adoption.  The  Gentile  Galatians 
might  think,  as  the  Jews  were  under  the  law  before  their 
adoption,  that  so  they,  too,  must  first  be  under  the  law. 
St.  Paul,  by  anticipation,  meets  this  objection  by  saying, 
Ye  abb  sons,  therefore  ye  need  not  be  as  children  (v.  l) 
under  the  tutorship  of  the  law,  as  being  already  in  the 
free  state  of  "sons"  of  God  by  faith  In  Christ  (ch.  3.  26), 
no  longer  In  your  nonage  (as  "  children,"  v.  1).  The  Spirit 
of  God's  only  Begotten  Son  In  your  hearts,  sent  from,  and 
leading  you  to  cry  to,  the  Father,  attests  your  sonshlp  by 
adoption ;  for  the  Spirit  Is  the  "  earnest  of  your  inher- 
itance" (Romans  8. 15, 16 ;  Epheslans  1. 18).  "  It  Is  because 
ye  are  sons  that  God  sent  forth"  (the  Greek  requires  this 
translation,  not  "hath  sent  forth")  Into  oub  (so  the  oldest 
MSS.  read  for  "your,"  In  English  Version)  hearts  the 
Spirit  of  His  Son,  crying,  "Abba,  Father"  (John  1.13). 
As  In  v.  5  he  changed  -from  "  them,"  the  third  person,  to 
"  we,"  the  first  person,  so  here  he  changes  from  "  ye,"  the 
second  person,  to  "  our,"  the  first  person :  this  he  does  to 
Identify  their  case  as  Gentiles,  with  his  own  and  that  of 
his  believing  fellow-countrymen,  as  Jews.  In  another 
point  of  view,  though  not  the  immediate  one  Intended  by 
the  context,  this  verse  expresses,  "  Because  ye  are  sons 
(already  In  God's  electing  purpose  of  love),  God  sent  forth 
the  Spirit  of  His  Son  Into  your  hearts,"  &o. :  God  thus,  by 
•ending  His  Spirit  In  due  time,  actually  conferring  that 
ecnshlp  which  He  already  regarded  as  a  present  reality 
("are")  because  of  His  purpose,  even  before  it  was  actually 
fulfl.led.  So  Hebrews  2.  13,  where  "the  children"  are 
■poken  of  as  existing  In  His  purpose,  before  their  actual 
existence,  the  Spirit  of  his  Son—  By  faith  ye  are  one  with 
the  Son,  so  that  what  Is  His  Is  yours ;  His  Sonship  ensures 
your  sonshlp;  His  Spirit  ensures  for  you  a  share  iu  the 
same.  "  If  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  His"  (Romans  8.  9).  Moreover,  as  the  Spirit  of 
God  proceeds  from  God  the  Father,  so  the  Spirit  of  the 
Son  proceeds  from  the  Son ;  so  that  the  Holy  Ghost,  as 
the  Creed  saith,  "proceedeth  from  the  Father  and  the 
Bon."  The  Father  was  not  begotten :  the  Son  is  begotten  of 
the  Father;  the  Holy  Ghost  proceeding  from  the  Father 
and  the  Sou.  crying— Here  the  Spirit  is  regarded  as  the 
agent  In  praying,  and  the  believer  as  His  organ.  In  Ro- 
mans 8.  16,  "The  Spirit  of  adoption"  is  said  to  be  that 
whereby  we  cry,  "Abba,  Father:"  but  In  Romans  8.  26, 
"The  Spibit  itself  maketh  Intercession  for  us  with 
groanlngs  which  cannot  be  uttered."  The  believers' 
prayer  is  His  prayer :  hence  arises  its  acceptability  with 
God.  Abba,  Father— The  Hebrew  says,  "Abba"  (a  He- 
brew term),  the  Greek,  "Father?'  ("Pater,"  a  Greek  term 
In  the  original),  both  united  together  In  one  Sonship  and 
one  cry  of  faith,  "Abba,  Father."  So  "Even  so  (' Nai,' 
Greek),  Amen"  (Hebrew),  both  meaning  the  same  (Revela- 
tion 1.  7).  Christ's  own  former  cry  is  the  believers'  cry, 
"  Abba,  Father"  (Mark  14. 36).  7.  Wherefore— Conclusion 
Inferred  from  v.  4-6.  thou— Individualizing  and  applying 
the  truth  to  each.  Such  an  individual  appropriation  of 
this  comforting  truth  God  grants  In  answer  to  them  who 
«ry, "  Abba,  Father."  heir  of  God  through  Christ— The 
oldest  MSS.  read,  "  an  heir  through  God."  This  combines 
*a  behalf  of  man,  the  whole  before-mentioned  agency  of 
Wsb  Trinity  :  the  Father  sent  His  Son  and  the  Spirit ;  the 
Bon  has  freed  us  from  the  law ;  the  Spirit  has  completed 


our  sonshlp.  Thus  the  redeemed  are  heirs  thbough  thr 
Triune  God,  not  through  the  law,  nor  through  fleshly 
descent  [Windischmann  in  Awobd]  (ch.  3. 18  confirm* 
this),  heir— Confirming  ch.  8.  29;  cf.  Romans  8. 17.  8-11. 
Appeal  to  them  not  to  turn  back  from  their  privileges  as 
free  sons,  to  legal  bondage  again,  then— when  ye  were 
"  servants"  (v.  7).  ye  knew  not  God— Not  opposed  to  Ro- 
mans 1.  21.  The  heathen  originally  knew  God,  as  Romans 
1.  21  states,  but  did  not  choose  to  retain  God  in  theit 
knowledge,  and  so  corrupted  the  original  truth.  They 
might  still  have  known  Him,  in  a  measure,  from  His 
works,  but  as  a  matter  of  fact  they  knew  Him  not,  so  far 
as  His  eternity,  His  power  as  the  Creator,  and  His  holi- 
ness, are  concerned,  are  no  gods — i.  e.,  have  no  exist- 
ence, such  as  their  worshippers  attribute  to  them,  In  the 
nature  of  things,  but  only  in  the  oorrupt  Imaginations  of 
their  worshippers  (notes,  1  Corinthians  8.  4;  10.  19,20;  i 
Chronicles  13.  9).  Your  "service"  was  a  different  bond- 
age from  that  of  the  Jews,  which  was  a  true  service.  Yet 
theirs,  like  yours,  was  a  burdensome  yoke;  how  then  la 
It  ye  wish  to  resume  the  yoke  after  that  God  has  trans- 
ferred both  Jews  and  Gentiles  to  a  free  service?  •. 
known  God,  or  rather  are  known  of  God—  They  did 
not  first  know  and  love  God,  but  God  first,  In  His  electing 
love,  knew  and  loved  them  as  His,  and  therefore  attracted 
them  to  the  saving  knowledge  of  Him  (Matthew  7.  23;  1 
Corinthians  8.  8;  2  Timothy  2.  19;  cf  Exodus  33.  12, 17: 
John  15. 16 ;  Phlllpplans  8. 12).  God's  great  grace  in  this 
made  their  fall  from  It  the  more  heinous,  how— express- 
ing Indignant  wonder  at  such  a  thing  being  possible,  and 
even  actually  occurring  (ch.  1.  8).  "  How  Is  it  that  ye  turn 
back  again  T"  Ac  weak— powerless  to  justify:  In  contrast 
to  the  justifying  power  of  faith  (ch.  8.  24 ;  cf.  Hebrews  7. 
18).  beggarly— contrasted  with  the  riches  of  the  inherit- 
ance of  believers  in  Christ  (Ephesians  1. 18).  The  state  of 
the  "child"  (v.  1)  Is  weak,  as  not  having  attained  man 
hood ;  "beggarly,"  as  not  having  attained  the  inheritance 
elements  — "  rudiments."  It  Is  as  if  a  schoolmaste 
should  go  back  to  learning  the  ABC.  [Bkngel.  j  again 
—There  are  two  Greek  words  In  the  original.  "  Ye  desire 
again,  beginning  afresh,  to  be  in  bondage."  Though  the 
Galatians,  as  Gentiles,  had  never  been  uuder  the  Mosaic 
yoke,  yet  they  had  been  under  "  the  element*  of  the 
world"  (v.  3) :  the  common  designation  for  the  Jewish  and 
Gentile  systems  alike,  in  contrast  to  the  Gospel  (however 
superior  the  Jewish  was  to  the  Gentile).  Both  systems 
consisted  In  outward  worship,  and  cleaved  to  sensible 
forms.  Both  were  in  bondage  to  the  elements  of  sense,  as 
though  these  could  give  the  Justification  and  sanctlflca- 
tlon  which  the  Inner  and  spiritual  power  of  God  alone 
could  bestow,  ye  desire — or  "will."  Will-worship  U 
not  acceptable  to  God  (Colossi  ans  2.  18,  23).  10.  To 
regard  the  observance  of  certain  days  as  In  Itself 
meritorious  as  a  work,  is  alien  to  the  free  spirit  of 
Christianity.  This  is  not  incompatible  with  observ- 
ing the  Sabbath  or  the  Christian  Lord's  day  as  oblig- 
atory, though  not  as  a  work  (which  was  the  Jewish  and 
Gentile  error  in  the  observance  of  days),  but  as  a  holy 
mean  appointed  by  the  Lord  for  attaining  the  great 
end,  holiness.  The  whole  life  alike  belongs  to  the  Lord 
in  the  Gospel  view,  just  as  the  whole  world,  and  not  the 
Jews  only,  belong  to  Him.  But  as  in  Parad  lse,  so  now 
one  portion  of  time  Is  needed  wherein  to  draw  off  the 
soul  more  entirely  from  secular  business  to  God  (Coloa- 
slans  2.  16).  "Sabbaths,  new  moons,  and  set  feasts" 
(1  Chronicles  23.81;  2  Chronicles  81.8),  answer  to  "days, 
months,  times."  "Months,"  however,  may  refer  to  th* 
first  and  seventh  months,  which  were  sacred  on  account  of 
the  number  of  feasts  In  them,  times—  Greek,  "seasons," 
viz.,  those  of  the  three  great  feasts,  the  Passover,  Pente- 
cost, and  Tabernacles,  years— The  sabbatical  year  wm 
about  the  time  of  writing  this  Epistle,  a.  d.  48.  [BBKOBt.] 
11.  lest—  Greek,  "lest  haply."  My  fear  is  not  for  my  own 
Bake,  but  for  yours.  13.  be  as  I  am— "As  I  have  in  my 
life  among  you  cast  off  Jewish  habits,  so  do  ye;  for  I  an 
become  as  ye  are,"  vi*.,  In  the  non-observance  of  legal  or 
dlnances.  "The  fact  of  my  laying  them  aside  among 
Gentiles,  shows  that  I  regard  th6m  &a  not  at  all  contr*»* 


GALATIANS   IV. 


j*£  iejuss&oatton  or  sanct\ftcation.  Do  you  regard  them  in 
fin©  kaxne  Light,  and  act  accordingly."  His  observing  the 
lair  among  the  Jews  was  not  Inconsistent  with  this,  for 
he  did  so  only  In  order  to  win  them,  without  compromis- 
ing principle.  On  the  other  hand,  the  Galatian  Gentiles, 
by  adopting  legal  ordinances,  showed  that  they  regarded 
them  as  needful  for  salvation.  This  3t.  Paul  combats,  ye 
bare  mot  injured  me  tit  all— viz.,  at  the  period  when  I 
first  preached  the  Gospel  among  you,  and  when  I  made 
myself  as  you  are,  viz.,  living  as  a  Gentile,  not  as  a  Jew. 
You  at  that  time  did  me  no  wrong;  "ye  did  not  despise  my 
'jiiiiptatlon  in  the  flesh"  (v.  14);  nay,  you  "  received  me  as 
su  angel  of  God."  Then  in  v.  16,  he  asks,  -Have  1  then, 
since  that  time,  beoome  your  enemy  by  telling  you  tho 
truth  ?"  13.  how  through  infirmity— rather,  as  Greek, 
"  5Te  know  that  because  of  an  infirmity  of  my  flesh  I 
preached,"  &o.  He  Implies  that  bodily  sickness,  having 
detained  him  among  them,  contrary  to  his  original  in- 
tention, was  the  occasion  of  his  preaching  the  Gospel  to 
them,  at  the  first  —  lit.,  "at  the  former  time:"  implying 
that  at  the  time  of  writing  he  had  been  twice  in  Galatla. 
See  my  Introduction ;  also  v.  16,  and  ch.  5.  21,  Notes.  His 
nckness  was  probably  the  same  as  recurred  more  vio- 
lently afterward,  "  the  thorn  in  the  flesh"  (2  Corinthians 
12.  7),  which  also  was  overruled  to  good  (2  Corinthians  12. 
1, 10),  as  the  "  infirmity  of  the  flesh"  here.  14.  my  temp- 
tation—The  oldest  M8S.  read,  "your  temptation."  My 
infirmity,  which  was,  or  might  have  been,  a  "tempta- 
tion," or  trial,  to  you,  ye  despised  not,  i.  «.,  ye  were  not 
tempted  by  it  to  despise  me  and  my  message.  Perhaps, 
however,  it  is  better  to  punctuate  and  explain  as  Laoh- 
iSANM,  connecting  It  with  v.  13,  "And  (ye  know)  your 
temptation  (i. «.,  the  temptation  to  which  ye  were  exposed 
through  the  infirmity)  which  was  in  my  flesh.  Yc  de- 
spised not  (through  natural  pride),  nor  rejeoted  (through 
spiritual  pride),  but  received  me,"&o.  "Temptation  does 
not  mean  here,  as  we  now  use  the  word,  tendency  to  an  evil 
habit,  bat  bodily  TBIAU"  as  an  angel  of  God— as  a 
heaven-inspired  and  sent  messenger  from  God:  angel 
means  messenger  (Malachi  2. 7).  Cf.  the  phrase,  2  Samuel 
19. 27,  a  Hebrew  and  Oriental  one  for  a  person  to  be  re- 
ceived with  the  highest  respect  (Zechariah  12. 6).  An 
kngel  is  free  from  the  Jlesh,  infirmity,  and  temptation,  as 
Christ  —  being  Christ's  representative  (Matthew  10.40). 
Christ  is  Lord  of  angels.  15.  Where,  Ac— 0/  what  value 
was  your  congratulation  (so  the  Greek  for  "blessedness" 
expresses)  of  yourselves,  on  acoount  of  your  having 
among  you  me,  the  messenger  of  the  Gospel,  considering 
how  entirely  you  have  veered  about  since?  Once  you 
counted  yourselves  blessed  in  being  favoured  with  my 
ministry,  ye  would  have  plucked  out  your  own  eyes 
—one  of  the  dearest  members  of  the  body— so  highly  did 
you  value  me :  a  proverbial  phrase  for  the  greatest  self- 
sacrifice  (Matthew  5. 29).  Conybeabb  and  Howson  think 
that  this  particular  form  of  proverb  was  used  with  refer- 
ence to  a  weakness  in  St.  Paul's  eyes,  connected  with  a 
nervous  frame,  perhaps  affected  by  the  brightness  of  the 
vision  described,  Acts  22. 11 ;  2  Corinthians  12. 1-7.  "  You 
would  have  torn  out  your  own  eyes  to  supply  the  lack  of 
mine."  The  Divine  power  of  Paul's  words  and  works, 
contrasting  with  the  feebleness  of  his  person  (2  Corin- 
thians 10. 10),  powerfully  at  first  impressed  the  Galatlans, 
who  had  all  the  Impulsiveness  of  the  Keltic  race  from 
which  they  sprang.  Subsequently  they  soon  changed 
with  the  fickleness  which  Is  equally  characteristic  of 
Kelts.  10.  Translate,  "Am  I  then,  become  your  enemy  (an 
anemy  in  your  eyes)  by  telling  you  the  truth"  (oh.  2.  5, 14)7 
He  plainly  did  not  incur  their  enmity  at  his  first  visit, 
and  the  words  here  imply  that  he  had  since  then,  and  be- 
fore his  now  writing,  incurred  it;  so  that  the  occasion  of 
his  teiUng  them  the  unwelcome  truth,  must  have  been  at 
als  seoond  visit  (Acts  18.  23;  see  my  Introduction).  The 
tool  and  sinner  hat*  a  reprover.  The  righteous  love 
faithful  reproof  (Psalm  141. 5;  Proverbs  9.  8).  17.  They— 
your  flatterers :  In  contrast  to  Paul  himself,  who  tells  them 
**  truth,  aealonaly— zeal  in  proselytisxn  was  character- 
tastte  especially  of  the  Jews,  and  so  of  Judaizers  (ch.  1. 14 ; 
tft**&a*w  23. 15 ;  Remans  10. 2).    affect  you— i,  «.,  court  you 


(2  Corinthians  11.  2).  not  well— not  In  a  good  way,  or  foi 
a  good  end.  Neither  the  cause  of  their  zealous  courtini 
of  you,  nor  the  manner,  is  what  it  ought  to  be.  thej 
would  exclude  you—"  they  wish  to  shut  you  out"  from 
the  kingdom  of  God  (t.  e.,  they  wish  to  persuade  you  that 
as  unclrcumcised  Gentiles,  you  are  shut  out  from  it) 
"  that  ye  may  zealously  court  them,"  i.  e.,  become  clrcum 
clsed,  as  zealous  followers  of  themselves.  Alfokd  er 
plains  it,  that  their  wish  was  to  shutout  tho  Galatian 
from  the  general  community,  and  attract  them  as  a  sep- 
arate clique  to  their  own  party.  So  the  EngllRh  word 
"exclusive,"  is  used.  18.  {rood  to  be  zealously  affected 
—rather,  to  correspond  to  "zealously  jourt"  in  v.  18,  "  to 
bo  zealously  courted."  1  do  not  And  fault  with  them  for 
zealously  courting  you,  nor  wltn  you  for  being  zealously 
courted;  provided  it  be  "in  a  good  cause"  (translate  so), 
"it  is  a  good  thing"  (1  Corinthians  9.  20-23).  My  reason 
for  saying  the  "  not  well"  («.  17 :  the  Greek  is  the  same  as 
that  for  "good,"  and  "  in  a  good  cause,"  in  v,  28)  is  that 
their  zealous  courting  of  you  is  not  In  a  good  cause.  The 
older  interpreters,  however,  support  JSngltsh  Version  (of, 
ch.  1. 14).  »lw»yi- translate  and  arrange  the  words  thus, 
"At  all  times,  and  not  only  when  I  am  present  with  you.'' 
1  do  not  desire  that  I  exclusively  should  have  the  priv- 
ilege of  zealously  courting  you.  Others  may  do  so  in  my 
absence  with  my  full  approval,  if  only  it  be  in  a  good 
cause,  and  if  Christ  be  faithfully  preached  (Phillppians  1. 
15-18).  19.  My  little  children— (1  Timothy  1. 18 ;  2  Tim- 
othy 2.1;  1  John  2. 1.)  My  relation  to  you  is  not  merely 
that  of  one  zealously  courting  you  (v.  17, 18),  but  that  of  a 
father  to  his  children  (1  Corinthians  4. 15).  I  travail  in 
birth— i.  e.,  like  a  mother  In  pain  till  the  birth  of  her 
child,  aguin— a  second  time.  The  former  time  was  when 
I  was  "present  with  you"  {v.  18;  cf.  Note,  v,  13).  Christ  be 
formed  in  you— that  you  may  live  nothing  but  Christ, 
and  think  nothing  but  Christ  (ch.  2. 20),  and  glory  in  noth- 
ing but  Him,  and  His  death,  resurrection,  and  righteous, 
ness  (Phillppians  3. 8-10;  Colosslans  1. 27).  20.  Translate  as 
Greek,  "  1  could  wish."  If  circumstances  permitted  (which 
they  do  not),  I  would  gladly  be  with  you  [M.  Stuabt. ]  now 
— as  I  was  twice  already.  Speaking  face  to  face  Is  so  much 
more  effective  towards  loving  persuasion  than  writing 
(2  John  12;  3  John  13, 14).  change  my  voice— as  a  mother  (a 
19) :  adapting  my  tone  of  voice  to  what  1  saw  in  person  your 
case  might  need.  This  is  possible  to  one  present,  but  not  to 
one  in  writing.  [Gbotius  and  Estius.]  I  stand  In  doubt 
of  you— rather,  "  I  am  perplexed  about  you,"  viz.,  how  to 
deal  with  you,  what  kind  of  words  to  use,  gentle  or  severe, 
to  bring  you  back  to  the  right  path.  31.  desire — of  your 
own  accord  madly  courting  that  which  must  condemn 
and  ruin  you.  do  ye  not  hear— do  ye  not  consider  the 
mystic  sense  of  Moses'  words  7  [Gbotius.]  The  law  itself 
sends  you  away  from  itself  to  Christ.  [Estics.J  After 
having  sufficiently  maintained  his  point  by  argument, 
the  apostle  confirms  and  illustrates  It  by  an  inspired  alle- 
gorical exposition  of  historical  facts,  containing  In  them 
general  laws  and  types.  Perhaps  his  reason  for  using 
allegory  was  to  confute  the  Judaizers  with  their  own 
weapons:  subtle,  mystical,  allegorical  Interpretations, 
unauthorized  by  the  Spirit,  were  their  favourite  argu- 
ments, as  of  the  Rabbins  in  the  synagogues.  Cf.  the  Je- 
rusalem Talmud,  Tractatu  Succa,  cap.  Hechalil.  St.  Paul 
meets  them  with  an  allegorical  exposition,  not  the  work.* 
of  fancy,  but  sanctioned  by  the  Holy  Spirit.  History,  if 
properly  understood,  contains  In  its  complicated  phe- 
nomena, simple  and  oontinually  •recurring  Divine  laws 
The  history  of  the  elect  people,  like  their  legal  ordinances 
had,  besides  the  literal,  a  typical  meaning  (of.  1  Corin- 
thians 10. 1-4 ;  15. 45, 47 ;  Revelation  11. 8).  Just  as  the  extra 
ordlnarlly-born  Isaac,  the  gift  of  grace  accordiug  to  prom- 
ise, supplanted,  beyond  all  human  calculations,  the  nat- 
urally-born Ishmael,  so  the  new  theocratic  race,  the  spir* 
itual  seed  of  Abraham  by  promise,  the  Gentile,  as  weU  ay 
Jewish  believers,  were  about  to  take  the  place  of  the  nat 
ural  seed,  who  had  Imagined  that  to  them  exclusively 
belonged  the  kingdom  of  God.  *».  (Genesis  16.  8-16 ;  SL.  2.J 
Abraham— whose  sons  ye  wish  to  be  (cf.  Romans  8.  7-*» 
a  bond  maid  ...  a  free  w«nu- rather,  as  Greek,     0u 


GAbATIANS   V. 


*xmd   maid  .  .  .  tfte  free  woman,     '43.  after  the  flesh— 
f>orn  according  to  the  usual  course  of  nature:  in  contrast 
in  Isaac,  who  was  born  "by  virtue  of  the  promise"  (ro  the 
Grttek),  as  the  efficient  canse  of  Sarah's  becoming  preg- 
aant  out  of  the  course  of  nature  (Romans  4. 19).   Abraham 
was  to  lay  aside  all  confidence  In  the  flesh  (after  which 
Ishrcael  was  born),  and  to  live  by  faith  alone  in  the  prom- 
ise (according  to  which  Isaac  was  miraculously  born,  con- 
trary to  all  calculations  of  flesh  and  blood),    »*.  are  an 
yilegory— rather,  "are  allegorical,"  i.e.,  have  another  be- 
■idea  the  literal  meaning,    these  are  the  two  covenants— 
these  (women)  are  ('<•«.,  mean.    Omit  'the'  with  all  the 
eldest  MSS.)  two  oovenants."     As  among  the  Jews  the 
bondage  of  the  mother  determined  that  of  the  child,  the 
children  of  the  free  covenant  of  promise,  answering  to 
Sarah,  are  free;   the  ohlldren  of  the  legal  covenant  of 
bondage  are  not  so.    one  from— i.  e.,  taking  his  origin  from 
Mount  Sinai.     Hence,  It  appears,  he  is  treating  of  the 
moral  law  (ch.  3.  19)  chiefly  (Hebrews  12.  18).    Paul  was 
familiar  with  the  distriot  of  Sinai  in  Arabia  (ch.  1.  17), 
having  gone  thither  after  his  conversion.    At  the  gloomy 
scene  of  the  giving  of  the  Law,  he  learned  to  appreciate, 
by  contrast,  the  grace  of  the  Gospel,  and  so  to  cast  off  all 
his   past   legal  dependencies,     which  gcndereth— t.  «., 
bringing  forth  children  unto  bondage.    Cf.  the  phrase  (Acts 
8.  25),  "  children  of  the  covenant  which  Qod  made  .  .  .  say- 
ing unto  Abraham,"    Agar— i.  «.,  Hagar.    a».  Translate, 
'For   this  word,  Hagar,   Is   (lmporta)   Mount  Slnal   in 
Arabia"    (i.  e„  among    the    Arabians  — in  the  Arabian 
tongue).    Bo  Chbysostom  explains.    Hajraut,  the  travel- 
ler, says  that  to  this  day  the  Arabians  call  Slnal,  "Hads- 
ehar,"  i. «.,  Hagar,  meaning  a  rock  or  stone.    Hagar  twice 
fled  Into  the  desert  of  Arabia  (Genesis  10.  and  21.):  from 
her  the  mountain  and  city  took  its  name,  and  the  people 
were  called  Hagarenes.    Sinai,  with  Its  rugged  rocks,  far 
removed  from  the  promised  land,  was  well  suited  to  rep- 
resent the  law  which  inspires  with  terror,  and  the  spirit 
of  bondage,    answereth — lit.,  "  stands  in  the  same  rank 
with;"    "she  corresponds   to,"  Ac.     Jerusalem  which 
bow  Is — i.  e.,  the  Jerusalem  of  the  Jews,  having  only  a 
present  temporary  existence,  in  contrast  with  the  spir- 
itual Jerusalem  of  the  Gospel,  which  in  germ,  under  the 
sbrm  of  the  promise,  existed  ages  before,  and  shall  be  for 
«rer  in  ages  to  come,    anil— The  oldest  MSS.  read,  "  F\>r 
the  Is  In  bondage."   As  Hagar  was  in  bondage  to  her  mis- 
tress, so  Jerusalem  that  now  is,  is  in  bondage  to  the  law, 
and  also  to  the  Romans :  her  civil  state  thus  being  in  ac- 
cordance with  her  spiritual  state.    [Bengel.]    26.  This 
verse  stands  Instead  of  the  sentence  which  we  should  ex- 
pect, to  correspond  to  v.  24,  "  One  from  Mount  Sinai,"  vis., 
ihe  other  covenant  from  the  heavenly  mount  above,  which 
is  (answers  In  the  allegory  to)  Sarah.     Jerusalem  .  .  . 
above— Hebrews  12. 22,  "  the  heavenly  Jerusalem."   "  New 
Jerusalem,  which  cometh  down  out  of  heaven  from  my 
God"  (Revelation  8.12;  21.2).     Here  "the  Messianic  the- 
ocracy, which    before  Christ's   second  appearing   is   the 
Chwch,  and  after  It,  Christ's  kingdom  of  glory."  [Meyer,] 
free— as  Sarah  was;  opposed  to  "she  Is  in  bondage"  (v. 
26).     all— Omitted  in  many  of  the  oldest  MSS.,  though 
supported  by  some.     "Mother  of  us,"  viz.,  believers  who 
are  already  members  of  the  invisible  Church,  the  heav- 
enly Jerusalem,  hereafter  to  be  manifested  (Hebrews  12. 
M).    8T.  (Isaiah  64. 1.)     thou  barren— Jerusalem  above ; 
the  spiritual  Church  of  the  Gospel,  the  fruit  of  "the 
promise,"  answering  to  Sarah,  who  bore  not  "  after  the 
flesh ;"  as  contrasted  with  the  law,  answering  to  Hagar, 
who  was  fruitful  In  the  ordinary  course  of  nature.   Isaiah 
speaks  primarily  of  Israel's  restoration  after  her  long- 
oontinued  calamities    but  his  language  Is  framed  by  the 
Holy  Spirit  so  as  to  reach  beyond  this  to  the  spiritual 
filon:  including  not  only  the  Jews,  the  natural  descend- 
ants of  Abraham  and  children  of  the  law,  but  also  the 
Gentile*.  The  spiritual  Jerusalem  Is  regarded  as  "  barren  " 
srhlist  the  law  trammelled  Israel,  for  she  then  had  no 
spirttaal  children  of  the  Gentiles,      break  forth— Into 
jrytag.     cry  — shout  for  Joy.     many  more — translate  as 
&rt*k,  "  Many  are  the  children  of  the  desolate  (the  New 
Ywlanaent  Church  made  up  in  the  greater  part  from  the 


Gentiles,  who  once  had  not  the  promise,  and  so  was  d«e?* 
tute  of  God  as  her  husband),  more  than  of  her  whloh  hati 
an  (Greek,  the)  husband"  (the  Jewish  Church  havluj 
Gon  for  her  husband,  Isaiah  64.  6;  Jeremiah  2.  2).  Numor 
ons  as  were  the  children  of  the  legal  covenant,  those  oi 
the  Gospel  covenant  are  more  so.  The  force  of  the  Greek 
article  is,  "  Her  who  has  the  husband  of  which  the  other 
is  destitute."  »8.  we— the  oldest  MSS.  and  versions  art 
divided  between  "we"  and  "ye."  "We"  better  accords 
with  v.  26,  "  Mother  of  tie."  children  of  promt**— not 
children  after  the  flesh,  but  through  the  promise  (v.  28,  *, 
81).  "  We  are  "  so,  and  ought  to  wish  to  continue  so.  *S= 
persecuted—  Ishmael  "mocked"  Isaac,  which  contained 
in  It  the  germ  and  spirit  of  persecution  (Genesis  2L  9). 
His  mocking  was  probably  directed  against  Isaac's  piety 
and  faith  in  God's  promises.  Being  the  elder  by  natural 
birth,  he  haughtily  prided  himself  above  him  that  wm 
born  by  promise :  as  Cain  hated  Abel's  piety,  him  .  .  , 
born  after  the  Spirit— The  language,  though  referring 
primarily  to  Isaac,  born  In  a  spiritual  way  (viz.,  by  the 
promise  or  word  of  God,  rendered  by  His  Spirit  efficient 
out  of  the  course  of  nature,  in  making  Sarah  fruitful  in 
old  age),  Is  so  framed  as  especially  to  refer  to  believers  Jus- 
tified by  Gospel  grace  through  faith,  as  opposed  to  carnal 
men,  Judalzers,  and  legalist*,  even  so  It  Is  now— (ch.  6. 
11 ;  6.  12,  17;  Acta  9.  29;  18.  46,  49,  60;  14. 1,  2, 19;  17.  5,  18;  1& 
5,  6.)  The  Jews  persecuted  Paul,  not  for  preaching  Chris- 
tianity In  opposition  to  heathenism,  but  for  preaohlng 
it  as  distinct  from  Judaism.  Except  in  the  two  cases 
of  Phlllppl  and  Ephesus  (where  the  persons  beginning 
the  assault  were  pecuniarily  interested  in  his  expul- 
sion), he  was  nowhere  set  upon  by  the  Gentiles,  unless 
they  were  first  stirred  up  by  the  Jews.  The  coincidence 
between  Paul's  Epistles  and  Luke's  history  (the  Acts) 
in  this  respect,  is  plainly  undesigned,  and  so  a  proof  of 
genuineness  (see  Pa  ley's  Harm  Paulina).  30.  Genesis  21 
10, 12,  where  Sarah's  words  are,  "Shall  not  be  heir  with 
my  son,  even  with  Isaac."  But  what  was  there  said  liter- 
ally, is  here  by  inspiration  expressed  in  its  allegorioal 
spiritual  import,  applying  to  the  New  Testament  be- 
liever, who  Is  antityplcally  "the  son  of  the  free  woman.** 
In  John  8.  85,  86,  Jesus  refers  to  this,  cast  out— from  the 
house  and  Inheritance:  literally,  Ishmael;  spiritually, 
the  carnal  and  legalists,  shall  not  be  heir— The  Greek  is 
stronger,  "  must,  not  be  heir,"  or  "  Inherit."  31.  So  then— 
The  oldest  MSS.  read,  "  Wherefore."  This  is  the  conclu- 
sion inferred  from  what  precedes.  In  ch.  3.  29  and  4.  7,  it 
was  established  that  we,  New  Testament  believers,  are 
"heirs."  If,  then,  we  are  heirs,  "we  are  not  children  ot 
the  bond  woman  (whose  son,  according  to  Scripture,  was 
'  not  to  be  heir,'  v.  80),  but  of  the  free  woman"  (whose 
son  was,  according  to  Scripture,  to  be  heir).  For  we  are 
not  "cast  out"  as  Ishmael,  but  accepted  as  sons  and 
heirs. 

CHAPTER    V. 

Ver.  1-26.  Peroration.  Exhortation  to  Stand  Fast 
in  the  Gospel  Liberty,  just  Set  Forth,  and  not  to  bb 
Led  by  Judaizers  into  Circumcision,  or  Law-Jus- 
ttfioation:  yet  though  free,  to  serve  onb  an- 
OTHER by  Love:   To  Walk  in  the  Spirit,  B baring 

THE  FRUIT  THEREOF,  NOT  IN  THE  WORKS  OF  THB  FLESH, 

1.  The  oldest  MSS.  read,  "  In  liberty  (so  Alfobd,  Mober- 
ley,  Humphry  and  Ellicott.  But  as  there  is  no  Greek 
for  •  in,*  as  there  is,  1  Corinthians  16. 18;  Philipplans  1.  27 ; 
4. 1, 1  prefer  translating, '  It  is  for  freedom  that'),  Christ 
hath  made  us  free  (not  in,  or  far,  a  state  of  bondage).  Stand 
fast,  therefore,  and  be  not  entangled  again  in  a  yoke  of 
bondage"  (vit.,  the  law,  ch.  4.  24;  Acts  16. 10).  On  "again," 
see  Note,  ch.  4.  9.  »•  Behold— 4.  e.,  Mark  what  I  say.  1 
Paul— Though  you  now  think  less  of  my  authority,  I 
nevertheless  give  my  name  and  personal  authority  a* 
enough  by  itself  to  refute  all  opposition  of  a<f  versaries. 
if  ye  be  circumcised— Not  as  Alfohd,  "  If  you  w  '1  go  ee 
being  circumcised."  Rather,  "  If  ye  suffer  yourselves  to 
be  circumcised,"  viz.,  under  the  notion  of  its  being  neces- 
sary to  justification  (v.  4 ;  Acts  15. 1).  Circumcision  here  \c 
not  regarded  simply  by  iUelf  (for.  viewed   as  a  mei* 

836 


aALAflANS  V. 


national  rite,  it  was  practised  for  conciliation's  sake  by 
Paul  hlinself ,  Acts  16. 8),  but  as  the  symbol  of  Judaism  and 
legalism  in  general.  If  this  be  necessary,  then  the  Gospel 
of  grace  is  at  an  end.  If  the  latter  be  the  way  ox  justifica- 
tion, then  Judaism  is  in  no  way  so.  Christ  .  .  .  profit . . . 
nothing— (Ch.  2.  21.)  For  righteousness  of  works  and 
Justification  by  faith  cannot  co-exist.  "He  who  is  cir- 
cumcised [for  justification]  Is  so  as  fearing  the  law, 
and  he  who  fears,  disbelieves  the  power  of  grace,  and 
he  who  disbelieves  can  profit  nothing  by  that  grace 
which  he  disbelieves,  [Chbysostom.]  3.  For—  Greek, 
"Yea,  more;"  "Moreover."  I  testify  .  .  .  to  every  man 
—as  well  as  "  unto  you"  (v.  2).  that  is  circumcised— that 
submits  to  be  circumcised.  Such  a  one  became  a  "  prose- 
lyte of  righteousness."  the  whole  law — impossible  for 
man  to  keep  even  in  part,  much  less  wholly  (James  2. 10) ; 
yet  none  can  be  justified  by  the  law,  unless  he  keep  it 
wholly  (ch.  3. 10).  4.  Lit,,  "  Ye  have  become  void  from 
Christ,"  i.  c,  your  connection  with  Christ  has  become 
void  (v.  2).  Romans  7.2,  "  Loosed  from  the  law,"  where 
the  same  Greek  occurs  as  here,  ■whosoever  of  you  are 
Justified— "  are  being  justified,"  i.  e.,  are  endeavouring  to 
be  justified,  by  the  law—  Greek,  "  in  the  law,"  as  the 
element  in  which  justification  is  to  take  place,  fallen 
from  grace— ye  no  longer  "stand"  in  grace  (Romans  5. 2). 
Grace  and  legal  righteousness  cannot  co-exist  (Romans  4. 
4,  6;  11.6).  Christ,  by  circumcision  (Luke  2.  21),  undertook 
to  obey  all  the  law,  and  fulfil  all  righteousness  for  us; 
any,  therefore,  that  now  seeks  to  fulfil  the  law  for  him- 
self in  any  degree  for  justifying  righteousness,  severs 
himself  from  the  grace  which  flows  from  Christ's  fulfil- 
ment of  it,  and  becomes  "a  debtor  to  do  the  whole  law" 
(v.  8).  The  decree  of  the  Jerusalem  council  had  said  noth- 
ing so  strong  as  this;  it  had  merely  decided  that  Gentile 
Christians  were  not  bound  to  legal  observances.  But  the 
Galatians,  whilst  not  pretending  to  be  so  bound,  Imag- 
ined there  was  an  efficacy  in  them  to  merit  a  higher 
degree  of  perfection  (oh.  3.  3).  This  accounts  for  St.  Paul 
not  referring  to  the  decree  at  all.  He  took  much  higher 
ground.  See  Paley'S  Horas  Paulinos.  The  natural  mind 
loves  outward  fetters,  and  is  apt  to  forge  them  for  Itself, 
to  stand  in  lieu  of  holiness  of  heart.  5.  For— Proof  of  the 
assertion,  "  fallen  from  grace,"  by  contrasting  with  the 
ease  of  legalists,  the  "hope"  of  Cfiristians.  through  the 
Ujplrltr— Greek,  rather,  "  by  the  Spirit;"  in  opposition  to 
by  the  flesh  (ch.  4.  29),  or  fleshly  ways  of  justification,  as 
circumcision  and  legal  ordinances.  "We"  is  emphatical, 
and  contrasted  with  "  whosoever  of  you  would  be  justified 
by  the  law"  (v.  4).  the  hope  of  righteousness — "  We 
wait  for  the  (realization  of  the)  hope  (which  is  the  fruit) 
of  the  righteousness  (t.  e.,  justification  which  comes)  by 
[lit.,  from— out  of)  faith,"  Romans  5. 1,  4,  5;  8.  24,  25,  " Hope 
.  .  .  we  with  patience  wait  for  it."  This  is  a  farther  step 
than  being  "justified;"  not  only  are  we  this,  but  "  wait 
tor  the  hope"  which  is  connected  with  it,  and  is  its  full  con- 
summation. "  Righteousness,"  in  the  sense  of  Justifica- 
tion, is  by  the  believer  once  for  all  already  attained;  but 
the  consummation  of  it  in  future  perfection  above  is  the 
object  of  hope  to  be  waited  for:  "  the  crown  of  righteous- 
ness laid  up"  (2  Timothy  4. 8):  "  the  hope  laid  up  for  you 
in  heaven"  (Colossians  1.  5 ;  1  Peter  1.  3).  6.  For— Con- 
firming the  truth  that  it  is  "  by  faith"  (v.  5).  In  Jesus 
Chrl»t—  Greek,  "  in  Christ  Jesus."  In  union  with  Clirist 
(the  Anointed  Saviour),  that  is,  Jesus  of  Nazareth,  nor 
unclrcumcision— This  is  levelled  against  those  who, 
being  not  legalists,  or  Judaizers,  think  themselves  Chris- 
tians on  this  ground  alone,  faith  which  worketh  by 
love — Greek,  "working,"  &c.  This  corresponds  to  "a  new 
creature"  (ch.  0.  15),  as  its  definition.  Thus  in  t>.  5,  6,  we 
have  the  three,  "faith,"  "hope,"  and  "love."  The  Greek 
expresses,  "  Which  effectually  worketh :"  which  exhibits 
its  energy  by  love  (so  1  Thessalonians  2. 13).  Love  is  not 
joined  with  faith  in  Justifying,  but  is  the  principle  of  the 
works  which  follow  after  justification  by  faith.  Let  not 
legalists,  upholding  circumcision,  think  that  the  essence 
of  the  law  is  set  at  naught  by  the  doctrine  of  justification 
by  faith  only.  Nay,  "  all  the  law  is  fulfilled  in  one  word 
—love,"  which  is  (he  principle  on  whicn  "faith  worketh" 
386 


(v.  14).  Let  them,  therefore,  seek  this  "  faith,"  which  will 
enable  them  truly  to  fulfil  the  law.  Again,  let  not  those 
who  pride  themselves  on  unclrcumcision  think  that,  be- 
cause the  law  does  not  Justify,  they  are  free  to  walk  after 
"  the  flesh"  (v.  13).  Let  them,  then,  seek  that  "  love" 
which  is  Inseparable  from  true  faith  (James  2.  8, 12-22). 
Love  is  utterly  opposed  to  the  enmities  which  prevailed 
among  the  Galatians  (v.  15,  20).  The  Spirit  (v.  5)  is  a  Spirit! 
of  "  faith"  and  "  love"  (cf.  Romans  14. 17;  1  Corinthians  7. 
19).  7.  Translate,  "  Ye  were  running  well"  In  the  Gospel 
race  (1  Corinthians  9.  24-26;  Phlllppians  8. 13, 14).  who, 
&c— none  whom  you  ought  to  have  listened  to  [Bkn- 
gel]:  alluding  to  the  Judaizers  (cf.  ch.  8. 1).  hinder— 
The  Greek  means,  lit.,  "  hinder  by  breaking  up  a  road." 
not  obey  the  truth— not  submit  yourselves  to  the  true 
Gospel  way  of  Justification.  8.  This  persuasion—  Greek, 
"  The  persuasion,"  viz.,  to  which  you  are  yielding.  There 
Is  a  play  on  words  in  the  original,  the  Greek  for  per' 
suasion  being  akin  to  "obey"  (v.  7).  This  persuasion 
which  ye  have  obeyed,  cometh  not  of— i.  e.,  from :  Does 
not  emanate  from  Him,  but  from  an  enemy,  thai 
calleth  you— (V.  13;  ch.  1.  6;  Phillpplans  3.14;  1  Thes- 
salonians 5. 24.)  The  calling  is  the  rule  of  the  whole 
race.  [Bengkl.]  0.  A  little  leaven— The  false  teaching 
of  the  Judaizers.  A  small  portion  of  legalism,  if  it  be 
mixed  with  the  Gospel,  corrupts  its  purity.  To  add  legal 
ordinances  and  works  in  the  least  degree  to  Justification 
by  faith,  Is  to  undermine  "  the  whole."  So"  leaven"  la 
used  of  false  doctrine  (Matthew  16. 12;  cf.  13.  33).  In  1  Co- 
rinthians 5.  6  it  means  the  corrupting  influence  of  one 
bad  person  ;  so  Bengkl  understands  it  here  to  refer  to  tbt 
person  (v.  7,  8, 10)  who  misled  them.  Ecclesiastes  9.  18, 
"One  sinner  destroyeth  much  good"  (1  Corinthians  15.33). 
I  prefer  to  refer  it  to  false  doctrine,  answering  to  "per* 
suasion" (v. 8).  16.  Greek,  "I  (emphatical:  "Ion  mypart") 
have  confidence  in  the  Lord  with  regard  to  you  (2  Thessa- 
lonians 3. 4),  that  ye  will  be  none  otherwise  minded"  (than 
what  by  this  Epistle  I  desire  you  to  be,  Phillpplans  8. 15). 
but  he  that  t  rouble th  you— (Ch.  1.  7;  Acts  15.  24;  Joshua 
7.  25;  1  Kings  18. 17, 18).  Some  one.  probably,  was  prorel* 
nent  among  the  seducers,  though  the  denunciation  appliat 
to  them  all  (ch.  1.  7 ;  4. 17).  shall  bear— as  a  heavy  burden, 
hi*— his  due  and  inevitable  judgment  from  God.  St.  Paul 
distinguishes  the  case  of  the  seduced,  who  were  misled 
through  thoughtlessness,  and  who,  now  that  they  are  set 
right  by  him,  he  confidently  hopes,  In  God's  goodness, 
will  return  to  the  right  way,  from  that  of  the  seducer  who 
Is  doomed  to  judgment,  whosoever  he  be — whether 
great  (ch.  1.  8)  or  small.  11.  Translate,  "If  I  am  still 
preaching  (as  I  did  before  conversion)  circumcision,  why 
am  I  still  persecuted?"  The  Judalzlng  troubler  of  the 
Galatians  had  said,  "  Paul  himself  preaches  circum- 
cision," as  Is  shown  by  his  having  olrcumcised  Timothy 
(Acts  16.  3;  cf.  also  Acts  20.  6;  21.  24).  Paul  replies  by  an- 
ticipation of  their  objection,  As  regards  myself,  the  fact 
that  I  am  still  persecuted  by  the  Jews,  shows  plainly  that 
I  do  not  preach  circumcision;  for  it  is  Just  because  I  preach 
Christ  crucified,  and  not  the  Mosaic  law,  as  the  sole  ground 
of  justification,  that  they  persecute  me.  If  for  concilia- 
tion he  lived  as  a  Jew  among  the  Jews,  it  was  In  accord- 
ance with  his  principle  enunciated  (1  Corinthians  7. 18.20; 
9.  20).  Circumcision,  or  unclrcumcision,  are  things  Indif- 
ferent In  themselves;  their  lawfulness  or  unlawfub^ess 
depends  on  the  animus  of  him  who  uses  them.  The  Oen- 
tile  Galatians'  animus  in  circumcision  could  only  be  theii 
supposition  that  It  Influenced  favourably  their  stan  ling 
before  God.  Paul's  living  as  a  Gentile  among  Gee  tiles, 
plainly  showed  that,  if  he  lived  as  a  Jew  among  Jews,  it 
was  not  that  he  thought  it  meritorious  before  God,  but  as 
a  matter  indifferent,  wherein  he  might  lawfully  conform 
as  a  Jew  by  birth  to  those  with  whom  he  was,  in  order  to  put 
no  needless  stumbling-block  to  the  Gospel  In  the  way  of 
his  countrymen,  then— Presuming  that  I  did  so,  "  then," 
In  that  case,  "  the  offence  of  (stumbling-block,  1  Corinth- 
ians 1.  23  occasioned  to  the  Jews  by)  the  cross  has  bocome 
done  away."  Thus  the  Jews'  accusation  against  Stephen 
was  not  that  he  preached  Christ  crucified,  but  that  "  bs 
spake  blasphemous  words  against  this  holy  place  »ai  -\* 


GALATIANS   V. 


They  would,  in  some  measure,  have  borne  the 
farmer,  If  he  had  mixed  with  it  Justification  in  part  by 
elrcuineision  and  the  law,  and  if  he  bad,  through  the 
medium  of  Christianity,  brought  converts  to  Judaism. 
But  if  justification  In  any  degree  depended  on  legal  ordi- 
nances, Christ's  crucifixion  in  that  degree  was  unneces- 
sary, and  could  profit  nothing  (v.  2.  4).  Worldly  Wiseman, 
of  the  town  of  Carnal  Policy,  turns  Christian  out  of  the 
B*rrow  way  of  the  Cross,  to  the  house  of  Legality.    But 
ihe  way  to  it  was  up  a  mountain,  which,  as  Christian  ad- 
7»nced,  threatened  to  fall  on  him  and  crush  him,  amidst 
flashes  of  lightning  from  the  mountain  {Pilgrim's  Prog- 
ress; Hebrews  12.  18-21).     12.  (hey  .  .  .  which  trouble 
yen — translate,  as  the  Greek  Is  different  from  v.  10,  "They 
who  are  unsettling  you."   were  even  cut  off— even  as  they 
desire  your  foreskin  to  be  cut  off  and  cast  away  by  circum- 
cision, so  would  that  they  were  even  cut  off  from  your  com- 
munion, being  worthless  as  a  castaway  foreskin  (ch.  1.  7, 
8;  cf.  Philippians  8.  2).    The  fathers,  Jerome,  Ambrose, 
Augustine,  and  Chrysostom,  explain  it,  "Would  that 
they  would  even  cut  themselves  off,"  i. «.,  cut  off  not 
merely  the  foreskin,  but  the  whole  member;  If  cireum- 
eision  be  not  enough  for  them,  then  let  them  have  excision 
also;  an  outburst  hardly  suitable  to  the  gravity  of  an 
apostle.    But  v.  9, 10  plainly  point  to  excommunication  as 
the  judgment   threatened   against   the   troublers;   and 
danger  of  the  bad  "leaven"  spreading,  as  the  reason  for 
it.    13.  The  "ye"  is  emphatlcal,  from  Its  position  in  the 
Greek,  "  Ye  brethren,"  Ac. ;  as  opposed  to  those  legalists 
"  who  trouble  you."    unto  liberty— The  Greek  expresses, 
"  On  a  footing  of  liberty."    The  state  or  condition  in  which 
ye  have  been  called  to  salvation,  Is  one  of  liberty.  Gospel 
liberty  consists  in  three  things,  freedom  from  the  Mosalo 
yoke,  from  sin,  and  from  slavish  fear,    only,  Ac— trans- 
late, "  Only  turn  not  your  liberty  into  an  occasion  for  the 
flesh."    ho  not  g've  the  flesh   the   handle  or  pretext 
(Romans  7.  8,  "occasion")  for  its  Indulgence  which  it 
eagerly  seeks  for;  do  not  let  it  make  Christian  "liberty" 
its  pretext  for  Indulgence  (v.  16. 17;  1  Peter  2. 18;  2  Peter  2. 
18;  Jude  4).    but  by  love  serve  one  another — Greek,  "Be 
servants  (be  in  bondage)  to  one  another."    If  ye  must  be 
mrvatUs,  then  be  servants  to  one  another  in  love.    Whilst  free 
is  to  legalism,  be  bound  by  Love  (the  article  in  the  Greek 
personifies  love  in  the  abstract)  to  serve  one  another  (1 
Corinthians  9. 19).    Here  he  hints  at  their  unloving  strifes 
springing  out  of  lust  of  power.    "  For  the  lust  of  power  is 
the  mother  of  heresies."  [Chrysostom.]    14.  all  the  law 
— Greek,  "  the  whole  law,"  viz.,  the  Mosaic  law.    Love  to 
God  is  presupposed  as  the  root  from  which  love  to  our 
neighbour  springs ;  and  it  is  in  this  tense  the  latter  precept 
(bo  "word"  means  here)  is  said  to  be  the  fulfilling  of  "  all 
the  law"  (Leviticus  19. 18).    Love  is  "  the  law  of  Christ" 
(oh.  6.  2;  Matthew  7. 12;  22.  89,  40;  Romans  13.  9, 10).   Is  ful- 
sUled— Not  as  received  text  "  is  being  fulfilled,"<but  as 
the  oldest    MSS.   read,   "has   been    fulfilled;"    and  so 
"receives  Its  full  perfection,"  as  rudimentary  teachings 
are  fulfilled  by  the  more  perfect  doctrine.    The  law  only 
craited  Israelites  together ;  the  Gospel  unites  all  men,  and 
that  in  relation  to  God.  [Grotius.]    15.  bite— backbite  the 
character,  devour— the  substance,  by  injuring,  extortion, 
Ac.  (Habakkuk  1. 18;  Matthew  23. 14;  2  Corinthians  11.  20). 
wmnuned,  Ac— Strength  of  soul,  health  of  body,  cha- 
racter, and  resources,  are  all  consumed  by  broils.  [Ben- 
OKl»]    16.  This  I  say  then— Repeating  in  other  words, 
and  explaining  the  sentiment  in  v.  18,  "What  I  mean  1b 
•his."    Walk  In  the  Spirit—  Greek,  "  By  (the  rule  of)  the 
Holy)  Spirit."    Cf.  v.  16-18,  22,  25;  ch.  6. 1-8,  with  Romans 
7.  22;  8. 11.    The  best  way  to  keep  tares  out  of  a  bushel  is 
to  fill  it  with  wheat,    the  flesh— the  natural  man,  out  of 
which  flow  the  evils  specified  (v.  19-21).  The  spirit  and  the 
flesh  mutually  exclude  one  another.    It  is  promised,  not 
that  we  should  have  no  evil  lusts,  but  that  we  should 
14  not/W/U"  them.  If  the  spirit  that  is  in  us  can  be  at  ease 
sndei  sin,  It  is  not  a  spirit  that  comes  from  the  Holy 
Spirit.    The  gentle  dove  trembles  at  the  sight  even  of  a 
aawk's  feather.     IT.  For— The  reason  why  walking  by 
ih*  Spirit  will  exclude  fulfilling  the  lusts  of  the  flesh,  vi*„ 
iheix  mutual  contrariety,    the  Spirit — not  "  lusteth,"  but 


"tendeth  (or  some  such  word  is  to  be  supplied)  agalns*. 
the  flesh."     so  that  ye  cannot  da  the  things  that  ym 

would— The  Spirit  strives  against  the  flesh  and  its  evil 
influence;  the  flesh  against  the  Spirit  and  His  good  in- 
fluence, so  that  neither  the  one  nor  the  other  can  befutty  catr- 
ried  out  into  action.  "But"  (v.  18)  where  "the  Spirit" 
prevails,  the  issue  of  the  struggle  no  longer  continues 
doubtful  (Romans  7.  16-20).  [Benqei*]  The  Greek  is, 
"that  ye  may  not  do  the  things  that  ye  would."  "The 
flesh  and  Spirit  are  contrary  one  to  the  other,"  so  thai 
you  must  distinguish  what  proceeds  from  the  Spirit, 
and  what  from  the  flesh ;  and  you  must  not  fulJU  what 
you  desire  according  to  the  carnal  self,  but  what  the  Spirit 
within  you  desires.  [Nsander.]  But  the  antithesis  of  * 
18  ("But,"  Ac),  where  the  conflict  is  decided,  shows,  I 
think,  that  here  v.  17  contemplates  the  inability  both  far 
fully  accomplishing  the  good  we  "  would,"  owing  to  th* 
opposition  of  the  flesh,  and  for  doing  the  evil  our  flesh 
would  desire,  owing  to  the  opposition  of  the  Spirit  in  tha 
awakened  man  (suoh  as  the  Galatians  are  assumed  to  be), 
until  we  yield  ourselves  wholly  by  the  Spirit  to  "  walk  by 
the  Spirit"  (v.  16, 18).  18.  "  If  ye  are  led  (give  yourselves 
up  to  be  led)  by  (Greek)  the  Spirit,  ye  are  not  under  tha 
law."  For  ye  are  not  working  the  works  of  the  flesh  (v.  18, 
19-21)  which  bring  one  "under  the  law"  (Romans  8.  2, 14). 
The  "Spirit  makes  free  from  the  law  of  sin  and  death"  (», 
23).  The  law  is  made  for  a  fleshly  man,  and  for  the  works 
of  the  flesh  (I  Timothy  1.  9),  "  not  for  a  righteous  man" 
(Romans  6.  14,  15).  19-33.  Confirming  v.  18,  by  showing 
the  contrariety  between  the  works  of  the  flesh  and  ths 
fruit  of  the  Spirit,  manifest— The  hidden  fleshly  princi- 
ple betrays  Itself  palpably  by  its  works,  so  that  these  ars 
not  hard  to  discover,  and  leave  no  doubt  that  they  com* 
not  from  the  Spirit,  which  are  tHene—  Greek,  "  such  as," 
for  instance.  Adultery  —  Omitted  in  the  oldest  MSS. 
lasclvlousness—  rather,  "  wantonness,"  petulance,  capri- 
cious Insolence;  it  may  display  itself  in  "lasclvlous- 
ness," but  not  necessarily  or  constantly  so  (Mark  7. 21,  22, 
where  it  is  not  associated  with  fleshly  lusts).  [Tren«h.j 
"Works"  (in  the  plural)  are  attributed  to  the  "flesh,"  be 
cause  they  ar6  divided,  and  often  at  variance  with  one 
another,  and  even  when  taken  each  one  by  itself,  betray 
their  fleshly  origin.  But  the  "fruit  of  the  Spirit"  (v.  23)  is 
singular,  because,  however  manifold  the  results,  they 
form  one  harmonious  whole.  The  results  of  the  flesh  arc 
not  dignified  by  the  name  "  fruit ;"  they  are  but  "  works" 
(Ephesians  5.  9, 11).  He  enumerates  those  fleshly  work* 
(committed  against  our  neighbour,  against  God,  and 
against  ourselves)  to  which  the  Galatians  were  most 
prone  (the  Kelts  have  always  been  prone  to  disputations 
and  internal  strifes);  and  those  manifestations  of  tha 
fruit  of  the  Spirit  most  needed  by  them  (v.  13,  15).  This 
passage  shows  that "  the  flesh"  does  not  mean  merely  sen- 
suality, as  opposed  to  spirituality;  for  "divisions"  in  tha 
catalogue  here  do  not  flow  from  sensuality.  The  identifi- 
cation of  "  the  natural  (Greek,  animal-souled)  man,"  with 
the  "  carnal"  or  fleshly  man  (1  Corinthians  2. 14),  shows 
that  "  the  flesh"  expresses  human  nature  as  estranged  from 
God.  Trench  observes,  as  a  proof  of  our  fallen  state, 
how  much  richer  is  every  vocabulary  in  words  for  sins, 
than  in  those  for  graces.  St.  Paul  enumerates  seventeen 
"works  of  the  flesh,"  only  nine  manifestations  of  "  ths 
fruit  of  the  Spirit"  (cf.  Ephesians  4. 31).  80.  witchcraft— 
sorcery ;  prevalent  in  Asia  (Acta  19. 19;  of.  Revelation  21). 
hatred—  Greek,  "hatreds."  variance  —  Greek,  "strife;" 
s'ngular  in  the  oldest  MSS.  emulations—  In  the  oldest 
MSS.  singular,  "emulation,"  or  rather,  "jealousy;"  for 
the  sake  of  one's  own  advantage.  "  Envyings"  (v.  21)  ara 
even  without  advantage  to  the  person  himself.  [Bbn8mi»] 
wrath—  Greek,  plural,  "passionate  outbreaks."  [Afc- 
roRD.]  strire— rather  as  Greek,  "  factions,"  "  cabals ;"  de- 
rived from  a  Greek  root,  meaning  "a  worker  for  hire;" 
hence,  unworthy  means  for  compassing  ends,  foxtiotu  prac- 
tices, seditions  —  "dissensions,"  as  to  secular  matters. 
heresies— as  to  sacred  things  (Note,  1  Corinthians  IX.  19), 
Self-constituted  parties;  from  a  Greek  root,  to  choose.  A 
schism  is  a  more  recent  split  In  a  congregation  from  a  difr 
ferenoe  of  opinion.  Heresy  is  a  schism  become  Inveterate 

!*87 


GALATIANS  VL 


AtjausriNE,  CM.  Oregon.  Don.,  9  7.]  «1.  tell  .  .  .  before 
-eis.,  before  the  event.  I  .  .  .  told  you  In  time  pout- 
when  I  wu  with  you.  you  — who,  though  maintaining 
justification  by  the  law,  are  careless  about  keeping  the 
frw  (Romans  X  21-23).  mot  inherit  .  .  .  kingdom  of  God 
— (1  Corinthians  9.9,  10;  Kpheslans  6.  5.)  »3.  love  — the 
leader  of  the  band  of  graces  (1  Corinthians  13.).    gentle- 

■  it  frr'*-. "  benignity,"  conciliatory  to  others ;  whereas 
"goodness,"  though  ready  to  do  good,  has  not  suoh  suavity 
oi  manner.  [Jebomb.]  Aliokd  translate*,  "  kindness." 
4kith— "faithfulness;"  opposed  to  "heresies."  [Bengeu] 
AiaroKD  refers  to  1  Corinthians  13.  7,  "Believeth  all 
things;"  faith  in  the  widest  sense,  toward  God  and  man. 
"Trustfulness."  [Cowybearb  and  Howson.]  »3.  tem- 
peramee—  The  Greek  root  implies  self-restraint  as  to  one's 
desires  and  lusts,  against  such— not  persons,  but  things, 
as  in  v.  31.  no  law— Confirming  v.  18,  "Not  under  the 
law"  (1  Timothy  1. 9, 10).  The  law  itself  commands  love 
(a.  14);  so  far  is  it  from  being  "against  such."  »4.  The 
oldest  MBS.  read,  "They  that  are  of  Christ  Jesus;"  they 
that  belong  to  Christ  Jesus;  being  "led  by  (His)  Spirit" 
(e,  18).  nave  crnelned  the  flesh— They  nailed  it  to  the 
•roe*  onoe  for  all  when  they  became  Christ's,  on  believing 
and  being  baptised  (Romans  8.  3,  4) ;  they  keep  it  now  in 
a  state  of  cruoiflxlon  (Romans  6.  6) ;  so  that  the  Spirit  can 
produce  in  them,  comparatively  uninterrupted  by  it, 
"  the  fruit  of  the  Spirit"  (v.  22).  "  Man,  by  faith,  is  dead 
to  the  former  standing-point  of  a  sinful  life,  and  rises  to 
a  new  life  (v.  25)  of  communion  with  Christ  (Colosslans  8. 
I).  The  act  by  which  they  have  crucified  the  flesh  with  Us 
tsut,  Is  already  accomplished  Ideally  In  principle.  But  the 
practice,  or  outward  conformation  of  the  life,  must  har- 
monise with  the  tendency  given  to  the  Inward  life"  (v. 
»).  [Niaspeb.]  We  are  to  be  executioners,  dealing  cru- 
elly with  the  body  of  sin,  which  has  caused  the  acting  of 
all  cruelties  on  Christ's  body,  with  the  affections— trans- 
late, "  with  its  passions."  Thus  they  are  dead  to  the  law's 
condemning  power,  which  is  only  for  the  fleshly,  and 
their  lust*  (v.  23).  ftS.  In  .  .  .  In— rather,  as  Greek,  "  If  we 
live  {JS'ote,  v.  24)  by  the  Spirit,  let  us  also  walk  (v.  16;  oh.  6. 
16)  by  the  Spirit."  Let  our  life  in  practice  correspond  to 
the  ideal  Inner  principle  of  our  spiritual  life,  vis.,  our 
standing  by  faith  as  dead  to,  and  severed  from,  sin,  and 
the  condemnation  of  the  law.  "  Life  by  (or  in)  the  Spirit" 
to  not  an  occasional  influence  of  the  Spirit,  bnt  an  abiding 
state,  wherein  we  are  oontlnua.ly  alive,  though  some- 
times Bleeping  and  inactive.  »«.  Greek,  "  Let  us  not  bk- 
OOKR."     Whilst  not  asserting   that  the  Gaiatians  are 

■  vain-glorious"  now,  he  says  they  are  liable  to  become  so. 
provoking  one  another— an  effect  of  "valn-glorlous- 

on  the  stronger ;  as  "  envying"  is  its  effect  on  the 
▲danger  common  both  to  the  orthodox  and  Juda- 
Isdng  Gaiatians. 

CHAPTER    VI. 

Ter.  1-18.  Exhortations  Continued;  To  Forbkab- 
ajtoe  Airs  Httxijutt  ;  Libbbaxity  to  Teachers  and  in 
Gbnkbaju  Postscript  and  Benediction,  l.  Brethren 
—  An  expression  of  kindness  to  conciliate  attention. 
Translate  as  Greek,  "If  a  man  even  be  overtaken"  (i.  e., 
caught  in  the  very  act  [Aleord  and  Exxicott]  ;  before 
he  expects;  unexpectedly).  Bengex  explains  the  "be- 
Sore"  in  the  Greek  oompound  verb,  "  If  a  man  be  over- 
taken in  a  fault  before  ourselves, ■"  If  another  has  really  been 
overtaken  in  a  fault  the  first;  for  often  he  who  is  first  to 
find  fault,  is  the  very  one  who  has  first  transgressed,  a 
fcalt—  Greek,  "a  transgression,"  "  a  fall ;"  such  as  a  fall- 
ing back  into  legal  bondage.  Here  he  gives  monition  to 
those  who  have  not  so  fallen,  "the  spiritual,"  to  be  not 
"  vain-glorious"  (oh.  5.  26),  but  forbearing  to  such  (Ro- 
mans 15.  1).  restore— The  Greek  Is  used  of  a  dislocated 
Umb,  reduced  to  Its  place.  Such  is  the  tenderness  with 
which  we  should  treat  a  fallen  member  of  the  Church  in 
restoring  him  to  a  better  state,  the  spirit  of  meekness— 
As  intajnsss  which  is  the  gift  of  the  Holy  Spirit  working 
in  oar  spirit  (eh.  &  22,  26).  "  Meekness"  Is  that  temper 
af  spirit  towards  God  whereby  we  aooept  His  dealings 
without  disputing;  then,  towards  men,  whereby  we  en- 

m 


dure  meekly  their  provocations,  and  do  not  withdrew 
ourselves  from  the  burdens  which  their  sins  impose  upoa 
us.  [Trench.]  considering  thyself  Transition  frora 
the  plural  to  the  singular.  When  congregations  are  ad- 
dressed collectively,  each  individual  should  take  boms 
the  monition  to  himself,  thov  also  be  tempted — as  is 
likely  to  happen  those  who  reprove  others  without  meek- 
ness (of.  Matthew  7.  2-5;  2  Timothy  2.  25;  James  2.  m.  ft 
If  ye,  legalists,  must  "bear  burdens,"  then  instead  of 
legal  burdens  (Matthew  23.  i),  "  bear  one  another's  bur- 
dens," lit.,  "weights."  Distinguished  by  Ben gel  fros 
"burden,"*,  4  (a  different  Greek  word,  "load"):  "  weights' 
exceed  the  strength  of  those  under  them;  "burden"  is 
proportioned  to  the  strength,  so  fulfil— or  as  other  old 
MS8.  read,  "So  ye  will  fulfil,"  Greek,  "All  up,"  "tho- 
roughly fulfil."  the  law  of  Christ— t»ts.,  "  love"  (oh.  5. 14). 
Since  ye  desire  "  the  law,"  then  fulfil  the  law  of  Christ, 
which  is  not  made  up  of  various  minute  observances,  but 
whose  sole  "burden"  is  "love"  (John  18.34;  15. 12);  Ro- 
mans 15.  3  gives  Christ  as  the  example  in  the  particular 
duty  here.  3.  Self-conceit,  the  chief  hindrance  to  for- 
bearance and  sympathy  towards  our  fellow-men,  must 
be  laid  aside,  something— possessed  of  some  spiritual 
pre-eminence,  so  as  to  be  exempt  frora  the  frailty  of  other 
men.  when  he  Is  nothing— The  Greek  is  subjective: 
"Being,  if  he  would  come  to  himself,  and  look  on  the 
real  fact,  nothing"  [Ai^roRD]  (v.  2,  6;  Romans  12.  3;  1  Co- 
rinthians 8.  2).  decetveth  Himself—  lit,,  "he  mentally 
deceives  himself."  Cf.  James  L  26,  "  decelveth  his  own 
heart."  *.  his  own  work-not  merely  his  own  opinion 
of  himself,  have  rejoicing  In  himself  alone  translate, 
"  Have  hit  (matter  for)  glorying  in  regard  to  himself 
alone,  and  not  in  regard  to  another"  (vis.,  not  in  regard  to 
his  neighbour,  by  comparing  himself  with  whom,  he  has 
fancied  he  has  matter  for  boasting  as  that  neighbour's 
superior).  Not  that  really  a  man  by  looking  to  "  hlmseif 
alone"  Is  likely  to  find  cause  for  glorying  In  himself, 
Nay,  In  v.  5,  he  speaks  of  a  "  burden"  or  load,  not  of  mat- 
ter for  glorying,  as  what  really  belongs  to  each  man.  Bat 
he  refers  to  the  idea  those  whom  he  oensures  had  of  them- 
selves: they  thought  they  had  cause  for  "glorying"  Us 
themselves,  but  it  all  arose  from  unjust  self-conceited 
comparison  of  themselves  with  others,  Instead  of  looking 
at  home.  The  only  true  glorying,  If  glorying  It  Is  to  be 
called,  Is  in  the  testimony  of  a  good  conscience,  glorying 
in  the  cross  of  Christ.  8.  For  (by  this  way,  v.  4,  of  proving 
himself,  not  depreciating  his  neighbour  by  oompai  Ison) 
each  man  shall  bear  his  own  "  burden,"  or  rather,  "  load" 
(vis.,  of  sin  and  Infirmity),  the  Greek  being  different  from 
that  In  v.  2.  This  verse  does  not  contradict  v.  2.  There  hs 
tells  them  to  bear  with  others'  "burdens"  of  infirmity  in 
sympathy;  here,  that  self-examination  will  make  a  man 
to  feel  he  has  enough,  to  do  with  "his  own  load"  of  sin, 
without  comparing  himself  boastfully  with  his  neigh- 
bour. Cf.  v.  3.  Instead  of  "  thinking  himself  to  be  some- 
thing," he  shall  feel  the  "load"  of  his  own  sin ;  and  this 
will  lead  him  to  bear  sympathetically  with  his  neigh- 
bour's burden  of  Infirmity.  Mbop  says  a  man  carries 
two  bags  over  his  shoulder,  the  one  with  his  own  sins 
hanging  behind,  that  with  his  neighbour's  sins  in  front. 
6.  From  the  mention  of  bearing  one  another's  burdens, 
he  passes  to  one  way  In  which  those  burdens  may  be 
borne — by  ministering  out  of  their  earthly  goods  to  their 
spiritual  teachers.  The  "  but"  In  the  Greek,  beginning  of 
this  verse,  expresses  this:  I  said,  Each  shall  bea.  his  own 
burden ;  but  I  do  not  Intend  that  he  should  not  think  oi 
others,  and  especially  of  the  wants  of  his  minister. 
communicate  unto  him— "impart  a  share  unto  b. 
teacher ;"  lit.,  him  that  teacht/lh  catechetically.  In  ail  good 
things— In  every  kind  of  the  good  things  of  this  life,  ac- 
cording as  the  case  may  require  (Romans  15.  27;  1  Corin- 
thians 9. 11, 14).  7.  God  is  not  mocked— The  Greek  verb 
Is  lit.,  to  sneer  with  the  nostrils  drawn  up  in  contempt 
God  does  not  suffer  himself  to  be  imposed  on  by  empty 
words:  He  will  Judge  according  to  works,  which  are 
seeds  sown  for  eternity  of  either  joy  or  woe.  Excuses  tor 
illiberal! ty  in  God's  cause  (v.  6)  seem  valid  before  men,  but 
are  not  so  before  God  (Psalm  50.  21).    soweth    especially 


GALATIAN8  VI. 


n  his  resources  (3  Corinthians  9.  6).  that—  Greek,  "  this :" 
this  and  nothing  else,  reap — at  the  harvest,  the  end  of 
the  world  (Matthew  IS.  80).  8.  Translate,  "  He  that  soweth 
unto  his  own  flesh,"  with  a  view  to  fulfil  ;lng  Its  desires. 
He  does  net  say,  "His  spirit,"  as  he  does  say,  "  His  flesh." 
For  lm  ourselves  we  are  not  spiritual,  but  carnal.  The 
ftesh  is  devoted  to  selfishness,  corruption— t.  e.,  destruc- 
tion (PhlUpplans  S.  19).  Cf.  as  to  the  deliverance  of  be- 
lievers from  "oorrujtion"  (Romans  8.21).  The  use  of 
Ihe  term  "corruption  '  instead,  implies  that  destruction 
is  not  an  arbitrary  punishment  of  fleshly-mindedness, 
but  is  its  natural  fruit;  the  corrupt  flesh  producing  cor- 
ruption, which  is  another  word  for  destruction :  corrup- 
tion is  the  fault,  and  corruption  the  punishment  (Note,  1 
Corinthians  3.  17;  2  Peter  2. 12).  Future  life  only  expands 
the  seed  sown  here.  Men  cannot  mock  God,  because  they 
.-win  deceive  themselves.  They  who  sow  tares  cannot  reap 
wheat.  They  alone  reap  life  eternal  who  sow  to  the  Spirit 
(Psalm  126.  6;  Proverbs  11. 18;  22.  8;  Hosea  8. 7;  10. 12;  Luke 
16.  25;  Romans  8. 11;  James  5.  7).  9.  (2  Thessalonlans  3. 
13.)  And  when  we  do  good,  let  us  also  persevere  in  it 
without  fainting,  to  du*  season— in  its  own  proper 
season,  Ood's  own  time  (1  Timothy  6. 15).  faint  mot— lit., 
"be  relaxed."  Stronger  than  "be  not  weary."  Weary  of 
well-doing  refers  to  the  will;  "faint,"  to  relaxation  of  the 
powers.  [Bengkl.]  No  one  should  faint,  as  in  an  earthly 
harvest  sometimes  happens.  10.  Translate,  "  So  then,  ac- 
cording as  (i.e.,  in  proportion  as)  we  have  season  (i.  e„  op- 
portunity), let  us  work  (a  distinct  Greek  verb  from  that  for 
"do,"  in  v.  9)  that  which  is  (in  each  case)  good."  As  thou 
art  able,  and  whilst  thou  art  able,  and  when  thou  art  able 
(Eccleslastes  9. 10).  We  have  now  the  "season"  for  sow- 
ing, as  also  there  will  be  hereafter  the  "due  season"  (v.  9) 
for  reaping.  The  whole  life  Is,  in  one  sense,  the  "season- 
able opportunity"  to  us;  and,  in  a  narrower  sense,  there 
occur  In  it  more  especially  convenient  seasons.  The  lat- 
ter are  sometimes  lost  in  looking  for  still  more  convenient 
seasons  (Acts  24.  25).  We  shall  not  always  have  the  op- 
portunity "we  have"  now.  Satan  is  sharpened  to  the 
greater  zeal  in  Injuring  us,  by  the  shortness  of  his 
time  (Revelation  12.  12).  Let  us  be  sharpened  to  the 
greater  Eeal  in  well-doing  by  the  shortness  of  ours. 
ftnem  who  are  of  the  household— Every  right-minded 
man  does  well  to  the  members  of  his  own  family  (1 
Timothy  5.  8);  so  believers  are  to  do  to  those  of  the 
household  of  faith,  i.  e.,  those  whom  faith  has  made 
members  of  "the  household  of  God"  (Ephesians  2.19); 
"the  house  of  God"  (1  Timothy  3. 15;  1  Peter  4. 17).  11. 
Rather,  "See  in  how  large  letters  I  have  written."  The 
Oreek  is  translated  "how  great,"  Hebrews  7.  4,  the  only 
other  passage  where  it  occurs  in  the  New  Testament. 
Owing  to  his  weakness  of  eyes  (ch.  4. 15)  he  wrote  in  large 
letters.  So  Jebome.  All  the  oldest  MSS.  are  written  In 
uncial,  i.  «.,  capital  letters,  the  cursive,  or  small  letters, 
being  of  more  recent  date.  St.  Paul  seems  to  have  had  a 
difficulty  in  writing,  which  led  him  to  make  the  uncial 
letters  larger  than  ordinary  writers  did.  The  mention  of 
these  is  as  a  token  by  which  they  would  know  that  he  wrote 
the  whole  Epistle  with  his  own  hand ;  as  he  did  also  the 
pastoral  Epistles,  which  this  Epistle  resembles  in  style. 
He  usually  dictated  his  Epistles  to  an  amanuensis,  except- 
ing the  concluding  salutation,  which  he  wrote  himself 
(Romans  16.  22;  1  Corinthians  16.  21).  This  letter,  he  tells 
the  Galatlans,  he  writes  with  his  own  hand,  no  doubt  in 
nrder  that  they  may  see  what  a  regard  he  had  for  them, 
in  contrast  to  the  Judalzing  teachers  (v.  12),  who  sought 
only  their  own  ease.  If  English  Version  be  retained,  the 
words,  "  how  large  a  letter  "  (lit.,  "  in  how  large  letters  "), 
will  not  refer  to  the  length  of  the  Epistle  absolutely,  but 
tfiat  It  was  a  large  one  for  him  to  have  written  with  his 
swii  hand.  Nbasdeb  supports  English  Version,  as  more 
impropriate  to  the  earnestness  of  the  apostle  and  the  tone 


of  the  Epistle:  "How  large"  will  thus  be  put  for  "hers 
many."  13.  Contrast  between  his  zeal  in  their  behalf 
implied  in  v.  11,  and  the  zeal  for  self  on  the  part  of  the  Jn. 
dalzers.  make  a  fair  show- (2  Corinthians  5.  12.)  In  Uu 
flesh— in  outward  things,  they— It  Is  "these"  who,  4o. 
constrain  you— by  example  (v.  18)  and  importuning 
only  lest—"  only  that  they  may  not,"  Ac  (cf.  ch.  5. 11). 
suffer  persecution— They  escaped  in  a  great  degree  the 
Jews'  bitterness  against  Christianity  and  the  offence  of 
the  cross  of  Christ,  by  making  the  Mosaic  law  a  necessary 
preliminary;  in  fact,  making  Christian  oonverts  ink  Jew- 
ish proselytes.  13.  Translate,  "  For  not  even  do  they  who 
submit  to  circumcision,  keep  the  law  themselves  (Ro- 
mans 2. 17-23),  but  they  wish  you  (emphatical)  to  be  cir 
cumclsed,"  &c.  They  arbitrarily  selected  circumcision 
out  of  the  whole  law,  as  though  observing  it  would  stand 
Instead  of  their  non-observanoe  of  the  rest  of  the  law. 
that  they  may  glory  In  your  flesh — vis.,  in  the  outward 
change  (opposed  to  an  inward  change  wrought  by  the  SPIRIT) 
which  they  have  effected  in  bringing  you  over  to  their  own 
Jewish-Christian  party.  14.  Translate,  "But  as  for  m«  (In 
opposition  to  those  glorlers  '  in  your  flesh,'  v.  13),  God  for- 
bid that  I,"  Ac.  In  the  cross— the  atoning  death  on  the 
cross.  Cf.  PhlUpplans  3.  3,  7, 8,  as  a  specimen  of  his  glory- 
ing. The  "cross,"  the  great  object  of  shame  to  them, 
and  to  all  carnal  men,  is  the  great  object  of  glorying  to 
me.  For  by  it,  the  worst  of  deaths,  Christ  has  destroyed 
all  kinds  of  death.  [Augustine,  Tract  36,  on  John,  sec.  4.] 
We  are  to  testify  the  power  of  Christ's  death  working  in 
us,  after  the  manmer  of  crucifixion  (ch.  5.  24;  Romans  6.  5, 
6).  our— He  reminds  the  Galatlans  by  this  pronoun,  that 
they  had  a  share  in  the  "Lord  Jesus  Christ"  (the  full  name 
is  used  for  greater  solemnity),  and  therefore  ought  to 
glory  in  Christ's  cross,  as  be  did.  the -world— inseparably 
allied  to  the  "  flesh  "  (v.  13).  Legal  and  fleshly  ordinances 
are  merely  outward,  and  "elements  of  the  world  "  (ch.  4. 
3).    Is — rather,  as  Greek,  "has  been  crucified  to  me"  (oh. 

2.  20).  He  used  "crucified"  for  dead  (Colosslans  2.  20, 
"dead  with  Christ"),  to  imply  his  oneness  with  Christ 
crucified  (PhlUpplans  3. 10) :  "  the  fellowship  of  His  suffer- 
ings being  made  conformable  unto  His  death."  15.  avall- 
eth  -The  oldest  MSS.  read,  "  is  "  (cf.  ch.  5.  6).  Not  only  are 
they  of  no  avail,  but  they  are  nothing."  So  far  are  they  from 
being  matter  for  "  glorying,"  that  they  are  "nothing."  But 
Christ's  cross  is  "all  in  ail,"  as  a  subject  for  glorying,  in  "the 
new  creature"  (Ephesians  2. 10, 15, 16).  new  creature — (2  Co- 
rinthians 5.  17.)  A  transformation  by  the  renewal  of  the  mind 
(Romans  12.  2).  16.  as  many— Contrasting  with  the  "as 
many,"  v.  12.  rule—  lit.,  a  straight  rule,  to  detect  crooked- 
ness ;  so  a  rule  of  life,  peace— from  God  (Ephesians  2. 14-17 ; 
6.  23).  mercy— (Romans  15.  9.)  Israel  of  God— not  the 
Israel  after  the  flesh,  among  whom  those  teachers  wish  to 
enrol  you ;  but  the  spiritual  seed  of  Abraham  by  faith  (ch. 

3.  9,  29 ;  Romans  2. 28,  29 ;  Philippians  3.  8).  17.  let  no  man 
trouble  me— by  opposing  my  apostolic  authority,  seeing 
that  it  is  stamped  by  a  sure  seal,  viz.,  "I  (in  contrast  to  the 
Judalzing  teacher  who  gloried  in  the  flesh)  bear"  (as  a 
high  mark  of  honour  from  the  King  of  kings),  the  marks 
—properly,  marks  branded  on  slaves  to  indicate  their 
owners.  So  St.  Paul's  scars  of  wounds  received  for  Christ's 
sake,  indicate  to  whom  he  belongs,  and  in  whose  fr«e 
and  glorious  service  he  Is  (2  Corinthians  11.  23-25).  Ths 
Judalzing  teachers  gloried  in  the  circumcision  mark  in 
the  flesh  of  their  followers ;  St.  Paul  glories  in  the  marks  of 
suffering  for  Christ  on  his  own  body  (cf.  v.  14;  PhlUpplans 
8. 10;  Colosslans  1.  24).  the  Lord— Omlttei  in  the  oldest 
MSS.  18.  Brethren— Place  It,  as  Greek  last  in  the  sen- 
tence, before  the  "  Amen."  After  muoh  rebuke  and  mo- 
nition, he  bids  them  farewell  with  the  loving  expression 
of  brotherhood  as  his  last  part  ng  word  (Note,  ch.  1.  6).  toe 
with  your  spirit— which,  I  trust,  will  keep  down  the 
flesh  (1  Thessalonlans  5.  23 ;  2  Timothy  4.  22 ;  Philenaoa  &* 

8S9 


EPiiSSTora. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

EPHESIANS. 

INTRODUCTION. 

Ths  headings  (ch.  1. 1),  and  ch.  3. 1,  show  that  this  Epistle  claims  to  be  that  of  St.  PanL  Thl«  claim  if.  confirmed  t>3 
(he  testimonies  of  Ibenjeits,  Hcereaea  5.  2,  8,  and  1.  8,  6;  Clemens  Alexandrinus,  Stromata,  4.  sec.  66,  and  JFW  u, 
»ec.  8 ;  Obigkn,  adv.  Oels.  4. 211.  It  is  quoted  by  Valentinus  (120  A.  d.),  viz.,  ch.  3.  14-18,  as  we  know  from  HirpOLrTTre' 
Refut.  0/ Hares.,  p.  103.  Polyoarp,  Ep.  Phtiipp.,  ch.  12.,  testifles  to  its  canonlclty.  80  Tebtullian,  adv.  Marcion  6. 17. 
Ignatius,  Eph.  12,  which  alludes  to  the  frequent  and  affectionate  mention  made  by  St.  Paul  of  the  Christian  state, 
privileges,  and  persons  of  the  Ephesians  in  his  Epistle. 

Two  theories,  besides  the  ordinary  one,  have  been  held  on  the  question,  to  whom  the  Epistle  is  addressed.  U  rotius, 
after  the  heretic  Marclon,  maintains  that  it  was  addressed  to  the  Church  at  Laodicea,  and  that  it  Is  the  Epistle  to 
which  St.  Paul  refers,  Colosslans  1  16.  But  the  Epistle  to  the  Colosslans  was  probably  written  be/ore  that  to  the  Ephe- 
sians, as  appears  from  the  parallel  passages  in  Ephesians  bearing  marks  of  being  expanded  from  those  in  Colosslans  j 
and  Marclon  seems  to  have  drawn  his  notion,  as  to  our  Epistle,  from  St.  Paul's  allusion  (Colosslans  4. 16)  to  an  Epistle 
addressed  by  him  to  the  Laodiceans.  Okigen  and  Clement  of  Alexandria,  and  even  Tkbtullian,  who  refers  to  Marcion, 
give  no  sanction  to  his  notion.  No  single  MS.  contains  the  heading,  "  to  the  saints  that  are  at  Laodicea."  The  very 
resemblance  of  the  Epistle  to  the  Ephesians  to  that  to  the  Colosslans,  is  against  the  theory;  for  if  the  former  were 
really  the  one  addressed  to  Laodicea  (Colosslans  4. 16),  St.  Paul  would  not  have  deemed  it  necessary  that  the  churches 
of  Colosse  and  Laodicea  should  Interchange  Epistles.  The  greetings,  moreover  (Colosslans  4. 15),  whuih  he  sends 
through  the  Colon-Han*  to  the  Laodicean*,  are  quite  Incompatible  with  the  idea  that  Paul  wrote  an  Epistle  to  the  Lao- 
diceans at  the  same  time,  and  by  the  same  bearer,  Tychicua  (the  bearer  of  our  Epistle  to  the  Ephesians,  as  well  as  of 
that  to  Colosse);  for  who,  under  such  circumstances,  but  would  send  the  greetings  directly  in  the  letter  to  the  party 
saluted  ?  The  letter  to  Laodicea  was  evidently  written  some  time  be/ore  that  to  Colosse.  Archbishop  Usheh  has  ad- 
vanced the  second  theory :  That  It  was  an  encyclical  letter  headed,  as  in  MS.  B.,  "  to  the  saints  that  are  ....  and  to 
the  faithful,"  the  name  of  each  Church  being  Inserted  in  the  copy  sent  to  it;  and  that  its  being  sent  to  Ephesus  first,  oc- 
casioned its  being  entitled,  as  now,  the  Epistle  to  the  Ephesians.  Alford  makes  the  following  objections  to  this 
theory:  (1.)  It  is  at  variance  with  the  spirit  of  the  Epistle,  which  is  clearly  addressed  to  one  set  of  persons  throughout, 
co-existing  In  one  place,  and  as  one  body,  and  under  the  same  circumstances.  (2.)  The  Improbability  that  the  apostle, 
who  in  two  of  his  Epistles  (2  Corinthians  and  Qalatlans)  has  so  plainly  specified  their  encyclical  character,  should 
have  here  omitted  such  specification.  (3.)  The  still  greater  improbability  that  he  should  have,  as  on  this  hypothesis 
must  be  assumed,  written  a  circular  Epistle  to  a  district,  of  which  Ephesus  was  the  commercial  capital,  addressed  ta 
various  churches  within  that  district,  yet  from  its  very  contents  (as  by  the  opponents'  hypothesis)  not  admitting  a? 
application  to  the  Church  of  that  metropolis,  in  which  he  had  spent  so  long  a  time,  and  to  which  he  was  so  affoe 
tionately  bound.  (4.)  The  Inconsistency  of  this  hypothesis  with  the  address  of  the  Epistle,  and  the  universal  testi- 
mony of  the  ancient  Church.  The  absence  of  personal  greetings  is  not  an  argument  for  either  of  the  two  theories;  fox 
similarly  there  are  none  in  Oalatlans,  Philipplans,  1  and  2  Thessalonians,  1  Timothy.  The  better  he  knows  the  par- 
ties addressed,  and  the  more  general  and  solemn  the  subject,  the  less  he  seems  to  give  of  these  individual  notices. 
Writing,  as  he  does  In  our  Epistle,  on  the  constitution  and  prospects  of  Christ's  universal  Church,  he  refers  the  Ephe- 
sians, as  to  personal  matters,  to  the  bearer  of  the  Epistle,  Tychicus  (ch.  6.  21,  22).  As  to  the  omission  of  "  whloh  are  at 
Ephesus"  (ch.  1. 1),  in  MS.  B„  so  "in  Rome"  (Romans  1.  7)  is  omitted  In  some  old  M3S. :  It  was  probably  done  by 
churches  among  whom  it  was  read,  In  order  to  generalize  the  reference  of  its  contents,  and  especially  where  the  sobjeol 
of  the  Epistle  Is  catholic.  The  words  are  found  in  the  margin  of  B.,  from  a  first  hand ;  and  are  found  In  all  the  oldest 
MSS.  and  versions. 

St.  Paul's  first  visit  to  Ephesus  (on  the  sea-coast  of  Lydla,  near  the  river  Cayster)  Is  related  in  Acta  18. 19-21.  Tb« 
work  begun  by  his  disputations  with  the  Jews  in  his  short  visit,  was  carried  on  by  Apollos  (Acts  18. 24-26),  and  Aquila 
and  Prlscllla  (26).  At  his  second  visit,  after  his  Journey  to  Jerusalem,  and  thence  to  the  east  regions  of  Asia  Minor,  be 
remained  at  Ephesus  "  three  years"  (Acts  19. 10,  the  "  two  years"  In  which  verse  are  only  part  of  the  time,  and  Acts  20. 
SI);  so  that  the  founding  and  rearing  of  this  Church  occupied  an  unusually  large  portion  of  the  apostle's  time  and 
care ;  whence  his  language  in  this  Epistle  shows  a  warmth  of  feeling,  and  a  free  outpouring  of  thought,  and  a  union 
in  spiritual  privileges  and  hope  between  him  and  them  (ch.  1. 3,  Ac),  such  as  are  natural  from  one  so  long  and  so  lnti* 
suately  associated  with  those  whom  he  addresses.  On  his  last  journey  to  Jerusalem,  he  Balled  by  Ephesus  and  sum- 
moned the  elders  of  the  Ephesian  Church  to  meet  him  at  Miletus,  where  he  delivered  his  remarkable  farewell  charge 
(Acts  20. 18-35). 

Our  Epistle  was  addressed  to  the  Ephesians  during  the  early  part  of  his  Imprisonment  at  Rome,  Immediately  after 
that  to  the  Colosslans,  to  which  it  bears  a  close  resemblance  in  many  passages,  the  apostle  having  in  his  mind  gen* 
erally  the  same  great  truths  in  writing  both.  It  is  an  undesigned  proof  of  genuineness  that  the  two  Epistles,  written 
about  the  same  date,  and  under  the  same  circumstances,  bear  a  closer  mutual  resemblance  than  those  written  at  dis- 
tant dates  and  on  different  occasions.  Cf.  ch.  1. 7  with  Colossians  1.14;  ch.  1. 10  with  Colosslans  ^.20;  ch.  3.2  witb 
Colosslans  1.25;  oh.  5.19  with  Colossians  3.16;  ch.  6.  22  with  Colossians  4. 8 ;  ch.  1. 19;  2.5  with  Colosslans  2.12, 18;ch» 
i.  2-4  with  Colossians  3. 12-15 ;  ch.  4. 16  with  Colosslans  2. 19 ;  ch.  4. 32  with  Colossians  3. 13 ;  ch.  4. 22-24  with  Colosslans  3, 
■?,  10 ;  ch.  5. 6-8  with  Colosslans  3. 6-8 ;  ch.  5. 15, 16  with  Colosslans  4. 5 ;  ch.  6. 19, 20  with  Colossians  4.  3,  4 ;  ch.  5. 22-33 ;  6.  X-» 
ftn,h  Colosslans  3. 18 ;  ch.  4. 24,  25  with  Colosslans  3. 9;  ch.  5. 20-22  with  Colossians  8. 17, 18.  Tychicus  and  Onesimus  were 
being  sent  to  Colosse,  the  former  bearing  the  two  Epistles  to  the  two  churches  respectively,  tne  latter  furnished  with 
a  letter  of  recommendation  to  Philemon,  his  former  master,  residing  at  Colosse.  The  date  was  probably  about  foui 
years  after  his  parting  with  the  Ephesian  elders  at  Miletus  (Acts  20.),  about  62  a.  d.,  before  his  imprisonment  had  be» 
same  of  the  more  severe  kind,  which  appears  In  his  Epistle  to  the  Philipplans.  From  ch.  6. 19,  20  it  Is  plain  he  hod 
U  tfee  time,  though  a  prisoner,  some  degree  of  freedom  In  preaching,  whloh  accords  with  Acts  28. 28.  80. 81.  where  h« 
340 


EPHESIANS  L 

m  represented  as  receiving  at  his  lodgings  all  Inquirers.    His  Imprisonment  began  in  February  61  a.  i>„  and  lasted 
"two  whole  years"  (Acts  28. 30)  at  least,  and  perhaps  longer. 

The  Church  of  Ephesus  was  made  up  of  converts  partly  from  the  Jews  and  partly  from  the  Gentiles  (Acts  10. 8-W> 
Accordingly,  the  Epistle  so  addresses  a  Church  constituted  (ch.  2. 14-22).  Ephesus  was  famed  for  its  Idol  temple  of 
Artemis  or  Diana,  which,  after  its  having  been  burnt  down  by  Herostratus  on  the  night  that  Alexander  the  Great 
was  born  (b.  g.  355),  was  rebuilt  at  enormous  cost,  and  was  one  of  the  wonders  of  the  world.  Hence,  perhaps,  have 
arisen  his  images  in  this  Epistle  drawn  from  a  beautiful  temple:  the  Church  being  In  true  inner  beauty  that  which 
the  temple  of  the  idol  tried  to  realize  in  outward  show  (ch.  2. 19-22).  The  Epistle  (oh.  4. 17 ;  5. 1-13)  Implies  the  profli- 
gacy for  wbioh  the  Epheslan  heathen  were  notorious.  Many  of  the  same  expressions  occur  in  the  Epistle  as  in  8t. 
Paul's  address  to  the  Ephesian  elders.  Cf.  ch  1. 6,  7  and  2. 7,  as  to  "grace,"  with  Acts  20. 24,  82:  this  may  well  be  called 
*  the  Epistle  of  the  grace  of  God."  [Alfobd.j  Also,  as  to  his  "  bonds,"  ch.  3. 1,  and  4. 1  with  Acts  20. 22,  23.  Also  ch.  1 
U,  as  to  "the  counsel  of  God,"  with  Acts  20. 27.  Also  ch.  1. 14,  as  to  "  the  redemption  of  the  purchased  possession," 
with  Acts  20.  38.    Also  ch.  1. 14, 18;  ch.  2.  20,  and  ch.  5. 5,  as  to  "  building  up"  the  "  inheritance,"  with  Acts  20.  32. 

The  object  of  the  Epistle  is  "to  set  forth  the  ground,  the  course,  and  the  aim  and  end  of  thb  Church  of  thb 
faithful  in  Chbist.  He  speaks  to  the  Ephesians  as  a  type  or  sample  of  the  Church  universal."  [Alford.]  Hence, 
■  the  Church"  throughout  the  Epistle  Is  spoken  of  In  the  singular,  not  In  the  plural,  "  churches."  The  Church's  foun- 
dation. Its  course,  an 3  its  end,  are  his  theme  alike  In  the  larger  and  smaller  divisions  of  the  whole  Epistle.  "  Every- 
where the  foundation  of  the  Church  is  in  the  will  of  the  Father ;  the  course  of  the  Church  is  by  the  satisfaction  of  the 
Son;  the  end  of  the  Church  is  the  life  in  the  Holy  Spirit."  [Alfobd.]  Cf.  respectively  ch.  1.11;  ch.  2.5;  ch.  3.  14 
This  having  been  laid  down  as  a  matter  of  doctrine  (this  part  closing  with  a  sublime  doxology,  ch.  8.  14-21),  li 
then  made  the  ground  of  practical  exhortations.  In  these  latter  also  (from  ch.  4. 1,  onward),  the  same  threefold 
division  prevails,  for  the  Church  Is  represented  as  founded  on  the  counsel  of  "  God  the  Father,  who  is  above  all,  through 
all,  and  In  all,"  reared  by  the  "  one  Lord,"  Jesus  Christ,  through  the  " one  Spirit"  (ch.  4. 4-6,  Ac.),  who  give  their  re- 
spective graces  to  the  several  members.  These  last  are  therefore  to  exercise  all  these  graces  in  the  several  relation* 
of  life,  as  husbands,  wives,  servants,  children,  Ac.  The  conclusion  is  that  we  must  put  on  "  the  whole  armour  of  God" 
(eh.  8. 18). 

The  sublimity  of  the  style  and  language  corresponds  to  the  sublimity  of  the  subjects,  and  exceeds  almost  that 
of  any  part  of  his  Epistles.  It  Is  appropriate  that  those  to  whom  he  so  wrote  were  Christians  long  grounded  In  the 
faith.  The  very  sublimity  Is  the  cause  of  the  difficulty  of  the  style,  and  of  the  presence  of  peculiar  expressions  occur- 
ring, not  found  elsewhere. 


CHAPTER    I. 

Ver.  1-38.  Inscbiption:  Origin  of  thb  Church 
i»  thb  Father's  Etebnal  Counsel,  and  the  Son's 
Bloodshedding  :  The  Sealing  of  it  by  the  Spirit. 
Thanksgiving  and  Pbayer  that  they  may  fully 
Know  God's  Gracious  Power  in  Chbist  towards 
the  Saints.  1.  by— rather,  " through  the  will  of  God:" 
sailed  to  the  apostleshlp  through  that  same  "will" 
Which  originated  the  Church  (v.  5.  9,  11;  cf.  Galatlans 
L,  4).  which  are  at  Ephesus — See  Introduction,  to  the 
valnts  .  .  .  and  to  the  faithful— The  same  persons  are 
referred  to  by  both  designations,  as  the  Greek  proves :  "  to 
those  who  are  saints,  and  faithful  in  Christ  Jesus."  The 
mncliflcatkm  by  God  is  here  put  before  man's  faith.  The 
twofold  aspect  of  salvation  Is  thus  presented,  God's  grace 
in  the  first  instance  sanctifying  us  (i.  e.,  setting  us  apart  in 
His  eternal  purposes  as  holy  unto  Himself) ;  and  our  faith, 
by  God's  gift,  laylag  hold  of  salvation  (2  Thessalonlans  2. 
18 ;  1  Peter  1. 2).  ».  (Romans  1. 7 ;  1  Corinthians  1. 8 ;  2  Cori n- 
thians  1.  2;  Galatlans  1.  3.)  3.  The  doxologles  In  almost 
all  the  Epistles  imply  the  real  sense  of  grace  experienced 
by  the  writers  and  their  readers  (1  Peter  1.  8).  From  v.  3 
to  14  sets  forth  summarily  the  Gospel  of  the  grace  of  God  : 
the  Father's  work  of  love,  v.  8  (choosing  us  to  holiness,  v. 
4;  to  sonship,  v.  5;  to  acceptance,  v.  8):  the  Son's,  v.  7  (re- 
demption, v.  7 ;  knowledge  of  the  mystery  of  His  mill,  v.  9 ;  an 
inheritance,  v.  11) :  the  Holy  Spibit's,  v.  13  (sealing,  v.  13 ; 
giving  an  earnest  of  the  inheritance,  v.  14).  the  God  and 
Father  of  .  .  .  Christ— and  so  the  God  and  Father  of  us 
who  are  in  Him  (John  20. 17).  God  Is  "the  God"  of  the 
Man  Jesus,  and  "  the  Father"  of  the  Divine  Word.  The 
Greek  is,  "Blessed  us,"  not  "nath  blessed  us;"  referring  to 
the  past  original  counsel  of  God.  As  in  creation  (Genesis 
L  22)  so  in  redemption  (Genesis  12.  3;  Matthew  5.  3-11;  25. 
M)  God  "blesses"  his  children;  and  that  not  In  mere 
woras,  Dut  in  acts,  us — all  Christians,  blessings — Greek, 
"blessing."  "All,"  i.  e.,  "every  possible  blessing  for  time 
ana  eternity,  which  the  Spirit  has  to  bestow"  (so  "spirit- 
ual" means;  not  "spiritual,"  as  the  term  Is  now  used,  as 
opposed  to  bodily),  tn  heavenly  places— A  phrase  five 
times  found  in  this  Epistle,  and  not  elsewhere  (v.  20;  ch. 
1  •;  8. 10;  6. 12) ;  Greek,  "  In  the  heavenly  places."  Christ's 
eacension  Is  tne  means  of  Introducing  us  into  the 
BMTHily  places,  whloh  by  our  sin  were  barred  against  us. 


Cf.  the  change  made  by  Christ,  Colosslans  1.  20;  oh. 
1.  20.  Whilst  Christ  In  the  flesh  was  in  the  form  of 
a  servant,  God's  people  could  not  realize  fully  their 
heavenly  privileges  as  sons.  Now  "  our  citizenship  (Greek) 
is  In  heaven"  (Phillppians  3.  20),  where  our  High  Priest 
is  ever  "blessing"  us.  Our  "treasures"  are  there  (Mat- 
thew 6.20,  21);  our  aims  and  affections  (Colossians  3. 
1,  2);  our  hope  (Colosslans  1.  5;  Titus  2.  13);  our  in- 
heritance (1  Peter  1.  4).  The  gift  of  the  Spirit  itself,  the 
source  of  the  "spiritual  blessing,"  is  by  virtue  of  Jesus 
having  ascended  thither  (ch.  4.  8).  In  Christ— the  centre 
and  source  of  all  blessing  to  us.  4.  hath  chosen  us—  Greek, 
"chose  us  out  for  Himself"  (viz.,  out  of  the  world,  Gala- 
tlans 1.  4):  referring  to  His  original  choice,  spoken  of  M 
past,  in  him— The  repetition  of  the  idea,  "  In  Christ"  (». 
8),  Implies  the  paramount  importance  of  the  truth  that  it 
Is  in  Him,  and  by  virtue  of  union  to  Him,  the  Second 
Adam,  the  Restorer  ordained  for  us  from  everlasting,  the 
Head  of  redeemed  humanity,  believers  have  all  their 
blessings  (ch.  3.  11).  before  the  foundation  of  the  -world 
—This  assumes  the  eternity  of  the  Son  of  God  (John  17.  5, 
24),  as  of  the  election  of  believers  in  Him  (2  Timothy  1.  9; 
2  Thessalonlans  2.  13).  that  we  should  be  holy— Posi- 
tively (Deuteronomy  14.  2).  -without  blame— Negatively 
(ch.  5.  27 ;  1  Thessalonlans  3. 18).  before  him— It  Is  to  Him 
the  believer  looks,  walking  as  in  His  presence,  before 
whom  he  looks  to  be  accepted  In  the  Judgment  (Colosslans 
1.  22;  cf.  Revelation  7.  15).  In  love— Joined  by  Bengkl, 
Ac,  with  v.  5,  "  in  love  having  predestinated  us,"  Ac.  But 
English  Version  Is  better.  The  words  qualify  the  whole 
clause,  "  that  we  should  be  holy  .  .  .  before  Him."  Love, 
lost  to  man  by  the  fall,  but  restored  by  redemption,  is  the 
root  and  fruit  and  sum  of  all  holiness  (ch.  5.  2;  1  Thessa- 
lonlans 3. 12, 13).  5.  predestinated— More  special  In  re- 
spect to  the  end  and  precise  means,  than  "chosen"  or 
elected.  We  are  "  chosen"  out  of  the  rest  of  the  world;  "  pre- 
destinated" to  all  things  that  secure  the  inheritance  for  us  (t». 
11;  Romans  8.  29).  "Foreordained."  by  Jesus—  Greek 
"through  Jesus."  to  himself— the  Father  (Colossians  1. 
30).  Alfobd  explains,  "adoption  .  .  .  into  Himself,"  t  »., 
so  that  we  should  be  partakers  of  the  Divine  nature  (2  Peter 
L  4).  Lachmann  reads,  "  unto  Him."  The  context  favoun 
the  explanation  of  Calvin,  Ac:  God  has  regard  to  Him' 
self  and  the  glory  of  His  grace  (v.  6, 12, 14)  as  His  ultimata 
end.    He  had  one  only  begotten  Son,  and  He  was  pleased 

341 


EPHESIAtfS  I. 


ft*  m*  own  glory,  to  choose  out  of  a  lost  world  many  to 
secome  His  adopted  sons.     Translate,  "unto  Himself." 
the  good  pleasure  of  his  will— So  the  Greek  (Matthew  11. 
86 ;  Luke  10.  21).    "We  cannot  go  beyond  "  the  good  pleasure 
of  H's  will"  In  searching  into  the  causes  of  our  salvation, 
or  of  any  of  His  works  (v.  9).    (Job  38. 18.)    Why  needest 
thou  philosophize  about  an  imaginary  world  of  optimism? 
Thy  concern  is  to  take  heed  that  thou  be  not  bad.    There 
was  nothing  in  ns  wnich  deserved  His  love  (v.  1,  9, 11). 
[Bbnqbi..]    8.  (Ver.  7,  17,  18.)     The  end  aimed  at  (Psalm 
50.  28),  t".  «.,  That  the  glory  of  His  grace  may  be  praised  by 
all    His    creatures,   men   and    angels,     wherein— Some 
of  the  oldest  MSS.  read,  "  which."    Then  translate,  "  which 
He  graciously  bestowed  on  us."    But  English  Version  is 
supported  by  good   MSS.  and   the   oldest  versions,     ns 
accepted—  A.  kindred  Greek  word  to  "gvace:"    Charitos, 
echaritosen:  trxralate,  "graciously  accepted;"  "made  us 
subjects  of  His  grace;"  "embraced  us  in  the  arms  of  His 
grace"  (Romans  8.  24;  5.  15).    In  the  Beloved— Pre-emi- 
nently »o  called  (Matthew  8. 17;  17.  5;  John  3.  35;  Colos- 
sians  1. 18).    Greek,  -  Son  of  His  love."    It  Is  only  "  in  His 
Beloved"  that  He  loves  us  (v.  3;  1  John  4.  9, 10).    7.  In 
whom—"  the  Beloved"  (v.  6 ;  Romans  8. 24).    we  have— as 
a  present  possession,    redemption—  Greek,  "  ow  (lit,,  the) 
redemption ;"  THE  redemption  which  is  the  grand  subject 
of  all  revelation,  and  especially  of  the  New  Testament 
(Romans  8. 24),  vis.,  from  the  power,  guilt,  and  penal  con- 
sequences of  sin  (Matthew  1.  21).    If  a  man  were  unable  to 
redeem  himself  from  being  a  bond  servant,  his  kinsman 
might  redeem  him  (Leviticus  25. 48).    Hence,  antitypically 
the  Son  of  God  became  the  Son  of  man,  that  as  our  kins- 
man He  might  redeem  us  (Matthew  20.  28).    Another  "  re- 
demption" follows,  viz.,  that  "of  the  purchased  posses- 
lion"  hereafter  (v.  14).    through  his  blood— (Ch.  2. 13)— as 
the  instrument;  the  propitiation,  i. e„  the  consideration 
(devised  by  His  own  love)  for  which  He,  who  was  Justly 
angry  (Isaiah  12. 1),  becomes  propitious  to  us;  the  expia- 
tion, the  price  paid  to  Divine  Justice  for  our  sin  (Acts  20. 
2tt;  Romans  3.  25;  1  Corinthians  6.  20;  Colossians  1.  20;  1 
Peter  1.  18, 19).    the  forgiveness  of  sins—  Greek,  "  the  re- 
mission of  our  transgressions  .•"  not  merely  "pretermission," 
as  the  Greek  (Romans  3.  25)  ought  to  be  translated.    This 
"remission,"  being  the  explanation  of  "  redemption,"  in- 
cludes not  only  deliverance  from  sin's  penalty,  but  from 
Its  pollution  and  enslaving  power,  negatively;  and  the 
reconciliation  of  an  offended  God,  and  a  satisfaction  unto 
a  Just  God,  positively,    riches  of  his  grace— (Ch.  2.  7)— 
"the  exceeding  riches  of  His  grace."    Cf.  v.  18,  and  ch.  8. 
16,  "according  to  the  riches  of  His  glory :"  so  that "  grace" 
Is  His  "glory."    8.  Rather,  "Which  He  made  to  abound 
towards  us."    all  wisdom  and  prudence—"  Wisdom"  in 
devising  the  plan  of  redeeming  mankind;  "prudence"  in 
executing  it  by  the  means,  and  In  making  all  the  neces- 
sary arrangements  of  Providence  for  that  purpose.    St. 
Paul  attributes  to  the  Gospel  of  God's  grace  "  all"  possible 
"  wisdom  and  prudence,"  in  opposition  to  the  boasts  of 
wisdom  and  prudence  which  the  unbelieving  Jews  and 
heathen    philosophers  and  false  apostles  arrogated  for 
their  teachings.    Christ  crucified,  though  esteemed  "  fool- 
ishness" by  the  world,  Is  "the  wisdom  of  God"  (1  Corln- 
ihlanB  1. 18-30).  Cf.  ch.  3. 10, "  the  manifold  wisdom  of  God." 
*.  "  He  hath  abounded,"  or  "  made  (grace)  to  abound  to- 
ward us"  (v.  8),  in  that  He  made  known  to  us,  vis.,  experiment- 
ally,  In  our  hearts,     the  mystery— God's  purpose  of  re- 
demption hidden  heretofore  in  His  counsels,  but  now  re- 
vealed (ch.  6. 19;  Romans  16.  25;  Colossians  1.  26,  27).  This 
'  mystery"  is  not  like  the  heathen  mysteries,  which  were 
imparted  only  to  the  initiated  few.    All  Christians  are  the 
initiated.   Only  unbelievers  are  the  uninitiated,    accord- 
Ing  to  his  good  pleasure— Showing  the  cause  why  "  He 
hath  made  known  to  us  the  mystery,"  viz..  His  own  loving 
"  good  pleasure"  toward  us ;  also  the  time  and  manner  of 
His  doing  so,  are  according  to  His  good  pleasure,    pur- 
posed— (V.  11.)    In  himself— God   the   Father.    Bengel 
lakes  it,  "  in  Him,"  i.  e„  Christ,  as  v.  8,  4.    But  the  proper 
name,  "In  Christ,"  v.  10,  Immediately  after, is  inconsistent 
with  His  being  here  meant  by  the  pronoun.    10.  Trans- 
late,  '  Unto  the  dispensation  of  the  fulness  of  the  times  " 
242 


i.  «.,  "  which  He  purposed  in  Himself"  (v.  9)  with  a  vis*>  fc 
the  economy  of  (the  gracious  administration  belonging  *a) 
the  fulness  of  the  times  (Greek,  "fit  times,"  "seasons"). 
More  comprehensive   than   "the   fulness  of  the  time" 
(Galatians  4.  4).    The  whole  of  the  Gospel  times  (plural)  la 
meant,  with  the  benefits  to  the  Church  dispensed  In  them 
severally  and  successively.    Cf.  "  the  ages  to  come"  (oh.  1 
7).    "The  ends  of  the  ages"  (Greek,  1  Corinthians  10.  U); 
"  the  times  (same  Greek  as  here,  '  the  seasons,'  or  '  itly 
appointed  times')  of  the  Gentiles"  (Luke  21.  24);   "the 
seasons  which  the  Father  hath  put  in  His  own  power" 
(Acts  1.  7);  "the  times  of  restitution  of  all  things  which 
God  hath  spoken  by  the  prophets  since  the  world  »egan" 
(Acts  3.  20,  21).    The  coming  of  Jesus  at  the  first  advent, 
"  In  the  fnlness  of  time,"  was  one  of  these  "  times."    The 
descent  of  the  Holy  Ghost  "when  Pentecost  was  fuU& 
come"  (Acts  2. 1),  was  another.    The  testimony  given  by 
the  apostles  to  Him  "In  due  time"  ("in  its  own  seasons," 
Greek)  (1  Timothy  2. 6)  was  another.     The  conversion  at 
the  Jews  "  when  the  times  of  the  Gentiles  are  fulfilled," 
the  second  coming  of  Christ,  the  "  restitution  of  all  things," 
the  millennial   kingdom,  the   new  heaven  and  earth, 
shall  be  severally  Instances  of  "  the  dispensation  of  the 
fulness  of  the  times,"  i.e.,  "the  dispensation  of"  the 
Gospel  events  and  benefits  belonging  to  their  respective 
"times,"   when  severally  filled  up  or  completed.    God 
the  Father,  according  to  His  own  good  pleasure  and  pur- 
pose, is  the  Dispenser  both  of  the  Gospel  benefits,  and  of 
their  several  fitting  times  (Acts  1. 7).    gather  together  Us 
one—  Greek,  " sum  up  under  one  head;"  "recapitulate." 
The  "good  pleasure  which  He  purposed,"  was  "to  sum  up 
all  thing*  (Oreek,  'the  whole  range  of  things')  In  Christ" 
(Greek,  "the  Christ,"  i.e.,  His  Christ).    [Altobd.]    God'B 
purpose  is  to  sum  up  the  whole  creation  in  Christ,  the 
Head  of  angels,  with  whom  He  is  linked  by  His  Invisi- 
ble nature,  and  of  men  with  whom  He  is  linked  by  His 
humanity ;  of  Jews  and  Gentiles ;  of  the  living  and  the 
dead  (ch.  3. 15);  of  animate  and  inanimate  creation.    Sin 
has  disarranged  the  creature's  relation  of  subordination 
to  God.    God  means  to  gather  up  all  together  In  Christ. 
or  as  Colossians  1.  20  saith,  "By  Him  to  reconcile  ali 
things  unto  Himself,  whether  things  in  earth  or  tillage 
In  heaven."    Alfokd  well  says,  "  The  Church  of  which 
the  apostle  here  mainly  treats,  Is  subordinated  to  Him  in 
the  highest  degree  of  conscious  and  Joyful  union;  those 
who  are  not  His  spiritually,  In  mere  subjugation,  yet 
consciously;  the  Inferior  tribes  of  creation  unconsciously; 
but  objectively,  all   are   summed  up  in  Him."    11.  In 
whom — By  virtue  of  union  to  whom,    obtained  an  In- 
heritance —  lit.,  "  We   were   made  to  have  an   inherit- 
ance." [Wahl.]  Cf.  v.  18,  "His  inheritance  In  the  saints:" 
as  His  inheritance  is  there  said  to  be  inthem,  so  theirs  \»  here 
said  to  be  in  Him  (Acts  26. 18).    However,  v.  12,  "  That  we 
should  be  to  . .  .  His  glory"  (not  "  that  we  should  have"), 
favours  the  translation  of  Benqei.,  Ellioott,  Ac.,  "  We 
were  made  an  Inheritance."    So  the  literal  Israel  (Deu- 
teronomy 4.  20;  9.  29;  32.  9).    "Also"  does  not  mean  "we 
also,"  nor  as  English  Version,  "in  whom  also;"  but,  be- 
sides His  having  "made  known  to  us  His  will,'"  we  were 
also  "  made  His  inheritance,"  or  "  we  have  also  obtained 
an  inheritance."     predestinated — (  V.  5.)     The  foroordl- 
natlon  of  Israel  as  the  elect  nation,  answers  to  that  of  the 
spiritual  Israelites,  believers,  to  an  eternal  inheritance, 
which  is  the  thing  meant  here.    The  "  we"  here  and  in  v. 
12,  means  Jewish  believers  (whence  the  reference  to  the 
election  of  Israel  nationally  arises),  as  contrasted  with 
"you"  (v.  13)  Gentile  believers,    purpose— Repeated  from 
"purposed"  (v.  9;  ch.  3. 11).    The  Church  existed  In  the 
mind  of  God   eternally,  before   It  existed  in  creation. 
counsel  of  his  .  .  .  will— v.  6,  "the  good  pleasure  of  His 
will."  Not  arbitrary  caprice,  but  Infinite  wisdom  ("coun- 
sel") Joined  with  sovereign  will.    Cf.  his  address  to  the 
same  Ephesians,  Acts  20.  27,  "  All  the  counsel  of  God" 
(Isaiah  28.  29).    Alike  in  the  natural  and  spiritual  orea 
tions,  God   is   not  an   agent  constrained   by  necessity. 
"  Wheresoever  counsel  Is,  there  is  election,  or  else  it  is 
vain ;  where  a  will,  there  must  be  freedom,  or  else  it  is 
weak."  [PeaksouJ    13-  (V.  a.  14.)    who  first  trusted  n» 


EPHESIANS  L 


Christ—  rather  (we  Jewish  Christians),  "who  have  before 
hoped  In  the  Christ :"  who  before  the  Christ  oame,  looked 
forward  to  His  coming,  waiting  for  the  oonsolatlon  of 
Israel.  Cf.  Acta  26.  «,  7,  "  I  am  Judged  for  the  hope  of  the 
promise  made  of  God  unto  our  father » :  unto  which  our  twelve 
tribes,  Instantly  serving  God  day  and  night,  hope  to  come." 
Acts  28. 30,  "  the  hope  of  Israel."  [Alfobd.]  Cf.  v.  18 ;  oh.  2. 
IS,  4. 1  18.  In  whom  ye  also— Ye  Gentiles.  Supply  as 
gnglish  Version,  "trusted,"  from  v.  12;  or  "are."  The 
priority  of  us  Jews  does  not  exclude  you  Gentiles  from 
snaring  in  Christ  (cf.  Acts  13.  46).  the  word  of  truth— 
the  instrument  of  sanctlflcation,  and  of  the  new  birth 
(John  17. 17;  2  Timothy  2. 15;  James  1. 18).  Cf.  Colossians 
L  6,  where  also,  as  here,  it  is  connected  with  "  hope." 
Also  ch.  4.  21.  scaled— as  God's  confirmed  children,  by 
the  Holy  Spirit  as  the  seal  (Acts  19.  1-fl ;  Romans  8. 16,  23 ; 
Note,  2  Corinthians  1.  22 ;  1  John  8.  24).  A  seal  impressed 
on  a  document  gives  undoubted  validity  to  the  contract 
In  it  (John  8.  83 ;  6.  27 ;  of.  2  Corinthians  3. 3).  So  the  sense 
of  "  the  love  of  God  shed  abroad  in  the  heart  by  the  Holy 
Ghost"  (Romans  5.  5),  and  the  sense  of  adoption  given 
through  the  Spirit  at  regeneration  (Romans  8. 15,  16), 
assure  believers  of  God's  good-will  to  them.  The  Spirit, 
like  a  seal,  Impresses  on  the  soul  at  regeneration  the 
image  of  our  Father.  The  "sealing"  by  the  Holy  Spirit 
is  spoken  of  as  past  onoe  for  all.  The  witnessing  to  our 
hearts  that  we  are  the  children  of  God,  and  heirs  (v.  11),  is 
the  Spirit's  present  testimony,  the  "earnest  of  the  (coming) 
inheritance"  (Romans  8. 16-18).  that  Holy  Spirit  of 
promise  rather,  as  the  Greek,  "The  Spirit  of  promise, 
even  the  Holy  Spirit:"  The  Spirit  promised  both  in  the 
Old  and  New  Testaments  (Joel  2.28;  Zecharlah  12.10; 
John  7.88,89).  "The  word"  promised  the  Holy  8pirit. 
Those  who  "believed  the  word  of  truth"  were  sealed  by 
the  Spirit  accordingly.  14.  earnest—  the  first  instal- 
ment paid  as  a  pledge  that  the  rest  will  follow  (Ro- 
mans 8.  28;  2  Corinthians  1.22).  until— rather,  "Unto 
the  redemption,"  &c. ;  Joined  thus,  "ye  were  sealed 
(».  18)  unto,"  i.  «.,  for  the  purpose  of,  and  against,  the 
accomplishment  of  "the  redemption,"  via.,  not  the  re- 
demption in  its  first  stage,  made  by  the  blood  of  Christ, 
\7hleh  secures  our  title,  but,  in  its  final  completion, 
when  the  actual  possession  shall  be  ours,  the  full  "re- 
demption of  the  body"  (Romans  8.  28),  as  well  as  of 
the  soul,  from  every  Infirmity  (oh.  4.  80).  The  deliver- 
»eo*  of  the  creature  (the  body,  and  the  whole  visible 
creation)  from  the  bondage  of  corruption,  and  from  the 
usurping  prince  of  this  world,  Into  the  glorious  lib- 
erty of  the  ohildren  of  God  (Romans  8. 21-23;  2  Peter 
8,  13>  of  the  purchased  possession— God" s  people  pur- 
posed (acquired  Greek)  as  His  peculiar  (Greek)  possession 
by  the  blood  of  Christ  (Acts  20.  28).  We  value  highly  that 
which  we  pay  a  high  price  for ;  so  God,  His  Church  (ch.  5. 
29,  28;  1  Peter  1. 18;  2.  9;  Malachi  3. 17,  Margin,  "  my  special 
treasure").  15.  "Wherefore — Because  ye  are  in  Christ  and 
sealed  by  His  Spirit  (v.  18,  14).  I  also — on  my  part,  in 
return  for  God's  so  great  benefits  to  you.  after  I  heard— 
ever  since  I  have  heard.  Not  Implying  that  he  had  only 
heard  of  their  conversion :  an  erroneous  argument  used 
by  some  against  the  address  of  this  Epistle  to  the  Ephe- 
slanB  (Note,  v.  1) ;  but  referring  to  the  report  he  had  heard 
ftnee  he  was  with  them,  as  to  their  Christian  graces.  So 
In  the  case  of  Philemon,  his  "beloved  fellow-labourer" 
(Philemon  1),  he  uses  the  same  words  (Philemon  i,  5). 
your  faith— rather,  as  Greek,  "the  faith  among  yon," 
i. «.,  which  many  (not  all)  of  you  have,  love  unto  all  the 
salute  — of  whatever  name,  simply  because  they  are 
saints.  A  distinguishing  characteristic  of  true  Chris- 
tianity (oh.  6. 24).  "  Faith  and  love  he  often  Joins  together. 
A  wondrous  pair."  [Chbysostojc.]  Hope  is  added,  v.  18. 
!••  (Colossians  1.  9.)  of  you— Omitted  in  the  oldest  MSS. 
Then  ths  translation  may  be  as  English  Version  still,  or  as 
Amoki,  "Making  mention  of  them"  (your  "faith  and 
Vove").  17.  A  fit  prayer  for  all  Christians,  the  God  of 
wsr  Lord  Jesus  -Appropriate  title  here ;  as  in  v.  20-22  he 
fereats  of  God's  raising  Jesus  to  be  Head  over  all  things  to 
the  Church.  Jesus  Himself  called  the  Father  "  My  God" 
fltfatthew   27.  48),    the   Father  of  glory— (Cf.  Acts  7.  2.) 


The  Father  of  that  infinite  glory  which  thlnes  in  the  face 
of  Christ,  who  is  "the  glory"  (the  true  8heklnah)j 
through  whom  also  "  the  glory  of  the  inheritance"  (».  18} 
shall  be  ours  (John  17.  24;  2  Corinthians  3.  7  to  4,  av.  the 
spirit  of  wisdom— whose  attribute  is  infinite  wisdom, 
and  who  works  wisdom  In  believers  (Isaiah  11,  2).  and 
revelation— whose  function  it  is  to  reveal  to  believers 
spiritual  mysteries  (John  16. 14, 15;  1  Corinthians  2.  10).  In 
the  knowledge— rather,  as  Greek  (see  Note,  1  Corinthians 
13. 12),  "  in  the  full  knowledge  of  Him,"  viz.,  God.  IS.  un- 
derstanding—The Oldest  MSS.,  versions,  and  fathers, 
read  "heart."  Cf.  the  contrary  state  of  the  unbelieving, 
the  heart  being  in  fault  (ch.  4.  18;  Matthew  13.  15).  Trans- 
late, "Having  the  eyes  of  your  heart  enlightened"  (ch.  6. 
14;  Matthew  4. 16).  The  first  effect  of  the  Spirit  moving  In 
the  new  creation,  as  in  the  original  physical  ereatlon 
(Genesis  1.  3;  2  Corinthians  4.  6).  So  Thbophilus  to  Au- 
tolycus,  1.  8,  "  the  ears  of  the  heart."  Where  spiritual 
liglU  is,  there  is  life  (John  1.  4).  The  heart  is  "the  core  of 
life"  [HARI.K88],  and  the  fountain  of  the  thoughts ;  whence 
"the  heart"  in  Scripture  Includes  the  mind,  as  well  as  the 
inclination.  Its  "  eye,"  or  inward  vision,  both  receives 
and  contemplates  the  light  (Matthew  8.  22,  23).  The  eye 
is  the  symbol  of  Intelligence  (Ezekiel  1. 18).  the  hope  of 
his  calling— the  hope  appertaining  to  His  having  called 
you;  or,  to  the  calling  wherewith  He  has  called  you, 
and— Omitted  in  the  oldest  MSS.  and  versions,  riches  of 
the  glory,  &c— {Colossians  1.  27.)  tils  Inheritance  in  the 
saints— The  inheritance  which  he  has  In  store  in  the  case 
of  the  saints.  I  prefer  explaining,  "The  Inheritance 
which  He  has  in  his  saints."  (See  Note,  v.  11 ;  Deuteron- 
omy 32.  9.)  19.  exceeding — "surpassing."  power  to  us- 
ward  who  helleve— The  whole  of  the  working  of  His 
grace,  which  He  is  carrying  on,  and  will  carry  on,  in  as 
who  believe.  By  the  term  "saints"  (v.  18),  believers  are 
regarded  as  absolutely  perfected,  and  so  as  being  God's  in- 
heritance ;  in  this  verse,  as  in  the  course  of  fighting  the 
good  fight  of  faith,  according  to — in  accordance  with 
what  might  be  expected  from,  working—  Greek,  "the 
energizing;"  translate,  "  the  effectual  working"  (oh.  8.  7). 
The  same  superhuman  power  was  needed  and  exerted  to 
make  us  beiieve,  as  was  needed  and  exerted  to  raise 
Christ  from  the  dead  (ti.  20).  Cf.  Philipplans  8. 10,  "the 
power  of  His  resurrection"  (Colossians  2. 12 ;  1  Peter  1. 8-5). 
of  his  mighty  power—  Greek,  "of  the  strength  of  his 
might."  30.  In  Christ— as  our  "  first-fruits"  of  the  resur- 
rection, and  Head,  in  virtue  of  God's  mighty  working  in 
whom  His  power  to  us-ward  is  made  possible  and  actual. 
[Alfobd.]  when  he  raised  him— "  In  that  He  raised 
Him."  The  raising  of  Christ  is  not  only  an  earnest  of 
our  bodies  being  hereafter  raised,  but  has  a  spiritual 
power  in  it  involving  (by  virtue  of  our  living  union  with 
Him,  as  members  with  the  Head)  the  resurrection,  spirit- 
ually of  the  believer's  soul  now,  and,  consequently,  of  his 
body  hereafter  (Romans  6.  8-11 ;  8. 11).  The  Son,  too,  as 
God  (though  not  as  man),  had  a  share  in  raising  His  owm 
human  body  (John  2. 19 ;  10. 17, 18).  Also  the  Holy  Spirit 
(Romans  1.  4 ;  1  Peter  3. 18).  set  him— Greek,  "  made  Hlrn 
sit."  The  glorious  spirits  stand  about  the  throne  of  God, 
but  they  do  not  sU  at  God's  right  hand  (Hebrews  1. 18).  at 
his  own  right  hand— (Psalm  110. 1.)  Where  He  remains 
till  all  His  enemies  have  been  put  under  His  feet  (1  Co- 
rinthians 15.24).  Being  appointed  to  "rule  in  the  midst 
of  His  enemies"  during  their  rebellion  (Psalm  110.  2),  He 
shall  resign  His  commission  after  their  subjection  [Pkab- 
SON]  (Mark  16.  19;  Hebrews  1.  8;  10.  12).  in  the  heavenly 
places— (v.  3.)  As  Christ  has  a  literal  body,  heaven  is  nor 
merely  a  state,  but  a  place;  and  where  He  is,  there  His 
people  shall  be  (John  14.  3).  »1.  G>e*k,  "Far  (or  high) 
above  all  (oh.  4. 10)  principality  (or  rnle,  1  Corinthians  IS. 
24),  and  authority,  and  power  (Matthew  28.  IS),  and  domin- 
ion (or  lordship)."  Cf.  Philipplans  2.  9;  Colossians  L  Uj 
Hebrews  7. 26;  1  Peter  8.22.  Evil  spirits  (who  are  similarly 
divided  Into  various  ranks,  oh.  6.  12),  as  well  as  angels  of 
light,  and  earthly  potentates,  are  included  (cf.  Romans  8. 
38).  Jesus  is  "  King  of  kings,  and  Lord  of  lords"  (Reve- 
lation 19. 16).  The  higher  is  His  honour,  the  greater  10. 
that  of  His  people,  who  are  His  members  Joined  to  Hiss 

343 


EPHEfcUAflS  ll. 


the  Head.    Some  philosophizing  teachers  of  the  school 
af  Simon  Magus,  in  Western  Asia  Minor,  had,  according 
to  Ikjsn  Mm  and  Epiphanius,  taught  their  hearers  these 
names  of  various  ranks  of  angels.    St.  Paul  shows  that 
the  truest  wisdom  is  to  know  Christ  as  reigning  above 
them  all.    every  name— every  being  whatever.    "Any 
Other  oreature"  (Romans  8.  39).    in  this  world— Greek, 
"age,"  i.  «.,  the  present  order  of  things.    "Thtngs  present 
.  .  .  things  to  come"  (Romans  8.  38).    that  ...  to  come— 
"Names  which  now  we  know  not,  but  shall  know  here- 
after in  heaven.    We  know  that  the  emperor  goes  before 
all,  though  we  cannot  enumerate  all   the  satraps  and 
ministers  of  his  court ;  so  we  know  that  Christ  is  set  above 
all,  although  we  cannot  name  them  all."  [Bengel.]    33. 
put  .  .  .  under— Greek, "  put  in  subjection  under"  (Psalm 
8.6;  1  Corinthians  15.27).    gave  .  .  .  to  the  Church— for 
ber  special  advantage.     The   Greek  order  Is  emphatic: 
"Him  He  gave  as  Head  over  all  things  to  the  Church." 
Had  it  been  any  one  save  Him,  her  Head,  it  would  not 
have  been  the  boon  it  Is  to  the  Church.    But  as  He  is 
Head  over  all  things  who  is  also  her  Head  (and  she  the 
body),  all  things  are  hers  (1  Corinthians  3.  21-23).    He  Is 
over  ("far  above")  all  things;  in  contrast  to  the  words, 
"to  the  Church,"  viz.,  for  her  advantage.    The  former  are 
subject;  the  latter  is  Joined  with  Him  In  His  dominion 
over  them.    "  Head"  implies  not  only  His  dominion,  but 
our  union ;  therefore,  while  we  look  upon  Him  at  the  right 
hand  of  God,  we  see  ourselves  in  heaven  (Revelation  8. 21). 
Tor  the  Head  and  body  are  not  severed  by  anything  In- 
tervening, else  the  body  would  cease  to  be  the  body,  and 
the  Head  cease  to  be  the  Head.  [Peabson  from  Chbysos- 
TOM.]    33.  his  body— His  mystical  and  spiritual,  not  lit- 
eral, body.  Not,  however,  merely  figurative,  or  metaphor- 
ical.   He  is  really,  though  spiritually,  the  Church's  Head. 
His  life  Is  her  life.     She  shares  his  crucifixion  and  His 
consequent  glory.    He  possesses  everything,  His  fellow- 
ship with  the  Father,  His  fulness  of  the  Spirit,  and  His 
glorified  manhood,  not  merely  for  Himself,  but  for  her, 
who  has  a  membership  of  His  body,  of  His  flesh,  and  of 
His  bones  (ch.  5.  30).    fulness—"  the  fllled-up  receptacle." 
[Eadie.]    The  Church  Is  dwelt  in  and  filled  by  Cftrist.    She 
la  the  receptacle,  not  of  His  Inherent,  but  of  His  commu- 
nicated, plenitude  of  gifts  and  graces.    As  His  Is  the  "ful- 
ness" (John  1.  16;  Colosslans  1. 19;  2.  9)  Inherently,  so  she 
U  His  "  fulness  "  by  His  impartatlon  of  It  to  her,  in  virtue 
of  her  union  to  Him  (ch.  5.  18 ;  Colosslans  2. 10).    "  The  full 
manifestation  of  His  being,  because  penetrated  by  His  life." 
[Ccntbeabe  and  Howson.]    She  is  the  continued  revela- 
tion of  His  Divine  life  in  human  form ;  the  fullest  represen- 
tative of  His  plenitude.    Not  the  angelic  hierarchy,  as  false 
teachers  taught  (Colosslans  2.  9, 10, 18),  but  Christ  Himself 
Is  the  "  fulness  of  the  God-head,"  and  she  represents  Him. 
Kopj  b  translates  less  probably,  "  the  whole  universal  mul- 
tttuda."     ftlleth  all  In  all— Christ  as  the  Creator,  Pre- 
server, and  Governor  of  the  world,  constituted  by  God 
(Colosslans  1. 16,  &c),  fills  all  the  universe  of  things  with, 
all  things.   "  Fills  all  creation  with  whatever  it  possesses." 
[Alfobd.]    The  Greek  Is  "  Fllleth  for  Himself." 

CHAPTER    II. 

Ver.  1-22.  God's  Love  and  Gbace  in  Quickening  us, 
once  Dead,  through  Christ.  His  Purpose  in  Doing 
bo:  Exhortation  Based  on  oub  Privileges  as  Built 
Together,  an  Holy  Temple,  in  Christ,  through  the 
Spirit.  1.  And  you— "  You  also,"  among  those  who  have 
experienced  his  mighty  power  In  enabling  them  to  be- 
lieve (v.  19-23).  hath  he  quickened — Supplied  from  the  Greek 
(».  6).  dead— spiritually  (Colosslans  2. 13).  A  living  corpse: 
without  the  gracious  presence  of  God's  Spirit  in  the  soul, 
ami  so  unable  to  think,  will,  or  do  aught  that  is  holy.  In 
trespasses  .  .  .  sins — in  them,  as  the  element  in  which 
the  unbeliever  is,  and  through  which  he  is  dead  to  the 
true  life.  Sin  is  the  death  of  the  soul.  Isaiah  9.  2;  John 
6.25,  "dead"  (spiritually),  1  Timothy  5.  6.  "Alienated 
from  the  life  of  God"  (ch.  4. 18).  Translate,  as  Greek,  "In 
yow  trespasses,"  Ac.  "Trespass"  in  Greet,  expresses  a 
tall  or  lapse,  such  as  the  transgression  ol  Adam  where- 
344 


by  he  fell.    "Sin"  (Greek,  " HamarUa")  Implies  innate 
corruption  and  alienation  from  God  (lit.,  erring  of  <**• 
mind  from  the  rule  of  truth),  exhibited  In  acts  of  sin  (Ores* 
" Hamartemata").     Bengel  refers  "trespasses"  to  the 
Jews  who  had  the  law,  and  yet  revolted  from  It ;  "sins," 
to  the  Gentiles  who  know  not  God.    a.  the  course  of  thh 
world— the  career  (lit.,  "the  age,"  cf.  Galatians  1.4),  o* 
present  system  of  this  world  (1  Corinthians  2.  6, 12;  3. 18 
19,  as  opposed  to  "the  world  to  come "j:  alien  from  God, 
and  lying  In  the  wicked  one  (1  John  5. 19).    "The  age" 
(which  Is  something  more  eternal  and  ethical)  regulates 
"the  world"  (which  Is  something  more  external),     the 
prince  of  the  power  of  the  air— the  unseen  God  who  lies 
underneath  guiding  "the  course  of  this  world  "  (2  Corin- 
thians 4.  4) ;  ranging  through  the  air  around  us :  cf.  Mark 
4.4,  "fowls  of  the  air"  (Greek,  "heaven")  i.  e.,  (v.  16), 
"Satan"   and   his   demons.     Cf.   ch.  6.  12;   John   12.  81. 
Christ's  ascension  seems  to  have  cast  Satan  out  of  heaven 
(Revelation  12.  5,  9,  10, 12, 13),  where  he  had  been  hereto- 
fore the  accuser  of  the  brethren  (Job  1).    No  longer  able 
t->  accuse  in  heaven  those  justified  by  Christ,  the  ascended 
S»  vlour  (Romans  8.  33,  34),  he  assails  them  on  earth  with 
all  trials  and  temptations ;  and  "  we  live  in  an  atmos- 
phere poisonous  and  impregnated  with  deadly  elements. 
But  a  mighty  purification  of  the  air  will  be  effected  by 
Christ's  coming"  [Aubbrlen],  for  Satan  shall  be  bound 
(Revelation  12.  12,  13,  15, 17;  20.  2,  3).    "The  power"  Is  here 
used  collectively  for  the  "powers  of  the  air;"  In  apposi- 
tion with  which  "  powers  "  stand  the  "  spirits,"  compre- 
hended in  the  singular,  "the  spirit,"  taken  also  collec- 
tively :  the  aggregate  of  the  "seducing  spirits  "  (1  Timothy 
4. 1)  which  "  work  now  (still;  not  merely,  as  in  your  case, 
'  in  time  past ')  In  the  sons  of  disobedience  "  (a  Hebraism : 
men  who  are  not  merely  by  accident  disobedient,  but  who 
are  essentially  sons  of  disobedience  Itself:  cf.  Matthew  8. 
7),  and  of  which  Satan  is  here  declared  to  be  "  the  prince.'' 
The  Greek  does  not  allow  "the  spirit"  to  refer  to  Satan 
"  the  prince  "  himself,  but  to  "  the  powers  of  the  air"  of 
which  he  Is  prince.    The  powers  of  the  air  are  the  embod- 
iment of  that  evil  "spirit"  which  is  the  ruling  princlpl? 
of  unbelievers,  especially  the  heathen  (Acts  20. 18),  as  op 
posed  to  the  spirit  of  the  children  of  God  (Luke  4. 33).   The 
potency  of  that  "  spirit "  Is  shown  in  the  "  disobedience T' 
of  the  former.     Cf.    Deuteronomy  82.  20,  "children    la 
whom  is  no  faith"  (Isaiah  30.  9;  57.  4).    They  disobey  the 
Gospel  both  In  faith  and  practice  (2  Thessalonlans  1.  8;  1. 
Corinthians  2.  12).     3.  also  we— i.  e.,  we  also.     St.  Paul 
here  joins  himself  In  the  same  category  with  them,  pass- 
ing from  the  second  person  (v.  1, 2)  to  the  first  person  here. 
all— Je wr  and  Gentiles,     our  conversation—"  our  way 
of  life"  (2  Corinthians  1. 12;  1  Peter  1. 18).    This  expres- 
sion Implies  an  outwardly  more  decorous  course,  than  the 
open  "  walk  "  in  gross  sins  on  the  part  of  the  majority  of- 
Ephesians  in  times  past,  the  Gentile  portion  of  whom 
may  be  specially  referred  to  In  t>.  2.    Paul  and  his  Jewish 
countrymen,  though  outwardly  more  seemly  than  th« 
Gentiles  (Acts  26.  4,  5, 18),  had  been  essentially  like  them 
In  living  to  the  unrenewed  flesh,  without  the  Spirit  of 
God.     fulfilling—  Greek,  "doing."     mind—  Greek,  "our 
thoughts."    Mental  suggestions  and  purposes  (Independ- 
ent of  God),  as  distinguished  from  the  blind  Impulses  of 
"  the  flesh."     and  were   by  nature — He    Intentionally 
breaks  off  the  construction,  substituting  "  and  we  were  " 
for  "and  being,"  to  mark  emphatically  his  and  their  past 
state  by  nature,  as  contrasted  with  their  present  state  by 
grace.    Not  merely  is  it,  we  had  our  way  of  life  fulfllliiiji 
our  fleshly  desires,  and  so  being  children  of  wrath;  but 
we  were  by  nature  originally  "children  of  wrath,"  and  so 
consequently  had  our  way  of  life  fulfilling  our  fleshly  de- 
sires.    "Nature,"  in  Greek,  implies  that  which  has  grown 
In  us  as  the  peculiarity  of  our  being,  growing  with  our 
growth,  and  strengthening  with  our  strength,  as  distin- 
guished from  that  which  has  been  wrought  on  us  by  mers 
external  Influences:  what  Is  Inherent,  not  acquired  (Jot 
14.  4;  Psalm  51.  5).    An  Incidental  proof  of  the  doctrine  of 
original  sin.    children  of  wrath — not  merely  "sons,"  at 
in  the  Greek,  "sons  of  disobedience  "{v.  2),  but  "children' 
by  generation ;  not  merely  by  adoption,  as  "sons"  mlgh- 


EPHESIAN8  H. 


to.    rhe  Greek  order  more  emphatically  marks  this  In- 
nate corruption:   "Those  who  In  their  (very)  nature  are 
•hildren  of  wrath;"  v.  5,  "grace"  is  opposed  to  "nature" 
here;  and  salvation  (Implied  in  v.  5, 8,  "saved")  to  "wrath." 
Cf.  Article  IX.,  Church  of  England  Common  Prayer  Book. 
"Original,  or  birth-sin,  standetli  not  in  the  following  of 
Adam,  bnt  is  the  fault  and  corruption  of  the  nature  of 
9very  man,  naturally  engendered  of  Adam  [Christ  was 
ntpematurally  conceived  by  the  Holy  Ghost  of  the  Virgin], 
whereby  man  is  very  far  gone  from  original  righteousness, 
and  is  of  his  own  nature  inslined  to  evil ;  and  therefore, 
In  every  person    born    into   this    world,   it  deserveth 
Qod's  wrath  and  damnation."    St.  Paul  shows  that  even 
the  Jews,  who  boasted  of  their  birth  from  Abraham,  were 
by  natural  bl.th  equally  children  of  wrath  as  the  Gen- 
tiles, whom  the  Jews  despised  on  account  of  their  birth 
from  Idolaters  (Romans  3.  9;  5.  12-14).    ••  Wrath  abideth" 
on  all  who  disobey  the  Gospel  In  faith  and  practice  (John 
1  86).     The  phrase,  "children  of  wrath,"  is  a  Hebra- 
ism,  i.  «.,  objects   of  God's   wrath   from   childhood,   in 
our  natural  state,  as  being  born  in  the  sin  which  God 
hates.    So  "son  of  death"  (Margin,  2  Samuel  12.  5);  "son 
of  perdition"  (John  17. 12 ;  2  Thessalonlans  2.  3).    as  others 
--Oreek,  "as  the  rest"  of  mankind  are  (1  Thessalonlans  4. 
18).    4.  God,  who  Is  rich—  Oreek  "(as)  being  rich  in  mer- 
cy."   for— i.e.,  "because  of  His  great  love."    This  was  the 
special  ground  of  God's  saving  us;  as  "  rich  in  mercy"  (cf. 
V.  7  j  ch.  1.  7 ;  Romans  2.  4  ;  10.  12)  was  the  general  ground. 
"Mercy   takes   away    misery;    love   confers   salvation." 
fBENGKi..]    8.  dead  in  sins— The  best  reading  is  in  the 
Oreek,   "dead  in  our  (lit.,  the)  trespasses."    quickened  — 
♦"vivified"  spiritually,  and  consequences  hereafter,  cor- 
porally.    There  must  be  a  spiritual  resurrection  of  the 
■oul,  before  there  can  be  a  comfortable  resurrection  of  the 
body  [Pearson]  (John  11.  25,  26;  Romans  8.  11).    together 
with  Christ— The  Head  being  seated  at  God's  right  hand, 
the  body  also  sits  there  with  Him.    [Chrysostom.]    We 
are  already  seated  there  in  Him  ("in  Christ  Jesus,"  v.  6), 
and  hereafter  shall  be  seated  by  Him  ;  in  Him  already  as 
In  our  Head,  which  is  the  ground  of  our  hope;  by  Him 
hereafter,  as  by  the  conferring  cause,  when  hope  shall  be 
swallowed  up  in  fruition.  [Pearson.]  What  God  wrought 
ha  Christ,  He  wrought  (by  the  very  fact)  in  all  united  to 
Christ,  and  one  with  Him.  by  grace  ye  are  saved—  Greek, 
"Ye  are  in  a  saved  state."    Not  merely  "ye  are  being 
saved,"  but  ye  "  are  passed  from  death  unto  life"  (John  5j 
24).    Salvation  Is  to  the  Christian  not  a  thing  to  be  waited 
for  hereafter,  but  already  realized  (1  John  3.  14).    The  pa- 
renthetlc  introduction  of  this  clause  here  (cf.  v.  8)  is  i. 
burst  of  St.  Paul's  feeling,  and  in  order  to  make  the  Ephe   .. 
slans  feel  that  grace  from  first  to  last  is  the  sole  source  or  11 
salvation  ;  hence,  too,  he  says  "  ye,"  not  "  we."    6.  raised  U 
m*  up  together— with  Christ.    The  "  raising  up"  presap-| 
poses  previous  quickening  of  Jesus  in  the  tomb,  and  of 
as  In  the  grave  of  our  sins,    made  us  sit  together— with 
Christ,  viz.,  In  His  ascension.     Believers  are  bodily  in 
heaven  in  point  of  right,  and  virtually  so  In  spirit,  and 
have  each  their  own  place  assigned  there,  which  in  due 
time  they  shall  take  possession  of  (Philipplans  3.  20,  21). 
He  does  not  say, "  on  the  right  hand  of  God ;"  a  prerogative 
reserved  to  Christ  peculiarly ;   though  they  shall  share 
His  throne  (Revelation  3. 21).    In  Christ  Jesus — Our  union 
With  Him  Is  the  ground  of  our  present  spiritual,  and  fu- 
ture bodily,  resurrection  and  ascension.    "  Christ  Jesus" 
is  the  phrase  mostly  used  In  this  Epistle,  In  which  the 
tflc«of  the  Christ,  the  Anointed  prophet,  priest  and  king. 
Is  the  prominent  thought ;  when  the  Person  is  prominent, 
"Jesus  Christ"  Is  the  phrase  used.    7.  Oreek,  "That  He 
might  show  forth  (middle  reflexive  voice ;   for  His  own 
glory,  ch.  1.  6,  12, 14)  In  the  ages  which  are  coming  on," 
i.  e.,  the  blessed  ages  of  the  Gospel  which  supersede  "  the 
»ge  (Oreek,  for  'course')  of  this  world"  (v.  2),  and  the  past 
"ages"  from  which  the  mystery  was  hidden  (Colosslans 
I.  26,  27).    These  good  ages,  though  beginning  with  the 
fc'st  preaching  of  the  Gospel,  and  thenceforth  continually 
noeoetding  one  another,  are  not  consummated  till  the  Lord's 
coming  again  (cf.  ch.  1.  21;   Hebrews  6.  5).     The  words, 
"  nrxnina  on."  do  not  exolude  the  time  then  present,  but  im- 


ply simply  the  ag **  following  upon  Christ's  "raising  them 
up  together"  spiritually  (v.  6).    kindness—"  benignity,* 
through  Christ— rather,  as  Oreek,  "  in  Christ ;"  the  sains 
expression  as  is  so  often  repeated,  to  mark  that  all  out 
blessings  centre  "in  Him."    8.  For— Illustrating  "the 
exceeding  riches  of  His  grace  in  kindness."    Translate  as 
In  v.  5,  "  Ye  are  in  a  saved  state."    through  faith— The 
effect  of  the  power  of  Cbrist's  resurrection  (ch.  1.  19,  20; 
Philipplans  3.  10)  whereby  we  are  "  raised  together"  wit*"' 
Him  (v.  6 ;  Colosslans  2. 12).    Some  of  the  oldest  MSS.  read 
"  through  your  (lit., '  the')  faith."  The  instrument  or  mean 
of  salvation  on  the  part  of  the  person  saved  ;  Christ  alone 
is  the  meritorious  agent,    and  that— vie. ,  the  act  of  believing, 
or  "  faith."    "  Of  yourselves"  stands  In  opposition  to,  "  A 
is  the  gift  of  God"  (Philipplans  1.  29).   "  That  which  I  have 
said,  'through  faith,'  I  do  not  wish  to  be  understood  so  as 
if  I  excepted  faith  itself  from  grace."  [Estius.]    "  God  Jus- 
tifies the  believing  man,  not  for  the  worthiness  of  his  be- 
lief, but  for  the  worthiness  of  Him  In  whom  he  believes," 
[Hooker.]    The  initiation,  as  well  as  the  Increase,  of 
faith,  is  from  the  Spirit  of  God,  not  only  by  an  external 
proposal  of  the  word,  but  by  internal  illumination  in  the 
soul.  [Pearson.]   Yet"  faith"  cometh  by  the  means  which 
man  mustavail  himself  of,  viz.,  "hearing  the  word  of  God" 
(Romans  10. 17),  and  prayer  (Luke  11. 13),  though  the  bless- 
ing is  wholly  of  God  (1  Corinthians  3.  6,  7).     9.  not  of 
works— This  clause  stands  in  contrast  to  "  by  grace,"  ag 
Is  confirmed  by  Romans  4.  4,  5;  11.  6.     lest— rather,  a* 
Oreek,  "  that  no  man  should  boast"  (Romans  3.  27 ;  4.  3), 
10.  workmanship—  lit.,  "a  thing  of  His  making;"  "hand- 
iwork."   Here  the  spiritual  creation,  not  the  physical,  is 
referred  to  (v.  8,  9).    created— having  been  created  (ch.  4. 
24 ;  Psalm  102. 18 ;  Isaiah  43. 21 ;  2  Corinthians  5.  5, 17).    unt« 
—"for  good  works."    "  Good  works"  cannot  be  performed 
until  we  are  new  "created  unto"  them.    St.  Paul  never 
calls  the  works  of  the  law  "  good  works."    We  are  not 
saved  by,  but  created  unto,  good  works,    before  ordained— 
Oreek, "  before  made  ready"  (cf.  John  5. 36).  God  marks  out 
for  each  in  His  purposes  beforehand,  the  particular  good 
works,  and  the  time  and  way  which  He  sees  best.    God 
both  makes  ready  by  His  providence  the  opportunities 
for  the  works,  and  makes  us  ready  for  their  performance 
(John  15.  16;  2  Timothy  2.  21).    that  we  should  walk  In 
them — not  "  be  saved"  by  them.    Works  do  not  justify, 
but  the  justified  man  works  (Galatians  5.  22-25).    11.  The 
Oreek  order  in  the  oldest  MSS.  is,  "That  in  time  past  (lit... 
once)  ye,"  Ac.  Such  remembrance  sharpens  gratitude  and 
strengthens  faith  (v.  19).  [Bengel.]    Gentiles  in  the  flesh 
— i.  e.,  Gentiles  In  respect  to  circumcision,    called  Unclr- 
curoelston— The  Gentiles  were  called  [in  contempt],  and 
were,  the  Uucircumcislon ;  the  Jews  were  called,  but  were 
not  truly,  the  Circumcision.     [Ellicott.]    in  the  flesh 
made  by  hands — as  opposed  to  the  true  "circumcision  of 
the  heart  in  the  Spirit,  and  not  the  letter"  (Romans  2.  29), 
"made  without  the  hands  in  putting  off  the  body  of  the 
sins  of  the  flesh  by  the  circumcision  of  Christ"  (Colosslans 
2. 11).    13.  without  Christ—  Oreek,  "  separate  from  Christ ;" 
having  no  part  In  Him ;  far  from  Him.    A  different  Oreek 
word  (aneu)  would  be  required  to  express,  "  Christ  was  not 
present  with  you."    [Tittm.]    aliens — Oreek,  "alienated 
from."     Not  merely   "separated  from."    The  Israelites 
were  cut  off  from  the  commonwealth  of  God,  but  it  was 
as  being  self-righteous,  Indolent,  and  unworthy,  not  as 
aliens   and    strangers.    [Chrysostom.]     The   expression, 
"alienated  from."  takes  it  for  granted  that  the  Gentile*- 
before  they  had  apostatized  from  the  primitive  truth, 
had  been  sharers  In  light  and  life  (cf.  ch.  4.  18,  23).    Tkf 
hope  of  redemption  through  the  Messiah,  on  their  sut> 
sequent  apostasy,  was  embodied   into  a  definite  "com 
monwealth"  or  polity,  viz.,  that  "of  Israel,"  from  whlcii 
the  Gentiles  were  alienated.     Contrast  v.  13;  ch.  3.  6;  4 
4,  5,  with  Psalm  147.  20.    covenants  of  promise— rather. 
".  .  .  of  the  promise,"  viz.,  "to  thee  and  thy  seeu  will 
I  give  this   laud"   (Romans  9.  4;   Galatians  3.  16).      The 
plural   implies    the  several  renewals   of   the    covenant 
with  Abraham,  Isaac,  and  Jacob,  and  with  the   whole 
people    at    Sinai.     [Alford.]     "The    promise"   is    sin- 
gular,   to   signify    that    the   covenant,  in    reality,  hk1 

345 


EPHESIANS   ii. 


substantially,  is  one  and  the  same  at  all  times,  but 
miy  di-Teront  in  its  accidents  and  external  circum- 
stances (ef.  Hebrews  1.  1,  "at  sundry  times  and  in  dl- 
sws  manners"),  without  .  .  .  hope  — beyond  this  life 
(1  Corinthians  15.  19).  The  conjkctc-res  of  heathen 
philosophers  as  to  a  future  life  were  at  best  vague  and 
utterly  unsatisfactory.  They  had  no  Divine  "  promise," 
and  therefore  no  sure  ground  of  "  hope."  Epicurus  and 
Aristotle  did  not  believe  in  it  at  all.  The  riatonists  be- 
lieved the  soul  passed  through  perpetual  changes,  now 
happy,  and  then  again  miserable.  The  Stoics,  that  it  ex- 
isted no  longer  than  till  the  time  of  the  general  burning 
ap  of  all  things,  without  God—  Greek,  "atheists,"  i.  e„ 
they  had  not  "  God  "  in  the  sense  we  use  the  word,  the 
Eternal  Being  who  made  and  governs  all  things  (cf.  Acts  14. 
15,  "Turn  from  these  vanities  unto  the  living  God  who 
made  heaven,  and  earth,  and  the  sea,  and  all  things 
ihereln  "),  whereas  the  Jews  had  distinct  ideas  of  God  and 
Immortality.  Cf.  also  Galatians  4.  8,  "  Ye  knew  not  God 
.  .  ye  did  service  unto  them  which  are  no  gods  "  (1  Thes- 
salonlans  4.  6).  So  also  pantheists  are  atheists,  for  an  im- 
personal God  is  NO  God,  and  an  ideal  Immortality  no  im- 
mortality. [Tholctok.]  in  the  world— In  contrast  to 
belonging  to  "  the  commonwealth  of  Israel."  Having 
their  portion  and  their  all  in  this  godless  vain  world 
(Psalm  17. 14),  from  which  Christ  delivers  his  people  (John 
16. 19 ;  17.  14 ;  Galatians  1.  4).  13.  mow— In  contrast  to  "  at 
that  time  "  (v.  12).  In  Christ  Jesus— "Jesus  "  is  here  added, 
whereas  the  expression  before  (t>.  12)  had  been  merely 
"Christ,"  to  mark  that  they  know  Christ  as  the  personal 
gaviour,  "  Jesus."  sometimes—  Greek,  "aforetime."  far 
off— The  Jewish  description  of  the  Gentiles.  Far  off  from 
God  and  from  the  people  of  God  (v.  17 ;  Isaiah  57. 19;  Acta 
2.38).  are—  Greek,  "  have  been."  by— Greek,  "  in."  Thus 
"the  blood  of  Christ"  is  made  the  seal  of  a  coveuant  in 
which  their  nearness  to  God  consists.  In  oh.  1.  7,  where 
the  blood  is  inore  directly  spoken  of  as  the  instrument,  it 
Is  "through  His  blood."  [Alford.]  14.  lie—  Greek,  "  Him- 
self" alone,  pre-eminently,  and  none  else.  Emphatical. 
e-nrpeaee—  not  merely  "Peacemaker,"  but  "Himself"  the 
price  of  our  (Jews' and  Gentiles'  alike)  peace  with  God, 
and  so  the  bond  of  union  between  "both"  In  God.  He 
took  both  Into  Himself,  and  reconciled  them,  united,  to 
God,  by  His  assuming  our  nature  and  our  penal  and  legal 
liabilities  (i>.  15;  Isaiah  9.  5,  6 ;  53.  5;  Mlcah  5.  5;  Colosslans 
L  20).  His  title,  "Shiloh,"  means  the  same  (Genesls49. 10). 
the  middle  -wall  of  partition—  Greek,  "...  of  the  parti- 
tion "  or  "fence;"  the  middle  wall  which  parted  Jew  and 
Gentile.  There  was  a  balustrade  of  stone  which  separated 
the  court  of  the  Gentiles  from  the  holy  place,  which  it  was 
death  for  a  Gentile  to  pass.  But  this,  though  Incidentally 
alluded  to,  was  but  a  symbol  of  the  partition  itself,  vis., 
"the  enmity"  between  "both"  and  God  (v.  15),  the  real 
eause  of  separation  from  God,  and  so  the  mediate  cause  of 
their  separation  from  one  another.  Hence  there  was  a 
twofold  wall  of  partition,  one  the  inner  wall,  severing 
the  Jewish  people  from  entrance  to  the  holy  part  of  the 
temple  where  the  priests  officiated,  the  other  the  outer 
wall,  separating  the  Gentile  proselytes  from  access  to  the 
court  of  the  Jews  (cf.  Ezekiel  44.  7 ;  Acts  21.  28).  Thus  this 
twofold  wall  represented  the  Slnaitic  law,  which  both  se- 
vered all  men,  even  the  Jews,  from  access  to  God  (through 
sin,  which  Is  the  violation  of  the  law),  and  also  separated 
the  Gentiles  from  the  Jews.  As  the  term  "  wall "  implies 
the  strength  of  the  partition;  so  "fence"  implies  that  it 
was  easily  removed  by  God  when  the  due  time  came.  15. 
Rather,  make  "  enmity "  an  apposition  to  "  the  middle 
wall  of  partition ;"  "Hath  broken  down  the  middle  wall 
of  partition  (not  merely  as  English  Version,  'between  us,' 
but  also  between  all  men  and  God),  to  wit,  the  enmity  (Ro- 
mans S.  7)  by  his  flesh  "  (cf.  v.  16 ;  Romans  8.  8).  the  law 
sf  feoinra&Mdiuents — contained  lis— Greek,  "  the  law  of  the 
eominandmenta  [consisting]  in  ordinances."  This  law  was 
"  the  partition  "  or  "fence,"  which  embodied  the  expres- 
sion of  the  "enmity"  (the  "wrath"  of  God  against  our  sin, 
and  our  enmity  to  Him,  v.  3)  (Romans  4. 15;  5.  20;  7. 10, 11; 
8.  7).  Christ  has  in,  or  by,  His  crucified  flesh,  abolished  it, 
*9  far  as  its  condemning  and  en  mi  tv-cr  eating  power  U 
Mt 


concerned  (Colosslans  2.  14).  substituting  for  it  the  Law  si 
love,  which  Is  the  everlasting  spirit  of  the  law,  and  wfclcfi 
flows  from  the  realization  in  the  soul  of  His  love  in  His 
death  for  us.     Translate  what  follows,  "That  He  might 
make  the  two  (Jews  and  Gentiles)  into  one  new  man." 
Not  that  He  might  merely  reconcile  the  two  to  each  other, 
but  incorporate  the  two,  reconciled  In  Him  to  God,  into 
one  new  mau ;  the  old  man  to  which  both  belonsei,  the 
enemy  of  God,  having  been  slain  in  His  flesh  oc  the  cross 
Observe,  too,  onb  new  man ;  we  are  all  In  God's  sight  but 
one  in  Christ,  as  we  are  but  one  In  Adam.    [Alforb.] 
making  peace— primarily  between  all  and  God,  second- 
arily between  Jews  and  Gentiles ;  He  being  "  our  peace." 
This  "  peace-making  "  precedes  its  publication  (v.  17).    1ft. 
Translate,  "  Might  altogether  reconcile  them  both  In  one 
body  (the  Church,  Colosslans  8.  15)  unto  Ood  through  Hia 
cross."    The   Greek  for  "reconcile"  (apocatalaze),  founa 
only  here  and  Colosslans  1.  20,  expresses  not  only  a  return 
to  favour  with  one  (eatallage),  but  so  to  lay  aside  enmity 
that  complete  amity  follows ;  to  pass /rom  enmity  to  oom- 
plete  reconciliation.    [Tittm .]    slain  the  enmity  — via.,  that 
had  been  between  man  and  God;  and  so  that  between 
Jew  and  Gentile  which  had  resulted  from  It.    Bv  His  be- 
ing slain,  He  slew  it  (cf.  Hebrews  2.  14).    thereby— Q^eek, 
"therein;"  "in"  or  "by  the  cross,"  i.  e.,  His  crucifixion 
(Colosslans  2.  15).  17.  Translate,  "  He  came  and  announced 
glad  tidings  of  peace."    "  He  came  "  cf  His  own  free  love 
and  "announced   peace"   with  His  own  mouth  to  the 
apostles  (Luke  24.  30;  John  20.  19,  21,  26);  and  by  them  to 
others,  through  His  Spirit  present  in  His  Church  (John  14. 
18).    Acts  28.  23  is  strictly  parallel;  after  His  resurrection 
"  He  showed  light  to  the  people  ('them  that  were  nigh') 
and  to  the  Gentiles"  ("you  that  were  afar  off "),  by  HU 
Spirit  in  His  ministers  (cf.  1  Peter  8.  19).    and  to  them— 
The  oldest  MSS.'lnsert  "peace"  s^ain  :   "And  peace  to 
them."    The  repetition  implies  tae  joy  with  which  both 
alike  would  dwell  again  and  strain  upon  the  welcome 
word  "  peace."    So  Isaiah  57.  19.     18,  Translate,  "  For  it  ii 
through  Him  (John  14.  6;  Hebrews  10.  19)  that  we  have  our 
access  (ch.  3.  12;  Romans  5.  2),  both  of  us,  in  (i.  <?.,  united 
in,  i.e.,  by,  1  Corinthians  12.  13,  Greek)  one  Spirit  to  th«? 
Father,"  viz.,  as  our  common  Father,  reconciled  to  lH>th 
alike;  whence  flows  the  removal  of  all  separation  between 
Jew  and  Gentile.    The  oneness  of  "the  Spirit,"  through 
which  we  both  have  our  access,  is  necessarily  followed  by 
oneness  of  the  body,  the  Church  (v.  16).    The  distinctness 
of  persons  in  the  Divine  Trinity  appears  In  this  verse.    It 
Is  also  fatal  to  the  theory  of  sacerdotal  priests  in  the  Gos- 
pel through  whom  alone  the  people  can  approach  God. 
All  alike,  people  and  ministers,  can  draw  nigh  to  God 
through  Christ,  their  ever-living  Priest,    ltt.  Wow,  there- 
fore—rather,  "  So  then."    [Alford.]    foreigner*— rather, 
"  sojourners ;"  opposed  to  "  members  of  the  household,"  as 
"  strangers  "  is  to  "  fellow-citizens."    Phillpplans  8. 19,  20, 
"conversation,"   Greek,  "citizenship."    but— The  oldest 
MSS.  add,  "  are."    with  the  saint*—"  the  commonwealth 
of  (spiritual)  Israel  "  (v.  12).    of  God— thk  Father  ;  i 
Jnus  Christ  appears  in  v.  20,  and  thk  Spirit  in  v.  22.  M. 
Translate  as  Grtek,  "  Built  up  upon,"  &o.  (participle  ;  hos- 
ing been  built  up  upon ;  omit,  therefore,  "  and  are  ").    Cf.  1 
Corinthians  3. 11, 12.    The  same  image  in  cb .  8. 18,  recurs  is 
his  addreas  to  the  Epheeian  elders  (Acts  20.  32),  and  in  his 
Epistle   to  Timothy  at   Ephesus    (1    Timothy   8.    15;   I 
Timothy   2.   19),   naturally   suggested    by   the   splendid 
architecture  of  Diana's  temple ;  the  glory  of  the  Chris- 
tian temple  Is   eternal   and   real,  not   mere   idolatrous 
gaud.     The  image  of  a  building  Is  appropriate  also  la 
the  Jew-Christians;   as  the   temple   at  Jerusalem  was 
the    stronghold    of    Judaism;    as    Diana's    temple,    of 
Paganism,    foundation  of  the  apostles,  Ac— 4.  «.,  upon 
their  ministry  and  living  example  (cf.  Matthew  16.  18). 
Christ  Himself,  the  only  true  Foundation,  was  the  grans 
subject  of  their  ministry,  and  spring  of  their  Ufa.     As 
one  with  Him  and  Hi'  fellow-workers,  they,  too,  in  • 
secondary  sense,  are  called  "foundations"  (Revelation 
21. 14).    The  "  prophets"  are  Joined  with  them  closely ;  for 
the  expression  is  here  not  "foundations  of  the  apostles 
and  th*  prophets,"  but  "foundations  of  the  apostles  and 


EPHESIANS   III. 


jtropnets."  For  the  doctrine  of  both  was  essentially  one  (1 
°eter  i.  10,  11;  Revelation  19.  10).  The  apostles  take 
the  precedency  (Luke  10.  24).  Thus  he  appropriately 
shows  regard  to  the  claims  of  the  Jews  and  Gentiles: 
"the  prophets"  representing  the  old  Jewish  dispensa- 
tion, "  the  apostles"  the  new.  The  "  prophets"  of  the  new 
also  are  included.  Bengel and  A lforb  refer  the  mean- 
ing solely  to  these  (ch.  3.  5 ;  4.  11).  These  passages  imply, 
I  think,  that  the  New  Testament  prophets  are  not  ex- 
iladed;  but  the  apostle's  plain  reference  to  Psalm  118.  22, 
"the  head  stone  of  the  corner,"  proves  that  the  Old  Tes- 
Js.-n.ent  prophets  are  a  prominent  thought.  David  is 
sailed  a  "prophet"  In  Acts  2.  30.  Cf.  also  Isaiah  28.  16; 
another  prophet  present  to  the  mind  of  St.  Paul,  which 
prophecy  leans  on  the  earlier  one  of  Jacob  (Genesis  49. 
at).  The  sense  of  the  context,  too,  suits  this:  Ye  were 
once  aliens  from  the  commonwealth  of  Israel  (in  the  time 
of  her  Old  Testament  prophets),  but  now  ye  are  members 
of  the  true  Israel,  built  upon  the  foundation  ot  her  New 
Testament  apostles  and  Old  Testament  prophets.  St. 
Paul  continually  identifies  his  teaching  with  that  of 
Israel's  old  prophets  (Acts  26.  22;  28.  23).  The  costly 
foundation  stones  of  the  temple  (1  Kings  5. 17)  typified 
the  same  truth  (cf.  Jeremiah  51.  26).  The  same  stone  Is  at 
once  the  corner  stone  and  the  foundation  stone  on  which 
the  whole  building  re6ts.  St.  Paul  supposes  a  stone  or 
rock  so  large  and  so  fashioned  as  to  be  both  at  once ;  sup- 
porting the  whole  as  the  foundation,  and  in  part  rising 
ap  at  the  extremities,  so  as  to  admit  of  the  Bide  walls 
meeting  in  It,  and  being  united  in  it  as  the  corner  stone. 
[Zanchitts.]  As  the  corner  stone,  it  Is  conspicuous,  as 
was  Christ  (1  Peter  2.  6),  and  coming  In  men's  way  may 
be  stumbled  over,  as  the  Jews  did  at  Christ  (Matthew  21. 
42;  1  Peter  2.  7).  31.  In  whom-as  holding  together  the 
whole.  fitly  framed— so  as  exactly  to  fit  together,  grow* 
eth  —  "Is  growing"  continually..  Here  an  additional 
thought  is  added  to  the  image ;  the  Church  has  the 
growth  of  a  living  organism,  not  the  mere  increase  of  a 
building.  Cf.  1  Peter  2.  5,  "  lively  stones  .  .  .  built  up  a 
-spiritual  house."  Cf.  ch.  4.  16;  Zecharlah  6.  12,  "The 
branch  shall  build  the  temple  of  the  Lord,"  where  siini- 
..u'iy  the  growth  of  a  branch,  and  the  building  of  a  tem- 
ple, are  joined,  holy— as  being  the  "  habitation  of  God" 
[v.  22).  So  "  In  the  Lord"  (Christ)  answers  to  "  through 
She  Spirit"  (v.  22;  cf.  ch.  3. 16, 17).  "Christ  is  the  Inclusive 
Head  of  all  the  building,  the  element  in  which  it  has 
its  being  and  now  its  growth."  [Alkokd.J  33.  are 
builded  together— translate,  "Are  being  builded  to- 
gether." through—  Greek,  "In  the  Spirit."  God,  by  His 
Spirit  in  believers,  has  them  for  His  habitation  (1  Corin- 
thians 3. 16, 17 ;  6. 19 ;  2  Corinthians  6. 16). 

CHAPTER     III. 

Ver.  1-21.  His  Apostolic  Office  to  hake  Known  the 
Mystery  of  Christ  Revealed  by  the  Spirit  :  Prater 
that  bt  the  same  spirit  thet  kat  comprehend  the 
Vast  Love  of  Christ:  Doxology  Ending  this  Divis- 
ion of  the  Epistle.  As  the  first  chapter  treated  of  the 
Father's  office;  and  the  second,  the  Son's,  so  this,  that 
of  the  Spirit.  1.  of  Je«us  Christ—  Greek,  "  Christ  Jesus." 
The  office  is  the  prominent  thought  in  the  latter  arrange- 
ment; the  person,  in  the  former.  He  here  marks  the 
Sfessiahship  of  "  Christ,"  maintained  by  him  as  the  origin 
of  his  being  a  "prisoner,"  owing  to  the  Jealousy  of  the 
Jews  being  roused  at  his  preaching  it  to  the  Gentiles.  His 
very  bonds  were  profitable  to  ("for"  or  "In  behalf  of 
rou")  Gentiles  (t>.  18;  2  Timothy  2. 10).  He  digresses  at 
"For  this  cause,"  and  does  not  complete  the  sentence 
which  he  had  intended,  until  v.  14,  where  he  resumes  the 
words,  "For  this  cause,"  viz.,  because  I  know  this  your 
sail  of  God  as  Gentiles  (ch.  2. 11-22),  to  be  "fellow-heirs" 
with  the  Jews  (v.  6),  "I  bow  my  knees  to"  the  Father 
irf  oar  common  Saviour  (v.  14, 15)  to  confirm  you  in  the 
&lth  by  His  Spirit.  "  I  Paul,"  expresses  the  agent  em- 
ployed by  the  Spirit  to  enlighten  them,  after  he  had  been 
tost  enlightened  himself  by  the  same  Spirit  (v.  8-5, 9).  ». 
**—*»»  Greek  does  not  imply  doubt :  "  Assuming  (what  I 
69 


know  to  be  the  fact,  viz.)  that  ye  have  heard,"  Ac  "  U,  as 
I  presume,"  Ac.  The  indicative  in  the  Greek,  snows  thai 
no  doubt  Is  implied:  "Seeing  that  doubtless,"  Ac  He  by 
this  phrase  delicately  reminds  them  of  their  having  heard 
from  himself,  and  probably  from  others  subsequently,  the 
fact.  See  Introduction,  showing  that  these  words  do  not 
disprove  the  address  of  this  Epistle  to  the  Epluisians.  OL 
Acts  20.  17-24.  the  dispensation— "The  office  of  dispens- 
ing, as  a  steward,  the  grace  of  God  which  was  (not  ■  lr) 
given  me  to  you-ward,"  viz.,  to  dispense  to  you.  3.  he 
made  known— The  oldest  MSS.,  Ac,  read,  "That  by  rev- 
elation was  the  mystery  (viz.,  of  the  admission  of  the  Gen- 
tiles, v.  6;  ch.  1.  9)  made  known  unto  me  (Galatlans  L  12), 
as  I  wrote  afore— viz.,  in  this  Epistle  (ch.  1.  9,  10),  the 
words  of  which  he  partly  repeats.  4.  understand  mjr 
knowledge— "  perceive  my  understanding"  [Alfobd],  or 
"intelligence."  "When  ye  read,"  implies  that,  deep  as 
are  the  mysteries  of  this  Epistle,  the  way  for  all  to  un- 
derstand them  Is  to  read  It  (2  Timothy  3. 15, 16).  By  per* 
ceiving  his  understanding  of  the  mysteries,  they,  too,  wiH 
be  enabled  to  understand,  the  mystery  of  Christ— 
The  "mystery"  Is  Christ  Himself,  once  hidden,  but  now 
revealed  (Colosslans  1.  27).  5.  In  other  ages—  Greek,  "gen* 
erations."  not  made  known — He  does  not  say,  "  ttime 
not  been  revealed."  Making  known  by  revelation,  Is  the 
source  of  making  known  by  preaching.  [Bengel.]  The 
former  was  vouchsafed  only  to  the  prophets,  In  order 
that  they  might  make  known  the  truth  so  revealed  to 
men  In  general,  unto  the  sons  of  men— men  in  their 
state  by  birth,  as  contrasted  with  those  illuminated  "  by 
the  Spirit"  (Greek,  "in  the  Spirit,"  cf. Revelation  h  10), 
Matthew  16. 17.  as— The  mystery  of  the  call  of  the  Gen- 
tiles (of  which  Paul  speaks  here)  was  not  unknown  to  the 
Old  Testament  prophets  (Isaiah  56.  6,  7 ;  49.  6).  Bat  they 
did  not  know  it  with  the  same  explicit  distinctness  "  as" 
It  has  been  now  known  (Acts  10. 19, 20 ;  11.18-21).  They  prob- 
ably did  not  know  that  the  Gentiles  were  to  be  admitted 
without  circumcision,  or  that  they  were  to  be  on  a  level 
with  the  Jews  In  partaking  of  the  grace  of  God.  The  gift 
of  "  the  Spirit"  In  its  fulness  was  reserved  for  the  New 
Testament,  that  Christ  might  thereby  be  glorified.  The 
epithet  "holy,"  marks  the  special  consecration  of  the 
New  Testament  "prophets"  (who  are  here  meant)  by 
the  Spirit,  compared  with  which  even  the  Old  Tee- 
ment  prophets  were  but  "sons  of  men"  (Ezeklel  2.  3, 
and  elsewhere).  6.  Translate,  "That  the  Gentiles  ore," 
Ac,  "  and  fellow-members  of  the  same  body,  and  felimm* 
partakers  of  the  (so  the  oldest  MSS.  read,  not  'His') 
promise,  in  Christ  Jesus  (added  in  the  oldest  MSS.^ 
through  the  Gospel."  It  Is  "  in  Christ  Jesus"  that  they  are 
made  "fellow-heirs"  in  the  inheritance  of  God:  "of  the 
same  body"  under  the  Head, Christ  Jesus;  and  "fellow- 
partakers  of  the  promise"  in  the  communion  of  the  Holt 
Spirit  (ch.  1. 13 ;  Hebrews  6.  4).  The  Trinity  is  thus  al- 
luded to,  as  often  elsewhere  in  this  Epistle  (ch.  2.  19,  26, 
22).  7.  Whereof— "  of  which"  Gospel,  according  to— In 
consequence  of,  and  In  accordance  with,  "  the  gift  of  the 
grace  of  God."  given—"  which  (gift  of  grace)  was  given 
to  me  by  (Greek,  according  to,  as  v.  20;  ch.  1. 19;  as  the 
result  of,  and  in  proportion  to)  the  effectual  working 
(Greek,  'energy,'  or  ' In-working') of  His  power."  8.  tm 
—Not  merely  was  I  In  times  past,  but  I  still  am  the  least 
worthy  of  so  high  an  office  (of.  1  Timothy  1. 15,  end),  least 
of  all  saints— not  merely  "of  all  apostles"  (1  Corinthians 
15.9, 10).  tm— Greek,  "has  been  given."  among— On> ltted 
in  the  oldest  MSS.  Translate,  "  To  announce  to  the  Gen- 
tiles the  glad  tidings  of  the  unsearchable  (Job  5. 9)  riches," 
Ac,  viz.,  of  Christ's  grace  (oh.  1.7;  2.  7).  Romans  11.33, 
"  unsearchable"  as  a  mine  inexhaustible,  whose  treasures 
can  never  be  fully  explored  (v.  18, 19).  9.  to  make  all  Been 
see— Greet,  "  to  enlighten  all"  (ch.  1.18;  Psalm  18.28;  He- 
brews 6.  4).  "All"  (cf.  Colosslans  1. 28).  fellowship— The 
oldest  MSS.  read,  "economy,"  or  "dispensation"  (of.  Co- 
losslans 1.  25,  26 ;  and  Note,  ch.  1. 10,  above).  "  To  make  all 
see  how  It  bath  seemed  good  to  God  at  this  time  to  di*~ 
pense  (through  me  and  others,  His  stewards)  what  hereto* 
tore  was  a  mystery."  Ellicott  explains  It, "  the  arrange- 
ment," or  "regulation"  of  the   mystery  (the  anion  «f 

847 


EPHESIANS   in. 


Tews  and  Gentiles  In  Christ)  which  was  now  to  be  humbly 
traced  and  acknowledged  in  the  fact  of  Its  having  secretly 
existed  In  the  counsel  of  God,  and  now  having  been  re- 
vealed to  the  heavenly  powers  by  means  of  the  Church. 
from  the  beginning  of  the  world—  Greek,  "  from  (the 
beginning  of)  the  ages."    Cf.  ch.  1. 4;  Romans  16. 25;  1  Cor- 
inthians 2. 7.    The  "  ages"  are  the  vast  successive  periods 
of  time,  marked  by  successive   stages  of  oreatlon  and 
orders  of  beings.    In  God—"  hidden  in"  His  counsels  (ch. 
1. 9).    created  all  things  by  Jesus  Christ— God's  creation 
of  the  world  and  all  things  therein  is  the  foundation  of 
the  rest  of  the  "economy,"  which  Is  freely  dispensed  ac- 
cording to  the  universal  power  of  God.     [Bengkl.]    As 
God  created  "  the  whole  range  of  things"  (so  the  Greek), 
physical  and  spiritual  alike,  He  must  have  an  absolute 
right  to  adjust  all  things  as  He  will.    Hence,  we  may  see 
His  right  to  keep  the  mystery  of  world-wide  salvation  in 
Christ  "  hidden  in  Himself,"  till  his  own  good  time  for  re- 
vealing It.    The  oldest  MSS.,  Ac,  omit  "  by  Jesus  Christ." 
16.  The  design  of  God  in  giving  St.  Paul  grace  to  proclaim 
to  the  Gentiles  the  mystery  of  salvation  heretofore  hid- 
den,   now  —  first:  opposed  to  "hidden  from  the  begin- 
ning of  the  world"  (v.  5).    unto  the  principalities  and 
[Greek adds  "the"]  powers— unto  the  various  orders  of 
good  angels  primarily,  as  these  dwell  "In  the  heaveniy 
places"  in  the  highest  sense ;  "  known"  to  their  adoring 
Joy  (1  Timothy  3.16;  1  Peter  1.12).    Secondarily,  God's 
wisdom  In  redemption  is  made  known  to  evil  angels,  who 
dwell  "In  heavenly  places"  In  a  lower  sense,  viz.,  the  air 
(cf.  ch.  2. 2  with  6. 12);  "known"  to  their  dismay  (1  Corin- 
thians 15. 24 ;  Colosslans  2.  15).    might  be  known— trans- 
late, "  may  be  known."    toy  the  Church—"  by  means  of," 
or  "through  the  Church,"  which  is  the  "  theatre"  for  the 
display  of  God's  manifold  wisdom  (Luke  15.10;  1  Corin- 
thians 4.  9):  "a  spectacle  (Greek,  'theatre')  to  angels." 
Hence,  angels  are  but  our  "fellow-servants"  (Revelation  19. 
10).  manifold  wisdom— though  essentially  one,  as  Christ 
Is  one,  yet  varying  the  economy  In  respect  to  places, 
times,  and  persons  (Isaiah  55.  8,  9;    Hebrews  1.  1).    Cf. 
1  Peter  4.10,  "stewards  of  the  manifold  grace  of  God." 
Man  cannot  understand  aright  its  single  acts,  till  he  can 
survey  them  as  a  connected  whole  (1  Corinthians  13. 12). 
The  call  of  the  Church  is  no  haphazard  remedy,  or  after- 
thought, but  part  of  the  eternal  scheme,  which,  amidst 
manifold  varieties  of  dispensation,  is  one  In  its  end.    11. 
which  he  purposed—  Greek,  "  made."     Eulicott  trans- 
lates, "  wrought."    12.  Translate,  "Our  boldness  and  our 
access  (ch.  2. 18)  in  confidence  through  our  faith  in  Him." 
Ajutobd  quotes  as  an  Instance,  Romans  8.88,  <fec.    "The 
access"  (Greek)  Implies  the  formal  introduction  into  the 
presence  of  a  monarch.    13.  "  I  entreat  you  not  to  be  dis- 
pirited."    for  you— in  your  behalf,    -which  is — rather, 
"which  ore  your  glory,"  viz.,  inasmuch  as  showing  that 
God  loved  you  so  much,  as  both  to  give  His  Son  for  you, 
and  to  permit  His  apostles  to  suffer  "tribulations"  for 
you  [Chbvsobtom]  in  preaching  the  Gospel  to  the  Gen- 
tiles.   Note,  v.  1,  "  prisoner  for  you  Gentiles."    My  tribu- 
lations are  your  spiritual  "glory,"  as  your  faith  is  fur- 
thered thereby  (1  Corinthians  4. 10).    14.  For  this  cause- 
Resuming  the  thread  of  v.  1,  "For  this  cause."    Because 
ye  havesuch  a  standing  in  God's  Church.  [Aleord.]  bow 
my  knees— the  proper  attitude  in  humble  prayer.    Pos- 
ture affects  the  mind,  and  Is  not  therefore  unimportant. 
See  Paul's  practice,  Acts  20. 36;  and  that  of  the  Lo-d  Him- 
self on  earth  (Luke  22. 41).    unto  the  Father— T  e  oldest 
MSS.  omit  "of  our  Lord  Jesus  Christ."    But  Vueyate  and 
some  very  old  authorities   retain  them:    v.  15,   "From 
whom,"  In  either  case,  refers  to  "the  Father"  (Patera),  as 
"family"  (patria,  akin  In  sound  and  etymology)  plainly 
refers  to  Him.     Still  the  foundation  of  all  sonship  Is  in 
Jesus  Christ.    15.  the  whole  family — Alkord,  Middle- 
ton,  <&c.,  translate,  "every  family:"  alluding  to  the  sev- 
eral families  in  heaven  and  in  earth  supposed  to  exist 
(THEOPHYLACT,  GECTTMENIU8,   Ac,   in  Sttioer,  2.  633),  the 
apostle  thus  being  supposed  to  imply  that  God,  in  his  re- 
lation of  Father  to  us  His  adopted  children,  Is  the  great 
prototype  of  the  paternal  relation  wherever  found.    But 
t&e  Idea  that  "  the  holy  angels  are  bound  up  in  spiritual 
848 


families  or  compaternities,"  is  nowhere  else  in  Scripture  re- 
ferred to.    And  Acts  2. 36,  where  tbe  article  Is  simtlarlj 
omitted,  and  yet  the  translation  Is,  "All  the  house  of  Is- 
rael," shows  that  In  New  Testament  Greek  the  translation 
Is  Justifiable,  "all  the  family,"  or  "the  whole  farrJlyr* 
which  accords  with  Scripture  views,  that  angels  and  uen, 
the  saints  militant  and  those  with  God,  are  one  holy  Ana- 
lly Joined  under  the  one  Father  in  Christ,  the  mediator 
between  heaven  and  earth  (ch.  1.  10;   Phlllpplans  2.  13). 
Hence  angels  are  termed  our  "brethren"  (Revelation  1R 
10),  and  "  sons  of  God"  by  creation,  as  we  are  by  adoption 
(Job  38. 7).     The  Church  is  part  of  the  grand  family,  a* 
kingdom,  which  comprehends,  besides  men,  the  highe? 
spiritual  world,  where  the  archetype,  to  the  realization 
of  which  redeemed  man  Is  now  tending,  is  already  real- 
ized. This  universal  Idea  of  the  "  kingdom"  of  God  as  one 
Divine   community,  Is  presented  to  us    in    the   Lord'e 
Prayer.    By  sin  men  were  estranged,  not  only  from  God. 
but  from  that  higher  spiritual  world  In  which  the  king- 
dom of  God  is  already  realized.    As  Christ  when  He  re- 
conciled men  to  God,  united  them  to  one  another  In  a 
Divine  community  (Joined  to  Himself,  the  one  Head), 
breaking  down  the  partition  wall  between  Jew  and  Gen- 
tile (ch.  2. 14),  so  also  He  Joins  them  in  communion  with  all 
those  who  have  already  attained  that  perfection  In  tno 
kingdom  of  God,  to  which  the  Church  on  earth  is  aspir- 
ing (Colosslans  1. 20).  [Neandek.]    Is  named— derives  Its 
origin  and  its  name  as  sons  of  God.    To  be  named,  and  to 
be,  are  one  with  God.    To  bear  God's  name  Is  to  belong  to 
God  as  HU  own  peculiar  people  (Numbers  6.  27;  Isaiah  43. 
7 ;  44. 5 ;  Romans  9.  25,  28).   16.  according  to — <.  e.,  in  abun- 
dance consonant  to  the  riches  of  His  glory;  not  "accord- 
ing to"  the  narrowness  of  our  hearts.     Colosslans  1    11, 
"Strengthened  with  all  might  according  to  His  glorious 
power."    by— Greek,  "  through :"  "  by  means  of  His  Spirit." 
In— The  Greek  Implies  "infused  into."    the  Inner  man 
— (Ch.  4.  22,  24;    1  Peter  8.  4)— "the  hidden  man  of  the 
heart."     Not  predicated  of  unbelievers,  whose   Inward 
and  outward  man  alike  are  carnal.    But  in  believers,  the 
"Inner  (new)  man,"  their  true  self,  stands  in  contra*! 
to  their  old  man,  which  is  attached  to  them  as  a  body  of 
death  daily   being  mortified,    but   not   their   true   self 
17.   That — So  that,    dwell —abidingly  make  His  abodt 
(John  14.  23).     Where  the  Spirit  is  there  Christ  is  (  John 
14. 16, 18).    by  faith—  Greek,  "  through  faith,"  which  opens 
the  door  of  the  heart  to  Jesus  (John  3.  20).     It  is  not 
enough  that  He  be  on  the  tongue,  or  flit  through  the 
brain:   the  heart  is  His  proper  seat.    [Calvik.]    "Yon 
being  rooted  and  grounded  in  love"  (cf.  v.  19),  Is  In  the 
Greek  connected  with  this  clause,  not  with  the  clause, 
"that  ye  may  be  able  to  comprehend."    "Rooted"  Is  an 
Image    from    a    tree;    "grounded"    (Greek,    "fonnded," 
"having  your  foundations  resting  on"),  from  a  building 
(cf.  Note,  ch.  2.  20,  21;  Colosslans  1.  23;  2.  7).    Contrast.  Mat- 
thew 13. 6,  21.    "  Love,"  the  first  fruit  of  the  Spirit,  flowing 
from  Christ's  love  realized  In  the  soul,  was  to  be  the  basis 
on  which  should  rest  their  further  comprehension  of  all 
the  vastness  of  Christ's  love.     18.   May  be  able — even 
still  further.     Greek,  "  May  be  fully  able."     breadth  .  .  . 
length  .  .  .  depth  .  .  .  height — viz.,  the  full  dimensions 
of  the  spiritual  temple,  answering  to  "the  fulness  of 
God"  (v.  19),  to  which  the  Church,  according  to  Its  capa- 
city, ought  to  correspond  (cf.  ch.  4.  10, 13)  as  to  "  the  ful- 
ness of  Christ."    The  "breadth"  implies  Christ's  world- 
wide love,  embracing  all  men;  the  "length,"  its  being 
extended  through  all  ages  (v.  21);  the  "depth,"  Its  pro- 
found wisdom  which  no  creature  can  fathom  (Romans  11. 
83);  the  "height,"  its  being  beyond  the  reach  of  any  foe  U> 
deprive  us  of  (ch.  4.  8).    [Bekgel.]    I  prefer  to  understand 
"the  breadth,"  Ac,  to  refer  to  ttie  whole  of  the  vast  mystery 
of  free  salvation  in  ChriM  for  all.  Gentile  and  Jew  alike,  of 
which  he  had  been  speaking  (v.  3-9),  and  of  which  he  now 
prays  they  may  have  a  fuller  comprehension.    As  scb 
sidlary  to  this,  and  the  most  essential  part  of  It,  he  adds 
"and  to  know  the  love  of  Christ"  (v.  19).    Grotitts  under- 
stands depth  and,  height  of  God's  goodness  raising  ue  from 
the  lowest  depression  to  the  greatest  height.    19.  passet* 
— snrpasseth,  exceeds.    The  paradox  "  to  know     .  .  wbio* 


EPHESIANS  IV. 


passetb  knowieoge,"  -  rupllee  that,  when  tie  says  "  know," 
he  does  not  mean  that  we  can  adequately  know;  all  we 
snow  Is,  that  His  love  exceeds  far  our  knowledge  of  It, 
and  with  even  our  fresh  accessions  of  knowledge  here- 
after, will  still  exceed  them.  Even  as  God's  power  ex- 
ceeds our  thoughts  (v.  20).  filled  with— rather,  as  Greek, 
"  tilled  even  unto  all  the  fulness  of  God"  (this  Is  the  grand 
goal),  i.  e.,  fllled,  each  according  to  your  capacity,  with  the 
Irivine  wisdom,  knowledge,  and  love ;  even  as  God  is  full, 
and  as  Christ  who  dwells  In  your  hearts,  hath  "all  the 
fulness  of  the  Godhead  dwelling  In  Him  bodily"  (Colos- 
clans  2.  9).  SO.  unto  Mm— Contrasted  with  ourselves  and 
mtr  needs.  Translate,  "That  is  able  above  all  things  (what 
1.8  above  all  things)  to  do  exceeding  abundantly  above 
what  we  ask  or  (even)  think:"  thought  takes  a  wider 
range  than  prayers.  The  word  above,  occurs  thrice  as 
often  In  St.  Paul's  writings,  as  In  all  the  rest  of  the  New 
Testament,  showing  the  warm  exuberance  of  Paul's 
spirit,  according  to  the  power— the  Indwelling  Spirit 
(Romans  8.  26).  He  appeals  to  their  and  his  experience. 
81.  Translate,  "Unto  Him  be  the  glory  (i.  e.,  the  whole 
glory  of  the  gracious  dispensation  of  salvation  Just  spoken 
of)  In  the  Church  (as  the  theatre  for  the  manifestation  of 
the  glory,  v.  10)  in  Christ  Jesus  (as  in  Him  all  the  glory 
centres,  Zechariah  8. 13)  to  all  the  generations  of  eternal 
ages,"  Ut.,  "  of  the  age  of  the  ages."  Eternity  Is  conceived 
as  consisting  of  "ages"  (these  again  consisting  of  "gen- 
erations") endlessly  succeeding  one  another. 

CHAPTER   IV. 

Ver.  1-32.  Exhortations  to  Christian  Duties  Rest- 
ing on  our  Christian  Privileges,  as  United  in  one 
Body,  though  Varying  in  the  Graces  Given  to  the 
Beveeal  Members,  that  we  may  come  onto  a  Perfect 
Man  in  Christ.  1.  Translate,  according  to  the  Greek 
arder,  "  I  beseech  you,  therefore  (seeing  that  such  is  your 
railing  of  grace,  chs.  1.,  2.,  3. 1, 14),  I  the  prisoner  in  the 
Lord"  (i.  «.,  Imprisoned  In  the  Lord's  cause).  What  the 
world  counted  Ignominy,  he  counts  the  highest  honour, 
and  glories  in  his  bonds  for  Christ,  more  than  a  king  in 
bis  diadem.  [Theodoret.]  His  bonds,  too,  are  an  argu- 
ment which  should  enforce  his  exhortation,  -vocation— 
translate,  "calling"  to  accord,  as  the  Greek  does,  with 
"called"  (v.  4;  ch.  1.  18;  Romans  8.  28,  80).  Colossians  8. 
15  similarly  grounds  Christian  duties  on  our  Christian 
"calling."  The  exhortations  of  this  part  of  the  Epistle  are 
built  on  the  conscious  enjoyment  of  the  privileges  mentioned  in 
the  fvn*>zr  part.  CI  ch.  4.  82,  with  ch.  1.  7;  5.  1,  with  1.  5; 
4.  30,  with  1. 13 ;  5. 15,  with  1.  8.  a,  3.  lowliness— In  classic 
Greek,  the  meaning  is  meanness  of  spirit:  the  Gospel  has 
elevated  the  word  to  express  a  Christian  grace,  vis.,  the 
esteeming  of  ourselves  small,  inasmuch  as  we  are  so;  the 
thinking  truly,  and  because  truly,  therefore  lowlily,  of 
ourselves.  [Trench.]  meekness— that  spirit  in  which 
we  accept  God's  dealings  with  us  without  disputing  and 
resisting;  and  also  the  accepting  patiently  of  the  injuries 
done  us  by  men,  out  of  the  thought  that  they  are  per- 
mitted by  God  for  the  chastening  and  purifying  of  His 
people  (2  Samuel  16. 11 ;  cf.  Galatians  6. 1 ;  2  Timothy  2.  25 ; 
Titus  3.  2).  It  is  only  the  lowly,  humble  heart  that  is  also 
meek  (Colossians  3.12).  As  "lowliness  and  meekness" 
answer  to  "forbearing  one  another  in  love"  (cf.  "love,"  v. 
15,16),  so  "long-suffering"  answers  to  (v.  4)  "endeavouring 
(Greek,  'earnestly'  or  ' zealously  giving  diligence')  to  keep 
(maintain)  the  unity  of  the  Spirit  (the  unity  between  men 
of  different  tempers,  which  flows  from  the  presence  of  the 
Spirit,  who  is  Himself  'one,'  v.  4)  in  (united  in)  the  bond 
of  peace"  (the  "bond"  by  which  "peace"  is  maintained, 
vis.,  "love,"  Colossians  3. 14, 15  [Bengel];  or,  peace  itself 
Is  the  "  bond"  meant,  uniting  the  members  of  the  Church 
[AxoroRD]).  4.  In  the  apostle's  creed,  the  article  as  to  the 
Church  properly  follows  that  as  to  the  Holy  Ghost. 
To  the  .Trinity  naturally  Is  annexed  the  Church,  as  the 
house  to  its  tenant,  to  God  His  temple,  the  state  to  its 
founder  [Augustine,  Enchir.  ad  Laurentium,  c.  15.] 
There  is  yet  to  be  a  Church,  not  merely  potentially,  but 
actually  catholic  oi   world-wide;   then  the  Church  and 


the  world  will  be  coextensive.  Rome  falls  into  liiex< 
tricable  error  by  setting  a*  a  mere  man  as  a  visible 
bead,  antedating  that  consummation  which  Christ,  the 
true  visible  Head,  at  His  appearing  shall  first  realise. 
As  the  "Spirit"  is  mentioned  here,  so  the  "Lord" 
(Jesus),  v.  5,  and  "  God  the  Father,"  v.  6.  Thus  the  Trin- 
ity Is  again  set  forth,  hope— here  associated  with  "the 
Spirit,"  which  is  the  "earnest  of  our  inheritance"  (ch.  L 
18,  14).  As  "faith"  Is  mentioned,  v.  5,  so  "hope"  here 
and  "  love,"  v.  2.  The  Holy  Spirit,  as  the  common  higher 
principle  of  life  (ch.  2. 18,  22),  gives  to  the  Church  its  true 
unity.  Outward  uniformity  Is  as  yet  unattainable;  but. 
beginning  by  having  one  mind,  we  shall  hereafter  end 
by  having  "  one  body."  The  true  "  body"  of  Christ  (all  be- 
lievers of  every  age)  Is  already  "one,"  as  Joined  to  the  one 
Head.  But  Its  unity  Is  as  yet  not  visible,  even  as  the  Head 
is  not  visible;  but  it  shall  appear  when  He  shall  appear 
(John  17.  21-23;  Colossians  3.  4).  Meanwhile  the  rule 
is,  "In  essentials,  unity;  in  doubtful  questions,  liberty; 
in  all  things,  charity."  There  is  more  real  unity  where 
both  go  to  heaven  under  different  names,  than  when  with 
the  same  name  one  goes  to  heaven,  the  other  to  hell. 
Truth  Is  the  first  thing:  those  who  reach  it,  will  at  last 
reach  unity,  because  truth  is  one;  whilst  those  who  seek 
unity  as  the  first  thing,  may  purchase  it  at  the  sacrifice 
of  truth,  and  so  of  the  soul  itself,  of  your  calling— the 
one  "hope"  flowing  from  our  "calling,"  is  the  element 
"  in"  which  we  are  "  called"  to  live.  Instead  of  privileged 
classes,  as  the  Jews  under  the  law,  a  unity  of  dispensation 
was  henceforth  to  be  the  common  privilege  of  Jew  and 
Gentile  alike.  Spirituality,  universality,  and  unity,  were 
designed  to  characterise  the  Church ;  and  it  shall  be  so  at 
last  (Isaiah  2. 2-4;  11.9,18;  Zephaniah  3.9;  Zechariah  14. 9). 
5.  Similarly  "  faith"  and  "  baptism"  (the  sacramental  seal 
of  faith)  are  connected  Mark  16. 16 ;  Colossians  2. 12).  Cf.  I 
Corinthians  12.  13,  "  Faith  "  is  not  here  tliat  which  toe  be- 
lieve, but  the  act  of  believing,  the  mean  by  which  we  appre- 
hend the  "one  Lord."  "Baptism"  1b  specified,  being  the 
sacrament  whereby  we  are  incorporated  into  the  "one 
body."  Not  the  Lord's  Supper,  which  is  an  act  of  ma- 
tured communion  on  the  part  of  those  already  Incorpo- 
rate, "a  symbol  of  union,  not  of  unity."  [Ellicott.]  In  1 
Corinthians  10. 17,  where  a  breach  of  union  was  in  ques- 
tion, it  forms  the  rallying  point.  [Alford.]  There  is  not 
added,  "One  pope,  one  council,  one  form  of  government." 
[Cautions  for  Times.]  The  Church  Is  one  in  unity  of  faith  (». 
5;  Jude  8) ;  unity  of  origination  (ch.  2.  19-21) ;  unity  of  tacra- 
merits  (v. A;  1  Corinthians  10. 17;  12. 18);  unity  of  "hope"  (». 
4 ;  Titus  1.  2) ;  unity  of  charity  (v.  3) ;  unity  (not  uniformity)  of 
discipline  and  government :  for  where  there  is  no  order,  no 
ministry  with  Christ  as  the  Head,  there  is  no  Church, 
[Pearson,  Creed,  Article  9.]  6.  above—  "over  all."  Tha 
"  one  God  over  all "  (In  His  sovereignty  and  by  His  grace) 
Is  the  grand  source  and  crowning  apex  of  unity  (ch.  2.  IB, 
end),  through  all  — by  means  of  Christ  "who  fllleth 
all  things  "  (v.  10;  ch.  2.  20,  21),  and  is  "a  propitiation"  for 
all  men  (1  John  2.  2).  in  you  all— The  oldest  MSS.  omit 
"  you."  Many  of  the  oldest  versions  and  fathers  and  old 
MSS.  read,  "  in  us  all."  Whether  the  pronoun  be  read  or 
not,  it  must  be  understood  (either  from  the  "ye,"  v.  4,  or 
from  the  "us,"  v.  7);  for  other  parts  of  Scripture  piove 
that  the  Spirit  is  not  "in  all"  men,  but  only  In  believers 
(Romans  8.  9, 14).  God  is  "  Father "  both  by  generat'  on 
(as  Creator)  and  regeneration  (oh.  2. 10;  James  L  17, 18;  1 
John  5. 1).  7.  But— Though  "one"  in  our  common  con- 
nection with  "one  Lord,  one  faith,  4c,  one  God,"  yet 
"each  one  of  us  "  has  assigned  to  him  his  own  particular 
gift,  to  be  used  for  the  good  of  the  whole:  none  is  over- 
looked ;  none  therefore  can  be  dispensed  with  for  the  edi- 
fying of  the  Church  (v.  12).  A  motive  to  unity  (v.  3). 
Translate,  "  Unto  each  one  of  us  was  the  grace  (which  was 
bestowed  by  Christ  at  His  ascension,  v.  8)  given  according 
to,"  Ac.  the  measure — the  amount  "of  the  gift  of  Christ" 
(Romans  12.8,6).  8.  Wherefore— "  For  which  reason," 
viz.,  in  order  to  intimate  that  Christ,  the  Head  of  tha 
Church,  is  the  author  of  all  these  different  gifts,  and  thai 
giving  of  them  is  an  act  of  His  "grace."  [Estius.]  he 
saith— God,  whose  word  the  Scripture  Is  (Psalm  68.   18*. 

34M 


KPHESIAN8  IV. 


CVhen  he  ascended— God  Is  meant  in  the  Psalm,  repre- 
sented by  the  ark,  which  was  being  brought  up  to  Zion  in 
txinmph  by  David,  after  that  "  the  Lord  had  given  him 
rest  round  about  from  all  his  enemies "  (2  Samuel  8.;  7. 1 ; 
1  Chronicles  15).  St.  Paul  quotes  it  of  CHRist  ascending 
to  heaven,  who  is  therefore  God.  captivity— {.  t„  a  band 
of  captives.  In  the  Psalm,  the  captive  foes  of  David.  In 
the  antitypical  meaning,  the  foes  of  Christ  the  Son  of 
David,  the  devil,  death,  the  curse,  and  sin  (Colossians  2. 
16;  2  Peter  2.  4),  led  as  it  were  In  triumphal  procession  as 
a  sign  of  the  destruction  of  the  foe.  gave  gifts  unto  men 
—In  the  Psalm, "  Received  gifts  for  men,"  Hebrew,  "  among 
men,"  i.  e..  Thou  hast  received  gifts  to  distribute  among 
men.  As  a  conqueror  distributes  in  tokeii  of  his  triumph 
the  spoils  of  foes  as  donatives  among  his  people.  The  im- 
partatlon  of  the  gifts  and  graces  of  the  Spirit  depended  on 
Christ's  ascension  (John  7. 89 ;  14. 12).  St.  Paul  stops  short 
in  the  middle  of  the  verse,  and  does  not  quote  "  that  the 
Lord  God  might  dwell  among  them."  This,  it  is  true,  Is 
partly  fulfilled  in  Christians  being  an  "habitation  of  God 
through  the  Spirit "  (ch.  2.  22).  But  the  Psalm  (v.  16)  refers 
to  "the  Lord  dwelling  in  Zion  for  ever;"  the  ascension 
amidst  attendant  angels,  having  as  its  counterpart  the 
second  advent  amidst  "  thousands  of  angels  "  (v.  17),  ac- 
companied by  the  restoration  of  Israel  (v.  22),  the  destruc- 
tion of  God's  enemies  and  the  resurrection  (v.  20,  21,  23), 
the  conversion  of  the  kingdoms  of  the  world  to  the  Lord 
at  Jerusalem  (v.  29-34).  9.  St.  Paul  reasons  that  (assuming 
Him  to  be  God)  His  ascent  implies  a  previous  descent ;  and 
that  the  language  of  the  Psalm  can  only  refer  to  Christ, 
who  first  descended,  then  ascended.  For  God  the  Father 
does  not  ascend  or  descend.  Yet  the  Psalm  plainly  refers 
to  God  (v.  8, 17, 18).  It  must  therefore  be  God  the  Son 
(John  6.  S3, 62).  A*s  He  declares  (John  3. 13),  "  No  man  hath 
ascended  up  to  heaven,  but  He  that  came  down  from  heaven." 
Others,  though  they  di  1  not  previously  descend,  have  as- 
cended; but  none  save  Christ  can  be  referred  to  in  the 
Psalm  as  having  done  so;  for  it  is  of  God  it  speaks. 
lower  part*  of  the  earth— The  antithesis  or  contrast  to 
M  far  above  all  heavens,"  is  the  argument  of  Alford,  Ac, 
to  show  that  this  phrase  means  more  than  simply  the 
earth,  via.,  the  regions  beneath  it,  even  as  He  ascended  not 
merely  to  the  visible  heavens,  but  "far  above"  them. 
Moreover,  His  design  "that  He  might  fill  all  things"  (v. 
10,  Greek, "  the  whole  universe  of  things  "),  may  imply  the 
same.  But  see  Note  on  those  words.  Also  the  leading 
"captive  "  of  the  "  captive  band  "  ("  captivity  ")  of  satanlc 
powers,  may  imply  that  the  warfare  reached  to  their  hab- 
itation Uself  (Psalm  63.  9).  Christ,  as  Lord  of  all,  took  pos- 
session first  of  the  earth  and  the  unseen  world  beneath 
It  (some  conjecture  that  the  region  of  the  lost  is  in  the 
central  parts  of  our  globe),  then  of  heaven  (Acts  2.  27,  28). 
However,  all  we  surely  know  is,  that  His  soul  at  death  de- 
scended to  Hades,  i.e.,  underwent  the  ordinary  condition 
of  departed  spirits  of  men.  The  leading  captive  of  satanlc 
powers  here,  is  not  said  to  be  at  His  descent,  but  at  His 
ascension;  so  that  no  argument  can  be  drawn  from  it  for 
a  descent  to  the  abodes  of  Satan.  Acts  2.  27,  28,  and  Ro- 
mans 10. 7,  favour  the  view  of  the  reference  being  simply 
to  His  descent  to  Hades.  So  Pearson  on  Creed  (Philip- 
plans  2,  10).  10.  all  heavens—  Greek,  "all  the  heavens" 
(Hebrews  7.  26;  4. 14),  Greek,  "  passed  through  the  heavens  " 
to  the  throne  of  God  itself,  might  fill— In  Greek,  the  ac- 
tion Is  continued  to  the  present  time,  both  "  might "  and 
M  may  fill,"  viz.,  with  His  Divine  presence  and  Spirit,  not 
with  His  glorified  body.  "  Christ,  as  God,  is  present  every' 
where;  as  glorified  man,  He  can  be  present  anywhere." 
jEiOJOOTr.J  11.  Greek,  emphatical.  "Himself"  by  His 
supreme  power.  "  It  is  He  that  gave,"  <fco.  gave  some, 
apoarUt*— translate,  "...  some  to  be  apostles,  and  some 
to  be  prophets,"  Ac.  The  men  who  filled  the  office,  no 
lass  than  the  office  itself,  were  a  Divine  gift.  [Eaoie.] 
Ministers  did  not  give  themselves.  Cf.  with  the  list  here, 
1  Corinthians  12.  10,  28.  As  the  apostles,  prophets,  and 
evangelists,  were  special  and  extraordinary  ministers; 
so  "  pastors  and  teachers  "  are  the  ordinary  stated  min- 
isters of  a  particular  flock,  including,  probably,  the 
btohopa,  presbyters,  and  deacons.  Evangelists  were  itin- 
350 


erant  preachers  like  our  missionaries,  as  Plr '.  lp  the  dea- 
con (Acts  21.  8) ;  as  contrasted  with  stationary  '  pastors 
and  teachers  "  (2  Timothy  4.  5).  The  evangelist  founded 
the  Church ;  the  teacher  built  it  up  in  the  faith  already 
received.  The  "pastor"  had  the  outward  rule  and  guid- 
ance of  the  Church :  the  bishop.  As  to  revelation,  the 
evangelist  testified  infallibly  of  the  past ;  the  prophet," 
Infallibly  of  the  future.  The  prophet  derived  all  from  the 
Spirit;  the  evangelist,  in  the  special  case  of  the  Four,  re- 
corded matter  of  fact,  cognizable  to  the  senses,  under  tha 
Spirit's  guidance.  No  one  form  of  Church  polity  as  pe? 
manently  unalterable  Is  laid  down  in  the  New  Testa- 
ment, though  the  apostolical  order  of  bishops,  or  pres- 
byters, and  deacons,  superintended  by  higher  over 
seers  (called  bishops  after  the  apostolic  times),  has  the 
highest  sanction  of  primitive  usage.  In  the  case  of  the 
Jews,  a  fixed  model  of  hierarchy  and  ceremonial  un- 
alterably bound  the  people,  most  minutely  detailed  In 
the  law.  In  the  New  Testament,  the  absence  of  minute 
directions  for  Church  government  and  ceremonies, 
shows  that  a  fixed  model  was  not  designed ;  the  general 
rule  is  obligatory  as  to  ceremonies,  "Let  all  things  be 
done  decently  and  in  order"  (cf.  Article  84,  Church  of 
England) ;  and  that  a  succession  of  ministers  be  provided, 
not  self-called,  but  "called  to  the  work  by  men  who  have 
public  authority  given  unto  them  in  the  congregation,  to 
call  and  send  ministers  into  the  Lord's  vineyard"  (Article 
23).  That  the  "  pastors"  here  were  the  bishops  and  pres- 
byters of  the  Church,  is  evident  from  Acts  20.  28 ;  1  Peter 
5. 1,  2,  where  the  bishops'  and  presbyters'  office  Is  said  to  be 
"  to  feed"  the  flock.  The  term  "  shepherd,"  or  "  pastor," 
is  used  of  guiding  and  governing  and  not  merely  instruct' 
ing,  whence  It  is  applied  to  kings,  rather  than  prophets  or 
priests  (Ezekiel  84.23;  Jeremiah  23.4).  Cf.  the  names  of 
princes  compounded  of  Pharnas,  Hebrew,  "  pastor,"  Holo- 
phernes,  Tlssa-phernes  (cf.  Isaiah  44. 28).  13.  For— with  a 
view  to;  the  ultimate  aim.  "Unto."  perfecting— The 
Greek  Implies  correcting  in  all  that  Is  deficient,  instructing 
and  completing  in  number  and  all  parts,  for— a  different 
Greek  word ;  the  Immediate  object.  Cf.  Romans  16. 2,  "  Let 
every  one  .  .  .  please  his  neighbour  for  his  good  unto  edi- 
fication." the  ministry—  Greek, "  ministration ;"  without 
the  article.  The  office  of  the  ministry  is  stated  in  this 
verse.  The  good  aimed  at  in  respect  to  the  Church  (v.  18). 
The  way  of  growth  (t>.  14, 16, 16).  edifying—*,  e.,  building 
up  as  the  temple  of  the  Holy  Ghost.  13.  come  In— rather, 
"  attain  unto."  Alkord  expresses  the  Greek  order, "  Until 
we  arrive  all  of  us  at  the  unity,"  &o.  faith  and  .  .  . 
knowledge— Full  unity  of  faith  Is  then  found,  when  all 
alike  thoroughly  know  Clirist,  the  object  of  faith,  and  thai 
in  His  highest  dignity  as  "the  Son  of  God"  [Dx  Wkttx] 
(ch.  8.  17,  19;  2  Peter  L  6).  Not  even  St.  Paul  counted 
himself  to  have  fully  "attained"  (Phlllpplans  8.  12-14). 
Amidst  the  variety  of  the  gifts  and  the  multitude  of 
the  Church's  members,  its  "faith"  is  to  be  one:  as  con 
trasted  with  the  state  of  "children  carried  about  with 

EVERY  WIND   OF    DOCTRINE"  («.  14).     perfect  man— untO 

the  "full-grown  man"  (1  Corinthians  2.  6;  Phlllppians 
3.  15;  Hebrews  5.  14);  the  maturity  of  an  adult;  con- 
trasted with  children  (v.  14).  Not  "perfect  men;"  *or 
the  many  members  constitute  but  one  Church  Joined  te 
the  one  Christ,  stature,  Ac— The  standard  of  spiritual 
"  stature"  is  "  the  fulness  of  Christ,"  i.  e„  which  Christ  has 
(ch.  1. 23 ;  3. 19 ;  cf.  Galatians  1 19) ;  that  the  body  should  be 
worthy  of  the  Head,  the  perfect  Christ.  14'.  Translate 
"To  the  end  that;"  the  aim  of  the  bestowal  of  gifts  stated 
negatively,  as  in  v.  13  it  is  stated  positively,  tossed  to 
and  fro—  inwardly,  even  without  wind  ;  like  billows  of  the 
sea.  So  the  Greek.  Cf.  James  1.  6.  carried  about— with 
every  wind  from  without,  doctrine— "  teaching."  The 
various  teachings  are  the  "  winds"  which  keep  them 
tossed  on  a  sea  of  doubts  (Hebrews  18. 9 ;  cf.  Matthew  U.  7). 
toy— Greek,  "in;"  expressing  "the  evil  atmosphere  to 
which  the  varying  currents  of  doctrine  exert  their  force.' 
[Ellicott.]  sleight—  nt„  "dice-playing."  The  player 
ironies  his  throws  of  the  dice  se  that  the  number-*  ma; 
turn  up  which  best  suit  his  purpose,  of  men— Contrasted 
with  Christ  (v.  13).    and—  Greek.  "In  "    ennniiig  *ra**iv 


EPHESIANS   IV. 


m«)  whereby  they  lie  in  watt  to  deceive— translate  as 
Greek,  "craftiness  tending  to  the  methodized  system  of 
deceit"  ("the  schemes  of  error").  [Alford.]  Bkngel 
takes  " deceit,"  or  "error,"  to  stand  for  "the  parent  of 
orror,"  Satan  (cf.  ch.  6. 11) ;  referring  to  his  concealed  mode 
of  acting.  15.  speaking  the  truth.— translate,  "holding 
tbe  truth;"  "following  the  truth;"  opposed  to  "error"  or 
"* deceit"  (v.  14).  In  love — "Truth"  is  never  to  be  sacrificed 
10  so-called  "charity;"  yet  it  is  to  be  maintained  in 
g&arlty.  Truth  in  word  and  act,  love  in  manner  and 
ap'.rlt,  are  the  Christian's  rule  (cf.  v.  21,  24).  grow  up— 
from  the  state  of  "  children"  to  that  of  "  full-grown  men." 
There  is  growth  only  in  the  spiritually  alive,'  not  in  the 
dead.  Into  him — so  as  to  be  more  and  more  incorporated 
with  Him,  and  become  one  with  Him.  the  head— (Ch.  1. 
22.)  16.  (Colosstans  2.  19.)  fltly  Joined  together— "being 
fl'ly  framed  together,"  as  in  ch.  2.  21;  all  the  parts  being 
iu  their  proper  position,  and  In  mutual  relation,  com- 
pacted— Implying  firm  consolidation,  by  that  which 
every  joint  supplleth — Greek,  "By  means  of  every  Joint 
of  the  supply;"  joined  with  "maketh  increase  of  the 
body,"  not  with  "compacted."  "By  every  ministering 
(supplying)  Joint."  The  joints  are  the  points  of  union 
where  the  supply  passes  to  the  different  members,  fur- 
nishing the  body  with  the  materials  of  its  growth,  effect- 
ual working— (Ch.  1. 19;  3.  7.)  According  to  the  effectual 
working  of  grace  in  each  member  (or  else,  rather,  "accord- 
ing to  each  several  member's  working"),  proportioned  to  the 
measure  of  its  need  of  supply,  every  part — Greek,  "each 
one  part ;"  each  individual  part,  maketh  Increase — trans- 
late, as  the  Greek  is  the  same  as  v.  15,  "  maketh  (carrieth 
on)  the  growth  of  the  body."  IT.  therefore— Resuming 
Kbe  exhortation  which  he  had  begun  with,  "I  there/ore 
oeseech  you  that  ye  walk  worthy,"  Ac.  (v.  1).  henceforth 
.  .  .  not—  Greek,  "  no  longer ;"  resumed  from  v.  14.  testify 
in  the  Lord— in  whom  (as  our  element)  we  do  all  things 
pertaining  to  the  ministry  (1  Thessalonians  4. 1  [Alford]  ; 
Romans  9.  1).  other—  Greek,  "the  rest  of  the  Gentiles." 
In  the  vanity,  Ac— as  their  element:  opposed  to  "in  the 
Lord."  "Vanity  of  mind"  is  the  waste  of  the  rational 
powers  on  worthless  objects,  of  which  idolatry  is  one  of 
the  more  glaring  instances.  The  root  of  it  is  departure 
!rom  the  knowledge  of  the  true  God  (»;.  18, 19;  Romans  1. 
21;  1  Thessalonians  4.5).  1*>  More  lit.,  "  Being  darkened 
in  their  understanding,"  (.  e.,  their  intelligence,  or  percep- 
tions (cf.  ch.  5.  8;  Acts  26.  IS;  1  Thessalonians  5.  4,  5).  alien- 
ated—This and  "  darkened,"  Imply  that  before  the  fall  they 
(in  the  person  of  their  first  father)  had  been  partakers  of 
l\fe  and  light:  and  that  they  had  revolted  from  the  prim- 
itive revelation  (cf.  ch.  2.  12).  life  of  God— that  life 
whereby  God  lives  in  his  own  people;  as  He  was  the  life 
and  light  in  Adam  before  the  irruption  of  death  and  dark- 
ness into  human  nature;  and  as  He  is  the  life  in  there- 
generate  (Galatians  2.  20).  "Spiritual  life  in  believers  is 
kindled  from  the  life  Itself  of  God."  [Bengkl.]  through 
■  -rather  as  Greek,  "  on  account  of  the  ignorance,"  viz.,  of 
(}(«1.  Wilful  ignorance  in  the  first  instance,  their  fathers 
not  "choosing  to  retain  God  in  their  knowledge."  This 
is  the  beginning  point  of  their  misery  (Acts  17.30;  Ro- 
mans 1.  21,  23,  28;  1  Peter  1. 14).  because  of—"  on  account 
oL"  blindness—  Greek, "  hardness,"  lit.,  the  hardening  of 
the  skin  so  as  not  to  be  sensible  of  touch.  Hence  a  soul's 
callousness  to  feeling  (Mark  3.  5).  Where  there  is  spiritual 
"life"  ("the  life  of  God")  there  is  feeling;  where  there  is 
not,  there  is  "hardness."  19.  past  feeling— senseless, 
shameless,  hopeless ;  the  ultimate  result  of  a  long  process 
of  "  hardening,"  or  habit  of  sin  (v.  18).  "  Being  past  hope," 
ar  despairing,  is  the  reading  of  the  Vulgate;  though  not 
so  well  supported  as  English  Version  reading,  "  past  feel- 
ing," which  includes  the  absence  of  hope  (Jeremiah  2.  25; 
18.12).  given  themselves  over— In  Romans  1.24  it  is,  "God 
gave  them  up  to  uncleanness."  Their  giving  themselves 
to  it  was  punished  in  kind,  God  giving  them  up  to  it  by 
withdrawing  his  preventing  grace;  their  sin  thus  was 
made  their  punishment.  They  gave  themselves  up  of 
their  own  accord  to  the  slavery  of  their  Inst,  to  do  all  Its 
pleasure,  as  captives  who  have  ceased  to  strive  with  the 
toe.    God  otave  them  *>»  to  u  »~tit  not  against  their  will; 


for  they  give  themselves  up  to  It.  [Zanchius.]  laoetwv 
ionsness—"  wantonness."  [Alforh.]  So  it  1b  iransiatoa, 
Romans  13.  13;  2  Peter  2.  18.  It  does  not  necessarily 
Include  lasciviousness ;  but  It  means  intemperate,  reck- 
less  readiness  for  it,  and  for  every  self-lndulgenoe 
"  The  first  beginnings  of  unchastity."  [Grottos.]  "Law- 
less insolence,  and  wanton  caprice."  [Trench.]  to 
work  all  uncleanness  —  The  Greek  Implies,  "tctwv  a 
deliberate  view  to  the  working  (as  if  it  were  their  work  or 
business,  not  a  mere  accidental  fall  Into  sin)  of  unclean- 
ness of  every  kind."  with  greediness—  Greek,  " In  greedi- 
ness." Uncleanness  and  greediness  of  gain  often  go  hand 
in  hand  (ch.  5.  3,  5;  Colossians  3.  6);  though  "  greediness" 
here  includes  all  kinds  of  self-seeking.  20.  learned  Christ 
(Phlllppians  3. 10).  To  know  Christ  Himself,  Is  the  great 
lesson  of  the  Christian  life:  this  the  Ephesians  began  to 
learn  at  their  conversion.  "  Christ,"  in  reference  to  His 
office,  is  here  specified  as  the  object  of  learning.  "Jesus," 
in  the  following  verse,  as  the  person.  81.  If  so  be  that— 
Not  Implying  doubt;  assuming  what  I  have  no  reason  to 
doubt,  that,  Ac.  heard  htm— The  Him  is  emphatic 
heard  Himself,  not  merely  heard  about  Him.  taught 
by  him—  Greek,  "taught  in  Him,"  i.  e.,  being  in  vital 
union  with  Him  (Romans  16.  7).  as  the  truth  is,  Ac— 
translate  in  connection  with  "taught;"  "And  in  Hlir 
have  been  taught,  according  as  is  truth  in  Jesus."  There 
is  no  article  in  the  Greek.  "Truth"  is  therefore  used  Id 
the  most  comprehensive  sense,  truth  in  its  essence,  and 
highest  perfection,  in  Jesus ;  "  if  according  as  it  is  thus  in 
Him,  ye  have  been  so  taught  In  Him ;"  in  contrast  to  "  the 
vanity  of  mind  of  the  Gentiles"  (v.  17;  cf.  John  1. 14,  17;  18. 
37).  Contrast  John  8.  44.  82.  That  ye—Following  "Ye 
have  been  taught"  (v.  21).  concerning  the  former  con- 
versation—" in  respect  to  your  former  way  of  life."  the 
old  man— your  old  unconverted  nature  (Romans  6.  6).  Is 
corrupt  according  to  the  deceitful  lusts — rather,  "  whici 
is  being  corrupted  ('perisheth,'  cf.  Galatians  C.  8,  'corrvip 
tion,'  t.  e.,  destruction)  according  to  (i.  e.,  as  might  be  ex 
pected  from)  the  lusts  of  deceit."  Deceit  is  personified 
lusts  are  its  servants  and  tools.  In  contrast  to  "  the  holi- 
ness of  the  truth,"  v. 24,  and  "truth  in  Jesus,"  v.  21;  and 
answering  to  Gentile  "  vanity,"  v.  17.  Corruption  and  de- 
struction are  inseparably  associated  together.  The  man's 
old-nature-lusts  are  his  own  executioners,  fitting  iilm 
more  and  more  for  eternal  corruption  and  death.  23.  be 
renewed— The  Greek  (ananeousthai)  Implies  "  the  aynlinued 
renewal  in  the  youth  of  the  new  man."  A  different  Greek 
word  (anafraincuslhai)  implies  "  renewal  from  the  old  stale." 
In  the  ej*irtt  of  your  mind— As  there  is  no  Greek  tor 
"in,"  which  there  is  at  v.  17,  "in  the  vanity  of  their 
mind,"  it  is  better  to  translate,  "By  the  Spirit  of  your 
mind,"  t. e.,  by  your  new  spiritual  nature;  the  restored 
and  divinely-informed  leading  principle  of  the  mind, 
The  "spirit"  of  man  in  New  Testament,  is  only  then 
used  in  its  proper  sense,  as  worthy  of  its  place  and  gov- 
erning functions,  when  it  is  one  spirit  with  the  Lord. 
The  natural,  or  animal  man,  is  described  as  "  not  bavins 
the  Spirit"  (Jude  19).  [Afford.]  Spirit  is  not  in  this 
sense  attributed  to  the  unregenerate  (1  Thessalonians  &, 
28).  84.  put  on  the  new  man— Opposed  to  "the  old 
man,"  which  is  to  be  "  put  off"  (v.  22).  The  Greek  here 
(kainon)  is  different  from  that  for  "  re-new-ed"  {v.  23).  Put 
on  not  merely  a  renovated  nature,  but  a  new,  i.  e.,  alto- 
gether different  nature,  a  changed  nature  (cf.  Colosftians 
8. 10,  note),  alter  God,  Ac— translate,  "  Which  hath  been 
created  (once  for  all :  so  the  Greek  aorist  means :  in  Christ, 
eh.  2. 10;  so  that  In  each  believer  it  has  not  to  be  created 
again,  but  to  be  put  on)  after  (the  Image  of)  God"  (Genesis 
1.  27 ;  Colossians  3. 10 ;  1  Peter  1.  15),  Ac.  God's  image  in 
which  the  first  Adam  was  originally  created,  is  restored 
to  us  far  more  gloriously  In  the  second  Adam,  the  image 
of  the  Invisible  God  (2  Corinthians  4.  4;  Colossians  h  15; 
Hebrews  1.  8).  in  righteousness— "  in"  it  as  the  element 
of  the  renewed  man.  true  holiness— rather,  as  the 
Greek,  "  holiness  of  the  truth;"  holiness  flowing  from  sin- 
cere following  of  "the  truth  of  God"  (Romans  i.  25,  •.7, 
15.8):  opposed  to  "the  lusts  of  deceit"  (Greek,  v.  22);  el 
also  v.  21,  "truth  is  in  Jesus."    "  Righteousness"  Is  la  p* 

361 


EPHESIANS   V. 


atson  to  our  fellow-men,  the  second  table  of  the  law ; 
-Holiness."  In  relation  to  God,  the  first  table;   the  re- 
ligious observance  of  offices  of  piety  (cf.  Luke  i.  75).    In 
the  parallel  (Colossians  3.  10)  It  is,   "renewed   In  know- 
ledge after  the  Image,"  Ac.    As  at  Colosse  the  danger  was 
from  false  pretenders  to  knowledge,  the  true  "  knowledge" 
which  flows  from  renewal  of  the  heart  is  dwelt  on;  so  at 
Ephesus,  the  danger  being  from  the  corrupt  morals  pre- 
valent around,  the  renewal   in  "holiness,"   contrasted 
with  the  Gentile  "uncleanness"  (f.  19),  and  "righteous- 
ness," In  contrast  to  "greediness,"  is  made  prominent. 
35.  Wherefore— From  the  general  character  of  "  the  new 
man,"  there  will  necessarily  result  the  particular  features 
which  he  now  details,    putting  away—  Greek,  "having 
put  away"  once  for  all.    lying—"  falsehood :"  the  abstract. 
"  Speak  ye  truth  each  one  with  his  neighbour,"  is  quoted, 
•lightly  changed,  from  Zechariah   8.  16.     For  "to,"  he 
quotes  it  "with,"  to  mark  our  inner  connection  with  one 
another,  as  "members  one  of  another."     [Stier.]     Not 
merely  members  of  one  body.    Union  to  one  another  in 
Christ,  not  merely  the  external  command,  Instinctively 
leads  Christians  to  fulfil  mutual  duties.    One  member 
oould  not  injure  or  deceive  another,  without  injuring 
himself,  as  all  have  a  mutual  and  common  Interest.    36. 
Be  ye  angry  and  sin  not— So  the  LXX„  Psalm  4.  4. 
Should  circumstances  arise  to  call  for  anger  on  your  part, 
let  it  be  as  Christ's  "  anger"  (Mark  3.  5),  without  sin.    Our 
natural  feelings  are  not  wrong  when  directed  to  their 
legitimate  object,  and  when  not  exceeding  due  bounds. 
As  in  the  future  literal,  so  in  the  present  spiritual,  resur- 
rection, n-  >  essential  constituent  is  annihilated,  but  all 
that  is  a  perversion  of  the  original  design  is  removed. 
Thus  indignation  at  dishonour  done  to  God,  and  wrong 
to  man,  is  Justifiable  anger.    Passion  is  sinful  (derived 
from  "passlo,"  suffering:  implying  that  amidst  seeming 
energy,  a  man  is  really  passive,  the  slave  of  his  anger, 
instead  of  ruling  it),    let  not  the  sun  go  down  upon 
your  wrath—"  wrath"  is  absolutely  forbidden;  "anger" 
not  so,  though,  like  poison  sometimes  used  as  medicine, 
It  is  to  be  used  with  extreme  caution.    The  sense  is  not. 
Tour  anger  shall  not  be  imputed  to  you  if  you  put  It  away 
before  nightfall ;  but  "  let  no  wrath  (i.  e.,  as  the  Greek,  per- 
sonal 'irritation'  or  'exasperation')  mingle   with  your 
'anger,'  even  though  the  latter  be  righteous."    [Tkknch, 
Synonyms.]    "  Put  it  away  before  sunset"  (when  the  Jewish 
day  began),  is  proverbial  for  put  it  away  at  once  before 
tmother  day  begin  (Deuteronomy  24.  15);  also  before  you 
part  with  your  brother  for  the  night,  perhaps  never  in 
this   world   to  meet  again.     So  Jon  a,  "Let   not  night 
and  anger  against  any  one  sleep  with  you,  but  go  and 
conciliate  the  other  party,  though  he  have  been  the  first 
tocommit  the  offence."   Let  not  your  "  anger"  at  another's 
wkrisedness  verge  into  hatred,  or  contempt,  or  revenge. 
[Vatablus.]    37.  Neither  give  place — i.  e.,  occasion,  or 
scope,  to  the  devil,  by  continuing  in  "  wrath."    The  keep- 
ing of  anger  through  the  darkness  of  night,  is  giving 
place  to  the  devil,  the  prince  of  darkness  (ch.  6. 12).    38. 
Greek,  "Let  him  that  stealeth."    The  imperfect  or  past 
tense   is,  however,  mainly  meant,  though    not   to   the 
exclusion  of  the  present.    "  Let  the  stealing  person  steal 
no  more."    Bandits  frequented  the  mountains  near  Ephe- 
atu.    Such  are  meant  by  those  called  "thieves"  in  the 
New  Testament,    but  rather— For  it  is  not  enough  to 
cease  from  a  sin,  but  the  sinner  must  also  enter  on  the  path 
that  Is  Its  very  opposite.  [Chrysostom.]  The  stealer,  when 
repentant,  should  labour  more  than  he  would  be  called 
on  to  do,  If  he  had  never  stolen,    let  him  labour— Theft 
and  Idleness  go  together,    the  thing  which  Is  good— in 
contrast  with  theft,  the   thing   which  was  evil   in  his 
past  character,    with  his  hands— in  contrast  with  his 
former  thievish  use  of  his  hands,    that  lie  may  have  to 
give  —  "that  he  may  have   wherewith   to  impart."     He 
who  has  stolen  should   exercise  liberality  beyond  the 
restitution  of  what  he  has  taken.    Christians  in  general 
should   make  not  selfish  gain  their  aim  In  honest  In- 
dustry, but  the  acquisition  of  the  means  of  greater  use- 
fulness to  their  fellow-men    and  the  being  independent 
af  the  alms  of  other*.    So  St.  Paul  himself  (Acts  20.  35;  2 


Thessalomaiis  3.  8)  acted  as  he  taught  (1  Thessalonlans  * 
11).    39.  corrupt— lit.,  "insipid,"    without   "the  salt  of 
grace"  (Colosslans  4.  6),  so  worthless  and  then  bpcomlng 
corrupt:  Included  in  "foolish  talking"  (ch.  5.  4).    Its  op- 
posite is  "  that  which  is  good  to  edifying."    that  which, 
Ac. — Greek,  "whatever  is  good."     use  of  edifying— {it. 
"  for  edifying  of  the  need,"  z.  e.,  for  edifying  where  it  U 
needed.    Seasonably  edifying ;  according  as  the  occasion 
and  present  needs  of  the  hearers  require,  now  censure,  at 
another  time  consolation.    Even  words  good  in  them- 
selves must  be  introduced  seasonably,  lest  by  our  fault 
they  prove   injurious   inetead   of  useful.    Trench   ex- 
plains, Not  vague  generalities,  which  would  suit  a  thou- 
sand other  cases  equally  well,  and  probably  equally  ill: 
our  words  should  he  as  nails  fastened  in  a  sure  place, 
words  suiting  the  present  time  and  the  present  person, 
being  "  for  the  edifying  of  the  occasion"  (Colossians  4.  6). 
communication  —  language.    mlnlster—Oree*,   "give." 
The  word  spoken  "  gives  grace  to  the  hearers"  when  God 
uses  it  as  His  instrument  for  that  purpose.    30.  grieve 
not — A  condescension  to  human  modes  of  thought  most 
touching.    Cf.    "vexed  His   Holy  Spirit"  (Isaiah  63.  10; 
Psalm  78.  40);  "fretted  me"  (Ezeklel  16.  43 :  implying  His 
tender  love  to  us);  and  of  hardened  unbelievers,  "resist 
the  Holy  Ghost"  (Acts  7. 51).  This  verse  refers  to  believers, 
who  grieve  the  Spirit  by  inconsistencies  such  as  In  the 
context  are  spoken  of,  corrupt  or  worthless  conversation, 
Ac.    whereby  ye  are  sealed — rather,   "wherein  (or  'in 
whom')  ye  were  sealed."    As  in  ch.  1. 13,  believers  are 
said  to  be  sealed  "in"  Christ,  so  here  "  in  the  Holy  Spirit," 
who  is  one  with  Christ,  and  who  reveals  Christ  in  the 
soul :  the  Greek  implies  that  the  sealing  was  done  already 
once  for  all.    It  is  the  Father  "by"  whom  believers,  as 
well  as  the  Son  Himself,  were  sealed  (John  6.  27).    The 
Spirit  Is  represented  as  Itself  the  seal  (ch.  1. 13,  where  see, 
for  the  image  employed,  the  Note).    Here  the  Spirit  is  the 
element  in  which  the  believer  is  sealed,  His  gracious  influ- 
ences being  the  seal  Itself,    unto— kept  safely  against  the 
day  of  redemption,  viz.,  of  the  completion  of  redemption  in 
the  deliverance  of  the  body  as  well  as  the  soul  from  all 
sin  and  sorrow  (ch.  1. 14;  Luke  21.  23;  Romans  8.  23).    31 
bitterness — both  of   spirit   and  of   speech :    opposed    to 
"kind."    wrath— passion  for  a  time:   opposed  to  "ten- 
der-hearted."    Whence  Bk.ngkl  translates  for  "wrath," 
harshness,    anger— lasting  resentment:  opposed  to  "*  for- 
giving one  another."    clamour— compared  by  Chrysos- 
tom to  a  horse  carrying  auger  for  Its  rider:  "bridle  the 
horse,  and  you  dismount  Its  rider."    "Bitterness"  begets 
"wrath;"  "wrath,"  "anger;"  "anger,"  "clamour;"  and 
"clamour,"  the  more  chronic  "evil-speaking,"  slander, 
insinuations,  and   surmises   of  evil.     "Malice"   is    the 
secret  root  of  all:  "fires  fed  within,  and  not  appearing 
to  bystanders  from  without,  are  the  most  formidable." 
[Chrysostom.]    33.  (Luke  7.  42;    Colossians  8. 12.)    even 
a» — God  hath  shown  Himself  "  kind,  tender-hearted,  and 
forgiving  to  you;"  it  is  but  )ust  that  you  in  turn  shall  be 
so  to  your  fellow-meu,  who  have  not  erred  against  yon 
in  the  degree  that  you  have  erred  against  God  (Matthew 
18.  83).    God  for  Christ's  sake— rather  as  Greek,  "  God  In 
Christ"  (2  Corinthians  5. 19).    It   is   in  Christ   that  God 
vouchsafes  forgiveness  to  us.     It  cost  God  the  death  of 
His  Son,  as  man,  to  forgive  us.    It  costs  us  nothing  to  for- 
give our  fellow-man.     hath  forgiven— rather  as  Greek, 
"forgave  you."    God  has,  once  for  all,  forgiven   sin   in 
Christ,  as  a.  past  historical  fact. 

CHAPTER    V. 

Ver.  1-33.  Exhortations  to  Lots;  and  against  Car- 
nal, Lusts  and  Communications.  Circumspection  m 
Walk:  Redeeming  the  Time:  Being  Filled  wtth  thti 
Spirit  :  Singing  to  the  Lord  with  THANK_ruwiKas 
The  Wife's  Duty  to  the  Husbanl  Rests  on  that  o» 
the  Church  to  Christ.  1.  therefore— seeing  that  "  Goo 
in  Christ  forgave  you"  (ch.  4.82).  follower*  —  Greek, 
"imitators"  of  God,  in  respect  to  "love"  (v.  2):  God's  es- 
sential character  (1  John  4.  16).  as  dear  children—  Grtek, 
"as  child'-en  beloved;"  to  which  v.  2  refers,  "As  Chris. 


EPHESIANS  V. 


*loo  loved  us'  (1  John  4. 19).  "  We  are  sons  of  men,  when 
we  do  111;  sons  of  God,  when  we  do  well."  [Augustine, 
Psalm  S2..1  (of.  Matthew  6.  44,  45,  48).  Sonship  infers  an  ab- 
solute necessity  of  imitation.  It  being  vain  to  assume  the 
title  of  Bon  without  any  similitude  of  the  Father.  [Peab- 
soit.]  ».  And— In  proof  that  you  are  so.  walk— Resum- 
ing eh.  4. 1,  "  walk  worthy  of  the  vocation,"  Ac.  as 
Christ  .  ,  .  loved  us— From  the  love  of  the  Father  he 
passes  to  the  love  of  the  Son,  in  whom  God  most  endear- 
ng  y  manifests  His  love  to  us.  given  himself  for  u»— 
Qreek,  "given  Himself  up  (viz.,  to  death,  Galatians  2.  20) 
for  us."  t.  e.,  in  our  behal/:  not  here  vicarious  substitu- 
tion, though  that  Is  indirectly  implied  "  in  our  stead." 
The  offerer,  and  the  offering  that  He  offered,  were  one 
and  the  same  (John  15. 13 ;  Romans  5.  8).  offering  and 
saeriflce— "Offering"  expresses  generally  His  presenting 
Himself  to  the  Father,  as  the  Representative  undertaking 
the  cause  ot  the  whole  of  our  lost  race  (Psalm  40.  6-8),  in- 
cluding His  life  of  obedience;  though  not  excluding  His 
offering  of  His  body  for  us  (Hebrews  10.  10).  It  is  usually 
an  unbloody  offering,  in  the  more  limited  sense.  "Sacri- 
fice" refers  to  Hlsdeath  for  us  exclusively.  Christ  is  here, 
in  reference  to  Psalm  40.  6  (quoted  again  in  Hebrews  10. 
5),  represented  as  the  antitype  of  all  the  offerings  of  the 
law,  whether  the  unbloody  or  bloody,  eucharlstical  or 
propitiatory,  for  a  sweet-smelling  tarour- Greek,  "  for 
an  odour  of  a  sweet  smell,"  t.  e.,  God  is  well  pleased  with 
the  offering  on  the  ground  of  its  sweetness,  and  so  is 
reconciled  to  us  (oh.  1.  6;  Matthew  3. 17 ;  2  Corinthians  5. 
18,19;  Hebrews  10.6-17).  The  ointment  compounded  of 
principal  spices,  poured  upon  Aaron's  head,  answers  to 
the  variety  of  the  graces  by  which  He  was  enabled  to 
"offer  Himself  a  sacrifice  for  a  sweet-smelling  savour." 
Another  type,  or  prophecy  by  figure,  was  "the  sweet 
savour"  (savour  ■$  rest.  Margin)  which  God  smelled  In 
Noah's  sacrifice  (Genesis  8.  21).  Again,  as  what  Christ  is, 
believers  also  are  (1  John  4.  17),  and  ministers  are :  St. 
Paul  says  (2  Corinthians  2.  17)  "we  are  unto  God  a  sweet 
lavour  of  Christ."  3.  once  named—  Greek,  "Let  it  not 
%»  even  named"  (v.  4, 12).  "  Uncleanness"  and  "  covetous- 
•aess"  are  taken  up  again  from  ch.  4. 19.  The  two  are  so 
Jlosely  allied  that  the  Greek  for  "  covetousness"  (pleon- 
sxia)  is  used  sometimes  in  Scripture,  and  often  in  the 
Slreek  fathers,  for  sins  of  impurity.  The  common  prin- 
eiple  is  the  longing  to  fill  one's  desire  with  material  ob- 
jects of  sense,  outside  of  God.  The  expression,  "not  be 
even  named,"  applies  better  to  impurity,  than  to  "covet- 
ousness." 4.  Althinesa  —  obscenity  in  act  or  gesture, 
foolish  talking— the  talk  of  fools,  which  is  folly  and 
sin  together.  The  Greek  of  it,  and  of  "  filthlness,"  occurs 
nowhere  else  In  the  New  Testament,  nor— rather,  "  or" 
(cf.  v.  8).  Jesting  —  Greek,  "eutrapelia:"  found  nowhere 
else  in  the  New  Testament:  implying  strictly  that  versa- 
tility which  turns  about  and  adapts  itself,  without  regard 
to  principle,  to  the  shifting  circumstances  of  the  moment, 
and  to  the  varying  moods  of  those  with  whom  it  may 
deal.  No*,  scurrlle  buffoonery,  but  reflued  "persiflage" 
and  "  badinage,"  for  which  Ephesus  was  famed  (Plau- 
TUS,  Miles  Gloriosus,  3.  1,  42-52),  and  which,  so  far  from 
being  censored,  was  and  is  thought  by  the  world  a  pleas- 
ant accomplishment.  In  Colossians  3.  8,  "filthy  commu- 
nication" refers  to  the  foulness ;  "  foolish  talking,"  to  the 
/oily;  "jesting,"  to  the  false  refinement  [and  trifling  witti- 
cism, Tittmann]  of  discourse  unseasoned  with  the  salt 
of  grace.  [Tbench.]  not  conveniently— "unseemly;"  not 
auch  "  as  become  saints"  (v.  3).  ratker  giving  of  thanks 
—A  happy  play  on  sounds  in  Greek,  eucharislia  contrasted 
with  eutrapelia;  reflued  "jesting"  and  subtle  humour 
sometimes  offend  the  tender  feelings  of  grace;  "giving 
of  thanks"  gives  that  real  cheerfulness  of  spirit  to  be- 
lievers which  the  worldly  try  to  get  from  "jesting"  (i>.  19, 
JO;  .lames  5.  13).  5.  UiW  ye  know— The  oldest  M8S.  read, 
"Of  this  ye  are  sure  knowing;"  or  as  Alfokd,  "This  ye 
inow  being  aware."  covetous  .  .  .  Idolater — (Colossians 
%.  5.)  The  best  read)  ug  may  be  translated,  "  That  is  to  say, 
«.,  whifJi  is  (in  other  words)  an  idolater.  St.  Paul  himself 
tad  forsaken  all  for  Christ  (2  Corinthians  6.  10;  11.  27). 
Oovetousnesn  '*  worship  of  the  creature  instead  of  the 


Creator,  the  highest  treason  against  the  King  of  kings  (J 
Samuel  15.  23;  Matthew  6.  24;  Phillppians  8.  19;  1  John  i, 
15).    hath— The  present  implies  the  fixedness  of  tht  exclu- 
sion, grounded  on  the  eternal  verities  of  that  kingdom. 
[Alfobd.]    of  Christ  and  of  God— rather,  as  one  Greek 
article  is  applied  to  both,  "of  Christ  and  God,"  implying 
their  perfect  oneness,  which  is  consistent  only  with  the 
doctrine  that  Christ  Is  God  (cf.  2  Thessalonians  1.  12 ;  1 
Timothy  5.  21 ;  6.  13).    6.  vain— empty,  unreal  words,  vis., 
palliations  of  "  uncleanness,"  v.  3,  4 ;  Isaiah  6. 20  (that  it  Is 
natural  to  indulge  In  love),  "covetousness"  (that  it  is  use- 
ful to  society  that  men  should  pursue  gain),  and  "Jesting" 
(that  it  is  witty  and  clever,  and  that  God  will  not  so  se- 
verely punish  for  such  things),     because  of  these  things 
—uncleanness,  covetousness,  &c.  (v.  3-5).    coineth— present, 
not  merely  "  shall  come."    Is  as  sure  as  if  already  come. 
children— rather,  "sons  of  disobedience"  (ch.  2.  2,  3).  The 
children  of  unbelief  in  doctrine  (Deuteronomy  32.  20)  are 
"  children  of  disobedience"  In  practice,  and  these  again 
are  "  children  of  wrath."   7.  Here  fellowship  with  wicked 
workers  is  forbidden ;  in  v.  11,  with  their  wicked  works. 
8.  sometimes— "once."    The  emphasis  is  on  "  were."    Ye 
ought  to  have  no  fellowship  with  sin,  which  is  darkness, 
for  your  state  as  darkness  is  now  past.    Stronger  than 
"In  darkness"  (Romans  2.19).    light  — not  merely  "en- 
lightened ;"  but  light  enlightening  others  (v.  13).      in— in 
union  with  the  Lord,  who  is  the  light,    children  of 
light— not  merely  "of  the  light;"  Just  as  "children  of 
disobedience"  is  used  on  the  opposite  side;  those  whose 
distinguishing  characteristic  is  light.    Pliny,  a  heathen 
writing  to  Trajan,  beass  unwilling  testimony  to  the  ex- 
traordinary purity  of  Christians'  lives,  contrasted  with 
the  people  around  them.    9.  fruit  of  the  Spirit— taken 
by  transcribers  from  Galatians  5.  22.    The  true  reading  la 
that  of  the  oldest  MSS.,  <fcc,  "The  fruit  of  the  light  ;"  in 
contrast  with  "  the  unfruitful  works  of  darkness"  (v.  11). 
This  verse  is  parenthetic.    Walk  as  children  of  light,  t. «., 
in  all  good  works  and  words,  "  fob  the  fruit  of  the  light  is 
[borne]  in  [Ajlkobd;  but  Bengel,  'consists  in']  all  good- 
ness [opposed  to  '  malice,'  ch.  4. 31],  righteousness  [opposed 
to  'covetousness,'  v.  3]  and  truth"  [opposed  to  "lying," 
ch.  4.  25].     10.  Proving— construed   with   "walk"   (v.  8; 
Romans  12. 1,  2).    As  we  prove  a  coin  by  the  eye  and  the 
ear,  and  by  using  it,  so  by  accurate  and  continued  study, 
and  above  all  by  practice  and  experimental  trial,  we  may 
prove  or  test  "  what  is  acceptable  unto  the  Lord."    This 
is  the  office  of  "  light,"  of  which  believers  are  "children," 
to  manifest  what  each  thing  is,  whether  sightly  or  un- 
sightly.   11.  unfruitful  works  of  darkness— Sins  are 
terminated   in    themselves,    and    therefore    are    called 
"works,"  not  "fruits"  (Galatians  5.  19,  22).    Their  only 
fruit  is  that  which  is  not  in  a  true  sense  fruit  (Deuteron- 
omy 32.  32),  viz.,  "death"  (Romans  6.  21;  Galatians  6.  8). 
Plants  cannot  bear  "  fruit"  in  the  absence  of  light.    Sin 
is  "darkness,"  and  its  parent  Is  the  prince  of  darkness  (ch, 
6. 12).    Graces,  on  the  other  hand,  as  flourishing  in  "the 
light,"  are  reproductive,  and  abound  in  fruits ;  which,  as 
harmoniously  combining  in  one  whole,  are  termed  (in 
the  singular)  "the  fbuit  of  the  Spirit"  (v.  9).    rather,  Ac. 
— translate  as  Greek,  "Rather  even  reprove  them"  (cf.  Mat- 
thew 5.  14-16).     Not  only  "  have  no  fellowship,  but  even 
reprove  them,"  viz.,  in  words,  and  in  your  deeds,  which, 
shining  with  "  the  light,"  virtually  reprove  all  that  Is 
contrary  to  light  (v.  13;  John  3.  19-21).     "  Have  no  fellow- 
ship," does  not  imply  that  we  can  avoid  all  Intercourse 
(1  Corinthians  5. 10),  but  "avoid  such  fellowship  as  will 
defile  yourselves ;"  Just  as  light,  though  it  touch  filth,  is 
not  soiled  by  it;  nay,  as  light  detects  it,  so,  "  even  reprovt 
sin."    ia.  The  Greek  order  is,  "  For  the  things  done  in  se- 
cret by  them,  it  is  a  shame  even  to  speak  of."    The  "  for" 
gives  his  reason  for  "  not  naming"  (cf.  v.  8)  in  detail  the 
works  of  darkness,  whereas  he  describes  definitely  (v.  9) 
"  the  fruit  of  the  light."  [Bbngel.]    "  Speak  of,"  I  think, 
is  used  here  as  "speaking  of  ivithout  reproving,  '  in  con- 
trast to  "  even  reprove  them."    Thus  the  "  for"  expresses 
this,  Reprove  them,  for  to  speak  of  them  without  reproving 
them,  is  a  shame  (v.  3).    Thus  "works  of  darknem"  an- 
swers to  "  things  done  in  secret."    13.  that  »n  re|M-*v«d~ 

i5S 


EPHE8IAN8   V. 


rattier,  "  when  they  are  reproved,"  via.,  by  you  (v.  11). 
whatsoever  doth  make  manifest— rather,  "  everything 
that  Is  (i. «.,  suffers  itself  to  be)  made  manifest  (or  '  shone 
npon,'  vit.,  by  your  •  reproving,'  v.  11)  is  (thenceforth  no 
longer  'darkness,'  v.  8,  but)  light."  The  devil  and  the 
wicked  will  not  suffer  themselves  to  be  made  manifest 
by  the  light,  but  love  darkness,  though  outwardly  the 
light  shines  round  them.  Therefore, "  light"  has  no  trans- 
forming effect  on  them,  so  that  they  do  not  become  light 
(John  8. 19,  20).  But,  says  the  apostle,  you  being  now  light 
yourselves  (u.  8),  by  bringing  to  light  through  reproof 
those  who  are  In  darkness,  will  convert  them  to  light. 
Your  consistent  lives  and  faithful  reproofs  will  be  your 
"armour  of  light"  (Romans  13. 12) in  making  an  inroad 
on  the  kingdom  of  darkness.  14.  Wherefore—  Referring 
to  the  whole  foregoing  argument  (v.  8, 11, 13).  Seeing  that 
light  (spiritual)  dispels  the  pre-existing  darkness,  He 
(God)  saith,  <fcc.  (cf.  the  same  phrase,  ch.  4.8).  Awahe— 
The  reading  of  all  the  oldest  MSS.  is,  "Up!"  or  "Rouse 
thee  I"  a  phrase  used  in  stirring  men  to  activity.  The 
words  are  a  paraphrase  of  Isaiah  60. 1, 2,  not  an  exact  quo- 
tation. The  word  "  Christ,"  shows  that  in  quoting  the 
prophecy,  he  views  it  in  the  light  thrown  on  it  by  its  Gos- 
pel  fulfilment.  As  Israel  is  called  on  to  "  awake"  from  its 
previous  state  of  "darkness"  and  "death"  (Isaiah  59. 10; 
00.  2),  for  that  her  Light  is  come ;  so  the  Church,  and  each 
Individual  is  similarly  called  to  awake.  Believer*  are 
ealled  on  to  "  awake"  out  of  sleep ;  unbelievers,  to  "  arise" 
from  the  dead  (cf.  Matthew  25.  5;  Romans  13. 11;  1  Thes- 
■alonians  5.  6,  with  ch.  2. 1).  Christ— "the  true  light," 
"  the  Sun  of  righteousness."  give  thee  light— rather,  as 
Greek,  "  Shall  shine  upon  thee"  (so  enabling  thee  by  being 
"made  manifest"  to  become,  and  be,  by  the  very  fact, 
"light,"  v.  13;  then  being  so  "enlightened,"  oh.  1.18,  thou 
shalt  be  able,  by  "  reproving,"  to  enlighten  others).  15. 
that— rather  as  Greek,  "  See  how  ye  walk,"  &o.  The  double 
Idea  is  compressed  into  one  sentence :  "  See  (take  heed) 
how  ye  walk,"  and  "See  that  ye  walk  circumspectly." 
The  manner,  as  well  as  the  act  Itself,  is  included.  See  how 
ye  are  walking,  with  a  view  to  your  being  circumspect 
(lit.,  accurate,  exact)  in  your  walk.  Cf.  Colossians  4.  6, 
"Walk  In  wisdom  (answering  to  'as  wise'  here)  toward 
them  that  are  without"  (answering  to  "circumspectly," 
L  e.,  oorrectly,  in  relation  to  the  unbeliever!  around,  not 
giving  occasion  of  stumbling  to  any,  but  edifying  all  by 
a  consistent  walk),  not  as  fool*— Greek,  "not  as  unwise, 
but  as  wise."  16.  Redeeming  the  time — (Colossians  4. 
6).  Greek,  "  Buying  up  for  yourselves  the  seasonable 
time"  (whenever  it  occurs)  of  good  to  yourselves  and  to 
others.  Buying  off  from  the  vanities  of  "them  that 
are  without"  (Colossians  4.  5),  and  of  the  "unwise" 
(here  in  Epheslans),  the  opportune  time  afforded  to 
yon  for  the  work  of  God.  In  a  narrower  sense,  special 
favourable  seasons  for  good,  occasionally  presenting  them- 
•alves,  arc  referred  to,  of  which  believers  ought  diligently 
to  avail  themselves.  This  constitutes  true  "  wisdom  "  (v. 
16).  In  a  larger  sense,  the  whole  season  from  the  time  that  one 
it  spiritually  awakened,  is  to  be  "  redeemed  "  from  vanity 
tor  God  (cf.  2  Corinthians  6.  2;  1  Peter  4.  2-4).  "  Redeem  " 
implies  the  preciousness  of  the  opportune  season,  a  Jewel 
to  be  bought  at  any  price.  Wahl  explains,  "  Redeeming 
tor  yourselves  (i.  e.,  availing  yourselves  of)  the  opportun- 
ity (offered  you  of  acting  aright),  and  commanding  the 
time  as  a  master  does  his  servant."  Tittmann,  "  Watch 
the  time,  and  make  it  your  own  so  as  to  control  it ;  as 
merchants  look  out  for  opportunities,  and  accurately 
choose  out  the  best  goods ;  serve  not  the  time,  but  com- 
mand it,  and  It  shall  do  what  you  approve."  So  Pindaii, 
PyOUa,  4.  509,  "The  time  followed  him  as  his  servant,  and 
was  not  as  a  runaway  slave."  because  the  days  are  evil 
—The  days  of  life  in  general  are  so  exposed  to  evil,  as  to 
make  it  necessary  to  make  the  most  of  the  seasonable  op- 
portunity so  long  as  it  lasts  (ch.  6. 13 ;  Genesis  47.  9 ;  Psalm 
49.  6;  Eocleslastes  11.  2;  12. 1;  John  12.  35).  Besides,  there 
are  many  special  evil  days  (in  persecution,  sickness,  Ac.) 
when  the  Christian  is  laid  by  in  silence,  therefore  he  needs 
the  more  to  Improve  the  seasonable  times  afforded  to  him 
iAmos  ft.  18),  which  St.  Paul  perhaps  alludes  to.  IT. 
364 


"Wherefore— Seeing  that  ye  need  to  walk  so  circumspectly 
choosing  and  using  the  right  opportunity  of  good .  unwtM 
—a  different  Greek  word  from  that  in  v.  15.  Translate,  "fool- 
ish," or  "senseless."  understanding— not.  merely  know- 
ing as  a  matter  of  fact  (Luke  12.  47),  but  knowing  with  un- 
derstanding, the  will  of  the  Lord— as  to  how  each  oppor 
tunlty  Is  to  be  used.  The  Lord's  will,  ultimately,  is  otu 
"  sancti  ncation  "  (1  Thessalonlans  4. 8) ;  and  that '  in  every 
thing,"  meantime,  we  should  "  give  thanks  "  (1  Thessalo 
nlans  5. 18;  cf.  above,  v.  10).  18.  eicwis- worthless,  ruinous, 
reckless  prodigality,  wherein— not  in  the  wine  Itself  whes 
used  aright  (1  Timothy  5.  23),  but  in  the  "  excess  "  as  to  11 
but  be  filled  with  the  Spirit— The  effect  in  inspiration 
was  that  the  person  was  "filled"  with  an  ecstatic  exhila- 
ration, like  that  caused  by  wine ;  hence  the  two  are  ban 
connected  (cf.  Acts  2. 13-18).  Hence  arose  the  abstinence 
from  wine  of  many  of  the  prophets,  e.  g„  John  Baptist, 
viz.,  in  order  to  keep  distinct  before  the  world  the  ecstasy 
caused  by  the  Spirit,  from  that  caused  by  wine.  So  also 
in  ordinary  Christians  the  Spirit  dwells  not  in  the  mind 
that  seeks  the  disturbing  Influences  of  excitement,  but  in 
the  well-balanced  prayerful  mind.  Such  a  one  expresses 
his  joy,  not  in  drunken  or  worldly  songs,  but  In  Christian 
hymns  of  thankfulness.  19.  (Colossians  3.  16.)  to  your* 
selves — "  to  one  another."  Hence  soon  arose  the  an  tl  pho- 
nal or  responsive  chanting  of  which  Flint  writes  to  Tra- 
jan :  "  They  are  wont  on  a  fixed  day  to  meet  before  day- 
light [to  avoid  persecution]  and  to  recite  a  hymn  amone 
themselves  by  turns,  to  Christ,  as  if  being  God."  The  Spirit. 
gives  true  eloquence ;  wine,  a  spurious  eloquence.  psalms 
—generally  accompanied  by  an  instrument,  hymns— in 
direct  praise  to  God  (cf.  Acts  16.  25;  1  Corinthians  14.  26 , 
James  5.  13).  songs— the  general  term  for  lyric  pieces, 
"  spiritual  "  is  added  to  mark  their  being  here  restricted 
to  sacred  subjects,  though  not  merely  to  direct  praises  of 
God,  but  also  containing  exhortations,  prophecies,  Ac 
Contrast  the  drunken  "  songs,"  Amos  8.  10.  maidng 
melody—  Greek,  "Playing  and  singing  with  an  Instru- 
ment." in  your  heart— not  merely  with  the  tongue ;  bul 
the  serious  feeling  of  the  heart  accompanying  the  singing 
of  the  lips  (cf.  1  Corinthians  14. 15;  Psalm  47.  7).  The  con- 
trast Is  between  the  heathen  and  the  Christian  practice, 
"Let  your  songs  be  not  the  drinking  songs  of  heathen 
feasts,  but  psalms  and  hymns;  and  their  accompaniment, 
not  the  music  of  the  lyre,  but  the  melody  of  the  heart.'  [Coirr- 
BKABE  and  HowsoN.J  to  the  Lord— See  Pliny's  letter 
quoted  above:  "To  Christ  as  God."  20.  thanks  .  .  .  fot 
all  things — even  for  adversities;  also  for  blessings,  un - 
known  as  well  as  known  (Colossians  8, 17;  IThessaloniant 
5.  18).  unto  God  and  the  Father— the  Fountain  of  every 
blessing  in  Creation,  Providence,  Election,  and  Redemp 
tlon.  Lord  Jesus  Christ— by  whom  all  things,  even  dis- 
tresses, become  ours  (Romans  8.  85,  37 ;  1  Corinthians  8 
20-23).  21.  (Philipplans  2.  3;  1  Peter  5.  5.)  Here  he  passer 
from  our  relations  to  God,  to  those  which  concern  our  fel- 
low-men. In  tlte  fear  of  God— All  the  oldest  MSS.  and 
authorities  read,  "  in  the  fear  of  Chbiht."  The  believe* 
passes  from  under  the  bondage  of  the  law  as  a  letter,  U: 
be  "  the  servant  of  Christ "  (1  Corinthians  7.  22),  which, 
through  the  Instinct  of  love  to  Him,  is  really  to  be  "  the 
Lord's  freemau ;"  for  be  Is  "  under  the  law  to  Ch?  ist "  (1 
Corinthians  9.  21 ;  cf.  John  8.  36).  Christ,  not  the  Father 
(John  5.  22),  is  to  be  our  Judge.  Thus  reverential  fear  of 
displeasing  Him  is  the  motive  for  discharging  our  relative 
duties  as  Christians  (1  Corinthians  10.  22 ;  2  Corinthians  5. 
11 ;  1  Peter  2. 13).  22.  ch.  6.  9.  The  Church's  relation  t* 
Christ  In  His  everlasting  purpose,  Is  the  foundation  and 
archetype  of  the  three  greatest  of  earthly  relations,  that 
of  husband  and  wife  {v.  22-33),  parent  and  child  (ch.  6.  1-4J, 
master  and  servant  (ch.  6.  4-9).  The  oldest  MSS.  omit 
"submit  yourselves;"  supplying  it  from  v.  21,  "Ye  wiver 
(submitting  yourselves)  unto  your  own  husbands."  "  Yow: 
own"  is  an  argument  for  submissiveness  on  the  part  orf  • 
the  wives;  it  is  not  a  stranger,  but  your  own  husb&odf 
Whom  you  are  called  on  to  submit  unto  (cf.  Genesis  S.  Hi 
1  Corinthians  7. 2;  14.  34;  Colossians  3. 18 ;  Titus  2. 5;  1  Pfctei 
3.  1-7).  Those  subject  ought  to  submit  themselves,  a 
whatever  kind  their  superiors  are.    '  Subio  It "  is  the  tamo 


EPHES1ANS   V. 


aasod  of  wives  ■  "  obey,"  of  children  (ch.  6. 1),  as  there  is  a 
greater  equality  between  wives  and  husbands,  than  be- 
tween ehildi  an  and  parents,  as  unto  the  Lord— Submis- 
u).  veness  is  rendered  by  the  wife  to  the  husband  unde»  the 
«ye  of  Christ,  and  so  is  rendered  to  Christ  Himself.  The 
husband  stands  to  the  wife  in  the  relation  that  the  Lord 
does  to  the  Church,  and  this  is  to  be  the  ground  of  her  sub- 
mission :  though  that  submission  is  inferior  In  kind  and 
logree  to '  »at  which  she  owes  Christ  (v.  24).  33.  (1  Corinth- 
,%m  11.8.)  even  as—  Greek,  "as  also."  and  he  is— The 
oldest  MSS.  read, "  Himself  (being)  Saviour,"  &c,  omitting 
"  and,"  and  "  is."  In  Christ's  case,  the  Headship  is  united 
with,  nay  gained  by,  His  having  saved  the  body  in  the 
process  of  redemption ;  so  that  (St.  Paul  Implies)  I  am  not 
alleging  Christ's  Headship  as  one  entirely  identical  with 
that  other,  for  He  has  a  claim  to  it,  and  office  in  it,  pecu- 
liar to  Himself.  [AI/Fokd.]  The  husband  Is  not  saviour 
of  the  wife,  in  which  particular  Christ  excels;  hence, 
"But"  (V.  24)  follows.  [Bengel.]  34V.  Thei efor«*-~ i, am- 
tote,  as  Greek,  "But,"  or  "Nevertheless,"  i.  e.,  though 
there  be  the  difference  of  headships  mentioned  In  v.  23, 
nevertheless,  thus  far  they  are  one,  viz.,  in  the  subjection  or 
submission  (the  same  Greek  stands  for  "  is  subject"  as  for 
"submit,"  v.  21, 22)  of  the  Church  to  Christ,  being  the  pro- 
totype of  that  of  the  wife  to  the  husband,  their  own- 
Not  in  most  of  the  oldest  MSS.,  and  not  needed  by  the  ar- 
gument. In  every  thing— appertaining  to  a  husband's 
legitimate  authority;  "in  the  Lord"  (Colossians  3.  18); 
every  thing  not  contrary  to  God.  35.  "  Thou  hast  seen  the 
measure  of  obedience ;  now  hear  also  the  measure  of  love. 
Do  you  wish  your  wife  to  obey  you,  as  the  Church  is  to 
obey  Christ  ?  Then  have  a  solicitude  for  her  as  Christ  had 
for  the  Church  [v.  23,  "  Himself  the  Saviour  of  the  body  "] ; 
and  If  it  be  necessary  to  give  thy  life  for  her,  or  to  be  cut  in 
ten  thousand  pieces,  or  to  endure  any  other  suffering  what- 
ever, do  not  refuse  it ;  and  If  you  suffer  thus,  not  even  so  do 
you  do  what  Christ  has  done;  for  you  Indeed  do  so  being 
already  united  to  her,  but  He  did  so  for  one  that  treated 
Him  with  aversion  and  hatred.  As,  therefore,  He 
brought  to  His  feet  one  that  so  treated  Him,  and  that 
even  wantonly  spurned  Him,  by  much  tenderness  of  re- 
gard, not  by  threats,  insults,  and  terror:  so  also  do  you 
act  towards  your  wife,  and  though  you  see  her  disdainful 
and  wantonly  wayward,  you  will  be  able  to  bring  her  to 
your  feet  by  much  thoughtfulness  for  her,  by  love,  by 
kindness.  For  no  bond  Is  more  sovereign  in  binding 
than  such  bonds,  especially  In  the  case  of  husband  aud 
wife.  For  one  may  constrain  a  servant  by  fear,  though 
not  even  he  is  so  to  be  bound  to  you ;  for  he  may  readily 
run  away.  But  the  companion  of  your  life,  the  mother 
of  your  children,  the  bswsis  of  all  your  joy,  you  ought  to 
bind  to  you,  not  by  fear  and  threats,  but  by  love  and  at- 
tachment." [Chbysostom.]  gave  himself—  Greek,  "gave 
Himself  up."  for  It— translate,  "for  her."  The  relation 
of  the  Church  to  Christ  is  the  ground  of  Christianity's 
having  raised  woman  to  her  due  place  in  the  social  scale, 
from  which  she  was,  and  is,  excluded  in  heathen  lands. 
36.  sanctify— ».  e.,  consecrate  her  to  God.  Cf.  John  17. 19, 
meaning,  "  I  devote  myself  as  a  holy  sacrifice,  that  my  dis- 
ciples also  may  be  devoted  or  consecrated  as  holy  In 
(through)  the  truth."  [Neander]  (Hebrews  2.11;  10.10, 
Note;  13.12).  and  cleanse — rather, as  Greek,  "cleansing," 
without  the  "  aud."  frith  the  washing  of  water— rather 
as  Greek,  "  with,"  or  "  by  the  laver  of  the  water,"  viz.,  the 
baptismal  water.  So  it  ought  to  be  translated,  Titus  3.  5, 
the  only  other  passage  In  the  New  Testament  where  it 
occurs.  As  the  bride  passed  through  a  purifying  bath  be- 
fore marriage,  so  the  Church  (cf.  Revelation  21.  2).  He 
speaks  of  baptism  according  to  its  high  ideal  and  design, 
as  if  the  inward  grace  accompanied  the  outward  rite; 
hence  he  asserts  of  outward  baptism  whatever  Is  involved 
In  a  believing  appropriation  of  the  Divine  truths  it  sym- 
bolizes, and  says  that  Christ,  by  baptism,  has  purified  the 
Church  [N  bander]  (1  Peter  3.  21).  by  the  word—  Greek, 
"in  the  word."  To  be  Joined  with  "cleansing  it,"  or 
Tier."  The  "word  of  faith"  (Romans  10. 8, 9, 17),  of  which 
•onfesslon  is  made  in  baptism,  and  which  carries  the  real 
siaansing  (John  15.  3;  17.  17)  and  regenerating  power  (1 


Peter  1.23;  8.21).    [Alfobd.j    So  Augustine,  Tract  10  Is. 
John,  "Take  away  the  word,  and  what  Is  the  watei  sav* 
water  T    Add  the  word  to  the  element,  and  it  becomes  8 
sacrament,  being  itself  as  it  were  the  visible  word."    The 
regenerating  efficacy  of  baptism  Is  conveyed  in,  and  by. 
the  Divine  word  alone,     3T.  he— The  oldest  MSS.  an* 
authorities  read,  "That  He  might  Himself  present  unto 
Himself  the  Church  glorious,"  viz.,  as  a  bride  (2  Corin- 
thians 11. 2).    Holiness  &ndi  glory  are  inseparable.    "Clean- 
sing" Is  the  necessary  preliminary  to  both.     Holiness  is 
glory  Internal ;  glory  Is  holiness  shining  forth  outwardly 
The  laver  of  baptism  is  the  vehicle,  but  the  word  is  the 
nobler  and  true  instrument  of  the  cleansing.    [Bbnqbl. 
It  is  Christ  that  prepares  the  Church  with  the  necessary 
ornaments  of  grace,  for  presentation  to  Himself,  as  the 
Bridegroom  at  His  coming  again  (Matthew  25.  1,  Ac.; 
Revelation  19.  7;  21.  2).    not  having  spot— (Song  of  Solo- 
mon 4.  7.)    The  visible  Church  now  contains  clean  and 
unclean  together,  like  Noah's  ark;  like  the  wedding-room 
which  contained  some  that  had,  and  others  that  had  not, 
the  wedding  garment  (Matthew  22. 10-14 ;  cf.  2  Timothy  2. 
20);  or  as  the  good  and  bad  fish  are  taken  in  the  same  net 
because  it  cannot  discern  the  bad  from  the  good,  the  fish- 
ermen being  unable  to  know  what  kind  of  fish  the  nete 
have  taken  under  the  waves.    Still  the  Church  Is  termed 
"  holy"  in  the  creed,  in  reference  to  her  ideal  and  ultimate 
destination.     When  the   Bridegroom   comes,  the   bride 
shall  be  presented  to  Him  wholly  without  spot,  the  evil 
being  cut  off  from  the  body  for  ever  (Matthew  13.  47-50). 
Not  that  there  are  two  churches,  one  with  bad  and  good 
Intermingled,  another  in  which  there  are  good  alone; 
but  one  and  the  same  Church  In  relation  to  different 
times,  now  with  good  and  evil  together,  hereafter  with 
good  alone.    [Peakson.]    38.  Translate,  "So  ought  hus- 
bands also  (thus  the  oldest  MSS.  read)  to  love  their  own 
(cf.  Note,  v.  22)  wives  as  their  own  bodies."    "He  that 
loveth  his  own  wife,"  &o.  (v.  31).    So  there  is  the  same 
love  and  the  same  union  of  body  between  Christ  and  the 
Church  (v.  30,  32).    39.  For— Supply,  and  we  all  love  our- 
selves: "For  no  man,"  Ac.    his  own  flesh— ( V.  31,  end.) 
nonrisheth—  Greek,  "  nonrisheth  it  up,"  viz.,  to  maturity 
" Nourisheth,"  refers  to  food  and  internal  sustenance: 
"cherisheth,"  to  clothing  and  external  fostering,    even 
as — translate,  "even  as  also."    the  Lord— The  oldest  MSS. 
read,  "Christ."    Exodus  21. 10  prescribes  three  duties  to 
the  husband.    The  two  former  (food  and  raiment)  are 
here  alluded  to  in  a  spiritual  sense,  by  "nourisheth  and 
cherisheth;"  the  third  "duty  of  marriage"  Is  not  added 
In  consonance  with  the  holy  propriety  of  Scripture  lan- 
guage: its  antitype  is,  "know  the  Lord"  (Hosea  2. 19,  20). 
[Bengel].    30.  For— Greek,  "Because"  (1  Corinthians  6. 
15).     Christ  nourisheth  and  cherisheth    the   Church   as 
being  of  one  flesh  with  Him.    Translate,  "  Because  we  are 
members  of  His  body  (His  literal  body),  being  of  His  flesh 
and  of  His  bones"  [AFFORD]  (Genesis  2.  23,  21).    The  Greek 
expresses,  "  Being  formed  out  of,"  or  "of  the  substance  of 
His  flesh,"  <fec.    Adam's  deep  sleep,  wherein  Eve  wa« 
formed  from  out  of  his  opened  side,  Is  an  emblem  of 
Christ's  death,  which  was  the  birth  of  the  Spouse,  the 
Church.     John  12.24;  19.34,35,  to  which  verses  25,26,25 
allude,  as  Implying  atonement  by  His  blood,  and  sanctl- 
flcation  by  the  "  water,"  answering  to  that  which  flowed 
from  His  side  (cf.  also  John  7.  88,  39 ;  1  Corinthians  6. 11). 
As  Adam  gave  Eve  a  new  name,  Hebrew,  Isha,  "  woman,'' 
formed  from  his  own  rib,  Ish,  "man,"  signifying  her 
formation  from  him,  so  Christ,  Revelation  2.  17;  8.  12. 
Genesis  2. 21,  23,  24  puts  the  bones  first,  because  the  refer- 
ence there  Is  to  the  natural  structure.    But  St.  Paul  is 
referring  to  the  flesh  of  Christ.    It  is  not  our  bones  and 
flesh,  but  "we"  that  are  spiritually  propagated  (in  our 
soul  and  spirit  now,  and  in  the  body  hereafter,  regen- 
erated) from  the  manhood  of  Christ  which  has  flesh  and 
bones.     We  are  members  of  His  glorlfled   body  (John 
6.  53).    The  two  oldest  existing  MSS.,  and  Coptic  or  Mem- 
phitic  version,  omit  "of  His  flesh  and  of  His  bones:"  th* 
words  may  have  crept  into  the  text  through  the  Margin 
from  Genesis  2.  23,  LXX.     However,  Iben^kus,  294,  an«S 
the  old  Latin  and  Vulgate  versions,  with  some  good  oU 

•dhf> 


EPHESIANS   Vi. 


WML,  have  them.  31.  For  this  cause— Tbe  propaga- 
tion of  the  Church  from  Christ,  as  that  of  Eve  from 
A.dam,  is  the  foundation  of  tbe  spiritual  marriage. 
The  natural  marriage,  wherein  "a  man  leaves  father 
and  mother  (the  oldest  MSS.  omit  'his')  and  is  Joined 
unto  his  wife,"  is  not  the  principal  thing  meant  here,  but 
tha  spiritual  marriage  represented  by  it,  and  on  which 
it  rests,  whereby  Christ  left  the  Father's  bosom  to  woo 
to  Himself  the  Church  out  of  a  lost  world :  v.  32  proves 
this:  His  earthly  mother  as  such,  also,  He  holds  in 
secondary  account  as  compared  with  His  spiritual  Bride 
(Luke  2.  48,  4»;  8.  19-21;  11.  27,28).  He  shall  again  leave 
His  Father's  abode  to  consummate  the  union  (Matthew 
25. 1-10;  Revelation  19.  7).  they  two  shall  be  one  flesh- 
So  the  Samaritan  Pentateuch,  LXX.,  &c,  read  (Genesis 
2.  24),  instead  of  "  they  shall  be  one  flesh."  So  Matthew 
19.  5.  In  natural  marriage,  husband  and  wife  combine 
the  elements  of  one  perfect  human  being:  the  one  being 
Incomplete  without  the  other.  So  Christ,  as  God-man,  is 
pleased  to  make  the  Church,  the  body,  a  necessary  ad- 
junct to  Himself,  the  Head.  He  is  the  archetype  of  the 
Church,  from  whom  and  according  to  whom,  as  the  pattern, 
she  Is  formed.  He  is  her  Head,  as  the  husband  is  of  the 
wife  (Romans  6. 5;  1  Corinthians  11. 8 ;  15. 45).  Christ  will 
never  allow  any  power  to  sever  Himself  and  His  bride, 
indissolubly  Joined  (Matthew  19.8;  John  10.28,  29;  18. 1). 
39.  Rather,  "  This  mystery  is  a  great  one."  This  profound 
truth,  beyond  man's  power  of  discovering,  but  now  revealed, 
viz.,  of  the  spiritual  union  of  Christ  and  the  Church,  rep- 
resented by  the  marriage  union,  Is  a  great  one,  of  deep 
Import.  See  Note,  v.  30.  So  "  mystery"  is  used  of  a  Divine 
truth  not  to  be  discovered  save  by  revelation  of  God  (Ro- 
mans 11.25;  1  Corinthians  15.  51).  The  Vulgate  wrongly 
Iramlales,  "This  Is  a  great  sacrament,"  which  is  made  the 
piea  by  the  Romish  Church  (In  spite  of  the  blunder  hav- 
ing been  long  ago  exposed  by  their  own  commentators, 
(.'A.IK.TAN  and  Estius)  for  making  marriage  a  sacrament; 
it  is  plain,  not  marriage  in  general,  but  that  of  Christ  and 
the  Church,  Is  what  is  pronounced  to  be  a  "great  mys- 
tery," as  the  words  following  prove,  "/(emphatic)  say  it 
in  regard  to  Christ  and  to  the  Church"  (so  the  Greek  is 
best  translated).  "I,  while  I  quote  these  words  out  of 
Scripture,  use  them  in  a  higher  sense."  [Oonybeakk  and 
Howson.]  33.  nevertheless — Not  to  pursue  further  the 
mystical  meaning  of  marriage.  Translate  as  Greek,  "  Do 
ye  also  (as  Christ  does)  severally  each  one  so  love,"  <tc. 
The  words,  "  severally  each  one,"  refer  to  them  in  their  in- 
dividual capacity,  contrasted  with  the  previous  collective 
view  of  the  members  of  the  Church  as  the  bride  of  Christ. 

CHAPTER  VI. 

Ver.  1-24.  Mutual  Duties  of  Parents  asd  Chil- 
dren: Masters  and  Servants:  Oub  Lira  a  Wab- 
fAEE:  The  Spiritual  Armour  Needed  against 
Spiritual  Fobs.  Conclusion.  1.  obey— Stronger  than 
the  expression  as  to  wives,  "submitting,"  or  "being 
subject"  (ch.  5. 21).  Obedience  is  more  unreasoning  and 
Implicit;  submission  is  the  willing  subjection  of  an  in- 
ferior in  point  of  order  to  one  who  has  a  right  to  com- 
mand, in  the  Lord— Both  parents  and  children  being 
Christians  "in  the  Lord,"  expresses  the  element  in 
which  the  obedience  is  to  take  place,  and  the  motive 
to  obedlenoe.  In  Colosslans  3.  20,  it  is,  "  Children,  obey 
your  parents  m  all  tilings."  This  clause,  "  in  the  Lord," 
would  suggest  the  due  limitation  of  the  obedience  re- 
quired (Acts  5. 29 ;  cf.  on  the  other  hand,  the  abuse,  Mark 
7.  11-18).  right— Even  by  natural  law  we  should  render 
©bedienoe  to  them  from  whom  we  have  derived  life.  2. 
Here  the  authority  of  revealed  law  is  added  to  that  of  nat- 
ural law.  which  Is  .  .  .  promise— The  "promise"  is  not 
made  the  main  motive  to  obedience,  but  an  incidental 
one.  The  main  motive  is,  because  it  is  God's  will  (Deuter- 
onomy 5. 16,  "Honour  thy  father  and  mother,  as  the  Lord 
fhy  God  hath  commanded  thee");  and  that  It  is  so  pecu- 
liarly, la  shown  by  His  accompanying  It  "  with  a  promise." 
tart — In  the  decalogue  with  a  special  promise.  The  prom- 
tee  in  the  second  commandment  Is  a  general  one  Their 
S66 


duty  is  more  expressly  prescribed  to  children  than  w 
parents;  for  love  descends  rattier  than  ascends.  [Ben- 
gel.]  This  verse  proves  the  law  in  the  Old  Testament  is 
not  abolished.  3.  long  on  the  earth— In  Exodus  2o.  12, 
"  long  upon  the  land  which  the  Lord  thy  God  giveth  thee," 
which  St.  Paul  adapts  to  Gospel  times,  by  taking  away  the 
local  and  limited  reference  peculiar  to  the  Jews  InOi- 
naan.  The  godly  are  equally  blessed  in  every  land,  as  tbe 
Jews  were  in  the  land  which  God  gave  them.  This  prom- 
ise is  always  fulflWed,  either  literally,  or  by  the  substitu- 
tion of  a  higher  blessing,  viz.,  one  spiritual  and  eterual 
(Job  5. 26 ;  Proverbs  10. 27).  The  substance  and  essence  of 
the  law  are  eternally  In  force:  its  accidents  alone  (apply- 
ing to  Israel  of  old)  are  abolished  (Romans  6.  15).  4. 
fathers  — Including  mothers;  the  fathers  are  specified  as 
being  the  fountains  of  domestic  authority.  Fathers  are 
more  prone  to  passion  In  relation  to  their  children  than 
mothers,  whose  fault  is  rather  over-indulgence,  provoke 
not— irritate  not,  by  vexatious  commands,  unreasonable 
blame,  and  uncertain  temper.  [Autobd.]  Colosslans  3. 
21,  "  lest  they  be  discouraged."  nurture—  Greek.  "  disci- 
pline," viz.,  training  by  chastening  in  act  where  needed 
(Job  5. 17 ;  Hebrews  12. 7).  admonition— training  by  words 
(Deuteronomy  6.  7;  Proverbs  22.  6,  Margin,  "catechise"), 
whether  of  encouragement,  or  remonstrance,  or  reproof, 
according  as  is  required.  [Tbench.]  Contrast  1  Samuel 
3.  13,  Margin,  of  the  Lord— such  as  the  Lord  approves, 
and  by  His  Spirit  dictates.  5.  Servants—  ut.,  "slaves." 
masters  according  to  the  flesh — In  contrast  to  your  true 
and  heavenly  Master  (v.  4).  A  consolatory  hint  that  the 
mastership  to  which  they  were  subject,  was  but  for  a  time 
[ChbysostomJ  ;  and  that  their  real  liberty  was  still  their 
own  (1  Corinthians  7.  22).  fear  and  trembling— not  sla- 
vish terror,  but  (1  Corinthians  2. 3,  Note ;  2  Corinthians  7. 15) 
an  anxious  eagerness  to  do  your  duty,  and  a  fear  of  dis- 
pleasing, as  great  as  Is  produced  in  the  ordinary  slave  by 
"  threatenings"  (t>.  9).  singleness— without  double-mlnd- 
edness,  or  "  eye-service"  (v.  6),  which  seeks  to  please  out- 
wardly, without  the  sincere  desire  to  make  the  master's 
Interest  at  all  times  the  first  consideration  (1  Chronicles 
29.17;  Matthew  6.22,23;  Luke  11.34).  "Simplicity."  0. 
(Colosslans  3. 22.)  Seeking  to  please  their  masters  only  so 
long  as  these  have  their  eyes  on  them :  as  Gehazi  was  a 
very  different  man  In  his  master's  presence  from  what  he 
was  in  his  absence  (2  Kings  5).  men-pleasers— not  Christ- 
P leasers  (cf.  Galatians  1. 10;  1  Thessalonians  2.  4).  doing 
the  will  of  God — the  unseen  but  ever-present  Master :  the 
best  guarantee  for  your  serving  faithfully  your  earthly 
master  alike  when  present  and  when  absent,  from  the 
heart— lit.,  soul  (Psalm  111.  1 ;  Romans  18.  5).  7.  good  will 
—expressing  his  feeling  towards  his  master;  as  "doing 
the  will  of  God  from  the  heart"  expresses  the  source  of 
tbat  feeling  (Colosslans  3.23).  "Good  will"  Is  stated  by 
Xenophon  (Economics)  to  be  tbe  principal  virtue  of  a  slave 
towards  his  master:  a  real  regard  t<>  bis  master's  interest 
as  if  his  own,  a  good  will  which  not  even  a  master's  se- 
verity can  extinguish.  8.  any  man  doetb— Greek,  "  any 
man  shall  have  done,"  i.  e„  shall  be  found  at  the  Lord's 
coming  to  have  done,  the  same — in  full  payment,  in 
heaven's  currency,  shall  .  .  .  receive — (2  Corinthians  5. 
10;  Colosslans  3.  25 ;  but  all  of  grace,  Luke  17.  10;)  bond  or 
free— (1  Corinthians  7.  22;  12. 13 ;  Galatians  3.  28 ;  Colossians 
8. 11.)  Christ  does  not  regard  such  distinctions  in  His 
present  dealings  of  grace,  or  in  His  future  judgment.  The 
slave  that  has  acted  faithfully  for  the  Lord's  sake  to  his 
master,  though  the  latter  may  not  repay  his  faithfulness, 
shall  have  the  Lord  for  his  Paymaster.  So  the  freemaa 
who  has  done  good  for  the  Lord's  sake,  though  man  may 
not  pay  him,  has  the  Lord  for  his  Debtor  (Proverbs  19. 17). 
9.  the  same  things — Mutatis  mutandis.  Show  the  same 
regard  to  God's  will,  and  to  your  servants'  well-being,  In 
your  relation  to  them,  as  they  ought  to  have  In  their  rela- 
tion to  you.  Love  regulates  the  duties  both  of  servants 
and  masters,  as  one  and  the  same  light  attempers  various 
colours.  Equality  of  nature  and  faith  is  superior  to  dis- 
tinctions of  rank.  [Bengbl.]  Christianity  makes  a*  uien 
brothers:  cf.  Leviticus  25. 42,  43;  Deuteronomy  16. 13;  Jere- 
miah 34. 14  as  to  how  the  Hebrews  were  bound  to  treat 


EPHESIANS   VI. 


their  brethren  in  service ;  much  more  ought  Christians  to 
act  with  love.  threatening  —  Greek,  "the  threatening" 
which  masters  commonly  use.  "Masters"  in  the  Greek,  Is 
aot  so.strong  a  term  as  "  despots :"  it  implies  authority,  bnt 
not  absolute  domination,  your  master  also — The  oldest 
MSS.  read,  "  the  Master  both  of  them  and  you :"  "  their 
Master  and  yours."  This  more  forcibly  brings  out  the 
•quality  of  slaves  aud  masters  in  the  sight  of  God. 
&SNBGA.  Thyestes,  607,  says,  "  Whatever  an  inferior  dreads 
from  yon,  this  a  superior  Master  threatens  yourselves 
frith:  every  authority  here  is  under  a  higher  above." 
As  yon  treat  your  servants  so  will  He  treat  you.  neither 
.  respect  of  persons — He  will  not,  in  judging,  acquit 
^iae  because  thou  art  a  master,  or  condemn  him  because 
he  is  a  servant  (Acts  10.  34;  Romans  2. 11 ;  Galatlans  2.  6; 
Colosslans  3.  25 ;  1  Peter  1. 17).  Derived  from  Deuteronomy 
W.  17;  2  Chronicles  19.  7.  10.  my  brethren— Some  of  the 
Oldest  MSS.  omit  these  words.  Some  with  Vulgate  l-etain 
them.  The  phrase  occurs  nowhere  else  in  the  Epistle  (see, 
however,  v.  23) ;  if  genuine,  it  is  appropriate  herein  the 
close  of  the  Epistle,  where  he  is  urging  his  fellow-soldiers 
to  the  good  fight  in  the  Christian  armour.  Most  of  the 
oldest  MSS.  for  "finally,"  read,  ''henceforward,"  or  "from 
henceforth"  (Galatians  6.  17).  be  strong — Greek,  "be 
strengthened."  in  the  power  of  bis  might — Christ's 
might :  as  in  eh.  1.  19,  it  is  the  Father's  might.  11.  tbe 
whole  armour— The  armour  of  light  (Romans  13. 12);  on 
the  right  hand  and  left  (2  Corinthians  6.  7).  The  panoply 
offensive  and  defensive.  An  image  readily  suggested  by 
the  Roman  armoury,  St.  Paul  being  now  in  Rome.  Re- 
peated emphatically,  v.  13.  In  Romans  13. 14  it  is,  "  Put 
ye  on  the  Lord  Jesus  Christ;"  in  putting  on  Him,  and  the 
new  man  in  Him,  we  put  on  "  the  whole  armour  of  God." 
No  opening  at  the  head,  the  feet,  the  heart,  the  belly,  the 
eye,  the  ear,  or  the  tongue,  is  to  be  given  to  Satan.  Be- 
lievers have  once  for  all  overcome  him ;  but  on  the  ground 
of  this  fundamental  victory  gained  over  him,  they  are 
ever  again  to  fight  against  and  overcome  him,  even  as 
they  who  once  die  with  Christ  have  continually  to  mor- 
tify their  members  upon  earth  (Romans  6. 2-14 ;  Colosslans 
8.  S,  5).  of  God— furnished  by  God ;  not  our  own,  else  it 
would  not  stand  (Psalm  35. 1-3).  Spiritual,  therefore,  and 
mighty  through  God,  not  carnal  (2  Corinthians  10.  4). 
vrUe»— lit.,  "schemes  sought  out"  for  deceiving  (cf.  2  Co- 
rinthians 11. 14).  the  devil— the  ruling  chief  of  the  foes 
(i>  12)  organized  into  a  kingdom  of  darkness  (Matthew  12. 
98),  opposed  to  the  kingdom  of  light.  13.  Greek,  "  For  our 
wrestling  ('  the  wrestling '  in  which  we  are  engaged)  is  not 
against  flesh,"  &c  Flesh  and  blood  foes  are  Satan's  mere 
tools,  the  real  foe  lurking  behind  them  is  Satan  himself, 
with  whom  our  conflict  is.  "  Wrestling  "  implies  that  it 
is  a  hand-to-hand  and  foot-to-foot  struggle  for  the  mas- 
tery :  to  wrestle  successfully  with  Satan,  we  must  wrestle 
with  God  in  irresistible  prayer  like  Jacob  (Genesis  32.  24- 
99;  Hosea  12.  4).  Translate,  "  The  principalities  .  .  .  the 
powers  "  (ch.  1. 21 ;  Note;  3. 10;  Colosslans  1. 16).  The  same 
grades  of  power  are  specified  in  the  case  of  the  demons 
here,  as  in  that  of  angels  there  (cf.  Romans  8.  38 ;  1  Corin- 
thians 15.  24 ;  Colosslans  2. 15).  The  Ephesians  had  prac- 
tised sorcery  (Acts  19. 19),  so  that  he  appropriately  treats 
of  evil  spirits  in  addressing  them.  The  more  clearly  any 
book  of  Scripture,  as  this,  treats  of  the  economy  of  the 
kingdom  of  light,  the  more  clearly  does  it  set  forth  the 
kingdom  of  darkness.  Hence,  nowhere  does  the  satanic 
kingdom  come  more  clearly  into  view  than  in  the  Gospels 
which  treat  of  Christ,  the  true  Light,  rulers  of  the  dark- 
Mesa  of  this  world  —  Greek,  "age"  or  "course  of  the 
world."  But  the  oldest  MSS.  omit  "  of  world."  Translate, 
"  Against  the  world-rulers  of  this  (present)  darkness  "  (ch. 
12;  5.  8 ;  Luke  22.  53;  Colosslans  1.  13).  On  Satan  and  his 
demons  being  "world-rulers,"  cf.  John  12.81;  14.30;  16. 
U;  Luke  4, 6;  2  Corinthians  4.4;  1  John  5. 19,  Greek,  " lieth 
In  the  wicked  one."  Though  they  be  "  world-rulers,"  they 
Mre  not  the  rnler  of  the  universe;  and  their  usurped  rule 
af  the  world  is  soon  to  oease,  when  He  shall  "come  whose 
right  it  is  "  (Ezekiel  21.  27).  Two  cases  prove  Satan  not  to 
Mtmere  subjective  fancy:  (1.)  Christ's  temptation;  (2.) 
i*»  antrance  of  demons  into  the  swine  (for  these  are  in- 


capable of  such  fancies).  Satan  tries  10  parody,  or  la&J- 
tate  in  a  perverted  way,  God's  working  (2  Corlnthiasw 
11. 13, 14).  So  when  God  became  incarnate,  Satan,  by  hi« 
demons,  took  forcible  possession  of  human  bodies.  Thvu> 
the  demoniacally  possessed  were  not  peculiarly  wicked, 
but  miserable,  and  so  fit  subjects  for  Jesus'  pity.  St.  Pan) 
makes  no  mention  of  demoniacal  possession,  so  that  in 
the  time  he  wrote,  it  seems  to  have  ceased ;  it  probably 
was  restricted  to  the  period  of  the  Lord's  incarnation,  and 
of  the  foundation  of  His  Church,  spiritual  wtckednest 
—rather  as  Greek,  "  The  spiritual  hosts  of  wickedness." 
As  three  of  the  clauses  describe  the  power,  so  this  fourth, 
the  wickedness  of  our  spiritual  foes  (Matthew  12.  45).  ii» 
high  places—  Greek,  "heavenly  places:"  in  ch.  2.  2,  "the 
air,"  where  see  the  Note.  The  alteration  of  expression  to 
"  in  heavenly  places, "  Is  in  order  to  mark  the  higher  range 
of  their  powers  than  ours,  they  having  been,  up  to  the  as- 
cension (Revelation  12.  5,  9, 10),  dwellers  "  in  the  heavenly 
places  "  (Job  1.  7),  and  being  now  in  the  regions  of  the  air 
which  are  called  the  heavens.  Moreover,  pride  and  pre- 
sumption are  the  sins  in  heavenly  places  to  which  they 
tempt  especially,  being  those  by  which  they  theruselve* 
fell  from  heavenly  places  (Isaiah  14. 12-15).  But  believers 
have  naught  to  fear,  being  "blessed  with  all  spiritual 
blessings  in  the  heavenly  places  "  (ch.  1.  3).  13.  take  .  . 
of  God— not  "  make,"  God  has  done  that:  you  have  only 
to  "  take  np  "  and  put  it  on.  The  Ephesians  were  familiar 
with  the  idea  of  the  gods  giving  armour  to  mythical 
heroes:  thus  St.  Paul's  allusion  would  be  appropriate. 
the  evil  day  —the  day  of  Satan's  special  assaults  (v.  12,  16) 
In  life  and  at  the  dying  hour  (cf.  Revelation  8. 10).  W« 
must  have  our  armour  always  on,  to  be  ready  against  the 
evil  day  which  may  come  at  any  moment,  the  war  being 
perpetual  (Psalm  41. 1,  Margin),  done  all— rather,  "  ac- 
complished all  things,"  viz.,  necessary  to  the  fight,  and  be- 
coming a  good  soldier,  stand— The  repetition  in  v.  11, 14, 
shows  that  standing,  i.  e.,  maintaining  our  ground,  not 
yielding  or  fleeing,  is  the  grand  aim  of  the  Christian  sol- 
dier. Translate  as  Greek,  "  Having  girt  about  your  loins 
with  truth,"  i.  c,  with  truthfulness,  sincerity,  a  good  con- 
science (2  Corinthians  1. 12;  1  Timothy  1.  5, 18;  8.  9).  Truth 
is  the  band  that  girds  up  and  keeps  together  the  flowing 
robes,  so  as  that  the  Christian  soldier  may  be  unencum- 
bered for  action.  So  the  Passover  was  eaten  with  the 
loins  girt,  and  the  shoes  on  the  feet  (Exodus  12.  11 ;  ct 
Isaiah  5.  27;  Luke  12.  35).  Faithfulness  (LXX.,  "truth") 
is  the  girdle  of  Messiah  (Isaiah  11. 5) :  so  truth  of  His  follow- 
ers, having  on— Greek,  "  having  put  on."  breastplate 
of  righteousness  —  Isaiah  59.  17,  similarly  of  Messiah. 
"Righteousness"  is  here  joined  with  "truth,"  as  in  ch. 
5. 9 :  righteou-mess  in  works,  truth  in  words  [Estitjs]  (1  John 
3.  7).  Christ's  righteousness  inwrought  in  us  by  the  Spirit. 
"  Faith  and  love,"  i.  «.,  faith  working  righteousness  by 
love,  are  "  the  breastplate "  in  1  Thessalonlans  5.  8.  19. 
Translate,  "Having  shod  your  feet"  (referring  to  the  san- 
dals, or  to  the  military  shoes  then  used),  the  prepara- 
tion—rather, "  the  preparedness,"  or  "  readiness  of,"  i.  e., 
arising  from  the  "  Gospel "  (Psalm  10. 17).  Preparedness 
to  do  and  suffer  all  that  God  wills ;  readiness  for  march, 
as  a  Christian  soldier.  Gospel  of  peace— (cf.  Luke  1.  78 ; 
Romans  10.15).  The  "peace"  within  forms  a  beautiful 
contrast  to  the  raging  of  the  outward  conflict  (Isaiah 
26.  3;  Philippians  4.  7).  16.  Above  all— rather,  "Over 
all;"  so  as  to  cover  all  that  has  been  put  on  before. 
Three  integuments  are  specified,  the  breastplate,  girdle, 
and  shoes;  two  defences,  the  helmet  and  shield;  and 
two  offensive  weapons,  the  sword  and  the  spear  (prayerj. 
Alford  translates,  "Besides  all,"  as  the  Greek  is 
translated,  Luke  3.  20.  But  if  it  meant  this,  It  would 
have  come  last  in  the  list  (cf.  Colosslans  8.  14).  shield 
—the  large  oblong  oval  door-like  shield  of  the  Romans, 
four  feet  long  by  two  and  a  half  feet  broad;  not  th« 
small  round  bucUler.  ye  shall  be  able— not  merely  "  y« 
may."  The  shield  of  faith  will  certainly  Intercept,  and 
so  "quench,  all  the  fiery  darts"  (an  image  from  the  an- 
cient Are-darts,  formed  of  cane,  with  tow  and  combus- 
tibles ignited  on  the  head  of  the  shaft,  so  as  to  set  Are  t* 
wood- work,  tents,  &c.)    of  the  wicked— rath«r  "<rf  tfc* 

feo. 


PHILIPPIANS. 


mra.  owb."  Faith  oonquers  him  (1  Peter  5.  9).  and  hie 
aorta  of  temptation  to  wrath,  Inst,  revenge,  despair,  Ac. 
It  overcomes  the  world  (1  John  5.  4),  and  so  the  prince  of 
the  world  (1  John  6.  18).  17.  take— A  different  Qreek  word 
from  that  In  v.  13, 16;  translate,  therefore,  "Receive,"  "ac- 
cept," vit.,  the  helmet  offered  by  the  Lord,  vis.,  "salvation" 
appropriated,  as  1  Thessalonians  6.  8,  "  Helmet,  the  hope 
of  salvation ;"  not  an  uncertain  hope,  but  one  that  brings 
with  It  no  shame  of  disappointment  (Romans  5.  5).  It  is 
subjoined  to  the  shield  of  faith,  as  being  its  Inseparable 
accompaniment  (cf.  Romans  5.  1,  5).  The  head  of  the 
soldier  was  among  the  principal  parts  to  be  defended,  as 
on  it  the  deadliest  strokes  might  fall,  and  it  is  the  head 
that  commands  the  whole  body.  The  head  is  the  seat  of 
the  mind,  which,  when  it  has  laid  hold  of  the  sure  Gospel 
"  hope"  of  eternal  life,  will  not  receive  false  doctrine,  or 
give  way  to  Satan's  temptations  to  despair.  God,  by  this 
hope,  "  lifts  up  the  head"  (Psalm  3.  3 ;  Luke  21.  28).  sword 
oiT  the  Spirit—*.  e„  furnished  by  the  Spirit,  who  inspired 
the  writers  of  the  word  of  God  (2  Peter  1.  21).  Again  the 
Trinity  is  Implied :  the  Spirit  here ;  and  Christ  In  "  salva- 
tion "  and  God  the  Father,  v.  18  (cf.  Hebrew  4. 12;  Revela- 
tion 1.  II;  2. 12).  The  two-edged  sword,  cutting  both  ways 
(Psalm  45.  8,  5),  striking  some  with  conviction  and  con- 
version, and  others  with  condemnation  (Isaiah  11.  4; 
Revelation  19.  15),  is  in  the  mouth  of  Christ  (Isaiah  49. 2),  in 
the  hand  of  His  saints  (Psalm  149.  6).  Christ's  use  of  this 
bwct<.1  in  the  temptation  is  our  pattern  as  to  how  we  are 
to  wield  It  against  Satan  (Matthew  4.  4, 7, 10).  There  is  no 
armour  specified  for  the  baok,  but  only  for  the  front  of 
the  body ;  implying  that  we  must  never  turn  our  back  to 
the  foe  (Luke  9.  62) ;  our  only  safety  is  in  resisting  cease- 
lessly (Matthew  4.  U;  James  4.  7).  18.  always—  Greek, 
"in  every  season;"  Implying  opportunity  and  exigency 
(Oolosslans  4.  2).  St.  Paul  uses  the  very  words  of  Jesus  in 
Luks  21.  36  (a  Gospel  which  he  quotes  elsewhere,  in  unde- 
signed consonance  with  the  fact  of  St.  Luke  being  his 
associate  In  travel,  x  Corinthians  11.  23,  Ac. ;  1  Timothy  5. 
Ut\  Cf.  Luke  18. 1;  Romans  12. 12;  1  Thessalonians  5. 17. 
tvttu  all— *.  «.,  every  kind  of.  prayer— a  sacred  term  for 
proper  in  general,  supplication — a  common  term  for  a 
special  kind  of  prayer  [Harless],  an  imploring  request. 
"Prayer"  for  obtaining  blessings,  "supplication"  for 
averting  evils  which  we  fear.  [Gbothts.]  la  the  Spirit- 
to  be  joined  with  "  praying."  It  Is  he  in  us,  as  the  Spirit 
of  adoption,  who  prays,  and  enables  us  to  pray  (Romans 
L  15,  26;  Galatians  4.  6;  Jude  20).  watching— not  sleeping 
.'cru  5. 14;  Psalm  88. 13;  Matthew  26.  41).  So  In  the  temple 
a  perpetual  watch  was  maintained  (cf.  Anna,  Luke  2.  37). 
thereunto—  "watching  unto"  (with  a  view  to)  prayer  and 
supplication,  with—  Qreek,  "In."  Persevering  constancy 
("  perseverance")  and  (i.  e.,  exhibited  in)  supplication  are 
to  be  the  element  in  which  our  watchfulness  is  to  be  exer- 
cised, for  all  saints— as  none  is  so  perfect  as  not  to  need 
the  Intercessions  of  his  fellow-Christians.  10.  for  me — A 
different  Greek  preposition  from  that  in  t>.  18;  translate, 
therefore,  "  on  my  behalf."  that  I  may  open  my  mouth 
baldly— rather,  "  That  there  may  be  given  to  me  '  utter- 
i '  or  '  speech'  in  the  opening  of  my  mouth  (when  1  un- 


dertake to  speak ;  a  formula  used  in  set  and  solemn  speech- 
Job  3. 1 ;  Daniel  10.  16),  so  as  ivilh  boldness  to  make  known," 
Ac.  Bold  plainness  of  speech  was  the  more  needed,  as  the 
Gospel  is  a  "  mystery"  undlscoverable  by  mere  reason, 
and  only  known  by  revelation.  Paul  looked  for  ntteranc« 
to  be  given  him ;  he  did  not  depend  on  his  natural  or  ac- 
quired power.  The  shortest  road  to  any  heart  is  round  by 
heaven ;  pray  to  God  to  open  the  door  and  to  open  youi 
mouth,  so  as  to  avail  yourself  of  every  opening  (Jeremiah 
1.  7,  8;  Ezeklel  3.  8,  9, 11;  2  Corinthians  4.  13).  30.  For— 
Greek,  as  in  v.  19,  "  On  behalf  of  which."  an  ambassador 
In  bonds— A  paradox.  Ambassadors  were  held  inviolable 
by  the  law  of  nations,  and  could  not,  without  outrage  to 
every  sacred  right,  be  put  in  chains.  Yet  Christ's  "  am- 
bassador is  in  a  chain."'  The  Greek  is  singular.  The  Ro- 
mans nsed  to  bind  a  prisoner  to  a  soldier  by  a  single  chain, 
in  a  kind  of  free  custody.  So  Acts  28. 16,  20,  "  I  am  bound 
with  this  chain."  The  term,  "bonds"  (plural),  on  the 
other  hand,  is  used  when  the  prisoner's  hands  or  feet 
were  bound  together  (Acts  26.  29) ;  cf.  Acts  12.  6,  where  th« 
plural  marks  the  distinction.  The  singular  is  only  used 
of  the  particular  kind  of  custody  described  above;  an  un- 
designed coincidence.  [Paley.]  31.  that  ye  also— as  I 
have  been  discussing  things  relating  to  you,  so  that  ye 
also  may  know  about  me  (cf.  Colossians  4.  7,  8).  Neanoeb 
takes  it,  "  Ye  also,"  as  well  as  the  Colossians  (Colossians 
4.  7).(?)  my  affairs—  Greek,  "  the  things  concerning  me." 
how  I  do — how  I  fare.  Tycbicus — an  Asiatic,  and  so  a 
fit  messenger  bearing  the  respective  Epistles  to  Ephesus 
and  Colosse  (Acts  20.  4 ;  2  Timothy  4. 12).  tr-Greek,  "the 
beloved  brother,"  Ac. ;  the  same  epithet  as  in  Colossians 

4.  7.  minister — t.  e.,  servant,  in  the  Lord — in  the  Lord's 
work.  33.  for  the  same  purpose—  Greek,  "for  this  very 
purpose."  Colossians  4. 8  is  almost  word  for  word  the  same 
as  this  verse,  our  affairs—  Greek,  "the  things  concerning 
us,"  viz.,  concerning  myself.  "Aristarchus,  my  fellow- 
prisoner,  and  Marcus,  sister's  son  to  Barnabas"  (Colos- 
sians 4. 10).  33.  love  with  faith— Faith  is  presupposed 
as  theirs;  he  prays  that  love  may  accompany  It  (Galatianc 

5.  6).  34.  Contrast  the  malediction  on  all  who  love  Him 
not  (1  Corinthians  16.  22).  In  sincerity—  Or eek,  "in  incor 
ruplion,"  i.  e.,  not  as  English  Version,  but  "with  an  im 
mortal  (constant)  love."  [Wahl]  Cf.  "  that  which  is  not 
corruptible"  (1  Peter  3. 4).  Not  a  fleeting,  earthly  love,  but 
a  spiritual  and  eternal  one.  [Alford.]  Contrast  Colos- 
sians 2.  22,  worldly  things  "which  perish  with  the  using." 
Cf.  1  Corinthians  9.  25,  "corruptible  .  .  .  incorruptible 
crown."  "Purely,"  "holily"  [Estius],  without  the  cor- 
ruption of  sin  (Note,  1  Corinthians  3. 17;  2  Peter  1.  4;  Juds 
10).  Where  the  Lord  Jesus  has  a  true  believer,  there  I 
have  a  brother.  [Bishop  M'Ilwaine.]  He  who  is  good 
enough  for  Christ,  is  good  enough  for  me.  [R.  Hall.]  The 
differences  of  opinion  among  real  Christians  are  compar- 
atively small,  and  show  that  they  are  not  following  one 
another  like  silly  sheep,  each  trusting  the  one  before  him. 
Their  agreement  in  the  main,  whilst  showing  their  inde- 
pendence as  witnesses  by  differing  in  non-essentials,  cau 
only  be  accounted  for  by  their  being  all  In  the  right  di- 
rection (Acts  15.  8,  9;  1  Corinthians  1.  2: 12.  8). 


THE   EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

PHILIPPIANS. 

INTRODUCTION. 


T*B  imtkmnaj,  evidence  for  the  authenticity  of  this  Epistle  is  strong.  The  style,  manner  of  thought,  and  doe- 
trine,  accord  with  St.  Paul's.  The  Incidental  allusions  also  establish  his  authorship.  Paley  (Horas  Paulina,  ch.  7.; 
InstanoM  the  mention  of  the  object  of  Epaphroditus'  Journey  to  Rome,  the  Phlllpplan  contribution  to  St.  Paul's 
wants,  Epaphroditus'  sickness  (ch.  L  7;  2.  25-30;  4. 10-18),  the  fact  that  Timothy  had  been  long  with  St.  Paul  at  Phil- 
lppi  (oh.  L  1;  3. 19),  the  reference  to  his  being  a  prisoner  at  Rome  now  for  a  long  time  (ch.  1. 12-14;  2. 17-28),  his  wlllln#- 
aeeo  to  die  (cf.  oh.  1.  23,  with  2  Corinthians  5.  8),  the  reference  to  the  Phillpplans  having  **m  bis  maltreatment  srf 
ehillppl  (oh.  1.  29,  80;  2. 1.  2). 
358 


PHILIPPIANS. 

The  kxtehnai.  evidence  is  equally  decisive:  Polyoabp,  ad  Philippenses,  sec.  3.  and  11;  IsuNJnTS,  o&vorsao. 
Secretes,  1. 18,  sec.  4;  Clement  of  Alkianiiru,  Pcedogogus,  1. 1.,  p.  107;  The  Epistle  of  the  churches  of  Lyons  aui 
Vienno,  in  Eusebius'  Ecclesiastical  History,  5.  2;  Tertuu.ian,  Resurredio  carnis,  c.  23;  Ohigen,  CW*us,  L  8.,  p.  12B; 
C!tpbian,  Testimonies  against  the  Jews,  3.  39. 

Phlllppi  was  the  first  (i.  «.,  the  farthest  from  Borne,  and  first  which  met  Paul  In  entering  Macedonia)  Macedonian 
Mtlf  of  the  district,  called  Macedonia  Prima  (so  called  as  lying  farthest  eastward).  The  Greek  (Acts  16. 12)  should  not  b« 
translated  "  the  chief  city,"  as  English  Version,  but  as  above  |  Alfgrd. j  Not  it,  but  Thessalonlca,  was  the  chief  city 
of  the  province,  and  Amphl polls,  of  the  district  called  Macedonia  Prima.  It  was  a  Roman  "colony"  (Acta  16.  IS), 
made  so  by  Augustus,  to  commemorate  his  famous  victory  over  Brutus  and  Cassias.  A  sol&ny  was  in  fact  a  portion 
-W  Some  itself  transplanted  to  the  provinces,  an  offshoot  from  Rome,  and  as  it  were  a  portrait  of  the  mother  city  on  a 
mall  scale.  [  Aulitts  Gellitts,  16. 13.]  Its  inhabitants  were  Roman  citizens,  having  the  right  of  voting  in  the  Roman 
tribes,  governed  by  their  own  senate  and  magistrates,  and  not  by  the  governor  of  the  province,  with  the  Roman  law 
and  Latin  language. 

Paul,  with  Silas  and  Timothy,  planted  the  Gospel  there  (Acts  16. 12,  Ac),  in  his  second  missionary  Journey,  a.  d.  51. 
Doubtless  he  visited  It  again  on  his  Journey  from  Ephesns  into  Macedonia  (Acts  20. 1);  and  Acts  20.  3,  6,  expressly 
mentions  his  third  visit  on  his  return  from  Greece  (Corinth)  to  Syria  by  way  of  Macedonia.  His  sufferings  at  Phlllppi 
(Acts  16. 19,  Ac.)  strengthened  the  Christian  bond  of  union  between  him  and  his  Philippian  converts,  who  also,  like 
him,  were  exposed  to  trials  for  the  Gospel's  sake  (1  Thessalonians  2.  2).  They  alone  sent  supplies  for  his  temporal 
wants,  twice  shortly  after  he  had  left  them  (Phlllpplans  4.  16, 16),  and  again  a  third  time  shortly  before  writing  this 
Epistle  (Phlllpplans  4. 10, 18;  2  Corinthians  11.  9).  This  fervent  attachment  on  their  part  was,  perhaps,  also  in  part 
due  to  the  fact  that  few  Jews  were  in  Phlllppi,  as  in  other  scenes  of  his  labours,  to  sow  the  seeds  of  distrust  and  sus- 
picion. There  was  no  synagogue,  but  merely  a  Jewish  Proseucha,  or  oratory,  by  the  river  side.  So  that  there  only 
do  we  read  of  his  meeting  no  opposition  from  Jews,  but  only  from  the  masters  of  the  divining  damsel,  whose  gains 
bad  been  put  an  end  to  by  her  being  dispossessed. 

Though  the  Philippian  Church  was  as  yet  free  from  Judalslng  Influence,  yet  it  needed  to  be  forewarned  of  that 
danger  which  might  at  any  time  assail  it  from  without  (ch.  8. 2) ;  even  as  suoh  evil  Influences  had  crept  Into  the  Gala- 
fcian  churches.  In  ch.  4.  2,  3  we  find  a  trace  of  the  fact  recorded  in  the  history  (Acts  16. 13, 14),  that  female  converts 
were  among  the  first  to  receive  the  Gospel  at  Phlllppi. 

As  to  the  state  of  the  Church,  we  gather  from  2  Corinthians  8. 1,  2  that  Its  members  were  poor,  yet  most  liberal;  and 
from  Phlllpplans  1.  28-80,  that  they  were  undergoing  persecution.  The  only  blemish  referred  to  in  their  character 
was,  on  the  part  of  some  members,  a  tendency  to  dissension.  Hence  arise  his  admonitions  against  disputing*  (ch.  1 
87;  2.1-4,12,14;  4.2). 

The  objkot  of  the  Epistle  Is  general:  not  only  to  thank  the  Phlllpplans  for  their  contribution  sent  by  Ejaphro- 
dltus,  who  was  now  in  returning  to  take  back  the  apostle's  letter,  but  to  express  his  Christian  love  and  sympathy, 
and  to  exhort  them  to  a  life  consonant  with  that  of  Christ,  and  to  warn  them  against  existing  dissensions,  and  future 
possible  assaults  of  Judaizers  from  without.  It  is  remarkable  In  this  Epistle  alone,  as  compared  with  the  others, 
that,  amidst  many  commendations,  there  are  no  express  censures  of  those  to  whom  It  Is  addressed.  No  doctrinal 
error,  or  schism,  has  as  yet  sprung  up ;  the  only  blemish  hinted  at  is,  that  some  of  the  Philippian  Church  were  some- 
what wanting  in  lowliness  of  mind,  the  result  of  which  want  was  disputation.  Two  women,  Euodias  and  Syntyche,  are 
mentioned  as  having  erred  in  this  respect.  The  Epistle  may  be  divided  into  three  parts:  I.  Affectionate  address  to 
(he  Phillppians;  reference  to  bis  own  state  as  a  prisoner  at  Rome,  and  to  theirs,  and  to  his  mission  of  Epaphroditus 
to  them  (ch.  1.  and  2).  Epaphroditus  probably  held  a  leading  ofHce  in  the  Philippian  Church,  perhaps  as  a  presbyter 
After  Tychlcus  and  Onesimus  had  departed  (a.  d.  62),  carrying  the  Epistles  to  the  Epheslans,  Colosslans,  and  Phile- 
mon, St.  Paul  was  cheered  In  his  imprisonment  by  the  arrival  of  Epaphroditus  with  the  Philippian  contribution. 
That  faithful  "  brother,  companion  in  labour,  and  fellow-soldier"  (ch.  2. 25),  had  brought  on  himself  by  the  fatigues 
of  tbe  Journey  a  dangerous  sickness  (ch.  2.  26,  30).  But  now  that  he  was  recovered,  he  "  longed"  (ch  2.  26)  to  return  to 
his  Philippian  flock,  and  in  person  to  relieve  their  anxiety  on  his  behalf,  In  respect  to  his  sickness ;  and  the  apostle 
gladly  availed  himself  of  the  opportunity  of  writing  to  them  a  letter  of  grateful  acknowledgments  and  Christian  ex- 
hortations. II.  Caution  against  Jndaizing  teachers,  supported  by  reference  to  his  own  former  and  present  feeling 
towards  Jewish  legalism  (ch.  8).  III.  Admonitions  to  individuals,  and  to  the  Church  in  general,  thanks  for  their 
seasonable  aid,  and  concluding  benedlctious  and  salutations. 

This  Epistle  was  written  from  Rome  during  the  Imprisonment,  the  beginning  of  which  is  related  In  Acta  28. 16,  20, 
80,  81.  The  reference  to  "  Csesar's  household"  (ch.  4.  22),  and  to  the  "  palace"  (ch.  1. 13,  Greek,  Praetorium,  probably,  the 
barrack  of  the  Praetorian  body-guard,  attached  to  the  palace  of  Nero)  confirms  this.  It  must  have  been  during  his  first 
imprisonment  at  Rome,  for  the  mention  of  the  Praetorium  agrees  with  the  fact  that  it  was  daring  his  first  Imprison- 
ment he  was  in  the  custody  of  the  Praetorian  Prefect,  and  his  situation,  described  in  ch.  1.  12-14,  agrees  with  his  situa- 
tion in  the  first  two  years  of  his  imprisonment  (Acts  28.  30,  31).  The  following  reasons  show,  moreover,  that  It  was 
written  towards  the  close  of  that  imprisonment :  (1.)  He,  in  it,  expresses  his  expectation  of  the  immediate  decision  of 
his  cause  (ch.  2.  23).  (2.)  Enough  time  had  elapsed  for  the  Phlllpplans  to  hear  of  his  imprisonment,  to  send  Epaphro- 
ditus to  him,  to  hear  of  Epaphroditus'  arrival  and  sickness,  and  send  back  word  to  Rome  of  their  distress  (ch.  2.  26). 
(8.)  It  must  have  been  written  after  the  three  other  Epistles  sent  from  Rome,  viz.,  Colosslans,  Epheslans,  and  Philemon ; 
for  Luke  Is  no  longer  with  him  (ch.  2.  20),  otherwise  he  would  have  been  specified  as  saluting  them,  having  formerly 
laboured  among  them,  whereas  he  Is  mentioned  as  with  him,  Colosslans  4. 14;  Philemon  24.  Again,  in  Epheslans  <L 
19, 20,  his  freedom  to  preach  is  implied  :  but  in  ch.  1. 13-18,  his  bondage  is  dwelt  on,  and  It  is  implied  that,  not  himself, 
but  others,  preached,  and  made  his  imprisonment  known.  Again,  In  Philemon  22,  he  confidently  anticipates  his  re- 
lease,  which  contrasts  with  the  more  depressed  anticipations  of  this  Epistle.  (4.)  A  considerable  time  had  elapsed 
slnoe  the  beginning  of  his  imprisonment,  for  "his  bonds"  to  have  become  so  widely  known,  and  to  have  produced 
s  aoli  good  effects  for  the  Gospel  (ch.  1. 13).  (5.)  There  Is  evidently  an  Increase  In  the  rigour  of  his  Imprisonment  im- 
plied now,  as  compared  with  the  early  stage  of  It,  as  described  in  Acta  28. ;  of.  ch.  1.  29,  SO;  2.  27.  History  furnishes  a 
probable  clue  to  account  for  this  increase  of  vigour.  In  the  second  year  of  St.  Paul's  Imprisonment  (A.  n.  82),  Burros, 
the  Praetorian  Prefect,  to  whose  custody  he  had  been  committed  ( Acts  28. 16,  "  the  captain  of  the  guard"),  died ;  and 
Hero  the  emperor  having  divorced  Ootavla,  and  married  Poppcea,  a  Jewish  proselytess  (who  than  caused  her  rival, 
Dctavla.  to  be  murdered,  and  gloated  over  tbe  head  of  her  victim),  exalted  TigeU  Inns,  the  chief  promoter  of  the  wm 

869 


PHILIPPIANS  L 

rlage,  a  monster  of  wickedness,  to  the  Praetorian  Prefecture.  It  was  then  he  seems  to  have  been  removed  from  hi* 
»wn  house  into  the  Prsetoriuin,  or  barrack  of  the  Praetorian  guards,  attached  to  the  palace,  for  stricter  custody;  and 
banc*  he  writes  with  less  hopeful  anticipations  as  to  the  result  of  his  trial  (ch.  2. 17 ;  3. 11).  Some  of  the  Prwtorlau 
guards  who  had  the  custody  of  him  before,  would  then  naturally  make  known  his  "  bonds,"  in  accordance  with  ch. 
L  IS;  from  the  smaller  Praetorian  body-guard  at  the  palace  the  report  would  spread  to  the  general  permanent  Pr»- 
torlan  camp,  which  Tiberius  had  established  north  of  the  city,  outside  of  the  walls.  He  had  arrived  in  Rome,  Feb- 
ruary, 61 ;  the  "  two  whole  years  (Acts  20. 30)  in  his  own  hired  house"  ended  February,  63,  so  that  the  date  of  this  Epu- 
tie.  written  shortly  alter,  evidently  .whilst  the  danger  was  imminent,  would  be  about  spring  or  summer,  6a.  Ths 
providence  of  God  averted  the  danger.  He  probably  was  thought  beneath  the  notice  of  Tigellinus,  who  was  men 
Intent  on  court  Intrigues.  The  death  of  Nero's  favourite,  Pallas,  the  brother  of  Felix,  this  same  year  also  took  out 
of  the  way  another  source  of  danger. 

The  style  Is  abrupt  and  discontinuous,  his  fervour  of  affection  leading  him  to  pass  rapidly  from  one  theme  to 
another  (ch.  2. 18, 19-24,  25-30;  3. 1,  2,  3,  4-14,  15).  In  no  Epistle  does  he  use  so  warm  expressions  of  love.  In  ch.  4  1  he 
seems  at  a  loss  for  words  sufficient  to  express  all  the  extent  and  ardour  of  his  affection  for  uie  Philippines:  "My 
brethren  dearly  beloved  and  longed  for,  my  Joy  and  crown,  so  stand  fast  in  the  Lord,  my  dearly  beioved."  The  men- 
tion of  bishops  and  deacons  in  ch.  1. 1  Is  due  to  the  late  date  of  the  Epistle,  at  a  time  when  the  Church  had  begun  to 
Assume  that  order  which  is  laid  down  la  the  Pastoral  Epistles,  and  which  continued  the  prevalent  one  In  the  first  and 
purest  age  of  the  Church. 


CHAPTER    I. 
Ver.  1-80.   Inscription.   Thanksgiving  and  Prayers 

FOB  THE  FLOT7BISHING  SPIRITUAL  STATE  OF  THE  Philip- 
pians. His  Own  State  at  Rome,  and  the  Result  of 
his  Imprisonment  in  Spreading  the  Gospel.  Ex- 
hobtation  to  Christian  Consistency.  1.  Tlmotheu* 
—mentioned  as  being  well  known  to  the  Philippians 
(Acts  18.  8, 10-12),  and  now  present  with  Paul.  Not  that 
Timothy  had  any  share  in  writing  the  Epistle;  for  St. 
Paul  presently  uses  the  first  person  singular,  "  I,"  not 
"we"  (v.  8).  The  mention  of  his  name  implies  merely 
that  Timothy  Joined  in  affectionate  remembrances  to 
them,  servants  or  Jesus  Chrlst^-The  oldest  MSS.  read 
the  order,  "  Christ  Jesus."  St.  Paul  does  not  call  himself 
"an  apostle,"  as  In  the  Inscriptions  of  other  Epistles;  for 
the  Philippians  needed  not  to  be  reminded  of  his  apos- 
tolic authority.  He  writes  rather  in  a  tone  of  affectionate 
familiarity,  all— So«.  4, 7,8,25;  ch.2.17,26.  It  impllescom- 
prehensive  affection  which  desired  not  to  forget  any  one 
among  them  "all."  bishops— Synonymous  with  "pres- 
byters" In  the  apostolical  churches ;  as  appears  from  the 
same  persons  being  called  "elders  of  the  Church"  at 
Ephesus  (Acts  20. 17),  and  "overseers"  (Acts  20.  28),  Qreek, 
"  bishops."  And  Titus  1. 6,  cf.  with  v.  7.  This  is  the  earli- 
est letter  of  St.  Paul  where  bishops  and  deacons  are  men- 
tioned, and  the  only  one  where  they  are  separately  ad- 
dressed In  the  salutation.  This  accords  with  the  proba- 
ble course  of  events,  deduced  alike  from  the  letters  and 
history.  Whilst  the  apostles  were  constantly  visiting 
the  churches  in  person  or  by  messengers,  regular  pastors 
would  be  less  needed;  but  when  some  were  removed  by 
various  causes,  provision  for  the  permanent  order  of  the 
churches  would  be  needed.  Hence  the  three  pastoral  let- 
tecs,  subsequent  to  this  Epistle,  give  instruction  as  to 
the  due  appointment  of  bishops  and  deacons.  It  agrees 
with  this  new  want  of  the  Church,  when  other  apostles 
were  dead  or  far  away,  and  Paul  long  in  prison,  that 
bishops  and  deacons  should  be  prominent  for  the  first 
time  in  the  opening  salutation.  The  Spirit  thus  inti- 
mated that  the  churches  were  to  look  up  to  their  own 
pastors,  now  that  the  miraculous  gifts  were  passing  into 
God's  ordinary  providence,  and  the  presence  of  the  in- 
spired apostles,  the  dispensers  of  those  gifts,  was  to  bo 
withdrawn.  [Paley's  Hor<t  Paulina.]  "Presbyter,"  Im- 
plied the  rank;  "bishop,"  the  dvUiet  of  the  office.  [Nean- 
deb.]  Naturally,  when  the  apostles  who  had  the  chief 
supervision  were  no  more,  one  among  the  presbyters  pre- 
sided and  received  the  name  "  Bishop,"  in  the  more  re- 
stricted and  modern  sense ;  just  as  in  the  Jewish  syna- 
gogue one  of  the  elders  presided  as  "  ruler  of  the  syna- 
gogue." Observe,  the  apostle  addresses  the  Church  (i.  e., 
the  congregation)  more  directly  than  its  presiding  min- 
isters (Colossians  4.  17;  1  Thessalonlans  5.  12;  Hebrews  13. 
M;  Revelation  1.  4, 11).  The  bishops  more  managed  the 
Internal,  the  deacons  the  external,  affairs  of  the  Church. 
The  plural  number  shows  there  was  more  than  one 
360 


bishop  or  presbyter,  and  more  than  one  deacon  In  the 
Church  at  Phillppi.  ».  Grace  .  .  .  peace— The  very  form 
of  this  salutation  Implies  the  union  of  Jew,  Greek,  and 
Roman.  The  Greek  salutation  was  "Joy"  (chairein),  akia 
to  the  Greek  for  "grace"  (charts).  The  Roman  was 
"  health,"  the  Intermediate  term  between  grace  and  peace. 
The  Hebrew  was  "peace,"  including  both  temporal  and 
spiritual  prosperity.  Grace  must  come  first  If  we  are  to 
have  true  peace,  from  .  .  .  from — Omit  the  second 
"from:"  as  in  the  Greek,  "God  our  Father"  and  "the 
Lord  Jesus  Christ,"  are  most  closely  connected.  3.  Trains- 
late,  "  In  all  my  remembrance  of  you."  4.  making  re- 
quest— translate,  "making  my  request."  for  yon  all — 
The  frequent  repetition  in  this  Epistle  of  "all"  with 
"  you,"  marks  that  Paul  desires  to  declare  his  love  for  all 
alike,  and  will  not  recognize  any  divisions  among  them. 
with  joy— The  characteristic  feature  in  this  Epistle,  $m 
love  is  in  that  to  the  Ephesians  (cf.  v.  18;  ch.  2.  2, 19,  28;  3. 
1;  4.1,4).  Love  and  joy  are  the  two  first-fruits  of  the 
Spirit.  Joy  gives  especial  animation  to  prayers.  It 
marked  his  high  opinion  of  them,  that  there  was  almost 
everything  in  them  to  give  him  joy,  and  almost  nothing 
to  give  him  pain.  5.  Ground  of  his  "thanking  God"  (• 
8):  "For  your  (continued)  fellowship  (t.  e.,  real  spiritual 
participation)  in  (lit.,  'in  regard  to')  the  Gospel  from  th« 
first  day  (of  your  becoming  partakers  in  it)  until  now.' 
Believers  have  the  fellowship  of  the  Son  of  God  (1  Corln, 
thians  1.  9)  and  of  the  Father  (1  John  1.  8)  in  the  Gospel 
by  becoming  partakers  of  "the  fellowship  of  the  Hoi] 
Ghost"  (2  Corinthians  13. 14),  and  exercise  that  fellowshij 
by  acts  of  communion,  not  only  the  communion  of  Uk 
Lord's  Supper,  but  holy  liberality  to  brethren  and  minis 
ters  (ch.  4.  10, 15,  " communicated  .  .  .  concerning  giving;' 
2  Corinthians  9. 13;  Galatians  6. 6;  Hebrews  13. 16,  "  To  com- 
municate forget  not").  6.  confident — This  confidence 
nerves  prayers  and  thanksgivings  (v.  3, 4).  this  very  thing 
— the  very  thing  which  he  prays  for  (v.  4)  is  the  matter  of  his 
believing  confidence  (Mark  11.  24;  1  John  5. 14, 15).  Hence 
the  result  Is  sure.  He  which  hath  begun — God  (ch.  2. 18). 
a  good  work — Any  work  that  God  begins,  He  will  sure- 
ly finish  (1  Samuel  3.  12).  Not  even  men  begin  a  work  at 
random.  Much  more  the  fact  of  His  beginning  the  work 
is  a  pledge  of  its  completion  (Isaiah  26. 12).  So  as  to  the 
particular  work  here  meant,  the  perfecting  of  their  fellow- 
ship in  the  Gospel  (v.  5;  Psalm  37.  24;  89.  33;  138.  8;  John  10. 
28,  29;  Romans  8.  29,  35-39;  11.  1,  2;  Hebrews  ti.  17-19;  James 
1. 17;  Jude  24).  As  God  cast  not  off  Israel  for  ever,  though 
chastening  them  for  a  time,  so  He  will  not  cast  off  ths 
spiritual  Israel  (Deuteronomy  33.  3 ;  Isaiah  27.  3 ;  1  Peter  L 
5).  perform  It  until—"  perfect  it  up  to."  [Alfobd,  El- 
licott,  Ac.  J  the  day  of  .  .  .  Christ^-(r.  10.)  The  Lord"! 
coming,  designed  by  God  in  every  age  of  the  Church  to 
be  regarded  as  near,  is  to  be  the  goal  set  before  believers' 
minds  rather  than  their  own  death.  7.  n»«et—  Greek, 
"Just."  to  think  this— to  have  the  prayerful  oonndenos 
I  expressed  (v.  4-6).  of  you— lit.,  "in  behalf  of  you."  Paul's 
confident  prayer  in  their  behalf  was.  that  God  would 


PHILIPPIANS   I. 


feet  his  own  good  work  of  grace  In  them,    because,  Ac- 
Punctuate  and  translate,  "  Because  I  have  you  in  my  heart, 
(int.  8);  otherwise  the  Greek  and  the  word*  immediately 
following  in  the  verse,  favour  Margin,  'Ye  have  me  in 
yaw  heart  .  .  .  being  partakers  of  my  grace'  (both,  in  my 
bonds,  and  in  my  defence  and  confirmation  of  the  Gospel), 
yon  (I  say)  all  being  fellow-partakers  of  my  grace."    This 
last  clause  thus  assigns  the  reason  why  he  has  them  in  his 
keart  (i.  e.,  cherished  in  his  love,  2  Corinthians  3.  2;  7.  8), 
tsven  in  his  bonds,  and  in  his  defence  and  confirmation  of 
the  Gospel  (such  as  he  was  constantly  making  in  private, 
A.cts  28.  17-23;  his  self-defence  and  confirmation  of  the 
Gospel  being  necessarily  conjoined,  as  the  Greek  implies, 
of.  v.  17),  viz.,  "  Inasmuch  as  ye  are  fellow-partakers  of  my 
grace :'  inasmuch  as  ye  share  with  me  in  "  the  fellowship 
*  the  Gospel"  (v.  5),  and  have  manifested  this,  both  by 
hv.  Tering  as  I  do  for  the  Gospel's  sake  (v.  28-30),  and  by  im- 
parting to  me  of  your  substance  (ch.  4. 15).    It  is  natural 
and  right  for  me  thus  confidently  to  pray  In  your  behalf 
(KX.1.ICOTT,  Ac,  translate,  "To  be  thus  minded  for  you  all"), 
because  of  my  having  you  in  my  warmest  remembrances 
even  In  my  bonds,  since  you  are  sharers  with  me  in  the 
Gospel  grace.    Bonds  do  not  bind  love.    8.  Confirmation 
of  v.  7.    record — i.  e.,  witness.    In  the  bowels  of  Jesus 
CHrlat— " Christ  Jesus"  is  the  order  In  the  oldest  MSS. 
My  yearning  tove(so  the  Greek  implies)  to  you  is  not  merely 
from  natural  affection,  but  from  devotedness  to  Christ 
Jesus.    "  Not  Paal,  but  Jesus  Christ  lives  in  Paul ;  where- 
fore Paul  is  not  moved  in  the  bowels  [i.  e„  the  tender  love, 
Jeremiah  81.  20]  of  Paul,  but  of  Jesus  Christ."    [Bengkl.] 
All  real  spiritual  love  Is  but  a  portion  of  Christ's  love 
which  yearns  in  all  who  are  united  to  Him.  [Alford.]  9. 
The  subject  of  his  prayer  for  them  (v.  4).    your  love— to 
Christ,  producing  love  not  only  to  Paul,  Christ's  minister,  ( 
as  it  did,  bnt  also  to  one  another,  which  it  did  not  alto- 
gether as  much  as  it  ought  (ch.  2.  2 ;  4.  2).    knowledge— 
of  doctrinal  and   practical   truth,     judgment  — rather, 
"perception;"  "perceptive  sense."    Spiritual  perceptlve- 
ness  •  spiritual  sight,  spiritual  hearing,  spiritual  feeling, 
spiritual  taste.    Christianity  is  a  vigorous  plant,  not  the 
hotbed  growth  of  enthusiasm.    "  Knowledge  "  and  "  per- 
ception" guard  love   from   being   ill-judged.     10.    Lit., 
"  With  a  view  to  your  proving  (and  so  approving  and  em- 
bracing) the  things  that  excel"  (Romans  2. 18);  not  merely 
things  not  bad,  but  the  things  best  among  those  that  are 
good ;  the  things  of  more  advanced  excellence.    Ask  as  to 
things,  not  merely,  Is  there  no  harm,  but  is  there  any 
good,  and  which  is  the  best  ?    sincere— from  a  Greek  root. 
Sixamined  in  the  sunlight  and  found  pure,   without  offence 
—Not  stumbling;  running  the  Christian  race  without  fall- 
ing through  any  stumbling-block,  i.e.,  temptation  in  your 
way.    till— rather,  "unto,"  "against;"  so  that  when  the 
day  of  Christ  comes,  ye  may  be  found  pure  and  without 
offence.    11.  The  oldest  MSS.  read  the  singular,  "  fruit." 
tio  Galatians  5.  22  (see  Note) ;  regarding  the  works  of  right- 
eousness, however  manifold,  as  one  harmonious  whole, 
"  the  fruit  of  the  Spirit "  (Ephesians  5.  9) ;  James  3. 18,  "  the 
fruit  of  righteousness"  (Hebrews  12.  11);  Romans  6.  22, 
"  trult  unto  holiness."    which  are—"  which  is  by  ( Greek, 
throv.gh)  Jesus  Christ."    Through  His  sending  to  us  the 
Spirit  from  the  Father.    "  We  are  wild  and  useless  olive 
trees  till  we  are  grafted  into  Christ,  who,  by  His  living 
root,  makes  us  fruit-bearing  branches."    [Calvin.]    1». 
understand—  Greek,  "  know."    The  Philippians  probably 
had  feared  that   his   imprisonment  would   hinder   the 
spread  of  the  Gospel ;  he  therefore  removes  this  fear,    the 
things  which  happened  unto  me—  Greek,  "  the  things 
concerning  me."     rather— so   far  is  my  imprisonment 
from  hindering  the  Gospel.    Faith  takes  In  a  favourable 
light  even  what  seems  adverse  [Bkngsl]  (ti.  19.  28;  ch. 
2.  17).    13.  my  bonds  In  Christ-rath er  as  Greek,  "  So  that 
my  bonds  have  become  manifest  in  Christ,"  i.  «.,  known,  as 
endured  in  Christ's  cause,  palace— lit.,  "Prsetorium,"  i.  e., 
the  barrack  of  the  Prsetorian  guards  attached  to  the  pa- 
lace of  Nero,  on  the  Palatine  hill  at  Rome ;  not  the  general 
Prretorian  camp  outside  of  the  city ;  for  this  was  not  con- 
nected with  "  Csasar's  household,"  which  ch.  4.  22  shows 
Uu>   Prsstorium    here    meant   was.     The    emperor   was 


"Prsefcor,"  or  Commander-in-Chief,  naturally  then  iha 
barrack  of  his  body-guard  was  called  the  Praaorlum.  Paoi 
seems  now  not  to  have  been  at  large  in  his  own  hiraS 
house,  though  chained  to  a  soldier,  as  in  Acts  28.  16,  20,  80, 
31,  but  in  strlot  custody  in  the  Prsetorl  um ;  a  change  which 
probably  took  place  on  Tlgellinus  becoming  Pratci-lan 
Prefect.  See  my  Introduction.  In  all  other  places— So 
Chrysostoh.  Or  else,  "  to  all  the  rest,"  i.  «.,  "  manifest 
to  all  the  other  "  Pr»torian  soldiers  stationed  elsewhere 
through  the  instrumentality  of  the  Prsetorian  household 
guards  who  might  for  the  time  be  attached  to  the  empe- 
ror's palace,  and  who  relieved  one  another  in  succession. 
Paul  bad  been  now  upwards  of  two  years  a  prisoner,  so 
that  there  was  time  for  his  cause  and  the  Gospel  having 
become  widely  known  at  Rome.  14.  Translate  as  Greek. 
"  And  that.  (v.  13)  most  of  the  brethren  In  the  Lord,"  Ac  H  In 
the  Lord,"  distinguishes  them  from  "brethren  after  th« 
flesh,"  Jewish  fellow-countrymen.  Ellioott,  Ac,  trans- 
late, "  Trusting  in  the  Lord."  by  my  bonds — encouraged 
by  my  patience  In  bearing  my  bonds,  much  more  bold— 
translate  as  Greek,  "are  more  abundantly  bold."  18.  "Some 
indeed  are  preaching,  Christ  even  for  envy,  i.  «.,  to  carry 
out  the  envy  whloh  they  felt  towards  Paul,  on  account  of 
the  success  of  the  Gospel  in  the  capital  of  the  world,  owing 
to  his  steadfastness  in  his  imprisonment;  they  wished 
through  envy  to  transfer  the  credit  of  its  progress  from 
him  to  themselves.  Probably  Judaizing  teachers  (Ro- 
mans 14.;  1  Corinthians  3.  10-15;  9.  1,  Ac  ;  2  Corinthians  11. 
1-4).  some  also  of  [rather  for]  good  'will— answering  to 
"  the  brethren  "  (v.  14);  some  being  well-disposed  to  him, 
16,  It.  The  oldest  MSS.  transpose  these  verses,  and  read 
"  These  (last)  indeed  out  of  love  (to  Christ  and  me),  know- 
ing (the  opposite  of  '  thinking '  below)  that  I  am  set  (i.  «., 
appointed  by  God,  1  Thessalonlans  3.  3)  for  the  defence  of 
the  Gospel  (v.  7,  not  on  my  own  account).  But  the  others 
out  of  contention  (or  rather,  'a  factious  spirit;'  'cabal;'  a 
spirit  of  intrigue,  using  unscrupulous  means  to  compase 
their  end ;  Note,  Galatians  5.  20 ;  '  self-seeking '  [Alxobd  j) 
proclaim  (the  Greek  Is  not  the  same  as  that  for  '  preach,' 
but, '  announce ')  Christ,  not  sincerely  (answering  to  '  but 
of  a  spirit  of  intrigue,'  or  'self-seeking').  Lit.,  'not 
purely;'  not  with  a  pure  intention;  the  Jewish  leaven 
they  tried  to  Introduce  was  in  order  to  glorify  themselves 
(Galatians  6. 12, 13;  see,  however,  Note,  v.  18),  thinking  (bat 
in  vain)  to  raise  up  (so  the  oldest  MSS.  read)  tribulation  to 
my  bonds."  Their  thought  was,  that  taking  the  opportu- 
nity of  my  being  laid  aside,  they  would  exalt  themselves 
by  their  Judaizing  preaching,  and  depreciate  me  and  my 
preaching,  and  so  cause  me  trouble  of  spirit  in  my  bonds ; 
they  thought  that  I,  like  themselves,  sought  my  own  glory, 
and  so  would  be  mortified  at  their  success  over  mine  Bnt 
they  are  utterly  mistaken  ;  "I  rejoice"  at  It  (v.  18),  so  far  am 
I  from  being  troubled  at  it.  18.  "What  then?"  whatfollowK 
from  this  ?  Does  this  trouble  me  as  they  thought  It  would  t 
"  Notwithstanding  "  their  unkind  thought  to  me,  and  self- 
seeking  intention,  the  cause  I  have  at  heart  is  furthered 
"every  way"  of  preaching,  "whether  In  pretence  (with  a  by 
motive,  v.  16)  or  in  truth  (out  of  true  '  love  '  to  Christ, ».  17), 
Christ  Isproclaimed;  and  therein  I  do  rejoice,  yea,  and  I  will 
rejoice."  From  this  it  would  seem  that  these  self-seeking 
teachers  in  the  main  "proclaimed  Christ,"  not  "another 
Gospel,"  such  as  the  Judaizers  in  Galatia  taught  (Gala- 
tians 1.  6-8) ;  though  probably  having  some  of  the  Jewish 
leaven  (Note,  v.  15, 16,  17),  their  chief  error  was  their  self- 
seeking  envious  motive,  not  so  much  error  of  doctrine- 
had  there  been  vital  error,  Paul  would  not  have  rejoiced. 
The  proclamation  of  Christ,  however  done,  roused  atten- 
tion, and  so  was  sure  to  be  of  service.  Paul  could  thus 
rejoice  at  the  good  result  of  their  bad  intentions  (Psalm 
76  10;  Isaiah  10.  5,7).  19.  turn  to  my  salvation-"  turn 
out  to  me  far  (or  unto)  salvation."  This  proclamation  ot 
Christ  every  way  will  turn  out  to  my  spiritual  good 
Christ,  whose  interests  are  my  Interests,  being  glorifleo 
thereby;  and  so  the  coming  of  His  kingdom  being 
furthered,  which,  when  it  does  come,  will  bring  com- 
pleted "salvation"  (Hebrews  9.  28)  to  me  and  all  who*, 
"earnest  expectation"  (v.  20)  is  that  Christ  may  be  inagni 
fled  in  them.    So  far  is  their  preaching  from  causing  ai* 

361 


PRILIPPIANS   n. 


«9  they  thought,  tribulation  In  my  bonds  (v.  16).  Paul 
plainly  Quotes  and  applies  to  himself  the  very  words  of 
the  LXX.  (Job  13. 16),  "  This  shall  turn  ont  to  my  salva- 
tion," which  belong  to  all  God's  people  of  every  age,  In 
their  tribulation  (cf.  Job  13. 15).  through  your  prayer 
and  the  supply— The  Oreek  Intimately  Joins  the  two 
nouns  together,  by  having  but  one  preposition  and  one 
article:  "Through  your  prayer  and  (the consequent)  supply 
of  the  Spirit  of  Jesus  Christ"  (obtained  for  me  through 
your  prayer).  an.  According  to  my  earnest  expectation 
—The  Oreek  expresses,  "expectation  uHth  uplifted  head 
Luke  21.  28)  and  outstretched  neck."  Romans  8.  19,  the 
inly  other  place  In  the  New  Testament  that  the  word 
accurs.  Tittmann  says,  In  both  places  It  Implies  not 
mere  expectation,  bnt  the  anxious  desire  of  an  anticipated 
prosperous  issue  in  afflictive  circumstances.  The  subject  of 
his  earnest  expectation  which  follows,  answers  to  "  my 
salvation"  (t>.  19).  in  nothing  I  shall  be  ashamed— In 
nothing  have  reason  to  be  ashamed  of  "  my  work  for  God, 
or  His  work  In  me."  [Alford.J  Or,  "  In  nothing  be  dis- 
appointed In  my  hope,  but  that  I  may  fully  obtain  It." 
fEsntrs.]  Bo  "  ashamed"  Is  used  Romans  9.  33.  all  bold- 
ness— "all"  Is  opposed  to  "In  nothing,"  as  "boldness"  Is 
the  opposite  to  "ashamed."  so  now  also — when  "my 
body"  Is  "  In  bonds"  (v.  17).  Christ— not  Paul,  "  shall  be 
magnified."  life,  or  by  death— Whatever  be  the  Issue,  I 
cannot  lose,  I  must  be  the  gainer  by  the  event.  Paul  was 
not  omniscient;  In  the  issue  of  things  pertaining  to  them- 
selves, the  apostles  underwent  the  same  probation  of 
faith  and  patience  as  we.  HI.  For— in  either  event  (v.  20) 
I  must  be  the  gainer,  "  For  to  me,"  Ac.  to  live  Is  Christ- 
whatever  life,  time,  and  strength,  I  have,  Is  Christ's; 
Christ  Is  the  sole  object  for  which  I  live  (Galatlans  2.  20). 
to  die  Is  gain— Not  the  act  of  dying,  but  as  the  Oreek  ("  to 
have  died")  expresses,  the  state  after  death.  Besides  the 
glorification  of  Christ  by  my  death,  which  Is  my  primary 
object  (v.  20),  the  change  of  state  caused  by  death,  so  far 
from  being  a  matter  of  shame  (v.  20)  or  loss,  as'my  enemies 
nuppose,  will  be  a  positive  "gain"  to  me.  aa.  Rather  as 
Greek,  "  But  If  to  live  In  the  flesh  (if),  this  (I  say,  the  con- 
tinuance in  life  which  I  am  undervaluing)  be  the  fruit  of 
my  labour  (i.  «.,  be  the  condition  in  which  the  fruit  of  my 
ministerial  labour  Is  involved),  then  what  I  shall  choose  I 
know  not"  (I  cannot  determine  with  myself,  if  the  choice 
were  given  me,  both  alternatives  being  great  goods  alike). 
So  Alxokii  and  Ellioott.  Bksgkl  takes  it  as  JBnglish 
Version,  which  the  Oreek  will  bear  by  supposing  an  ellip- 
sis, "  If  to  live  in  the  flesh  (be  my  portion),  this  (contin- 
uing to  live)  is  the  fruit  of  my  labour,"  i.  e.,  this  contin- 
uance in  life  will  be  the  occasion  of  my  bringing  in  "the 
fruit  of  labour,"  i.  «.,  will  be  the  occasion  of  "  labours" 
which  are  their  own  "fruit"  or  reward;  or,  this  my  con- 
tinning  "to  live"  will  have  this  " fruit,"  viz.,  "  labours" 
for  Christ.  Grottos  explains  "the  fruit  of  labour"  as  an 
idiom  for  "worth  while;"  If  I  live  in  the  flesh,  this  is 
worth  my  while,  for  thus  Christ's  Interest  will  be  ad- 
vanced, "For  to  me  to  live  Is  Christ"  (v.  21;  of.  ch.  2.  80; 
Romans  L  13).  The  second  alternative,  viz.,  dying,  is  taken 
np  and  handled,  ch.  2. 17, "  If  I  be  offered."  a3.  For— The 
oldest  MSS.  read,  "  But."  "  I  know  not  (v.  22),  Birr  am  in  a 
■strait  (am  perplexed)  betwixt  the  two  (vis., '  to  live'  and 
"to  die'),  having  the  desire  for  departing  (lit.,  to  loose 
anchor,  2  Timothy  4.  8)  and  being  with  Christ;  fob  (so  the 
oldest  MSS.)  it  Is  by  far  better;"  or  as  the  Oreek,  more 
forcibly,  "  by  far  the  more  preferable  ;"  a  double  compar- 
ative. This  refutes  the  notion  of  the  soul  being  dormant 
during  its  separation  from  the  body.  It  also  shows  that, 
whilst  he  regarded  the  Lord's  advent  as  at  all  times  near, 
pet  that  his  death  before  It  was  a  very  possible  contin- 
gency. The  partial  life  eternal  Is  In  the  interval  between 
death  and  Christ's  second  advent;  the perfectional,  at  that 
advent.  [Bishop  Pearson.]  To  depart  is  better  than  to 
remain  in  the  flesh ;  to  be  with  Christ  is  far,  far  better ;  a  New 
Testament  hope  (Hebrews  12.  24).  [Benqel.]  si*,  to  abide 
—to  continue  somewhat  longer,  tor  yon— Oreek,  "on 
*oar  account;"  "for  yonr  sake."  In  order  to  be  of  ser- 
»io*  to  you,  I  am  willing  to  forego  my  entrance  a  little 
sooner  Into  blessedness ;  heaven  will  not  fail  to  be  mine 
!W2 


at  last.  25.  Translate,  "And  being  confident  of  this.'-'  1 
know,  Ac— by  prophetical  Intimations  of  the  Spirit.  H* 
did  not  yet  know  the  issue,  as  far  as  human  appearances 
were  concerned  (ch.  2.  23).  He  doubtless  returned  from 
his  first  captivity  to  Philippl  (Hebrews  18. 19;  Philemon 
22).  Joy  of  faith—  Oreek,  "Joy  In  your  faith."  a©.  7Vat»»- 
late,  "That  your  matter  of  glorying  (or  rejoicing)  may 
abound  In  Christ  Jeans  in  me  (i.  e„  In  my  oase ;  in  respeei 
to  me,  or  for  me  who  have  been  granted  to  yonr  prayers,  v. 
19)  through  my  presence  again  among  you.  Axford 
makes  the  "matter  of  glorying,"  the  possession  of  the  Gos- 
pel., received  from  Paul,  which  would  abound,  be  assured 
and  Increased,  by  hts  presence  among  them ;  thus,  "  In 
me,"  Implies  that  Paul  is  the  worker  of  the  material  of 
abounding  In  Christ  Jesus.  But  "  my  rejoicing  over  yon" 
(ch.  2. 16),  answers  plainly  to  "your  rejoicing  In  respeet  to 
me"  here.  87.  Only— Whatever  happens  as  to  my  com 
lng  to  you,  or  not,  make  this  your  one  only  care.  By  sup- 
posing this  or  that  future  contingency,  many  persuade 
themselves  they  will  be  snch  as  they  ought  to  be,  but  It  is 
better  always  without  evasion  to  perform  present  duties 
under  present  circumstances.  [Benoei..]  let  your  can- 
venation  he— (Cf.  ch.  3.  20.)  The  Oreek  implies,  "Let 
your  walk  as  citizens  (viz.,  of  the  heavenly  state ;  '  the  city 
of  the  living  God,'  Hebrew  12.  22,  'the  heavenly  Jeru- 
salem,' '  fellow-citizens  of  the  saints,'  Epheslans  2. 19)  be," 
Ac.  I  .  .  .  see  .  .  .  hear— So  t>.  80.  "Hear,"  In  order  to 
Include  both  alternatives,  must  Include  the  meaning 
know,  your  affairs— your  state,  in  one  spirit— the  fruit 
of  partaking  of  the  Holy  Spirit  (Epheslans  4.  3,  4).  with 
one  mind— rather  as  Oreek,  "soul,"  the  sphere  of  the 
affections ;  subordinate  to  the  "  Spirit,"  man's  higher  and 
heavenly  nature.  "There  is  sometimes  natural  antip- 
athies among  believers;  bnt  these  are  overcome,  when 
there  is  not  only  unity  of  spirit,  but  also  of  soul."  [Bkn- 
gel.]  striving  together— with  united  effort.  38.  terrW 
fled— lit.,  said  of  horses  or  other  animals  startled  or  sud- 
denly scared;  so  of  sudden  consternation  in  general. 
which— your  not  being  terrified,  evident  token  of  per- 
dition—If  they  would  only  perceive  it  (2  Thessalonlans  L 
6).  It  attests  this,  that  In  contending  hopelessly  against 
yon,  they  are  only  rushing  on  their  own  perdition,  not 
shaking  yonr  united  faith  and  constancy,  to  yon  of  sal- 
▼atlon— The  oldest  MSS.  read,  "  Of  your  salvation ;"  not 
merely  your  temporal  safety,  a«.  For— rather,  a  proof  that 
this  is  an  evident  token  from  God  of  your  salvation,  "Be- 
cause" Ac.  it  is  jfiven—  Greek,  "It  has  been  granted  as  « 
favour,"  or  "gift  of  grace."  Faith  Is  the  gift  of  God 
(Epheslans  2.  8),  not  wrought  In  the  soul  by  the  will  of 
man,  but  by  the  Holy  Ghost  (John  L  12,  13).  believe  an 
him— "To  believe  Him,"  would  merely  mean  to  believe 
He  speaks  the  truth.  "To  believe  on  Him,"  Is  to  believe 
In,  and  trust  through,  Him  to  obtain  eternal  salvatlou. 
Suffering  for  Christ  is  not  only  not  a  mark  of  God's  anger, 
but  a  gift  of  His  grace.  30.  ye  saw  In  me— (Acta  16.  12,  19. 
Ac. ;  1  Thessalonlans  2.  2.)  I  am  "in  nothing  terrified  by 
mine  adversaries"  (v.  29),  so  ought  not  ye.  The  words 
here,  "ye  saw  .  .  .  and  .  .  .  hear,"  answer  to  "I  come 
and  see  you,  or  else  .  .  .  hear"  (v.  27). 

CHAPTER   )l. 

Ver.  1-30.  Continued  Exhortation  :  To  Uwrrr :  Ta 
Humility  after  Christ's  Example,  whosb  Glory 
Followed  His  Humiliation  :  To  Earnestness  in  Seek- 
ing Perfection,  that  thbt  mat  bb  his  Jot  in  thb  Day 
of  Christ:  His  Joyful  Readiness  to  bb  Offbbbb  now 
bt  Death,  so  as  to  Promote  thsir  *  *jth.  His  In- 
tention to  Send  Ttmotht:  His  Sending  Epaphbo- 
ditus  mbantimb.  1.  The  "therefore"  implies  that  he  Is 
here  expanding  on  the  exhortation  (ch.  l.  27),  "  In  one 
Spirit,  with  one  mind"  (soul).  He  urges  four  inftuendn* 
motives  in  this  verse,  to  inculcate  the  four  Christian  duties 
corresponding  respectively  to  them  (v.  2).  "That  ye  be 
like-minded,  having  the  same  love,  of  one  accord,  of  one 
mind  •"  (1.)  "  If  there  be  (with  you)  any  eonsob*km  «* 
Christ,"  i.  «.,  any  consolation  of  which  Christ  u  the  source 
leading  yoa  to  wish  to  tr$%s*l»  me  In  my  afflictions  borix 


PHJLT.PPIAN8   II. 


for  Christ's  sake,  ye  owe  It  to  me  to  grant  my  request 
•that  ye  be  It ke-ru! ruled"  [On rysostom  and  Estius]:  (2.) 
'  If  there  be  any  comfort  of  (i.  e.,  flowing  from)  love,"  the 
adjunct  of  "  consolation  In  Christ :"  (3.)  "  If  any  fellow- 
ship of  (communion  together  aa  Christians,  flowing  from 
joint  participation  lrtf  the  Spirit"  (2  Corinthians  13.  14). 
As  Pagan* meant,  lit.,  those  who  were  of  one  village,  and 
inmJe  of  one  fountain,  how  much  greater  Is  the  anion 
which  conjoins  those  who  drink  of  the  same  8plrit!  (1 
Corinthians  IX  4, 18)  [Gbotius] :  (4.)  "  If  any  bowels  (ten- 
der emotion*)  and  meroles"  (compassions),  the  adjuncts  of 
"fellowship  of  the  Spirit."  The  opposltea  of  the  two 
pairs,  into  which  the  four  fall,  are  reprobated,  v.  8,  4.  ». 
Fnlnl— i.  e„  Make  full.  I  have  Joy  In  you,  complete  it  by 
that  which  is  still  wanting,  vis.,  unity  (ch.  1.  9).  Uk«- 
mlnded— tit.,  "that  ye  be  of  the  same  mind  :"  more  gen- 
eral than  the  following  "  of  one  mind."  bavin*  the  same 
lave — equally  disposed  to  love  and  be  loved,  b<*iiig  of 
one  juteord— Itt.,  "with  united  tout*."  This  pairs  with 
the  following  clause,  thus,  "  With  united  souls,  being  of 
one  mind ;"  as  the  former  two  also  pair  together,  "  That  ye 
be  like-minded,  having*  the  same  love."  3.  Let  nothing 
be  done — The  italicised  words  are  not  in  the  Greek.  Per- 
haps the  ellipsis  had  better  be  supplied  from  the  Greek  {v. 
2),  "  Thinking  nothing  In  the  way  of  strife"  (or  rather, 
"factious  intrigue,"  "self-seeking,"  note,  ch  1.  16).  It  Is 
the  thought  which  characterises  the  action  as  good  or  bad 
before  God.  lowliness  of  mind— The  direct  relation  of 
this  grace  is  to  God  alone;  It  is  the  sense  of  dependence 
of  the  creatnre  on  the  Creator  as  such,  and  It  places  all 
created  beings  in  this  repect  on  a  level.  The  man  "  lowly 
of  mind"  as  to  his  spiritual  life  Is  Independent  of  men,  and 
free  from  all  slavish  feeling,  while  sensible  of  his  con- 
tinual dependence  on  God.  Still  it  indirectly  affects 
his  behaviour  toward  his  fellow-men;  for,  conscious  of 
his  entire  dependence  on  God  for  all  his  abilities,  even  as 
they  are  dependent  on  God  for  theirs,  he  will  not  pride 
himself  on  his  abilities,  or  ex»"  self  In  his  conduct  to- 
ward others  (Epheslans  4,  2;  Colossians  3. 12).  [Nkanobk.] 
let  ench  esteem  —  translate  as  Greek,  "esteeming  each 
other  superior  to  yourselves."  Instead  of  fixing  your  eyes 
m  those  points  in  which  yon  excel,  fix  them  on  those  in 
<vhich  your  neighbour  excels  you :  this  Is  true  "  humility." 
4.  The  oldest  MSS.  read,  "  Not  looking  each  of  you  (plnral, 
Greek)  on  his  own  things  (i.  «.,  not  having  regard  solely  to 
them),  but  each  of  you  on  the  things  of  others"  also.  Cf.  v. 
21;  also  Paul's  own  example  (ch.  1.  24).  5.  Tbe  oldest 
MSS.  read,  "Have  this  mind  In  you,"  Ac.  He  does  not 
put  forward  himself  (see  note,  v.  4,  and  ch.  1.  24)  as  an  ex- 
ample, but  Christ,  thk  oiffl  pre-eminently  who  Bought 
not  His  own,  but "  humbled  Himself"  (v.  8),  first  in  taking 
on  Him  our  nature,  secondly,  In  humbling  Himself 
further  In  that  nature  (Bomans  15.  3).  41.  Translate,  "  Who 
subsisting  (or  existing,  viz.,  originally  :  the  Greek  Is  not  the 
simple  substantive  verb,  to  be)  in  the  form  of  God  (the 
Divine  essence  is  not  meant:  but  the  external  self-manifest- 
ing characteristics  of  God,  the  form  shining  forth  from  His 
glorious  essence.  The  Divine  nature  had  Infinite  bhauty 
In  Itself,  even  without  any  creatnre  contemplating  that 
beauty :  that  beauty  Was  '  the  form  of  God  :'  as  '  the/ww» 
of  a  servant'  (v.  7),  which  Is  in  contrasted  opposition  to  It, 
takes  for  granted  the  existence  of  His  human  nature,  so 
•the  form  of  God'  takes  for  granted  His  Divine  nature 
[Bkngel],  of.  John  5.  87;  17.  5;  Colossians  1.  15,  'Who  is 
the  image  of  the  invisible  God'  at  a  time  before  'every 
creature,'  2  Corinthians  4.  4,  esteemed  (the  same  Greek 
verb  as  in  ».  8)  His  being  on  an  equality  w!  tu  God  "  no  (act 
Of)  robbery"  or  setf-arrogatum  ;  claimi  ng  to  one's  self  what 
does  not  belong  to  him.  Ellicott,  Wahl,  Ac,  have 
It  analated, "  A  thing  to  be  grasped  at,"  which  would  require 
the  Greek  to  be  harpoig-ma,  whereas  harpagmos  means  the 
act  of  seizing.  So  harpagmoe  means  In  the  only  passage 
where  else  it  occurs,  Plutarch,  De  education*  interorum, 
120.  The  same  insuperable  objection  lies  against  Al- 
rOHO's  translation,  "He  regarded  not  as  self -enrichment 
li.  e.,  an  opportunity  for  self-exaltation)  His  equality  with 
ctod."  His  argument  1b  that  the  antithesis  (v.  7)  requires  It, 
'*  He  used  His  equality  with  God  as  an  opportunity,  not  for 


self-exaltatUm,  but  for  self-abasement,  or  emptying  Himself 
But  the  antithesis  is  not  between  His  being  on  an  eqnaMtjL 
with  God,  and  His  emptying  Himself;  for  He  never  emp- 
tied Himself  of  the  fulneas  of  His  Godhead,  or  His"BBrN0 
on  an  equality  with  God;"  but  between  Hie  being  "  In  the 
form  «.  «.,  the  outward  glorious  self-manifestation)  of 
God,"  and  His  "taking  on  Him  the  form  &  «  servant,' 
whereby  He  In  a  great  measure  emptied  Himself  of  His 
precedent  "form,"  or  outward  self-manifesting  glory  a* 
God.  Not  "  looking  on  His  own  things"  (».  4),  He,  though 
existing  in  the  form  of  God,  He  esteemed  it  no  robbery  to 
be  on  an  equality  with  God,  yet  made  Himself  of  no  rep»- 
tatlon.  "  Being  on  an  equality  with  God,"  is  not  identical 
with  "subsisting  in  the  form  of  God;"  the  latter  ex- 
presses the  external  eharacterisMos,  majesty,  and  beauty 
of  the  Deity,  which  "  He  emptied  Himself  of,"  to  aasume 
"the  form  of  a  servant;"  the  former,  "His  anijfe,"  or 
nature,  His  already  existing  state  or  equality  with 
God,  both  the  Father  and  the  Son  having  the  same  es- 
sence. A  glimpse  of  Him  "  In  the  form  of  God,"  previous 
to  His  'ncarnatlon,  was  given  to  Moses  (Exodus  24. 10, 11), 
Aaron,  Ac.  T.  made  Himself  of  no  repwtsUloin,  an« 
.  .  .  and— rather  as  the  Greek,  "  Emptied  Himself,  taking 
upon  him  the  form  of  a  servant,  being  made  In  the  like- 
ness of  men."  The  two  latter  clauses  (there  being  no  con- 
junctions, "and— and,"  in  the  Greek)  expresses  tin  what 
Christ's  "emptying  of  Himself"  consists,  vit.,  in  "taking 
the  form  of  a  servant"  (note,  Hebrews  10.  6 ;  cf.  Exodus 
21.  6,  6,  and  Psalm  40.  8,  proving  that  it  was  at  the  time 
when  He  assumed  a  body.  He  took  "  the  form  of  a  servant"), 
and  in  order  to  explain  how  He  took  "  the  form  of  a  ser- 
vant," there  is  added,  by  "being  made  In  the  likeness  of 
men."  His  subjection  to  the  law  (Luke  2.  21;  Galatlans 
4.  4)  and  to  His  parents  (Lake  2.  51),  His  low  state  an  a 
carpenter,  and  carpenter's  reputed  son  (Matthew  18.  %& ; 
Mark  6.  8),  His  betrayal  for  the  price  of  a  bond-servant 
(Exodus  21.  32),  and  slave-like  death  to  relieve  us  from 
the  slavery  of  sin  and  death,  finally  and  chiefly.  His  ser- 
vant-like dependence  as  mem  on  God,  whilst  His  divinity 
was  not  outwardly  manifested  (Isaiah  49.  8,  7),  are  all 
marks  of  His  "form  as  a  servant."  This  proves  (1.)  He 
was  in  the  form  of  a  servant  as  soon  as  He  was  made 
man.  (2.)  He  was  "In  the  form  of  God"  before  He  was 
"in  the  form  of  a  servant."  (8.)  He  did  as  really  subsist 
in  the  Divine  nature,  as  in  the  form  of  a  servant,  or  in 
the  nature  of  man.  For  He  was  as  much  "  in  the  form 
of  God"  as  "  in  the  form  of  a  servant;"  and  was  so  in  the 
form  of  God  as  "to  be  on  an  equality  with  God:"  He 
therefore  coald  have  been  none  other  than  God ;  for  God 
salth,  "To  whom  will  ye  liken  me  and  make  me  equal" 
(Isaiah  46.  5)?  [Bishop  Pb arson.]  His  emptying  Himself 
presupposes  His  previous  plenitude  of  Godhead  (John  1. 14 ; 
Colossians  1.  19;  2.  9).  He  remained  full  of  this;  yet  He 
bore  Himself  aa  If  He  were  empty,  being  found  In  fash- 
ion ns  a  man— being  already,  by  His  "emptying  Himself," 
in  the  form  of  a  servant,  or  likeness  of  man  (Romans  B.  3), 
"He  humbled  Himself  (still  further  by)  becoming  obe- 
dient even  unto  death  (not  as  English  Version,  'He  hum- 
bled Himself  ond  became,'  Ac;  the  Greek  has  no  'and,' 
and  has  the  participle,  not  the  verb),  and  that  the  death 
of  the  cross."  "Fashion"  expresses  that  He  had  the  out- 
ward guise,  speech,  and  look.  In  v.  7,  in  the  Greek.,  the  em- 
phasis Is  on  Himself  (which  stands  before  the  Greek  verb), 
"He  emptied  Himself,"  His  Divine  self ,  viewed  in  respect 
to  what  He  had  heretofore  been;  in  v.  8  the  emphasis  is 
on  "humbled"  (which  stands  before  the  Greek  "Him- 
self); He  not  only  "emptied  Himself"  of  His  previous 
"form  of  God,"  but  submitted  to  positive  humiliation. 
He  "became  obedient,"  viz.,  to  God,  as  His  "sn-rvant" 
(Romans  5.  19;  Hebrews  5.  8).  Therefore  "  God  "  is  «»ld  te 
"exalt"  Him  (v.  9),  even  as  it  was  God  to  whom  He  be. 
came  voluntarily  "obedient."  "Even  unto  death"  ex> 
presses  the  climax  of  His  obedienoe  (John  10.  18).  ©, 
Wherefore—  As  the  Just  consequence  of  His  self-humilia- 
tion and  obedience  (Psalm  8.  5,  6;  110.  1,7;  Matthew  28 
18;  Luke  24.  26;  John  5.  27;  10.  17;  Romans  J4.  »;  Eph*. 
slans  1.  20-22;  Hebrews  2.  9).  An  Intimation,  that  If  w* 
would  hereafter  be  exalted,  we  too  mast,  after  His  sxanv 

IM 


PHILIPPICS  XL 


pie,  now  humble  ourselves  (v.  8.  6;  ch.  8.  21 ;  1  Peter  5.  5, 
I).  Christ  emptied  Christ;  God  exalted  Christ  as  man  to 
•quality  with  God-  [Rksokl.]  highly  exalted—  Greek, 
-  tuper-eminentiy  exalted"  (Epheslans  4. 10).  given  him— 
Greek,  "  bestowed  on  Him."  a  name— along  with  the  cor- 
responding reality,  glory  and  majesty,  which— translate, 
u(vU.)  that  which  Is  above  every  name."  The  name  "  Js- 
nm"  (».  10),  whioh  Is  even  now  In  glory  His  name  of  hon- 
our (Act*  9.  5).  "Above"  not  only  men,  but  angels  (Ephe- 
slans L  21).  10.  at  the  name— rather  as  Greek,  "  In  the 
name."  bow— rather,  "  bend,"  In  token  of  worship.  Re- 
ferring to  Isaiah  46.  23;  quoted  also  in  Romans  14. 11.  To 
worship  "  in  the  name  of  Jesus,"  is  to  worship  Jesus  Him- 
iel/(ot  v.  11 ;  Proverbs  18. 10),  or  God  in  Christ  (John  18.  23; 
Epheslans  8. 14).  Cf.  "  Whosoever  shall  call  upon  the  name 
of  the  Lord  (i.  e„  whosoever  shall  call  on  the  Lord  in  His  re- 
vealed character)  shall  be  saved"  (Romans  10. 13 ;  1  Corin- 
thians 1. 2);  "all  that  call  upon  the  name  of  Jesus  Christ  our 
Lord"  (of.  2  Timothy  2.  22) ;  "  call  on  the  Lord ;"  Acts  7.  59, 
"oalllng  upon  .  .  .  and  saying,  Lord  Jesus"  (Acts  9. 14, 21 ; 
22.16).  of  things  In  heaven— angels.  They  worship  Him 
not  only  as  God,  but  as  the  ascended  God-man,  "Jesus" 
(Epheslans  1.  21;  Hebrews  1.  6;  1  Peter  3.  22).  In  earth- 
men  ;  among  whom  He  tabernacled  for  a  time,  under 
the  earth— the  dead;  among  whom  He  was  numbered 
once  (Romans  14.  9,  11;  Ephesians  4.  9,  10;  Revelation  5. 
18).  The  demons  and  the  lost  may  be  Included  indirectly, 
as  even  they  give  homage,  though  one  of  fear,  not  love,  to 
Jesus  (Mark  8. 11 ;  Luke  8.  81;  James  2. 19 ;  see  Note,  v.  11). 
il.  every  tongue— Cf.  "  every  knee"  (v.  10).  In  every  way 
He  shall  be  acknowledged  as  Lord  (no  longer  as  "ser- 
vant," v.  7).  As  none  can  fully  do  so  "but  by  the  Holy 
Ghost,"  (1  Corinthians  12.  8),  the  spirits  of  good  men  wbo 
are  dead,  must  be  the  class  directly  meant,  v.  10,  "  under 
the  earth."  to  the  glory  of  God  the  Father— the  grand 
end  of  Christ's  mediatorial  office  and  kingdom,  which 
shall  cease  when  this  end  shall  have  been  fully  realized 
(John  5.  19-23,  80;  17.  1,  4-7;  1  Corinthians  15.  24-28.  18. 
Wherefore — Seeing  that  we  have  In  Christ  such  a  speci- 
men of  glory  resulting  from  "  obedience"  (v.  8)  and  humili- 
ation, see  that  ye  also  be  "obedient,"  and  so  "your  salva- 
tion" shall  follow  your  obedience,  as  ye  have  .  .  .  obeyed 
— "  even  as  ye  have  been  obedient,"  viz.,  to  God,  as  Jesus  was 
"  obedient"  unto  God  (Note,  v.  8).  not  as,  Ac.—"  not  as  if" 
It  were  a  matter  to  be  done  "  in  my  presence  only,  but 
now  (as  things  are)  much  more  (with  more  earnestness) 
(in  my  absence)"  (because  my  help  is  withdrawn  from 
you).  [Aliobd.]  worh  out— carry  out  to  its  full  perfec- 
tion. "Salvation"  is  "  worked  In"  (v.  13 ;  Ephesians  1. 11) 
believers  by  the  Spirit,  who  enables  them  through  faith 
to  be  Justified  once  for  all;  but  it  needs,  as  a  progressive 
work,  to  be  "worked  out"  by  obedience,  through  the  help 
of  the  same  Spirit,  unto  perfection  (2  Peter  1,  5.  3).  The 
sound  Christian  neither,  like  the  formalist,  rests  in  the 
means,  without  looking  to  the  end,  and  to  the  Holy  Spirit 
who  alone  can  make  the  means  effectual ;  nor,  like  the 
fanatic,  hopes  to  attain  the  end  without  the  means,  your 
own— The  emphasis  is  on  this.  Now  that  Jam  not  pres- 
ent to  further  the  work  of  your  salvation,  "  work  out  your 
own  salvation"  yourselves  the  more  carefully.  Do  not 
think  this  work  cannot  go  on  because  I  am  absent ;  "  for 
(v.  18)  it  is  God  that  worketh  in  you,"  Ac.  In  this  case 
adopt  a  rule  different  from  the  former  (v.  4),  but  resting 
on  the  same  principle  of  "lowliness  of  mind"  (v.  8),  viz., 
"look  each  on  his  own  things,"  instead  of  "disputings" 
with  others  (».  14).  salvation— which  is  in  "  Jesus"  (v.  10), 
as  His  name  (meaning  God-Saviour)  implies,  with  fear 
and  trembling— the  very  feeling  enjoined  on  "  servants," 
as  to  what  ought  to  accompany  their  "obedience"  (Ephe- 
slans 8.  5).  So  here,  See  that,  as  "servants"  to  God,  after 
the  example  of  Christ,  ye  be  so  "  with  the  fear  and  trem- 
bling" which  becomes  servants;  not  slavish  fear,  but 
trembling  anxiety  not  to  fall  short  of  the  goal  (1  Corinthians  9. 
28,  27;  Hebrews  4. 1,  "  Let  us  fear,  lest  a  promise  being  left 
us  of  entering  into  His  rest,  any  should  come  short  of  it"), 
resulting  from  a  sense  of  our  human  insufficiency,  and  from 
the  consciousness  that  all  depends  on  the  power  of  God,  "  who 
worketh  both  to  will  and  to  do'  (Romans  11.  20).  "  Paul, 
3A» 


though  Joyous,  writes  seriously  "  J.  J.  Wolf.]  IS. 
—Encouragement  to  work  :  "  For  It  is  God  who  worketc 
in  you,"  always  present  with  you,  though  I  be  absent 
It  is  not  said,  "Work  out  your  own  salvation,  though i\ 
is  God,"  Ac,  but,  "  because  it  is  God  who,"  Ac.  The  ur&l 
and  the  power  to  work,  being  first  instalments  r  f  His 
grace,  encourage  us  to  make  full  proof  of,  and  c*>rry  o»u 
to  the  end,  the  "  salvation"  which  He  has  first "  worked," 
and  Is  still  "working  in"  us,  enabling  ns  to  "work  U 
out."  "  Our  will  does  nothing  thereunto  without  grace 
but  grace  is  inactive  without  our  will."  [St.  Bkknakb.) 
Man  la,  In  different  senses,  entirely  active,  and  entirely 
passive:  God  producing  all,  and  we  acting  all.  What 
He  produced  is  our  own  acts.  It  is  not  that  God  does 
some,  and  we  the  rest.  God  does  all,  and  we  do  alL 
God  is  the  only  proper  author,  we  the  only  proper 
actors.  Thus  the  same  things  in  Scripture  are  repre- 
sented as  from  God,  and  from  us.  God  makes  a  new 
heart,  and  we  are  commanded  to  make  us  a  new  heart ; 
not  merely  because  we  must  use  the  means  in  order  to 
the  effect,  but  the  effect  Itself  Is  our  act  and  our  duty  (Eae- 
klel  11.19;  18.31;  86.20).  [Edwards.]  worketh  —  rather 
as  Greek,  "  worketh  effectually."  We  cannot  of  ourselves 
embrace  the  Gospel  of  grace:  "the  will"  (Psalm  110. S; 
2  Corinthians  3.  5)  comes  solely  of  God's  gift  to  whom  He 
will  (John  ft.  44,  65) ;  so  also  the  power  "  to  do"  (rather,  "  U 
work  effectually,"  as  'he  Greek  is  the  same  as  that  for 
"worketh  in"),  i. «.,  effectual  perseverance  to  the  end,  is 
wholly  of  God's  gift  (oh.  1. 6 ;  Hebrews  13.  21).  of  his  good 
pleasure— rather  as  Greek,  "  fob  His  good  pleasure ;"  in 
order  to  carry  out  His  sovereign  gracious  purpose  towards 
you  (Epheslans  1. 6,  9).  14.  murmuring*- secret  murmur- 
ings  and  complaints  against  your  fellow-men  arising 
from  selfishness:  opposed  to  the  example  of  Jesus  Just 
mentioned  (of.  the  use  of  the  word,  John  7.12,  13;  Acts  6 
1 ;  1  Peter  4.  9;  Jude  16).  disputing*— The  Greek  is  trans- 
lated "doubting"  in  1  Timothy  2.  8.  But  here  referring  to 
profitless  "disputings"  with  our  fellow-men,  in  relation 
to  whom  we  are  called  on  to  be  "  blameless  and  harmless ' 
(v.  15) :  so  the  Greek  Is  translated,  Mark  9.  33,  34.  These  die 
putings  flow  from  "vainglory"  reprobated  (v.  8);  ant 
abounded  among  the  Aristotelian  philosophers  In  Mace 
don,  where  Phillppi  was.  IS.  blameless  and  harmless— 
Without  either  the  repute  of  mischief,  or  the  Inclination 
to  do  it.  [Alford.]  sons— rather  as  Greek,  "the  ob»'dren 
of  God"  (Romans  8. 14-16).  Imitation  of  our  heavenly 
Father  is  the  instinctive  guide  to  our  duty  as  His  chil- 
dren, more  than  any  external  law  (Matthew  5. 44,  46,  48). 
without  rubuk«-"  without  (giving  handle  tor) reproach." 
The  whole  verse  tacitly  refers  by  contrast  to  Deuteronomy 
82.  5,  "Their  spot . .  .  not  ...  of  His  children  ...  a  perverse 
and  crooked  generation"  (cf.  1  Peter  2. 12).  ye  shine— lit., 
"appear."  [Trench.]  "Show  yourselves"  (cf.  Matthew 
5.  14-16 ;  Ephesians  5. 8-13).  as  lights  in  the  world— The 
Greek  expresses  "as  luminaries  in  the  world,"  as  the  sun 
and  moon,  "  the  lights,"  or  "great  lights,"  in  the  material 
world  or  in  the  firmament.  LXX.  use  the  very  same 
Greek  word  in  the  passage,  Genesis  1. 14, 16 ;  of.  Note,  Rev- 
elation 21. 11.  16.  Holding  forth— to  them,  and  so  apply 
in?  It  (the  common  meaning  of  the  Greek;  perhaps  her* 
including  also  the  other  meaning,  "  holding  fast').  The 
Image  of  light-bearers  or  luminaries  is  carried  on  from  v.  15. 
As  the  heavenly  luminaries'  light  is  closely  connected 
with  the  life  of  animals,  so  ye  hold  forth  the  light  of 
Christ's  "word"  (received  from  me)  which  Is  the  "life" 
of  the  Genti It*  (John  1. 4 ;  1  John  1. 1,  5-7).  Christ  Is  "  the 
Light  of  the  world"  (John  8. 12) ;  believers  are  only  "light- 
bearers"  reflecting  His  light,  that  I  may  rejoice  in— (it, 
"with  a  view  to  (your  being)  a  subject  of  rejoicing  to  ms 
against  the  day  of  Christ"  (ch.  4.1;  2  Corinthians  1.  14; 
1  Thessalonians  2. 19).  that  I  have  not  run  In  vain— that 
it  was  not  in  vain  that  I  laboured  for  your  spiritual  good. 
IT.  Tea,  and  if— rather  as  Greek,  "  Yea,  if  even  :"  Imply* 
ing  that  he  regarded  the  contingency  as  not  unlikely.  Mi 
had  assumed  the  possibility  of  his  being  found  alive  at 
Christ's  coming  (for  in  every  age  Christ  designed  Chris- 
tians to  stand  in  preparedness  for  His  coming  as  at  hand), 
he  here  puts  a  supposition  which  he  regards  a 


PH1LIPPIANS  in. 


riJsely,  viz.,  his  own  death  before  Christ's  coming.  I  be 
frftered— rather  as  Greek,  "I  am  poured  out."  "I  am 
made  a  libation."  Present,  not  future,  as  the  danger  Is 
threatening  him  now.  As  in  sacrifices  libations  of  wine 
were  "poured  upon"  the  offerings;  so  he  represents  his 
Phillpplan  converts,  offered  through  faith  (or  else  their 
faith  itself),  as  the  sacrifice,  and  his  blood  as  the  libation 
"  poured  upon"  '  t  (cf.  Romans  15. 16 ;  2  Timothy  4. 8).  ser- 
vice—Gree*,  jpnest's  ministration :"  carrying  out  the  lm- 
4ge  of  a  sacrifice.  I  rejoice— for  myself  (ch.  1. 21, 23).  His 
/jcpeotatlon  of  release  from  prison  is  much  fainter,  than 
in  the  Epistles  to  Ephesians,  Colossians,  and  Philemon, 
written  somewhat  earlier  from  Rome.  The  appointment 
of  Tlgellinus  to  be  Praetorian  Prefect,  was  probably  the 
eanse  of  this  change.  See  Introduction,  rejoice  with  yon 
all— Alford  translates-,  "I  congratulate  you  all,"  viz.,  on 
the  honour  occurring  to  yon  by  my  blood  being  poured 
out  on  the  sacrifice  of  your  faith.  If  they  rejoiced  already 
(as  English  Version  represents),  what  need  of  his  urging 
them,  "Do  ye  also  Joy,"  <tc.  18.  "Do  ye  also  rejoice"  at 
this  honour  to  you,  "and  congratulate  me"  on  my  blessed 
"  gain"  (oh.  L  21).  19.  Ver.  22,  "  Ye  know  the  proof  of  him 
.  .  .  that ...  he  hath  served  with  me,"  implies  that  Tim- 
othy had  been  long  with  Paul  at  Phillppl.  Accordingly, 
In  the  history  (Acts  16. 1-4;  17. 10,  14),  we  find  them  setting 
out  together  from  Derbe  In  Lyoaonla,  and  together  again 
at  Berea  in  Macedonia,  near  the  conclusion  of  St.  Paul's 
missionary  Journey;  an  undesigned  coincidence  between 
the  Epistle  and  history,  a  mark  of  genuineness.  [Palet.] 
From  v.  19-60,  it  appears  Epaphrodltus  was  to  set  out  at 
once  to  allay  the  anxiety  of  the  Philippians  on  his  ac- 
count, and  at  the  same  time  bearing  the  Epistle ;  Tim- 
othy was  to  follow  after  the  apostle's  liberation  was  de- 
elded,  when  they  could  arrange  their  plans  more  de- 
finitely as  to  where  Timothy  should,  on  his  return  with 
tidings  from  Phillppl,  meet  Paul,  who  was  designing  by 
a  wider  circuit,  and  slower  progress,  to  reach  that  city. 
Paul's  reason  for  sending  Timothy  so  soon  after  having 
heard  of  the  Philippians  from  Epaphrodltus  was,  that 
they  were  now  suffering  persecutions  (oh.  1. 28-30) ;  and  be- 
sides, Epaphrodltus'  delay  through  sickness  on  his  jour- 
ney to  Rome  from  Phillppl,  made  the  tidings  he  brought 
to  be  of  less  recent  date  than  Paul  desired.  St.  Paul  him- 
self also  hoped  to  visit  them  shortly.  But  I  trust— Yet 
my  death  is  by  no  means  certain;  yea,  "I  hope  (Greek)  in 
the  Lord"  «. «.,  by  the  Lord's  help),  unto  you— lit.,  "/or 
you,"  t. «.,  to  your  satisfaction,  not  merely  motion,  to  you. 
X also— That  not  only  you  "maybe  of  good  courage"  (so 
Greek)  on  hearing  of  me  (v.  23),  but "  I  also,  when  I  know 
your  state."  30.  His  reason  for  sending  Timothy  above 
all  others:  I  have  none  so  "like-minded,"  lit.,  "like- 
souled,"  with  myself  as  is  Timothy.  Cf.  Deuteronomy  13. 
6,  "  Thy  friend  whioh  is  as  thine  own  soul"  (Psalm  55. 14). 
Paul's  second  self,  naturally  —  Greek,  "genuinely:" 
"  wWajtjncere  solicitude."  A  case  wherein  the  Spirit  of 
God  so  changed  man's  nature,  that  to  be  natural  was  with 
him  to  be  spiritual :  the  great  point  to  be  aimed  at.  21. 
Translate  as  Greek, "  They  all"  (vit.,  who  are  now  with  me, 
ch.  1. 14, 17;  ch.  4.21:  such  Demas,  then  with  him,  proved 
vo  be,  Colossians  4.  J4;  cf.  2  Timothy  4.10;  Philemon  24). 
seek  their  own— Opposed  to  Paul's  precept  (v.  i;  1  Corin- 
thians 10. 24,  33;  13. 5).  This  is  spoken,  by  comparison  with 
Timothy ;  for  ch.  1. 16, 17,  implies  that  some  of  those  with 
Paul  at  Rome  were  genuine  Christians,  though  not  so 
self-sacrificing  as  Timothy.  Few  come  to  the  help  of  the 
Lord's  cause,  where  ease,  fame,  and  gain,  have  to  be  sac- 
rificed. Most  help  only  when  Christ's  gain  is  compatible 
with  their  own  (Judges  5. 17,  23).  33.  Rare  praise  (Nehe- 
miah  7. 2).  as  a  son  -with  the  father — translate,  "as  a 
ithild  (serveth)  a  father."  served  with  me— When  we  might 
expect  the  sentence  to  run  thus,  "As  a  child  serveth  a 
father,  so  he  served  me ;"  he  changes  It  to  "  served  with  me" 
in  modesty;  as  Christians  are  not  servants  to  one  another, 
but  servants  of  God  with  one  another  (cf.  ch.  8. 17).  in  the 
•©•pel—  Greek,  "  unto,"  or  "for  the  Gospel."  33.  so  soon 
as  1  shall  see— i.  e.,  so  soon  as  I  shall  have  known  /or  cer- 
tain. 34.  also  myself— as  well  as  Timothy.  35.  I  sup- 
'I  thought  it  necessary."    to  send— It  was  prop- 


erly a  sending  Epaphrodltus  back  (ch.  4. 18).  But  as  he 
had  come  intending  to  stay  some  time  with  Paul,  the 
latter  uses  the  word  "  send"  (ef.  v.  30).  fellow-soldier—  la 
the  "good  fight"  of  faith  (ch.  1. 27, 80;  2  Timothy  2. 8;  4.  n 
your  messenger  —  lit.,  "  apostle."  The  "  apostles"  ot 
"messengers  of  the  churches"  (Romans  16. 7;  2  Corinthian* 
8. 23),  were  distinct  from  the  "  apostles "  specially  com- 
missioned by  Christ,  as  the  Twelve  and  Paul,  ministered 
to  my  wants— by  conveying  the  contributions  from  Phil- 
lppl. The  Greek  leitourgon,  lit.,  Implies  ministering  in  tht 
ministerial  office.  Probaby  Epaphrodltus  was  a  presbyter 
or  else  a  deacon.  30.  For— Reason  for  thinking  it  "  ne- 
cessary to  send  "  Epaphrodltus.  Translate  as  Greek,  "  In- 
asmuch  as  he  was  longing  after  you  all."  full  of  heavW 
nesa— The  Greek  expresses  the  being  worn  out  and  ov«r» 
powered  with  heavy  grief,  because  that  ye  had  heard 
that  he  had  been  sick— rather,  "  that  he  was  sick."  He 
felt  how  exceedingly  saddened  you  would  be  In  hearing 
it ;  and  he  now  is  hastening  to  relieve  your  minds  of  the 
anxiety.  37.  Epaphrodltus'  sickness  proves  that  the 
apostles  had  not  ordinarily  the  permanent  gift  of  mira- 
cles, any  more  than  of  inspiration :  both  were  vouchsafed 
to  them  only  for  each  particular  occasion,  as  the  Spirit 
thought  fit.  lest  I  should  have  sorrow  upon  sorrow— 
vis.,  the  sorrow  of  losing  him  by  death,  in  addition  to  the 
sorrow  of  my  imprisonment.  Here  only  occurs  anything 
of  a  sorrowful  tone  in  this  Epistle,  which  generally  If 
most  Joyous.  30.  Receive  him— There  seems  to  be  some- 
thing behind  respecting  him.  If  extreme  affection  had 
been  the  sole  ground  of  his  "  heaviness,"  no  such  exhor- 
tation would  have  been  needed.  [Alford.]  in  reputa- 
tion—"in  honour."  30.  for  the  work  of  Christ— -viz., 
the  bringing  of  a  supply  to  me,  the  minister  of  Christ. 
He  was  probably  In  a  delicate  state  of  health  in  setting 
out  from  Phillppl ;  but  at  all  hazards  he  undertook  this 
service  of  Christian  love,  which  cost  him  a  serious  sick 
ness.  not  regarding  his  life— Most  of  the  oldest  MSS 
read,  "  hazarding,"  <fcc.  to  supply  your  lack  of  servto 
—Not  that  Paul  would  imply,  they  lacked  the  will:  wha 
they  " lacked  "  was  the  "opportunity"  by  which  to  send 
their  accustomed  bounty  (ch.  4.  10).  "That  which  ye 
would  have  done  If  you  could  [but  which  you  could  not 
through  absence],  he  did  for  you;  therefore  receive  him 
with  all  joy."    [Alford.] 

CHAPTER    III. 

Ver.  1-21.  Warning  against  Judaizers:  Hb  has 
Greater  Cause  than  thbt  to  Trust  in  Legal  Right- 
eousness, but  Renounced  rr  for  Christ's  Righteous- 
ness, in  which  he  Presses  after  Perfection  :  Warn- 
ing against  Carnal  Persons:  Contrast  of  the  Be- 
liever's Life  and  Hope.  1.  Finally— rather,  not  with 
the  notion  of  time,  but  making  a  transition  to  another 
general  subject,  "Furthermore"  [Bengel  and  Wahl] 
as  in  1  Thessalonians  4. 1.  Lit.,  "As  to  what  remains," 
&c.  It  is  often  used  at  the  conclusion  of  Epistles  for 
"finally"  (Epheslans  6. 10;  2  Thessalonians  3. 1).  But  it 
is  not  restricted  to  this  meaning,  as  Alford  thinks,  sup- 
posing that  Paul  used  It  here  intending  to  close  his  Epis- 
tle, but  was  led  by  the  mention  of  the  Judalzere  into  a  more 
lengthened  dissertation,  the  same  things— concerning 
"rejoicing,"  the  prevailing  feature  in  this  Epistle  (ch.  1. 
18,  25;  2. 17;  4.  4,  where,  cf.  the  "again  I  say,"  with  "  the 
same  things"  here).  "In  the  Lord,"  marks  the  true 
ground  of  Joy,  in  contrast  with  "having  confidence  in  the 
flesh,"  or  in  any  outward  sensible  matter  of  boasting  (v. 
8).  not  grievous— "not  Irksome."*  for  you  it  U  safe- 
Spiritual  joy  Is  the  best  safety  against  error  (v.  2;  Nehe- 
miah  8. 10,  end).  3.  Beware—  Greek,  "  Have  your  eye  on  " 
so  as  to  beware  ot  Contrast  "mark,"  or  "observe,"  vis., 
so  as  to  follow  v.  17.  dogs—  Greek,  -  the  dogs,"  vis.,  those 
Impure  persons  "of  whom  I  have  told  you  often  "  (v.  18, 
19);  "the  abominable"  (cf.  Revelation  21.  8,  with  22.  15; 
Matthew  7.6;  Titus  1.  15,16):  "Dogs"  in  fllthiness,  un- 
chastity,  and  snarling  (Deuteronomy  23. 18;  Psalm  5»  «, 
14,15;  2 Peter  2.22):  especially  "enemies  of  the  cros*  of 
Christ"  (v.  18;  Psalm  22.  16,20).     The  Jews  regarded  tb> 

365 


PHILIPPIANS  in. 


weutlles  as  "dogs  "(Matthew  15.28);  but  by  their  own  nn- 
>>-eIlef  they  have  ceased  to  be  the  true  Israel,  and  are  be- 
some   "dogs"  (of.  Isaiah  56.  10,11).    evil  worker*— 2  Co- 
rinthians 11. 18,  "deceitful  workers."    Not  simply  "evil- 
doers "  are  meant,  but  men  who  "worked,"  Indeed,  osten- 
sibly for  the  Gospel,  bat  worked  for  evil:  "serving  not 
our  Lord,  but  their  own  belly"  (v.  10;  cf.  Romans  16. 18). 
Translate,  "  The  evil  workmen,"  i.  e„  bad  teacher*  (cf.  2  Tim- 
othy 2. 15).    ©Bnelaion— Circumcision  had  now  lost  its  spir- 
itual significance,  and  was  now  become  to  those  who 
rested  on  it  as  any  ground  of  Justification,  a  senseless  mu- 
tilation.   Christians  have  the  only  true  circumcision,  viz., 
that  of  the  heart;  legalists  have  only  "concision,"  i.e., 
Ih.ecuttting  qHTqfthe  flesh.    To  make  "cuttings  in  the  flesh" 
was  expressly  prohibited  by  the  law  (Leviticus  21.  5) :  it 
was  a  Gentile-heathenish  practice  (1  Kings  18.  28);  yet 
this,  writes  Paul  Indignantly,  is  what  these  legalists  are 
virtually  doing  In  violation  of  the  law.    There  is  a  re- 
markable gradation,  says  Brmrs  (Horoe  Apostolica)  in  St. 
Paul's  language  as  to  circumcision.    In  his  first  recorded 
discourse  (AcU  18.  89),  olrcumclsion  is  not  named,  but  im- 
plied as  included  In  the  law  of  Moses  which  cannot  Justify. 
Six  or  seven  years  later,  In  Epistle  to  Galatians  (3.  3),  the 
first  Epistle  In  which  It  la  named,  its  spiritual  inefficiency 
is  maintained  against  those  Gentiles  who,  beginning  in 
the  Spirit,  thought  to  be  perfected  in  the  flesh.    Later,  in 
Epistle  to  Romans  (2.  28,  29),  he  goes  farther,  and  claims 
the   substance  of  It  for  every  believer,  assigning   the 
shadow  only  of  it  to  the  unbelieving  Jew.    In  Epistle  to 
Colossians  (2. 11 ;  3. 11),  still  later,  he  expounds  more  fully 
the  true  circumcision  as  the  exclusive  privilege  of  the  be- 
liever.   Last  of  all  her*,  the  very  name  is  denied  to  the 
legalist,  and  a  term  of  reproach  Is  substituted, "  concision," 
or  jtesh-cutMno.    Once  obligatory  on  all  the  covenant  peo- 
ple, then  reduced  to  a  mere  national  distinction,  it  was 
more  and  more  associated  in  the  apostle's  experience 
with  the  open  hostility  of  the  Jews,  and  the  perverse 
teaching  of  false  brethren.    S.  "  We  are  the  ( -^ai)  circum- 
cision "  (Romans  2.  20-29 ;  Colossians  2. 11).    worship  God 
In  the  Spirit— The  oldest  MSS.  read,  "Worship  by  the 
Spirit  of  God;"  our  religious  service  is  rendered  by  the 
Spirit  (John  4.  S3,  24).    Legal  worship  was  outward,  and 
consisted  in  outward  acts,  restricted  to  certain  times  and 
plaoes.    Christian  worship  is  spiritual,  flowing  from  the 
In  workings  of  the  Holy  Spirit,  not  relating  to  certain  iso- 
lated acta,  but  embracing  the  whole  life  (Romans  12.  1). 
In  the  former,  men  trusted  In  something  human,  whether 
descent  from  the  theocratic  nation,  or  the  righteousness 
of  the  law,  or  mortification  of  "  the  flesh  "  ("  Having  confi- 
dence," or  "glorying  in  the  flesh  ")  [Nkandir]  (Romans 
1. 9).    rejoiee-in  Josua  Christ— "make  our  boast  in  Christ 
Jesus,"  not  In  the  law:  the  ground  of  their  boasting. 
have  no  confluence  in  the  flesh— but  in  the  Spirit.    4. 
"Although  JT (emphatlcal)  might  have  confidence  even  in 
theflesh."   Lit., "  I  having, "  Ac.,  but  not  using,  "  confidence 
in  the  flesh."     I  more— have  more  "whereof  I  might 
have  confidence  In  the  flesh."    8.  In  three  particulars  he 
shows  how  he  "  might  have  confidence  in  the  flesh  "  (v.  4) : 
(1.)  His  pure  Jewish  blood.    (2.)  His  legal  preciseness  and 
high  status  as  such.   (8.)  His  zeal  for  the  law.  The  Greek  is 
50.,  "Being  in  circumcision  an  eighth-day  person,"  i.  «., 
not  one  circumcised  In  later  life  as  a  proselyte,  but  on  the 
eighth  day  after  birth,  as  the  law  directed  in  the  case  of 
Jew-born  infants,     of  the  tribe  of  Benjamin— son  of 
Rachel,  not  of  the  maid  servant.    [Benoeu]    Hebrew  of 
the  Hebrews— neither  one  or  other  parent  being  Gentile. 
The  "  Hebrew,"  wherever  he  dwelt,  retained  the  language 
of  his  fathers.  Thus  Paul,  though  settled  in  Tarsus,  a  Greek 
city,  calls  himself  a  Hebrew.    A  "  Grecian  "  or  Hellenist, 
on  the  other  hand,  in  the  New  Testament,  is  the  term 
used  for  a  Greek-speaking  Jew.    [Tbkktch.]    touching  the 
law— -4.  c,  as  to  legal  status  and  strictness,    a  Pharisee 
—"of  the  straltest  sect"  (AcU  26.  5).     6.  concerning— 
trtmskUe  as  before  and  after,  "As  touching  zeal"  (cf.  Acta 
23.8;    98.9).     blameless — Greek,  "Having  become  blame- 
Seas"  aa  to  ceremonial  righteousness:  having  attained  in 
£w  eyes  cf  man  blameless  legal  perfection.    As  to  the  holl- 
Qod,  which  is  the  inner  and  truest  spirit  of  the 
866 


law,  and  which  flows  from  "  the  righteousness  of  God  bj 
faith,"  he  on  the  contrary  declares  {v.  12-14)  that  he  hua  nst 
attained  perfection.    T.  gain— rather  as  Greek,  "gains; 
including  all   possible   advantages   of  outward    status, 
which  he  had  heretofore  enjoyed.    I  counted—  Grte k,  "  » 
have  counted  for  Christ's  sake  loss."    He  no  longer  use* 
the  plural  as  In  "  gains;"  for  he  counts  them  all  but  ou« 
great  "  loss"  (Matthew  16.  26 ;  Luke  0.  25).    8.  Tea  doubt. 
lees— The  oldest  MSS.  omit  "doubtless"  (Greek,  "ge"): 
translate,  "nay  more."    Not  only  "  have  I  counted"  thos* 
things  Just  mentioned  "  loss  for  Christ's  sake,  but,  more- 
over, I  even  no  count  AM.  things  but  loss,"  Ac.    for  the 
excellency—  Greek,  "  On  account  of  the  surpassing  excel- 
lency (the  super-eminence  above  them  all)  of  the  know- 
ledge of  Christ  Jesus."    my  Lord— Believing  and  loving 
appropriation   of   Him   (Psaim  63.  1 ;   John  20.  28).     for 
whom— "on  account  of  whom."    I  have  suffered  the 
loss— Not  merely  I  "counted"  them   "loss,"    but   have 
actually  lost  them,    all  things— The  Greek  has  the  arti- 
cle, referring  to  the  preceding  "all  things :"  "I  have  suf- 
fered the  loss  of  them  all."    dung—  Greek,  "  refuse  (such  at 
excrements,  dregs,  dross)  cast  to  the  dogs,"  as  the  deriva- 
tion expresses.    A  "loss"  is  of  something  having  value; 
but  "refuse"  is  thrown  away  as  not  worthy  of  being  any 
more  touched  or    looked  at.    win— tt  anslate,  to  accord 
with  the  translation,  v.  7,  "  gain  Christ."    A  man  cannot 
make  other  things  bis  "  gain"  or  chief  confidence,  and  at 
the  same  time  "gain  Christ."    He  who  loses  all  things, 
and  even  himself,  on  account  of  Christ,  gains  Christ: 
Christ  is  His,  and  He  is  Christ's  (Song  of  Solomon  2.  16;  8. 
8;  Luke  9. 23,  24 ;  1  Corinthians  3.  23).    9.  be  found  in  him 
—"be  found"  at  His  coming  again,  living  spiritually  "in 
Him"  as  the  element  of  my  life.    Once  lost,  I  have  been 
"found"  and  I  hope  to  be  perfectly  "found"  by  Him 
(Luke  15.  8).    own  righteousness  ...  of  the  law — (  V.  6; 
Romans  10.  S,  5.)    "Of,"  i.e.,from.    righteousness  ...  of 
God  by  faith—  Greek,  "  which  is  from  God  (resting)  upon 
faith."    Paul  was  transported  from  legal  bondage  into 
Christian   freedom    at  once,  and  without   any  gradual 
transition.    Hence,  the  bands  of  Pharisaism  were  loosed 
instantaneously;  and  opposition  to  Pharisaic  Judaism 
took  the  place  of  opposition  to  the  Gospel.    Thus  GxTs 
providence   fitly  prepared   him  for  the  work  of  over- 
throwing  all  Idea  of  legal   Justification.     "The   right- 
eousness of  faith,"  In  Paul's  sense,  Is  the  righteousness 
or  perfect  holiness  of  Christ  appropriated  by  faith,  as  the 
objective  ground  of  confidence  for  the  believer,  and  also  aa 
a  new  subjective  principle  of  life.    Hence  tt  Includes  the 
essence  of  a  new  disposition,  and  may  easily  pass  Into 
the  Idea  of  sanctiflcatlon,  though  the  two  Ideas  are  orig- 
inally distinct.    It  Is  not  any  arbitrary  act  of  God,  as  If 
he  treated  as  sinless  a  man  persisting  in  sin,  simply  be- 
cause he  believes  In  Christ;  but  the  objective  on  the  part 
of  God  corresponds  to  the  subjective  on  the  part  of  man, 
vix.,  faith.    The  realization  of  the  archetype  of  holiness 
through  Christ,  contains  the  pledge  that  this  shall  be 
realized  in  all  who  are  one  with  Him  by  faith,  and  are 
become  the  organs  of  His  Spirit.    Its  germ  is  imparted 
to  them  in  believing,  although  the  fruit  of  a  life  perfectly 
conformed  to  the  Redeemer,  can  only  be  gradually  devel- 
oped In  this  life.    (Neandkr.]    10.  That   I  may  know 
him— experimentally.    The  aim  of  the  "righteousness" 
Just  mentioned.    This  verse  resumes,  and  more  fully  ex- 
plains, "the  excellency  of  the  knowledge  of  Christ"  (v.  8). 
To  know  Him  Is  more  than  merely  to  know  a  doctrine 
about  Him.    Believers  are  brought  not  only  to  redemp- 
tion, but  to  the  Redeemer  Himself,    the  power  of  hla 
resurrection— assuring    believers    of   their  justification 
(Romans  4.  25;  1  Corinthians  15. 17),  arl  raising  them  up 
spiritually  with  Him,  by  virtue  of  '.heir  Identification 
with  Him  in  this,  as  in  all  the  acts  o.'  His  redeeming  work 
for  us  (Romans  6. 4;  Colossians  2. 12;  3.1).    The  power  of  ths 
Divine  Spirit  which  raised  Him  from  literal  death,  Is  the 
same  which  raises  believers  from  spiritual  death  now 
(Ephesians  1. 19,  20),  and  shall  raise  their  bodies  from  lit- 
eral death  hereafter  (Romans  8. 11).    the  fellowship  of 
his  sufferings—  by  Identification  with  Him  in  His  suffer- 1 
lugs  and  death,  by  imputation;  also.  In  actually  »wwinj| 


PHILIPFIANS   III. 


,the  erotw  whatever  is  laid  on  us,  after  His  example,  and 
so  "filling  up  that  which  is  behind  of  the  afflictions  of 
CfcrisC  (Colossians  1.  24);  and  in  the  will  to  bear  aught 
'.or  His  sake  (Matthew  10.  38;  18.  24;  2  Timothy  2. 11).    As 
He  bore  all  our  Bufferings  (Isaiah  58.  4),  so  we  participate 
In  His.  made  conformable  unto  his  death — "  conformed 
to  the  likeness  of  His  death,"  viz.,  by  continued  sufferings 
fa?  His  sake  and  mortifying  of  the  carnal  self  (Romans  8. 
»;  1  Corinthians  15.  31 ;  2  Corinthians  4. 10-12;  Qalatlans  2. 
20).    U.  If  *>y  amy  means — Not  Implying  uncertainty  of 
the  Issue,  b~ii  the  earnestness  of  the  struggle  of  faith  (1 
Corinthians  9.  26,  27),  and  the  urgent  need  of  Jealous  self- 
watchfulness  (1  Corinthians  10.  12).    attain  unto  the  re- 
surrection of  the  dead— The  oldest  MSS.  read,  "...  the 
resurrection  from  (out  of)  the  dead,"  viz.,  the  first  resur- 
rection; that  of  believers  at  Christ's  coming  (1  Corin- 
thians 15.  23;   1  Thessalonlans  4.15;    Revelation  20.5,6). 
The  Greek  word  occurs  nowhere  else  In  the  New  Testa- 
ment.   "  The  power  of  Christ's  resurrection"  (Romans  1. 
f),  ensures  the  believer's  attainment  of  the  "  resurrection 
from  the  (rest  of  the)  dead"  (cf.  v.  20,  21).    Cf.  "  Accounted 
worthy  to  obtain  the  resurrection  from  the  dead"  (Luke  20. 
55).    "The    resurrection  of  the  Just"   (Luke  14. 14).    1». 
Translate,  "Not  that  I,"  dfco.    (I  do  not  wish  to  be  under- 
stood as  saying  that,  Ac.)    attained—"  obtained,"  viz.,  a 
perfect  knowledge  of  Christ,  and  of  the  power  of  His 
death,  and  fellowship  of  His  sufferings,  and  a  conformity 
to  His  death,    either  were  already  perfect— "Or  am 
already  perfected,"  i.  «.,  crowned  with  the  garland  of  vic- 
tory, my  course  completed,  and  perfection  absolutely  reached. 
The  Image  is  that  of  a  race-course  throughout.    See  1  Co- 
rinthians 9.24;    Hebrews  12.28.    See  Tkbnch,  Synonyms 
uf  Next)  Testament.    I  follow  after—"  I  press  on."    appre- 
hend .  .  .  apprehend— "  If  so  be  that  I  may  lay  hold  on 
that  {vis.,  the  prize,  v.  14)  for  which  also  I  was  laid  hold  on 
by  Christ"  (vis.,  at  my  conversion,  Song  of  Solomon  1.  4;  1 
Corinthians  13. 12).    Jesus— Omitted  In  the  oldest  MSS. 
Paul  was  close  to  "  apprehending"  the  prize  (2  Timothy 
1.7,8).    Christ  the  Author,  Is  also  the  Finisher  of  His 
people's  "race."     13.  I— whatever   others  count   as    to 
themselves.    He  who  counts  himself  perfect,  must  de- 
ceive himself  by  calling  sin  Infirmity  (1  John  1.8);  at 
!.he  same  time,  each  must  aim  at   perfection,  to  be  a 
Christian  at  all  (Matthew  5.  48).    forgetting  those  things 
.  .  ,  behind— lAXiking  back  Is  sure  to  end  In  going  back 
(Luke  9.  «2) :  So  Lot's  wife  (Luke  17.  32).    If  in  stemming 
a  current  we  cease  pulling  the  oar  against  it,  we  are 
carried  back.    God's  word  to  us  Is  as  It  was  to  Israel, 
•*  Speak  unto  the  children  of  Israel  that  they  go  forward" 
(Exodus  14. 18).    The  Bible  Is  our  landmark  to  show  us 
whether  we  are  progressing  or  retrograding,    reaching 
forth— with  hand  and  foot,  like   a  runner   In  a   race, 
and  the  body  bent   forward.    The  Christian  Is  always 
humbled  by  the  oontrast  between  what  he  Is  and  what 
he  desires   to  be.    The  eye  reaches   before   and   draws 
on  the  hand,  the  hand  reaches  before   and    draws   on 
the  foot.    [Bswoxi*]    unte—  towards  (Hebrews  6.  1).    1*. 
high  calling  —  lit.,  "the  calling  that   Is   above"    (Gala- 
tlans 4.  26;   Colossians  3. 1) ;    "the  heavenly  calling"  (He- 
brews 8.1).    "The   priae"  Is  "the   crown   of  righteous- 
ness"  (1  Corinthians  9.24;    2  Timothy  4.  8).    Revelation 
%  10,  "  orown  of  life."    1  Peter  5.  4,  "  A  crown  of  glory  that 
fodeth  not  away."    "The  high."  or  "  heavenly  calling,"  is 
not  restricted,  as  Auobd  thinks,  to  St.  Paul's  own  calling 
as  an  apostle  by  the  summons  of  God  from  heaven ;  but 
the  common  calling  of  all  Christians  to  salvation  in  Christ, 
"Jrhlch  coming  from  heaven  Invites  us  to  heaven,  whither 
accordingly  our  minds  ought  to  be  uplifted.    IS.  there- 
fore—Resuming v.  8.    "As  many  of  us  then,  as  are  per- 
fect," i.  e.,  full  grown  (no  longer  "  babes")  In  the  Christian 
life  (v.  8,  "worshipping  God  In  the  Spirit,  and  having  no 
confidence  In  the  flesh"),  1  Corinthians  2.  6,  fully  estab- 
lished In  things  of  God.    Here,  by  "perfect,"  he  means 
me  fully  fit  for  running  [Bkmgei,]  ;  knowing  and  comply- 
ing with  the  laws  of  the  course  (2  Timothy  2.  5).    Though 
"perfect"  in  this  sense,  he  was  not  yet  "made  perfect" 
Greek)  lc  the  sense  Intended  in  v.  12,  viz.,  "crowned  with 
vrmvlfite  vtloory."  and  bavins  attained  absolute  perfection 


thus  minded— having  The  mind  which  he  had  described 
W.  7-14.     otherwise  minded — having  too  high  an  opinion 
of  yourselves  as  to  your  attainment  of  Christian  perfec- 
tion.   "  He  who  thinks  that  he  has  attained  everything 
hath  nothing."    [Chrtsostom.J    Probably,  too,  he  refers 
to  those  who  were  tempted  to  think  to  attain  to  perfection 
by  the  law  (Galatlans  8.  S) :  who  needed  the  warning  (v. 
8),  "  Beware  of  the  concision."  though  on  account  of  their 
former  piety,  Paul  hopes  confidently  (as  In  Galatlans  & 
10)  that  God  will  reveal  the  path  of  r'ght-mlndednees  te 
them.    Paul  taught  externally ;  God     reveals"  the  truta 
Internally  by  His  Spirit  (Matthew  11.  85;  16.  17;  1  Corin- 
thians 8.  8).    unto  you— who  sincerely  strive  to  do  God's 
will  (John  7. 17 ;  Epheslans  1. 17).    16.  The  expectation  of 
a  new  revelation  Is  not  to  make  you  less  careful  In  walk- 
ing according  to  whatever  degree  of  knowledge  of  Divine 
things  and  perfection  you  have  already  attained.    God 
makes  farther  revelations  to  those  who  walk  up  to  the 
revelations  they  already  have  (Hosea  6.  3).    rule,  let  ma 
mind  the  same  thine— Omitted  In  the  oldest  MSS.    Per- 
haps partly  inserted  from  Galatlans  6.  16,  and  oh.  2. 2. 
Translate  then,  "Whereunto  we  have  attained,  let  as 
walk  on  (a  military  term,  march  in  order)  In  the  same" 
(the  measure  of  knowledge  already  attained).    IT.  fol- 
lowers— Greek,  "  Imitators  together."    of  me— as  I  am  an 
imitator  of  Christ  (1  Corinthians  11. 1):  Imitate  me  no  far- 
ther than  as  I  Imitate  Christ.    Or  as  Bajravb,  "  My  fel- 
low-imitators of  God"  or  "Christ:"  "Imitators  of  Christ 
together  with  me"  (Note,  oh.  2.  22;  Epheslans  6.  1).    mark 
—for  Imitation,    which  walk  so  as  ye  have  us  fur  an 
ensample— In  HfngHsh  Version  of  the  former  clause,  the 
translation  of  this  clause  la,  "those  who  are  walking  so  at 
ye  have  an  example  In  us."    But  In  Bewgei/s  translation. 
"Inasmuch  as,"  or  "since,"  Instead  of  "as."    18.  many 
walk— in  such  a  manner.    Follow  not  evil-doers,  because 
they  are  "many"  (Exodus   28.  2).    Their  numbers  are 
rather  a  presumption  against  their  being  Christ's  "little 
flock"  (Luke  12.  32).     often— There  is  need  of  constant 
warning,      weeping— (Romans  9.  2.)     A   hard   tone   Id 
speaking  of  the  Inconsistencies  of  professors  is  the  very 
opposite  of  Paul's  spirit,  and  David's  (Psalm  119. 186),  and 
Jeremiah's  (Jeremiah  13. 17).    The  Lord  and  His  apostles, 
at  the  same  time,  speak  more  strongly  against  empty 
professors  (as  the  Pharisees),  than  against  open  acofflBT* 
enemies  of  the  cross  of  Christ— in  their  practice,  not  in 
doctrine  (Galatlans  6.14;  Hebrews  6.6;   10.29).     19.  de- 
struction—everlasting  at  Christ's    coming.     Ch.  1.  Sft, 
"  perdition :"  the  opposite  word  Is  "Saviour"  (v.  20),    end 
—fixed  doom,    whose  god  Is  their  belly— (Romans  16.  If) 
—hereafter  to  be  destroyed  by  God  (1  Corinthians  4.  18), 
In  contrast  to  our  "body"  (v.  21),  which  our  God,  the  Lord 
Jesus,  shall  "  fashion  like  unto  His  glorious  body."    Their 
belly  Is  now  pampered,  our  body  now  wasted ;  then  the 
respective  states  of  both  shall  be  reversed,    glory  Is  ha 
their  shame— As  "  glory"  is  often  used  In  the  Old  Testa- 
ment for  "God"  (Psalm  106.  20),  so  here  It  answers  to 
"whose  God,"  In  the  parallel  clause;  and  "shame"  is  the 
Old  Testament  term  contemptuously  given  to  an  Idol 
(Judges  6.  32,  Margin).    Hosea  4.  7  seems  to  be  referred  to 
by  St.  Paul  (cf.  Romans  1.  32).    Thero  seems  no  allusion 
to  olrcumolsion,  as  no  longer  glorious,  but  a  shame  to  then 
(v.  2).    The  reference  of  the  Immediate  context  is  to  sen- 
suality, and  carnality  In  general,    mind  earthly  thlngi 
—(Romans  8.  5.)    In  contrast  to  v.  20;  Colossians  8.  2.    no, 
our  conversation— rather,  "our  state" or  "country:"  out 
citizenship.    Our  life  as  citizens.    We  are  but  pilgrims  on 
earth ;  how  then  should  we  "  mind  earthly  things"  {».  19 
Hebrews  11.  9, 10, 18-16)  T     Roman  oltlsenshlp  was  then 
highly  prized;   how  much  more  should  the  heavenly 
citizenship  (Acts  22.  28 ;  cf.  Luke  10.  20)?    Is—  Greek,  "has 
Its   existence."     In   heaven—  Greek,  "In  the  heavens." 
look  for  the  Saviour,  the  Lord  Jesus  Christ—"  We  wait 
for  (so  the  same  Greek  is  translated,  Romans  8. 19)  the  Lord 
Jesus  as  a  (i.  «.,  in  the  capacity  of  a)  Saviour"  (Hebrews  9, 
28).    That  He  Is  "the  Lord,"  now  exalted  above  every 
name,  assures  our  expectation  (ch.  2.  9-11).     Our  High 
Priest  is  gone  up  into  the  Holy  of  Holies  not  niaae  wltfc 
hands,  there  to  atone  for  ns;  and  as  the  Israelites  stood 


* 


PHLLIPPIANS  IV. 


baUide  the  tabernacle,  expecting  Aaron's  return  (cLLuke 
L  21),  so  must  we  look  unto  the  heavens  expecting  Christ 
thence.  31.  Greek,  "  Who  shall  transfigure  the  body  of 
our  humiliation  (vix.,  In  which  our  humiliation  has  place, 
3  Corinthians  4. 10;  Epheslans  2. 19 ;  2  Timothy  2. 12),  that 
It  may  be  conformed  unto  the  body  of  His  glory  (vix.,  in 
which  His  glory  Is  manifested),  according  to  the  effectual 
working  whereby,"  &c.  Not  only  shall  He  come  as  our 
"  Saviour,"  but  also  as  our  Olorifier.  even— Not  only  to 
make  the  body  like  His  own,  but "  to  subdue  all  things," 
even  death  itself,  as  well  as  Satan  and  sin.  He  gave  a 
sample  of  the  coming  transfiguration  on  the  mount  (Mat- 
thew 17. 1,  Ac.).  Not  a  change  of  identity,  but  of  fashion  or 
form  (Psalm  17.  16;  1  Corinthians  15.  51).  Our  spiritual 
resurrection  now  Is  the  pledge  of  our  bodily  resurrection 
to  glory  hereafter  (v.  20;  Romans  8. 11).  As  Christ's  glori- 
fied body  was  essentially  Identical  with  His  body  of  humil- 
iation ;  so  our  resurrection  bodies  as  believers,  since  they 
•hall  be  like  His,  Bhall  be  identical  essentially  with  our 
present  bodies,  and  yet  "spiritual  bodies"  (1  Corinthians 
IS.  42-44).  Our  "  hope"  is,  that  Christ,  by  His  rising  from 
the  dead,  hath  obtained  the  power,  and  is  become  the 
pattern,  of  our  resurrection  (Micah  2. 18). 

CHAPTER   IV. 

Ver.  1-28.  Exhortations  :  Thanks  for  the  Supply 
feom  Philippi:  Grketinq;  and  Closing  Benedic- 
tion. 1.  "Wherefore;"  since  we  have  such  a  glorious 
hope  (oh.  3. 20, 21).  dearly  beloved— Repeated  again  at  the 
•lose  of  the  verse.  Implying  that  his  great  love  to  them 
should  be  a  motive  to  their  obedience,  longed  for— 
"yearned  after"  in  your  absence  (ch.  1. 8).  crown— in  the 
day  of  the  Lord  (oh.  2. 16;  1  Thessalonlans  2. 19).  so— as  I 
have  admonished  you.  stand  fast— (Ch.  1.  27.)  3.  Euodla 
and  Syntyohe  were  two  women  who  seem  to  have  been  at 
variance;  probably  deaconesses  of  the  Church.  He  re- 
peat*, "I  beseech,"  as  if  he  would  admonish  each  sepa- 
rately, and  with  the  utmost  impartiality.  In  the  Lord— 
the  true  element  of  Christian  union;  for  those  "in  the 
Lord"  by  faith  to  be  at  variance,  is  an  utter  inconsistency. 
8.  And—  Greek,  "Yea."  true  yoke-fellow— yoked  with 
me  in  the  same  Oospel  yoke  (Matthew  11. 29,  80;  cf.  1  Tim- 
othy 6. 17, 18).  Either  Timothy,  Silas  (Aots  15.  40;  16. 19, 
at  Philippi),  or  the  chief  bishop  of  Phillppl.  Or  else  the 
Greek,  8unsugus,  or  Synzygus,  is  a  proper  name :  "  Who 
art  truly,  as  thy  name  means,  a  yoke-fellow."  Certainly 
aot  PauPs  uiife,  as  1  Corinthians  9.  5  implies  he  had  none. 
help  thuae  women  —  rather,  as  Greek,  "  help  them," 
vix.,  Euodla  and  8yntyche.  "Co-operate  with  them" 
[Bisks]  ;  or  as  Alford,  "  Help  In  the  work  of  their  recon- 
alliatlon."  which  laboured  with  m*—"  inasmuch  as 
they  laboured  with  me."  At  Phillppl,  women  were  the 
first  hearers  of  the  Gospel,  and  Lydla  the  first  convert. 
It  Is  a  coincidence  whioh  marks  genuineness,  that  in  this 
Epistle  alone,  special  Instructions  are  given  to  women 
who  laboured  with  Paul  in  the  Oospel.  In  selecting  the 
first  teachers,  those  first  converted  would  naturally  be 
fixed  on.  Euodla  and  Syntyohe  were  doubtless  two  of 
"the  women  who  resorted  to  the  river  side,  where  prayer 
was  wont  to  be  made"  (Acta  16.  13),  and  being  early  con- 
verted, would  naturally  take  an  active  part  in  teaching 
other  women  called  at  a  later  period ;  of  course  not  In 
public  preaching,  but  In  a  less  prominent  sphere  (1  Tim- 
othy 2.  11,  12).  Clement— bishop  of  Rome  shortly  after 
the  death  of  Peter  and  Paul.  His  EpiHtle  from  the  Church 
ai  Rome  to  the  Church  of  Corinth  is  extant.  It  makes  no 
mention  of  the  supremacy  of  the  See  of  Peter.  He  was 
the  most  eminent  of  the  apostolical  fathers.  Alford 
thinks  that  the  Clement  here  was  a  Philippian,  and  not 
aeoesearlly  Clement,  bishop  of  Rome.  But  Oriskn  (Cbm- 
ottnt.  John  1.  29)  identifies  the  Clement  here  with  the 
bishop  of  Rome,  in  the  book  of  life — the  register-book 
of  those  whose  "citizenship  is  in  heaven"  (Luke  10.  20; 
Fhlllppians  3.  20).  Anciently,  free  cities  bad  a  roll-book 
containing  the  names  of  all  those  having  the  right  of 
aJtieenahip  (cf.  Exodus  32.  32;  Psalm  «9.  28;  Ezekiel  13.  9; 
Daniel  12. 1-  Revelation  20. 12;  2L  27).  1.  (Isaiah  61.  10.) 
H8 


"Alway ;"  even  amidst  the  afflictions  now  distressing  yoa 
(oh.  1.  28-80).  again— as  he  had  already  said,  "  Rejoice' 
(ch.  3. 1).  Joy  Is  the  predominant  feature  of  the  Epistle. 
I  say— Greek,  rather, "  I  will  say."  5.  moderation— From 
a  Greek  root,  "  to  yield,"  whence  yieldingness  [Trknch] 
or  from  a  root,  "It  Is  fitting,"  whence  "reasonableness  of 
dealing"  (Alford],  that  oonsiderateness  for  others,  not 
urging  one's  own  rights  to  the  uttermost,  but  waiving  a  part, 
and  thereby  rectifying  the  injustices  of  Justice.  Th« 
archetype  of  this  grace  is  God,  who  presses  not  the  strict* 
ness  of  His  law  against  us  as  we  deserve  (Psalm  180.  8,  4)  ■ 
though  having  exaoted  the  fullest  payment  for  us  from 
our  Divine  Surety.  There  are  included  in  "  moderation," 
candour  and  kindliness.  Joy  in  the  Lord  raises  us  above 
rigorism  towards  others  (v.  6),  and  carefulness  (v.  6)  as  U 
one's  own  affairs.  Sadness  produces  morose  harshness  to- 
wards others,  and  a  carklng  spirit  in  ourselves.  Let  .  .  , 
be  known- i.  e.,  in  your  conduct  to  others,  let  nothing 
Inconsistent  with  "moderation"  be  seen.  Not  a  precept 
to  make  a  display  of  moderation.  Let  this  grace  "be 
known"  to  men  In  acts;  let  "your  requests  be  made  to 
God"  in  words  (v.  6).  unto  all  men— even  to  the  "per* 
verse"  (ch.  2. 15),  that  so  ye  may  win  them.  Exercise  "  for* 
bearance"  even  to  your  persecutors.  None  Is  so  ungra- 
cious as  not  to  be  kindly  to  some  one,  from  some  motive 
or  another,  on  some  occasion ;  the  believer  is  to  be  so 
"  unto  all  men"  at  all  times.  The  Lord  la  at  hand— The 
Lord's  coming  again  speedily  Is  the  grand  motive  to  every 
Christian  grace  (James  5.  8,  9).  Harshness  to  others  (the 
opposite  of  "moderation")  would  be  taking  into  our  own 
hands  prematurely  the  prerogatives  of  Judging,  whioh 
belongs  to  the  Lord  alone  (1  Corinthians  4.  5) ;  and  so  pro- 
voking God  to  Judge  us  by  the  strict  letter  of  the  law 
(James  2.  12, 13).  6.  Translate,  "Be  anxious  about  noth- 
ing." Care  and  prayer  are  as  mutually  opposed  as  fire 
and  water.  [Bkngkx,.]  by  prayer  and  supplication— 
Greek,  "  by  the  prayer  and  the  supplication"  appropriate 
to  each  case.  [Alford.]  Prayer  for  blessings;  and  the 
general  term.  Supplication,  to  avert  Ills ;  a  special  term, 
suppliant  entreaty  (Note,  Epheslans  6.  18).  than  hag  t  -ring— 
for  every  event,  prosperity  and  affliction  alike  (1  Thes- 
salonlans 6.  18;  James  5.  13).  The  Phillppians  might 
remember  Paul's  example  at  Phillppl  when  In  the  Inner- 
most prison  (Acts  16.  25).  Thanksgiving  gives  effect  to 
prayer  (2  Chronicles  20.  21),  and  frees  from  anxious  careful- 
ness by  making  all  God's  dealings  matter  for  praise,  not 
merely  for  resignation,  much  less  murmuring.  "Peace"  Is 
the  companion  of  "  thanksgiving"  (v.  7;  Colosslans  3. 15). 
let  your  requests  be  made  known  unto  God — with  gen- 
erous, filial,  unreserved  confidence;  not  keeping  aught 
back,  as  too  great,  or  else  too  small,  to  bring  before  God, 
though  you  might  feel  so  as  to  your  fellow-men.  So 
Jacob,  when  fearing  Esau  (Genesis  32.  9-12);  Hezekiak 
fearing  Sennacherib  (2  Kings  19. 14 ;  Psalm  87. 5).  7.  And 
—The  Inseparable  consequence  of  thus  laying  everything 
before  God  in ''prayer  with  thanksgiving."  peace— the 
dlspeller  of  "anxious  care"  (v.  6).  of  God— coming  from 
God,  and  resting  In  God  (John  14.27;  18.33;  Colosslans  3. 
15).  passcth— surpasseth,  or  exceedeth,  all  man's  notional 
powers  of  understanding  Its  full  blessedness  (1  Corinth- 
ians 2.  9,  10;  Epheslans  8.20;  cf.  Proverbs  3.  17).  shall 
keep — rather,  "shall  guard;"  shall  keep  as  a  well-gar- 
risoned stronghold  (Isaiah  26. 1,  3).  The  same  Greek  verb 
is  used,  1  Peter  L  5.  There  shall  be  peace  secure  within, 
whatever  outward  troubles  may  besiege,  hearts  and 
minds— rather,  "hearts  (the  seat  of  the  thoughts)  aud 
thougtus"  or  purposes,  through— rather  as  Greek,  "in 
Christ  Jesus,"  It  is  in  Christ  that  we  ate  kept  '  or 
"guarded"  secure.  8.  Summary  of  all  his  exhortations 
as  to  relative  duties,  whether  as  children  or  parents,  hus- 
bands or  wives,  friends,  neighbours,  men  in  the  inter- 
course of  the  world,  Ac.  true — sincere,  in  words,  honcot 
— Old  English  for  "  seemly,"  viz.,  in  action,  lit.,  grave,  digni- 
fied. Jufrt-— towards  others,  pure— "  chaste,"  in  relatioi 
to  ourselves,  lovely— lovable  (cf.  Mark  10.  21 ;  Luke  7. 4,  5) 
of  good  reports-Referring  to  the  absent  (ch.  1.  27);  at 
"lovely"  refers  to  what  Is  lovable  face  to  face,  if  there  s* 
any    virtue —  "  whatever    virtue    there    is."    lALKOkic. 


PHILIPPIANS  IY 


Virtue,"  the  standing  won!  In  heathen  ethics,  Is  found 
aaoe  only  In  St.  Paul's  Epistles,  and  once  in  St.  Peter's  (2 
Peter  L  5) ;  and  this  in  uses  different  from  those  in  heathen 
authors.  It  is  a  term  rather  earthly  and  human,  as  com- 
pared with  the  names  of  the  spiritual  graces  which  Chris- 
tianity imparts ;  hence  the  rarity  of  its  occurrence  in  the 
Hew  Testament.  Piety  and  true  morality  are  Inseparable. 
Piety  is  love  with  Its  face  towards  God ;  morality  is  love 
with  Its  face  towards  man.  Despise  not  anything  that  is 
flood  ii  itself;  only  let  it  keep  its  due  place,  praise — 
whatever  is  praiseworthy ;  not  that  Christians  should 
make  man's  praise  their  aim  (of.  John  12.  43) ;  but  they 
should  live  so  as  to  deserve  men's  praise,  think  on— have 
a  continual  regard  to,  so  as  to  "do"  these  things  (v.  9) 
whenever  the  occasion  arises.  0.  both  — rather,  "The 
things  also  which  ye  have  learned,  <fcc,  <fec,  these  proc- 
Hot;"  the  things  which  besides  recommending  them  in 
words,  have  been  also  recommended  by  my  example,  carry 
Into  practice.  heard— though  ye  have  not  yet  sufficiently 
"received"  them,  seen — though  ye  have  not  as  yet  suffi- 
ciently "  learned"  them.  [Bengei..]  and— "  and  then,"  as 
the  necessary  result  (v.  7).  Not  only  "the  peace  of  God," 
but  "the  God  of  peace"  Himself  "shall  be  with  you." 
10.  But—Transitional  conjunction.  But  "now"  to  pass 
to  another  subject.  In  the  Lord— He  views  everything 
with  reference  to  Christ,  at  the  last — "at  last;"  im- 
plying he  was  expecting  their  gift,  not  from  a  selfish 
flew,  but  as  a  "  fruit"  of  their  faith,  and  to  "  abound" 
to  their  account  (v.  11,  17).  Though  long  in  coming, 
owing  to  Epaphrodltus'  sickness  and  other  delays,  he 
does  not  imply  their  gift  was  too  late,  your  care  .  .  . 
hath  flourished  again  —  Greek,  "  Ye  have  nourished 
again  (revived,  as  trees  sprouting  forth  again  in  spring) 
in  your  care  for  me."  wherein  ye  -were  also  careful — 
in  respect  to  which  (revival,  viz.,  the  sending  of  a  supply 
to  me)  "  ye  were  also  (all  along)  careful,  but  ye  lacked  op- 
portunity;" whether  from  want  of  means  or  want  of  a 
messenger.  Your  "  lack  of  service  "  (ch.  2.  30),  was  owing 
te  your  having  "lacked  opportunity."  11. 1  have  learned 
—The  J  in  Greek  is  emphatical.  I  leave  i  t  to  others  if  th  ey 
will,  to  be  discontented.  I,  for  my  part,  have  learned,  by 
the  teaching  of  the  Holy  Spirit,  and  the  dealings  of  Provi- 
dence (Hebrews  5.  8),  to  be  content  in  every  state,  content 
—The  Greek,  lit.,  expresses  "  independent  of  others,  and 
having  sufficiency  in  one's  self."  But  Christianity  has  raised 
the  term  above  the  haughty  self-sufficiency  of  the  heathen 
Stole  to  the  contentment  of  the  Christian,  whose  sufficiency 
Is  not  in  self,  but  in  God  (2  Corinthians  3.  5;  1  Timothy  6. 8, 
8;  Hebrews  13.  5;  cf.  Jeremiah  2.  36;  45.  5).  1SJ.  abased— in 
tow  circumstances  (2  Corinthians  4.  8;  6.  9,  10).  every - 
when- rather  [Alford],  "in  each,  and  in  all  things." 
Instructed— In  the  secret.  Lit.,  "  Initiated  "  in  a  secret 
teaching,  which  is  a  mystery  unknown  to  the  world.  13. 
I  ean  do  all  things — Greek,  "1  have  strength  for  all  things ;" 
Dot  merely  "  how  to  be  abased  and  how  to  abound."  After 
special  instances  he  declares  his  universal  power — how 
triumphantly,  yet  how  humbly!  [Mbyeb.]  through 
Christ  which  atrengtheneth  me — The  oldest  MSS.  omit 
"Christ;"  then  translate,  "In  Him  who  giveth  me  power," 
1  e„  by  virtue  of  my  living  union  and  identification  with 
Him,  who  la  my  strength  (Galatians  2.  20).  Cf.  1  Timothy 
L  12,  whence  probably,  "Christ"  was  inserted  here  by 
transcribers.  14.  He  here  guards  against  their  thinking 
from  what  he  has  Just  said,  that  he  makes  light  of  their 
bounty,  ye  did  communicate  'with  my  affliction — i.  e., 
ye  made  yourselves  sharers  with  me  in  my  present  afflic- 
tion, ww.,  by  sympathy ;  of  whioh  sympathy  your  contribu- 
tion is  the  proof.  IS.  Now-"  Moreover."  Arrange  as 
Greek,  "Ye  also  know  "  (as  well  as  I  do  myself),  in  the 
ba&tnning  of  the  Gospel— dating  from  the  PhUippian 
fSinfiUan  era;  at  the  first  preaching  of  the  Gospel  at 


Phlllppi.     when  I  departed  from  Macedonia— (Acts  17 

14.)  The  Philippians  had  followed  Paul  with  their  bounty 
when  he  left  Macedonia  and  came  to  Corinth.  2  Corinth- 
ians  11.  8,  9  thus  accords  with  the  passage  here,  the  dates 
assigned  to  the  donation  in  both  Epistles  agreeing,  vi»u 
"  in  the  beginning  of  the  Gospel  "  here,  and  there,  at  the 
time  of  his  first  visit  to  Corinth.  [Palby's  Horas  PanMnee.\ 
However,  the  supply  meant  here  is  not  that  which  he  re- 
ceived at  Corinth,  but  the  supply  sent  to  him  when  "In 
Thessalonica,  once  and  again  "  (v.  16).  [Aleobd.]  as  con- 
cerning giving  and  receiving— In  the  account  between 
us,  "the  giving"  was  all  on  your  part;  " the  receiving " 
all  on  mine,  ye  only— We  are  not  to  wait  for  others  in  a 
good  work,  saying,  "  I  will  do  so,  when  others  do  it"  We 
must  go  forward  though  alone.  16.  even  in  Thessalonlea 
— "  even  "  as  early  as  when  I  had  got  no  further  than  Thes- 
salonica, ye  sent  me  supplies  for  my  necessities  more  than 
once.  17.  a  gift—  Greek,  "  the  gift."  Translate,  "  It  is  not 
that  J  seek  after  the  gift,  but  J  do  seek  after  the  fruit  that 
aboundeth  to  your  account ;"  what  I  do  seek  is  your  spirit- 
ual good,  in  the  abounding  of  fruits  of  your  faith  whioh 
shall  be  put  down  to  your  account,  against  the  day  of  re- 
ward (Hebrews  6. 10).  18.  But— Though  "  the  gift "  is  not 
what  I  chiefly  "  seek  after  "  (v.  17),  yet  I  am  grateful  for  the 
gift,  and  hereby  acknowledge  It  as  ample  for  all  my  needs. 
Translate,  "I  have  all"  that  I  want,  "and  more  than 
enough,"  lit.,  as  JEmglUh  Version,  "  I  abound  "  over  and 
above  my  needs.  I  am  full—  Greek,  "  I  am  filled  full."  the 
odour  of  a  sweet  smell— (Note,  Ephesians  5.2.)  The  figure 
is  drawn  from  the  sweet-smelling  incense  whioh  was  burnt 
along  with  the  sacrifices ;  their  gift  being  in  faith  was  not 
so  much  to  Paul,  as  to  God  (Matthew  25.  40),  before  whom 
It  "came  up  for  a  memorial"  (Acts  10. 4),  sweet-smelling  In 
God's  presence  (Genesis  8.  21 ;  Revelation  8. 8,  4).  sacrifice 
acceptable— (Hebrews  13. 16.)  19.  my— Paul  calls  God  here 
"my  God,"  to  imply  that  God  would  reward  their  bounty 
to  His  servant,  by  "fully  supplying  "  (translate  so,  lit.,fili 
to  the  full)  their  every  "  need  "  (2  Corinthians  9.  8),  even  at 
they  had  "fully"  supplied  his  "need"  (v.  16,  18).  Mj 
Master  will  fully  repay  you,  I  cannot.  The  Philippians 
invested  their  bounty  well,  since  it  got  them  such  a  glori- 
ous return,  according  to  his  riches — The  measure  of  Hie 
supply  to  yon  will  be  the  Immeasurable  "  riches  of  Hit 
grace  "  (Ephesians  1.  7).  in  glory— These  words  belong  to 
the  whole  sentence.  "Glory"  is  the  element  m  whioh 
His  rich  grace  operates;  and  it  will  be  the  element  is 
which  He  will  "supply  fully  all  your  need."  by  Christ 
Jesus— by  virtue  of  your  being  "  rN  "  (so  Greek,  not  "  by"* 
Christ  Jesus,  the  Giver  and  Mediator  of  all  spiritual  bless- 
ings. 20.  God  and  our  Father — translate,  "  Unto  our  God 
and  Father."  be  glory— rather  as  the  Greek,  "be  the  glory." 
Not  to  us,  but  to  Him  be  "  the  glory  "  alike  of  your  gift, 
and  of  His  gracious  recompense  to  you.  SI.  Salute  ev  ery 
saint — individually,  greet — salute  you.  The  brethren 
which  are -with  me— Perhaps  Jewish  believers  are  meant 
(Acts  28.  21).  I  think  ch.  2.  20  precludes  our  thinking  of 
"  closer  friends,"  "colleagues  In  the  ministry  "  [Aleobd]; 
he  had  only  one  close  friend  with  him,  vit.,  Timothy.  858. 
they  that  are  of  Caesar's  household — the  slaves  and  de- 
pendants of  Nero  who  had  been  probably  converted 
through  Paul's  teaching  whilst  he  was  a  prisoner  in  the 
Praetorian  barrack  attached  to  the  palace.  Philippl  was 
a  Roman  "  colony,"  hence  there  might  arise  a  tie  between 
the  citizens  of  the  mother  city  and  those  of  the  colony; 
especially  between  those  of  both  cities  who  were  Chris- 
tians, converted  as  many  of  them  were  by  the  same  apos- 
tle, and  under  like  circumstances,  he  having  been  impris- 
oned at  Philippl,  as  he  now  is  at  Rome.  93.  (Galatlani 
6.  18.)  be  with  yon  all.  Amen— Tho  oldest  MSB.  read 
"  Be  with  your  spirit,"  and  omit  "  Amen.' 


OOLOSSIANS  L 
THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

COLOSSIANS. 

INTRODUCTION. 

The  aanuum—  of  this  Epistle  Is  attested  by  Justin  M abtth,  Contra  Tryphonen,  p.  311,  b„  who  quotes  "ths  »!»*• 
bora  of  every  creature,"  in  reference  to  Christ,  from  eh.  1. 15.  Theophilps  of  Antioch,  to  Autolychus,  2.  p.  100.  Ib» 
wjmxm,  8. 14. 1,  quotes  expressly  from  this  "  Epistle  to  the  Oolosslans  "  (oh.  4. 14).  Clement  of  Alexandria,  StromaU*, 
L  p.  325,  quotes  eh.  L.  31 ;  also  elsewhere  he  quotes  ch.  1.  9-11,  28 ;  2.  2,  Ac. ;  2. 8 ;  3. 12, 14 ;  4.  2, 3,  <fec.  Tekttti .li an,  D*  Prvet- 
wiftiUm*  hcsrs&oorum,  eh.  7.,  quotes  oh.  2.  8;  and  De  Resurrectione  carnis,  ch.  23.,  he  quotes  eh.  2.  12,  20,  and  oh.  8,  1,  2 
Oki gen.  Contra  Uelsus,  6.  8,  quotes  ch.  2.  18, 19. 

Colosse  (or,  as  It  is  spelt  in  the  best  M8S.,  "Colassae")  was  a  city  of  Phrygia,  on  the  river  Lyons,  a  branch  of  the 
Meander.  The  Church  there  was  mainly  composed  of  Gentiles  (of.  oh.  2. 13).  Alfokd  infers  from  ch.  2. 1  (see  note 
there),  that  Paul  had  not  seen  its  members,  and  therefore  could  not  have  been  its  founder,  as  Theodobet  thought. 
Ch.  1.  7,  $  suggests  the  probability  that  Epaphras  was  the  first  founder  of  the  Church  there.  The  date  of  its  foundation 
must  have  been  subsequent  to  Paul's  visitation,  "  strengthening  in  order"  all  the  churches  of  Galatla  and  Phrygia 
(Acts  18.  24) ;  for  otherwise  he  must  have  visited  the  Colossians,  which  ch.  2. 1  implies  he  had  not.  Had  Paul  been  their 
Catber  in  the  faith,  he  would  doubtless  have  alluded  to  the  fact,  as  in  1  Corinthians  8.  6, 10;  4. 15;  1  ThessalonianB  1.  5; 
XL  It  is  only  in  the  Epistles,  Romans  and  Ephesians,  and  this  Epistle,  such  allusions  are  wanting;  in  that  to  the 
Romans,  because,  as  in  this  Church  of  Colosse,  he  had  not  been  the  Instrument  of  their  conversion;  in  that  to  the 
Rphesians,  owing  to  the  general  natnre  of  the  Epistle.  Probably  during  the  "two  years"  of  Paul's  stay  at  Ephesus, 
when  "aU  which  dwelt  in  Asia  heard  the  word  of  the  Lord  Jesus"  (Acts  19. 10,  28),  Epaphras,  Philemon,  Archippus, 
Apphia  (Philemon  2.  18, 19)  and  other  natives  of  Colosse,  becoming  converted  at  Ephesus,  were  subsequently  the  first 
sowers  of  the  Gospel  seed  In  their  own  city.  This  will  account  for  their  personal  acquaintance  with,  and  attachment 
to,  Paul  and  his  fellow-ministers,  and  for  his  loving  language  as  to  them,  and  their  counter  salutations  to  him.  So 
also  with  respect  to  "  them  at  Laodlcea"  (ch.  2. 1). 

The  Object  of  the  Epistle  is  to  counteract  Jewish  false  teaching,  by  setting  before  the  Colossians  their  true 
standing  in  Christ  alone  (exclusive  of  all  other  heavenly  beings),  the  majesty  of  His  person,  and  the  completeness  of 
the  redemption  wrought  by  Him ;  hence  they  ought  to  be  conformed  to  their  risen  Lord,  and  to  exhibit  that  conformity 
in  all  the  relations  of  ordinary  life.  Ch.  2. 18,  "  new  moon,  sabbath  days,"  shows  that  the  false  teaching  opposed  in 
this  Epistle  is  that  of  Judaixing  Christians.  These  mixed  up  with  pure  Christianity  Oriental  theosophy  and  angel 
worship,  and  the  asceticism  of  certain  sections  of  the  Jews,  especially  the  Essenes.  Cf.  Johephus,  Bell.  Jud.,  2.  8;  2. 13. 
These  theosophlsts  promised  to  their  followers  a  deeper  Insight  into  the  world  of  spirits,  and  a  nearer  approach  to 
aeavenly  purity  and  intelligence,  than  the  simple  Gospel  affords.  Con  ybeake  and  Howson  think  that  some  Alexan- 
drian Jew  had  appeared  at  Colosse,  lmbned  with  the  Greek  philosphy  of  Phllo's  school,  combining  with  it  the  Rab- 
binical theosophy  and  angelology  whloh  afterwards  was  embodied  In  the  Cabbala.  Cf.  JosEPHxm,  Antiquities,  12.  3, 
4,  from  which  we  know  that  Alexander  the  Great  had  garrisoned  the  towns  of  Lydla  and  Phrygia  with  2000  Mesopo- 
taralan  and  Babylonian  Jews  in  the  time  of  a  threatened  revolt.  The  Phrygians  themselves  had  a  mystic  tendency 
In  thoir  worship  of  Oybele,  whloh  Inclined  them  to  receive  the  more  readily  the  Incipient  Gnosticism  of  Judalzers, 
which  afterward  developed  Itself  into  the  strangest  heresies.  In  the  Pastoral  Epistles,  the  evil  Is  spoken  of  as  having 
reached  a  more  deadly  phase  (1  Timothy  4. 1-8;  6.  5),  whereas  he  brings  no  charge  of  Immorality  in  this  Epistle:  a 
proof  of  its  being  much  earlier  in  date. 

The  Place  from  which  it  was  written  seems  to  have  been  Rome,  during  his  first  imprisonment  there  (Acts  28).  In  nay 
introduction  to  the  Epistle  to  the  Ephesians,  it  was  shown  that  the  three  Epistles,  Ephesians,  Colossians  and  Phile- 
mon, were  sent  at  the  same  time,  viz.,  during  the  freer  portion  of  his  imprisonment,  before  the  death  of  Burrus.  Ch. 
4.  8,  4;  Ephesians  6. 19, 20,  imply  greater  freedom  than  he  had  whilst  writing  to  the  Phillpplans,  after  the  promotion  of 
Tlgelllnus  to  be  Praetorian  Prefect.    See  Introduction  to  Phillpplans. 

This  Epistle,  though  carried  by  the  same  bearer,  Tychlous,  who  bore  that  to  the  Ephesians,  was  written  previously 
to  that  Epistle ;  for  many  phrases  similar  in  both  appear  in  the  more  expanded  form  in  the  Epistle  to  the  Ephesians 
(at  also  note.  Ephesians  8.  21).  The  Epistle  to  the  Laodiceans  (ch.  4. 16)  was  written  before  that  to  the  Colossians,  but 
probably  was  sent  by  him  to  Laodlcea  at  the  same  time  with  that  to  the  Church  at  Colosse. 

The  Style  is  peculiar:  many  Greek  phrases  occur  here,  found  nowhere  else.  Of.  ch.  2.  8,  "spoil  you;"  "  making  9 
show  of  them  openly"  (ch.  2. 15);  "beguile  of  your  reward,"  and  "intruding"  (w.  18);  "will-worship;"  "  satisfying" 
(w.  2S) ;  "  filthy  communication"  (ch.  3. 8) ;  "  rule"  (ch.  8. 15) ;  "  comfort"  (oh.  4. 11).  The  loftiness  and  artificial  elaboration 
of  style  correspond  to  the  majestic  nature  of  his  theme,  the  majesty  of  Christ's  person  and  office,  in  contrast  to  the 
beggarly  system  of  the  Judalsters,  the  discussion  of  which  was  forced  on  him  by  the  controversy.  Hence  arises  his 
use  of  unusual  phraseology.  On  the  other  hand,  In  the  Epistle  to  the  Ephesians,  subsequently  written,  1  n  which  he  was 
not  so  hamporttd  by  the  exigencies  of  controversy,  he  dilates  on  the  same  glorious  truths,  so  congenial  to  him,  more  at 
iarge,  freely  and  unoontroversially,  in  the  fuller  outpouring  of  his  spirit,  with  less  of  the  elaborate  and  antithetical 
language  of  system,  suoh  as  was  needed  in  cautioning  the  Colossians  against  the  particular  errors  threatening  them. 
Hence-  arises  the  striking  similarity  of  many  of  the  phrases  in  the  two  Epistles  written  about  the  same  time,  and 
gsssrally  in  the  same  vein  of  spiritual  thought;  whilst  the  peculiar  phrases  of  the  Epistle  to  the  Colossians  are  snob 
as  are  natural,  considering  the  controversial  purpose  of  that  Epistle. 


pW  »  pmnp     j  own  Ministry  of  the  Mybteky.    1.  l»y  tlie  wlUof  Ctoe) 

Un-a-rlI!,,i     1#  —  Greek,"  through,"  Ac.  (of.  note,  1  Corinthians  LI).  Tta«s» 

Vetr,    lr-ae.     Address  :     Introduction  :     Confirming  thy— (Cf.  notes,  2  Corinthians  L  1 ;  Phillpplans  L  L)    Hs 

Spafhkas*    Teaching:     The    Glories    of    Christ:  was  with  Paul  at  the  time  of  writing  In  Rome.    He  had. 

Thanehmiving  and  Prayer  fok  the  Colossians:  His  been  companion  of  Paul  in  his  first  tour  through  Purr 

370 


COLOSSIANS  I. 


jla.  In  which  Colosse  was.    Hence  the  Colossians  seem  to 
have  associated  him  with  Paul  in  their  affections,  and 
theapostlejolnshim  with  himself  in  theaddress.  Neither, 
probably,  had  seen  the  Colossian  Church  (cf.  eh.  2. 1) ;  but 
had  seen,  during  their  tour  through  Phrygia,  individual 
Oolossians,  as  Epaphras,  Philemon,  Archlppus,  and  Ap- 
?>hia  (Philemon  2),  who  when  converted  brought  the  Gos- 
pel to  their  native  city.    a.  Colosse— Written  in  the  oldest 
MISS.,    'Colosse."    As  "saints"  implies  union  with  God, 
jo    'the  faithful  brethren"  union  with  Christian  men. 
Bkngei.,.]     and  the   Lord  Jesus  Christ — Supported  by 
):!M  oldest  MSS.,  omitted  by  others  of  equal  antiquity. 
g.  Ao.— Thanksgiving  for  the  "  faith,  hope,  and  love"  of 
the  Colossians.    So  in  the  twin  Epistle  sent  at  the  same 
time  and  by  the  same  bearer,  Tychicns  (Ephesians  1. 15, 16). 
We— I  and  Timothy,    and  the  Father— So  some  of  the 
oldest  MSS.  read.    But  others  better  omit  the  "and," 
which  probably  crept  in  from  Ephesians  1. 3.    praying 
always  for  you— with  thanksgiving  (Phillppians  4    8). 
See  next  verse.    4.  Since  we  heard— lit., "  Having  heard," 
Ac.    The  language  implies  that  he  bad  only  heard  of,  and 
not  teen  them  (ch.  2.  1).    Cf.  Romans  1.  8,  where  like  lan- 
guage is  used  of  a  Chnrch  which  he  had  not  at  the  time 
visited,     love  ...  to  all — the  absent,  as  well  as  those 
present.     [Bsnosl.]     5.   For— to   be   joined    with   the 
words  immediately  preceding:  "The  love  which  ye  have 
to  all  the  saints  because  of  (lit.,  on  account  of)  the  hope," 
<fcc.    The  hope  of  eternal  life  will  never  be  in  us  an  in- 
active principle,  but  will  always  produce  "love."    This 
passage  is  abased  by  Romanists,  as  if  the  hope  of  salvation 
depended  upon  works.    A  false  argument.    It  does  not 
follow  that  our  hope  is  founded  on  our  works  because 
we  are  strongly  stimulated  to  live  well;  since  nothing 
Is  more  effectual   for  this   purpose    than    the   sense  of 
God's  free  grace.     [Calvin.]    laid  up — a  treasure  laid 
up  no  as  to  be  out  of  danger  of  being  lost  (2  Timothy 
4.  8).     Faith,  love,  and   hope  (v.  4,  5),  comprise  the  sum 
of  Christianity.    Cf.  v.  23,  "  the  hope  of  the  Gospel."    In 
heaven— Greek,  "  in  the  heavens."  whereof  ye  heard  be- 
fore—vie., at  the  time  when  it  was  preached  to  you.    In 
the  word*  Ac— That  "hope"  formed  part  of  "  the  word  of 
the  truth  of  the  Gospel"  (cf.  Ephesians  1. 13),  i.  e.,  part  of 
tne  Gospel  truth  preached  unto  you.    6.  Which  is  come 
onto  yu— Greek,  "  Which  is  present  among  you,"  t.  «., 
which  has  come  to,  and  remains  with,  you.    He  speaks 
of  the  word  as  a  living  person  present  among  them,    as  it 
is  in  all  the  world  —  virtually,    as  it  was  by  this  time 
preached  in  the  leading  parts  of  the  then  known  world; 
potentially,  as  Christ's   command  was  that  the  Gospel 
should  be  preached  to  all  nations,  and  not  be  limited,  as 
the  law  was,  to  the  Jews  (Matthew  13.  38;  24.  14;  28.  19). 
However,  the  true  reading,  and  that  of  the  oldest  MSS., 
Is  that  which  omits  the  following  "and,"  thus  (the  "it  is" 
of  English  Version  is  not  In  the  original  Greek):  "As  in  all 
the  world  it  is  bringing  forth  fruit  and  (/rowing  (so  the  old- 
est MSS.  read ;  English  Version  omits  '  and  growing,'  with- 
out good  authority),  even  as  it  doth  in  you  also."    Then 
what  is  asserted  is  not  that  the  Gospel  has  been  preached 
In  all  the  world,  but  that  it  is  bearing  fruits  of  righteous* 
I    ness,  and  (like  a  tree  growing  at  the  same  time  that  it  is 
bearing  fruit)  growing  in  numbers  of  its  converts  in,  or 
i    throughout,  all  the  world,    heard  of  It— rather,  "  heard 
I    S."    and  knew— rather,  "came  to  know;"  became  fully 
i    experimentally  acquainted  with,     the  grace  of  God  in 
I    truth— {. «.,  in  its  truth,  and  with  true  knowledge.    [Ai<- 
!    ffoRD.]    7.  As  ye  also  learned— "Also"  is  omitted  in  the 
li   oldest  MSS,    The  Insertion  Implied,  that  those  Inserting 
I    it  thought  that  Paul  had  preached  the  Gospel  to  the  Co- 
I   lossians,  as  well  as  Epaphras.    Whereas  the  omission  in 
;   the  oldest  MSS.   Implies  that  Epaphras  alone  was   the 
founder  of  the  Church  at  Colosse.    of— "from  Epaphras." 
ifear—  Greek,  "  beloved."    fellow-servant— viz.,  of  Christ, 
in  Philemon  23  he  calls  him  "  my  fellow-prisoner."    It  is 
possible  that  Epaphras  may  have  been  apprehended  for 
bis  sealous  labours  in  Asia  Minor;   but  more  probable 
that  Paul  gave  him  the  title,  as  his  faithful  companion  in 
alg  imprisonment  (cf.  Note,  ch.  4.  10,  as  to  Metkr's  oon- 
laoture).    who  is  for  you,  &a.— translate,  "  who  is  faithful 


in  your  behalf  as  a  minister  of  Christ ;"  hinting  that  he  \x 
one  not  to  be  set  aside  for  the  new  and  erroneous  teacher* 
(ch.  2).  Most  of  the  oldest  MSS.  read,  "  for  (or  in  behalf  of, 
us."  Vulgate,  however,  with  one  of  the  oldest  MSS.,  sup 
ports  English  Version.  8.  your  love— (v.  4) — "to  all  the 
saints."  in  the  Spirit— the  sphere  or  element  in  which 
alone  true  love  is  found ;  as  distinguished  from  the  state 
of  those  "In  the  flesh"  (Romans  8.  9).  Yet  even  they 
needed  to  be  stirred  up  to  greater  love  (ch.  3. 12-14).  Love 
is  the  first  and  chief  fruit  of  the  Spirit  (Galatians  5.  22) 
9.  we  also — on  our  part,  heard  lt^-(v.  4).  pray— Here  he 
states  what  in  particular  he  prays  for ;  as  in  v.  8  he  stated 
generally  the  fact  of  his  praying  for  them,  to  desire—"  to 
make  request."  might  be  filled— rather, "  may  be  filled;' 
a  verb  often  found  in  this  Epistle  (ch.  4. 12, 17).  know- 
ledge—GreeA;,  "full  and  accurate  knowledge."  Akin  to 
the  Greek  for  "  knew"  (Note,  v.  6).  of  his  will— as  to  how 
ye  ought  to  walk  (Ephesians  5. 17);  as  well  as  chiefly  that 
"mystery  of  His  will,  according  to  His  good  pleasure 
which  He  purposed  in  Himself;  that  In  the  fulness  of 
times  He  might  gather  together  in  one  all  things  in 
Christ"  (Ephesians  1.  9,  10) ;  God's  "  will,"  whereby  He 
eternally  purposed  to  reconcile  to  Himself,  and  save  men 
by  Christ,  not  by  angels,  as  the  false  teachers  in  some 
degree  taught  (ch.  2. 18).  [Estius.]  There  seems  to  have 
been  a  want  of  knowledge  among  the  Colossians,  notwith- 
standing their  general  excellencies;  hence  he  so  often 
dwells  on  this  subject  (i>.  28;  ch.  2.  2,  3;  8. 10,  15;  4.  5,  «). 
On  the  contrary  he  less  extols  wisdom  to  the  Corinthians, 
who  were  puffed  up  with  the  conceit  of  knowledge,  wis- 
dom— often  mentioned  in  this  Epistle,  as  opposed  to  the 
(false)  "philosophy"  and  "show  of  wisdom"  (oh.  2.  8,  23; 
cf.  Ephesians  1.  8).  understanding — sagacity  to  discern 
what  on  each  occasion  is  suited  to  the  place  and  the  time; 
its  seat  is  "the  understanding"  or  intellect;  wisdom  is 
more  general,  and  has  its  seat  in  the  whole  compass  of  the 
faculties  of  the  soul.  [Bengei..]  "Wouldst  thou  know 
that  the  matters  in  the  word  of  Christ  are  real  things  ? 
Then  never  read  them  for  mere  knowledge  sake."  [Quoted 
by  Gatjssen.]  Knowledge  is  desirable  only  when  sea- 
soned by  "spiritual  understanding."  10.  Greek,  "So  as 
to  walk,"  Ac. ;  so  that  ye  may  walk.  True  knowledge  of 
God's  will  is  inseparable  from  walking  conformably  to  it. 
-worthy  of  the  Lord — (Ephesians  4.  1.)  unto — so  as  in 
every  way  to  be  well-pleasing  to  God.  pleasing— lit., "  de- 
sire of  pleasing."  being  fruitful—  Greek,  "  bearing  fruit." 
This  is  the  first  manifestation  of  their  "walking  worthy 
of  the  Lord."  The  second  is, "  increasing  (growing)  in  the 
knowledge  of  God"  (or  as  the  oldest  MSS.  read,  "  growing 
by  the  full  knowledge  of  God") ;  thus,  as  the  Gospel  word 
(v.  6)  was  said  to  "  bring  forth  fruit,"  and  to  "  grow"  in  all 
the  world,  even  as  it  did  in  the  Colossians,  ever  since  the 
day  they  knew  the  grace  of  God,  so  here  it  is  Paul's  prayer 
that  Oiey  might  continue  to  "bring  forth  fruit,"  and 
"grow"  more  and  more  by  the  full  knowledge  of  God,  the 
more  of  that  "  knowledge"  (*.  9)  was  imparted  to  them. 
The  full  knowledge  of  God  is  the  real  instrument  of  en- 
largement in  soul  and  life  of  the  believer.  [Altosd.] 
The  third  manifestation  of  their  walk  Is  (v.  11),  "Being 
strengthened  with  all  might,"  Ac.  The  fourth  is  (v.  12), 
"  Giving  thanks  unto  the  Father,"  Ac.  11.  Greek,  "  Being 
made  mighty  with  {lit.,  in)  all  might."  according  to  his 
glorious  power—  rather,  "according  to  the  power  (the 
characteristic  of '  His  glory,'  here  appropriate  to  St.  Paul's 
argument,  Ephesians  1. 19 ;  6. 10;  as  its  exuberant '  riches,' 
in  Ephesians  8. 16)  of  His  glory."  His  power  is  insepara- 
ble from  His  glory  (Romans  6.  4).  unto  all  patience— so 
as  to  attain  to  all  patient  endurance;  persevering,  endur- 
ing continuance  in  the  faith,  in  spite  of  trials  of  persecu- 
tors, and  seductions  of  false  teachers,  long-suffering— 
towards  those  whom  one  conld  repel.  "Patience,"  o» 
"endurance,"  is  exercised  In  respect  to  those  whom  one 
cannot  repel.  [Chbysostom.]  with  joyfulneas— Joyful 
endurance  (Acts  16.  25;  Romans  5.  3, 11).  1».  ton  -  giving 
thanks  unto  the  Father."  See  Note,  v.  10;  this  clause  is 
connected  with  "that  ye  may  be  filled"  (t>.  9),  and  "that 
ye  may  walk"  (v.  10).  The  connection  is  not,  "  We  do  not 
cease  to  pray  for  you  (v.  9)  giving  thanks."     unto  tk« 

371 


COLOSSIANS  L 


T»*3a*r-ol  Jeaus  Christ,  and  so  our  Father  by  adoption 
'Qalatlans  ft.  26;  4.  4,  5,  6).  which  hath  made  us  meet— 
WeeA, "  who  made  us  meet"  Not  "  is  making  as  meet"  by 
progressive  growth  In  holiness;  but  once  for  all  made  us 
meet.  It  is  not  primarily  the  Spirit's  work  that  is  meant 
here,  as  the  text  is  often  used ;  but  the  Father's  work  in 
patting  as  by  adoption,  once  for  all,  in  a  new  standing, 
vU.,  that  of  children.  The  believers  meant  here  were  in 
different  stages  of  progressive  sanctiflcatlon ;  bnt  in  re- 
spect to  the  meetness  specified  here,  they  all  alike  had  it 
from  the  Father,  in  Christ  His  Son,  being  "  complete  in 
Him"  (ch.  2.  10).  Cf.  John  17. 17;  Jade  1,  "sanctified  by 
Qod  ihe  Father ;"  1  Corinthians  1. 30.  Still,  secondarily,  this 
once-for-all  meetness  contains  In  It  the  germ  of  sanctifl- 
catlon, afterwards  developed  progressively  In  the  life  by 
the  Father's  Spirit  in  the  believer.  The  Christian  life  of 
Ueavenliness  is  the  first  stage  of  heaven  itself.  There  must, 
and  will  be  a  personal  meetness  for  heaven,  where  there 
is  a  judicial  meetness.  to  be  partakers,  Ac.— Greek,  "  for 
the  (or  our)  portion  of  the  inheritance  (Acts  20.  32;  28. 18  j 
Epheslans  1. 11)  of  the  saints  in  light."  "  Light"  begins 
in  the  believer  here,  descending  from  "  the  Father  of 
lights"  by  Jesus,  "the  .true  light,"  and  is  perfected  In 
the  kingdom  of  light,  which  Includes  knowledge,  pu- 
rity, lore,  and  Joy.  It  is  contrasted  here  with  the 
"darkness"  of  the  unconverted  state  (v.  13;  cf.  1  Peter 
19).  IS.  from—  Greek,  "out  of  the  power,"  out  of  the 
sphere  in  which  his  power  Is  exercised,  translated— 
those  thus  translated  as  to  state,  are  also  transformed  as 
to  character.  Satan  has  an  organized  dominion  with 
various  orders  of  powers  of  evil  (Epheslans  2.  2;  6. 12). 
Bnt  the  term  "kingdom"  is  rarely  applied  to  his  usurped 
rale  (Matthew  12.  26) ;  It  is  generally  restricted  to  the 
kingdom  of  Ood.  darkness— blindness,  hatred,  misery. 
jBxhgku]  his  dear  Son— rather  as  Greek,  "the  Sou  of 
His  love :"  the  Son  on  whom  His  love  rests  (John  17.  26 ; 
Epheslans  1.  6):  contrasted  with  the  "darkness"  where 
all  is  hatred  and  hateful.  14.  (Epheslans  1.  7.)  redemp- 
tion—rather as  Greek,  "our  redemption."  through  his 
blood— Omitted  in  the  oldest  MSS.  Probably  Inserted 
from  Epheslans  1.  7.  sins — translate  as  Greek,  "our  sins." 
The  more  general  term :  for  which  Epheslans  1.  7,  Greek, 
has,  "oar  transgressions,"  the  more  special  term.  15. 
They  who  have  9xperlenced  in  themselves  "  redemption" 
(».  14),  know  Christ  in  the  glorious  character  here  de- 
scribed, as  above  the  highest  angels  to  whom  the  false 
teachers  (ch.  2.  18)  taught  worship  was  to  be  paid.  Paul 
describes  Him  (1.)  in  relation  to  God  and  creation  (v.  15- 
17);  (2.)  in  relation  to  the  Church  (v.  18-20).  As  the  former 
regards  Him  as  the  Creator  (v.  15, 16)  and  theSustainer  (v.  17) 
of  the  natural  world ;  so  the  latter,  as  the  source  and  stay 
of  the  new  moral  creation.  Image— exact  likeness  and 
perfect  Representative.  Adam  was  made  "  in  the  image 
of  God"  (Genesis  1.  27).  But  Christ,  the  second  Adam, 
perfectly  reflected  visibly  "  the  Invisible  God"  (1  Timo- 
thy 1. 17),  whose  glories  the  flrst  Adam  only  in  part  repre- 
sented. "Image"  (eioon)  Involves  "likeness"  (homoiosis); 
but  "likeness"  does  not  involve  "image."  "Image" 
always  supposes  a  prototype,  which  it  not  merely  resem- 
bles, but  from  which  it  1b  drawn :  the  exact  counterpart, 
as  the  reflection  of  the  son  In  the  water :  the  child  the 
living  image  of  the  parent.  "  Likeness"  implies  mere 
resemblance,  not  the  exact  counterpart  and  derivation  as 
"  image"  expresses ;  hence  it  is  nowhere  applied  to  the 
Son,  whilst  "Image"  Is  here,  cf.  1  Corinthians  11.  7. 
'Tbench.]  (John  L  18;  14.9;  2  Corinthians  4.  4 ;  1  Timo- 
thy 3. 16;  Hebrews  1.  8.)  Even  before  His  incarnation  He 
was  the  image  of  the  Invisible  God,  as  the  Word  (John  1. 
1-3)  by  whom  God  created  the  worlds,  and  by  whom  God 
appeared  to  the  patriarchs.  Thus  His  essential  character 
as  always  "  the  image  of  God,"  (1.)  before  the  incarnation, 
(2.)  In  the  days  of  His  flesh,  and  (3.)  now  in  His  glorified 
state,  is,  I  think,  contemplated  here  by  the  verb  "  Is." 
first-born  of  every  creature— Hebrews  1.  6,  "  the  first- 
begotten  :"  "  begotten  of  His  Father  before  all  worlds." 
;Nicenk  Creed.]  Priority  and  superlative  dignity  is  im- 
plied (Psalm  88.  27).  English  Version  might  seem  to  favour 
urianlam,  as  If  Christ  were  a  creature.  Translate,  "  Be- 
872 


gotten  (tit.,  born)  before  every  creature,"  as  the  con  toil 
showB,  which  gives  the  reason  why  He  Is  so  designated 
"  For,"  Ac.  (v.  16, 17).  [Tbench.]  This  expression  is  un- 
derstood  by  Okioen  (so  far  is  the  Greek  from  favouring 
Socinian  or  Arian  views)  as  declaring  the  Godhead  of 
Christ,  and  Is  used  by  Him  as  a  phrase  to  mark  that 
Godhead,  In  contrast  with  His  manhood  (B.  2.,  sec  contra 
Oelsus).  The  Greek  does  not  strictly  admit  Auokd  i 
translation,  "the  first-born  of  all  creation."  16.  For— 
Greek,  "  Because."  This  gives  the  proof  that  He  is  not  in- 
cluded In  the  things  created,  but  is  the  "  flrs t- begotten  ' 
before  "  every  creature"  («.  16),  begotten  as  "  the  Son  of 
God's  love"  (v.  13),  antecedently  to  all  other  emanations . 
"for"  all  these  other  emanations  came  from  Him,  and 
whatever  was  created,  was  created  by  Him.  by  him— 
rather  as  Greek,  "in  Him:"  as  the  conditional  element, 
pre-exlstent  and  all-Including :  the  creation  of  all  things 
by  Him  Is  expressed  afterwards,  and  Is  a  different  fact 
from  the  present  one,  though  implied  in  it.  |Al,ford.| 
God  revealed  Himself  In  the  Son,  the  Word  of  the  Father, 
before  all  created  existence  (v.  15).  That  Divine  Word  car- 
ries in  Himsetf  the  archetypes  of  all  existences,  so  that  "  in 
Him  all  things  that  are  in  heaven  and  earth  have  been 
created."  The  "In  Him"  Indicates  that  the  Word  is  the 
Ideal  ground  of  all  existence;  the  "by  Him,"  below,  thm 
He  Is  the  instrument  of  actually  realizing  the  Divine  idea. 
[Nkandeb.J  His  essential  nature  as  the  Word  of  the 
Father  is  not  a  mere  appendage  of  His  incarnation,  but 
Is  the  ground  of  it.  The  original  relation  of  the  Eternal 
Word  to  men  "made  in  His  image"  (Genesis  1.  27),  Is  the 
source  of  the  new  relation  to  them  by  redemption, 
formed  in  His  Incarnation,  whereby  He  restores  them  to 
His  lost  image.  "In  Him"  Implies  something  prior  to 
"  by"  and  "  for  Him"  presently  after :  the  three  preposi- 
tions mark  in  succession  the  beginning,  the  progress, 
and  the  end.  [Bengel.|  all  things—  Greek,  "the  u re- 
verse of  things."  That  the  new  creation  Is  not  meant  in 
this  verse  (as  Soclnlans  interpret),  is  plain;  for  angeU, 
who  are  Included  In  the  catalogue,  were  not  new  created 
by  Christ;  and  he  does  not  speak  of  the  new  creation  t!L< 
v.  18.  The  creation  "of  the  things  that  are  in  the  hear- 
ens"  (so  Greek)  includes  the  creation  of  the  heavens  them- 
selves: the  former  are  rather  named,  since  the  inhabitants 
are  more  noble  than  their  dwellings.  Heaven  and  eaith 
and  all  that  is  in  them  (1  Chronicles  29. 11 ;  Nehemiah  9.  6; 
Revelation  10. 6).  Invisible— the  world  of  spirits,  throntss, 
or  dominion*— lordship* :  the  thrones  are  the  greater  of 
the  two.  principalities,  or  powers— rather,  "rule*  or 
authorities :"  the  former  are  stronger  than  the  latter  (cf. 
Note,  Epheslans  1.  21).  The  latter  pair  refer  to  offices  in 
respect  to  God's  creatures:  "thrones  and  dominions"  ex* 
press  exalted  relation  to  God,  they  being  the  chariots  om 
which  He  rkles  displaying  His  glory  (Psalm  68.  17).  The 
existence  of  various  orders  of  angels  is  established  by 
this  passage,  all  things — Greek,  "  the  whole  universe  of 
things."  were—  rather,  to  distinguish  the  Greek  aorlst, 
which  precedes  from  the  perfect  tense  here,  "  have  been 
created."  In  the  former  case  the  creation  was  viewed  at 
a  past  aetata  point  of  time,  or  as  done  once  for  all ;  here  It 
is  viewed,  not  merely  as  one  historic  act  of  creation  in 
the  past,  but  as  the  permanent  result  now  and  eternally  con- 
tinuing, by  htm— as  the  Instrumental  Agent  (John  1.  8). 
for  him— as  the  grand  End  of  creation;  containing  in 
Himself  the  reason  why  creation  1b  at  all,  and  why  it  is  as 
it  is.  [A.LFOED.]  He  Is  the  final  cause  as  well  as  the  efficient 
cause.  Lachmann's  punctuation  of  v.  15-18  is  best,  where- 
by "the  first-born  of  every  creature"  (t>.  16)  answers  ts 
"  the  first-born  from  the  dead"  (w.  18),  the  whole  forming 
one  sentence  with  the  words  ("  All  things  were  created 
by  Him  and  for  Him,  and  He  Is  before  all  things,  and  by 
Him  all  things  consist,  and  He  Is  the  Head  of  the  body 
the  Church")  Intervening  as  a  parenthesis.  Thus  Paul 
puts  flrst,  the  origination  by  Him  of  the  natural  creation, 
secondly,  of  ihe  new  creation.  The  parenthesis  falls  into 
four  clauses,  two  and  two:  the  former  two  support  t!»i 
flrst  assertion,  "  the  flrst- born  of  every  creature ;"  the  tetir 
ter  two  prepare  us  for  "  the  first-born  from  the  dead  •"  lb* 
former  two  correspond  to  the  latter  two  in  their  form  • 


OOLOSSIANS  I. 


"All  things  by  Him  .  .  .  and  He  la,"  and  '  By  Him  all 
things  .  .  .  and  He  is."  IT.  (John  8.  68.)  Translate  as 
Qreek,  "And  He  Himself  (the  great  Hk)  is  (Implying 
Divine  essential  being)  before  all  things,"  in  time,  as  well  as 
In  dignity.  Since  He  is  before  all  tblngs,  He  is  before  even 
Ume,  i.  e.,from  eternity.  Cf.  "the  nrs^-born  of  every  crea- 
ture" (v.  15).  by  Mm— Greek,  "  in  Him"  (as  the  condi- 
tional element  of  existence,  v.  16).  [ Al,ford.J  consist— 
'subsist."  Not  only  are  called  into  being  from  nothing, 
fat  are  maintained  in  their  present  state.  The  Bon  of 
3od  U  the  Oonserver,  as  well  as  the  Creator  of  all 
things.  [Pearson.]  Bkngel  less  probably  explains,  "  All 
things  in  Him  come  together  into  one  system:  the  uni- 
verse found  its  completion  in  Him"  (Isaiah  41.  4;  Reve- 
lation 22. 18).  Cf.  as  to  God,  Romans  11.  36:  Bimilar  lan- 
guage ;  therefore  Christ  must  be  God.  18.  Revelation  of 
Christ  to  the  Church  and  the  new  creation,  as  the  Origi- 
nator of  both,  he— Emphatlcal.  Not  angels  in  opposi- 
tion to  the  false  teachers'  doctrine  concerning  angel-wor- 
ship, and  the  power  of  CEons  or  (imaginary)  spirit-emana- 
tions 'rom  God  (ch.  2.  10,  18).  bead  ot  tbe  body,  the 
Church— The  Church  is  His  body  by  virtue  of  his  enter- 
ing into  communion  corporeally  with  human  nature 
[Neandkb]  (Ephesians  1.  22).  The  same  One  who  is  the 
Head  of  all  things  and  beings  by  creation,  is  also,  by  vir- 
tue of  being  "the  first-born  from  the  dead,"  and  so  "the 
first- fruits"  of  the  new  creation  among  men,  the  Head  of 
the  Church,  who  Is— i.  e.,  in  that  He  is  the  Beginning. 
IAutobd.]  Rather,  this  is  the  beginning  of  a  new  para- 
graph. As  the  former  paragraph,  which  related  to  His 
originating  the  physical  creation,  began  with  "Who  is" 
(v.  15) ;  so  this,  which  treats  of  His  originating  the  new 
creation,  begins  with  "  Who  is ;"  a  parenthesis  preceding, 
which  closes  the  former  paragraph,  that  parenthesis  (see 
Note,  v.  16),  including  from  "all  things  were  created  by 
Him,"  to  "Head  of  the  body,  the  Church."  The  head 
of  kings  and  high  priests  was  anointed,  as  the  seat  of  the 
faculties,  the  fountain  of  dignity,  and  original  of  all  tbe 
members  (according  to  Hebrew  etymology).  So  Jesus  by 
His  auction  was  designated  as  the  Head  of  the  body,  the 
Church,  the  beginning— viz.,  of  the  new  creation,  as  of  the 
old  (Proverbs  8.  22;  John  1. 1 ;  cf.  Revelation  1.  8):  the  be- 
ginning of  the  Church  of  the  first-born  (Hebrews  12.  23),  as 
being  Himself  the  "  first-born  from  the  dead  "  (Acts  26.  23 ; 
1  Corinthians  15.  20,  23).  Christ's  primogeniture  is  three- 
told  :  (L)  From  eternity  the  "  first-begotten  "  of  the  Father 
(».  15) ;  (2.)  As  the  first-born  of  His  mother  (Matthew  1. 25) ; 
(8.)  As  the  Head  of  the  Church,  mystically  begotten  of  the 
Father,  as  it  were  to  a  new  life,  on  the  day  of  His  resur- 
rection, which  is  His  "regeneration,"  even  as  His  peo- 
ple's coming  resurrection  will  be  their  "regeneration" 
((. «.,  the  resurrection  which  was  begun  in  the  soul,  ex- 
tended to  the  body  and  to  the  whole  creation,  Romans  8. 
21, 22)  (Matthew  19.  28;  Acts  18.  33 ;  Revelation  1.  5).  Son- 
ship  and  resurrection  are  similarly  connected,  Lake  20. 36; 
Romans  1.  i ;  8.  23 ;  1  John  8.  2.  Christ  by  rising  from  the 
dead  is  the  efficient  cause  (1  Corinthians  15.  22),  as  having 
obtained  the  power,  and  the  exemplary  oause,  as  being 
the  pattern  (Micah  2. 13;  Romans  0.  5;  Phiiipplans  3.  21), 
of  our  resurrection :  the  resurrection  of  "  the  Head  "  in- 
volves consequentially  that  of  the  members,  that  In  all 
thing*— He  resumes  the  "all  things  "  (v.  20).  he  might 
have  the  pre-eminence—  Greek,  "  He  HIMSELF  may  (thus) 
become  the  One  holding  the  first  place,"  or,  "  take  the 
precedency."  Both  ideas  are  included,  priority  in  time 
and  priority  in  dignity :  now  in  the  regenerated  world,  as 
before  in  the  world  of  creation  (v.  15).  "Begotten  before 
every  creature,  or  "first-born  of  every  creature  "  (Psalm 
89.  27;  John  8.  13).  19.  Greek,  "(God)  was  well  pleased," 
<fec  In  htm— i. «.,  in  the  Son  (Matthew  3. 17).  ail  fulness 
—rather  as  Greek,  "all  the  fulness,"  viz.,  of  God,  whatever 
Divine  excellence  1b  in  God  the  Father  (ch.  2.  9 ;  Ephe- 
sians 8. 19;  cf.  John  1. 16;  3.34).  The  Gnostics  used  the 
term  "  fulness,"  for  the  assemblage  of  emanations,  or  an- 
golia  powers,  coming  from  God.  The  Spirit  presoiently  by 
Paul  warns  the  Church,  that  the  true  "  fulness  "  dwells 
tat  Christ  alone.  This  assigns  the  reason  why  Christ 
precedence  of  every  creature  (v.  15).    For  two  rea- 


sons Christ  is  Lord  of  the  Church :  (1.)  Because  the  tela— 
of  the  Divine  attributes  (v.  19)  dwells  in  Him,  and  so  Ht 
has  the  power  to  govern  the  universe ;  (2.)  Because  (t>.  20) 
what  He  has  done  for  the  Church  gives  Him  the  right  to 
preside  over  it.  should  .  .  .  dwell— as  in  a  temple  (John 
2.  21).  This  indwelling  of  the  Godhead  in  Christ  Is  the  foun- 
dation of  the  reconciliation  by  Him.  [Bengel.]  Hence  the 
"  and  "  (v.  20)  connects  as  cause  and  effect  the  two  things, 
the  Godhead  in  Christ,  and  the  reconciliation  by  Christ.  SO. 
The  Greek  order  is,  "  And  through  Him  (Christ)  to  recon- 
cile again  completely  (see  Note,  Ephesians  2. 16)  all  things 
(Greek,  'the  whole  universe  of  things')  unto  Himself 
(unto  God  the  Father,  2  Corinthians  5. 19),  having  made 
peace  (God  the  Father  having  made  peace)  through  the 
blood  of  His  (Christ's)  cross,"  i.  e„  shed  by  Christ  on  the 
cross :  the  price  and  pledge  of  our  reconciliation  with 
God.  The  Scripture  phrase,  "God  reconciles  man  to 
Himself,"  Implies  that  He  takes  away  by  the  blood  of 
Jesus  the  barrier  which  God's  Justice  Interposes  against 
man's  being  in  union  with  God  (cf.  Note,  Romans 
5.  10;  2  Corinthians  5.  18).  So  the  LXX.,  1  Samuel  29.  4, 
"  Wherewith  should  He  reconcile  himself  unto  his  mas- 
ter," i.  e.,  reconcile  his  master  unto  him  by  appeasing  his 
wrath.  So  Matthew  5.  23,  24.  by  him—"  through  Him  " 
(the  Instrumental  agent  in  the  new  creation,  as  in  the 
original  creation):  emphatically  repeated,  to  bring  the 
person  of  Christ,  as  the  Head  of  both  creations  alike,  Into 
prominence,  things  in  earth  ...  in  heaven— Good 
angels,  in  one  sense,  do  not  need  reconciliation  to  God ; 
fallen  angels  are  excluded  from  it  (Jade  6).  Bat  probably 
redemption  has  effects  on  the  world  of  spirits  unknown 
to  us.  Of  course,  His  reconciling  us,  and  His  reconciling 
them,  must  be  by  a  different  process,  as  He  took  not  on 
Him  the  nature  of  angels,  so  as  to  offer  a  propitiation  for 
them.  But  the  effect  of  redemption  on  them,  as  He  is 
their  Head  as  well  as  ours,  is  that  they  are  thereby  brought 
nearer  God,  and  so  gain  an  Increase  of  blessedness  [Af- 
ford], and  larger  views  of  the  love  and  wisdom  of  God  (Ephe- 
sians 3. 10).  All  creation  subsists  in  Christ,  all  creation  is 
therefore  affected  by  his  propitiation :  sinful  creation  Is 
strictly  " reconciled  "  from  its  enmity;  sinless  creation, 
comparatively  distant  from  His  unapproachable  purity 
(Job  4. 18;  15. 15;  25.  5),  is  lifted  Into  nearer  participation 
of  Him,  and  In  this  wider  sense  is  reconciled.  Doubtless, 
too,  man's  fall,  following  on  Satan's  fall,  is  a  segment  of 
a  larger  circle  of  evil,  so  that  the  remedy  of  the  former 
affects  the  standing  of  angels,  from  among  whom  Satan 
and  his  host  fell.  Angels  thereby  having  seen  the 
magnitude  of  sin,  and  the  infinite  cost  of  redemption, 
ana  the  exclusion  of  the  fallen  angels  from  it,  and  the  in- 
ability of  any  creature  to  stand  morally  in  his  own 
strength,  are  now  put  beyond  the  reach  of  falling.  Thus 
Bacon's  definition  of  Christ's  Headship  holds  good :  "  The 
Head  of  redemption  to  man ;  the  Head  of  preservation  to 
angels."  Some  conjecture  that  Satan,  when  un  fallen, 
ruled  this  earth  and  the  pre- Adam lo  animal  kingdom: 
hence  his  malice  against  man  who  succeeded  to  the  lord- 
ship of  this  earth  and  its  animals,  and  hence,  too,  his  as- 
sumption of  the  form  of  a  serpent,  the  subtlest  of  the  ani- 
mal tribes.  Lake  19. 88  states  expressly  "  peace  In  heaven  * 
as  the  result  of  finished  redemption,  as  "  peace  on  earth  " 
was  the  result  of  Its  beginning  at  Jesus'  birth  (Luke  2. 14). 
Bkngel  explains  the  reconciliation  to  be  that  of  not  only 
God,  but  also  angels,  estranged  from  men  because  of  man's 
enmity  against  God.  Ephesians  L  10  accords  with  this : 
This  is  true,  but  only  part  of  the  truth:  so  Alfobd's 
view  also  is  but  part  of  the  truth.  An  actual  reconcilia- 
tion or  restoration  of  peace  in  heaven,  as  well  as  on  earth, 
is  expressed  by  Paul.  As  long  as  that  blood  of  reconcil- 
iation was  not  actually  shed,  which  is  opposed  (Zeoh- 
ariah  3.  8,  9)  to  the  accusations  of  Satan,  but  was  only 
in  promise,  Satan  could  plead  his  right  against  men 
before  God  day  and  night  (Job  1.  6;  Revelation  12.  10); 
hence  he  was  In  heaven  till  the  ban  on  man  was  broken 
(cf.  Luke  10.  18).  So  here;  the  world  of  earth  and 
heaven  owe  to  Christ  alone  the  restoration  of  harmong 
after  the  conflict  and  (he  subjugation  of  all  things  under  ens 
Head  (of.  Hebrews  11. 23).   Sin  introduced  discord  not  Only 

878 


OOLOSSIANS  I. 


on  earth,  bat  also  In  heaven,  by  the  fall  of  demons ;  it 
brought  Into  the  abode*  of  holy  angels,  though  not  posi- 
tive, yet  privative  loss,  a  retardation  of  their  highest  and 
most  perfect  development,  harmonious  gradation,  and 
perfect  consummation.  Angels  were  no  more  able  than 
rasn  by  themselves  to  overcome  the  peace-disturbers, 
and  oast  oat  the  devils;  it  is  only  "by,"  or  "through 
Him,"  and  "  the  blood  of  His  cross,"  that  peace  was  restored 
even,  in  heaven;  it  is  only  after  Christ  has  obtained  the 
victory  fully  and  legally,  that  Michael  (Revelation  12.  7- 
10)  and  his  angels  can  cast  out  of  heaven  8atan  and  his 
demons  (ot  ch.  2. 15).  Thus  the  point  of  Paul's  argument 
against  angel-worship  is,  that  angels  themselves,  like 
men,  wholly  depend  on  Christ,  the  sole  and  true  object 
of  worship.  [Aubbbijui.]  »1.  The  Colosslans  are  In- 
cluded in  this  general  reconciliation  (cf.  Epheslans  2. 1, 
12).  sometime — "once."  alienated— from  God  and  sal- 
vation: objectively  banished  from  God,  through  the  bar- 
rier which  God's  Justice  interposed  against  your  sin: 
subjectively  estranged  through  the  alienation  of  your  own 
will*  from  God.  The  former  is  the  prominent  thought  (cf. 
Romans  5, 10),  as  the  second  follows,  "enemies  in  your 
mind."  "Actual  alienation  makes  habitual  'enemies.'" 
[Bkkqbx.]  Us  y«mr  mind—  Greek,  "  in  your  understand- 
ing" or  "thought"  (Epheslans  2.  8;  4.  18).  by  wicked 
works— rather  as  Greek,  "  in  your  wicked  works"  (wicked 
works  were  the  element  in  which  your  enmity  subsisted). 
yet  now— Notwithstanding  the  former  alienation,  now  that 
Christ  has  come,  God  hath  completely  reconciled,  or  re- 
stored to  His  friendship  again  (so  the  Greek,  cf.  Note,  v. 
30).  its.  In  tke  body  of  his  flesh — the  element  in  which 
His  reconciling  sufferings  had  place.  Cf.  v.  24,  "  afflictions 
of  Christ  in  my  flesh"  (1  Peter  2.  24).  Angels  who  have  not 
a  "body  of  flesh"  are  not  In  any  way  our  reconciling 
mediators,  as  your  false  teachers  assert,  but  He,  the  Lord 
jf  angels,  who  has  taken  our  flesh,  that  in  it  He  might 
Atone  for  our  fallen  manhood,  through  death— rather 
as  Greek,  *'  through  His  death"  (which  could  only  take 
place  In  a  body  like  ours,  of  flesh,  Hebrews  2.  14).  This 
implies  He  took  on  Him  our  true  and  entire  manhood. 
Flesh  is  the  sphere  in  which  His  human  sufferings  could 
have  place  (of.  v.  24;  Epheslans  2. 15).  to  present  you— 
(Epheslans  5.  27.)  The  end  of  His  reconciling  atonement 
by  death,  holy— positively ;  and  In  relation  to  God. 
unblamable  .  .  .  unreprovable  —  negatively.  "With- 
out blemish"  (as  the  former  Greek  word  is  translated  as  to 
Jesus,  our  Head,  1  Peter  1. 19)  in  one's  self.  Irreproachable 
(the  Gretk  for  the  second  word,  one  who  gives  no  occasion 
for  his  being  brought  to  a  law  court)  is  in  relation  to  the  world 
without,  Sanciiflcation,  as  the  fruit,  is  here  treated  of;  jus- 
tification, by  Christ's  reconciliation,  as  the  tree,  having 
preceded  (Epheslans  1.4;  5.26,27;  Titus  2.  14).  At  the 
same  time,  our  sanctlflcatlon  Is  regarded  here  as  perfect 
in  Christ,  into  whom  we  are  grafted  at  regeneration  or 
conversion,  and  who  is  "made  of  God  unto  us  (perfect) 
sanctlflcatlon"  (1  Corinthians  1.  80;  1  Peter  1.  2;  Jude  1): 
aot  merely  progressive  sanctlflcatlon,  which  is  the  gradual 
development  of  the  sanctlflcatlon  which  Christ  is  made  to 
the  believer  from  the  first,  in  his  sight— in  God's  sight, 
at  Christ's  appearing.  93.  If— "Assuming  that,"  <fco. :  not 
otherwise  shall  ye  be  so  presented  at  His  appearing  (v.  22). 
greuntted—  Greek,  "  founded,"  "  fixed  on  the  foundation" 
(of.  Note,  Epheslans  3. 17;  Luke  6.  48,  49).  settled— "  stead- 
fast." "Grounded"  respects  the  foundation  on  which  be- 
lievers rest;  "settled,"  their  own  steadfastness  (1  Peter  5. 
10).  1  Corinthians  15.  58  has  the  same  Greek,  not  moved 
away— by  the  false  teachers,  the  hope  of  the  gospel— 
(Ephesians  L  18.)  which  ye  have  heard  .  .  .  which 
was  preached  to  every  creature  .  .  .  whereof  I  .  .  . 
am  .  .  .  a  minister— Three  arguments  against  their  being 
"moved  away  from  the  Gospel:"  (1.)  Their  having  heard 
It;  (1)  the  universality  of  the  preaching  of  It;  (3.)  Paul's 
ministry  in  it.  For  "  to  (Greek, '  In')  every  creature,"  the 
oldest  MBS.  read,  "  in  all  creation,"  Cf.  "  in  all  the  world," 
«.  0;  "all  things  ...  in  earth,"  v.  20  (Mark  16. 15) :  thus  he 
Implies  that  the  Gospel  from  which  he  urges  them  not  to  be 
swewtd.  has  this  mark  of  truth,  vis.,  the  universality  of  its 
announcement,  which  accords  with  the  command  and 
374 


prophecy  of  Christ  Himself  (Matthew  24. 14).  By  "  wa* 
preached,"  he  means  not  merely  "£»  being  preached,"  but 
has  been  actually,  as  an  accomplished  fact,  preached.  Pliny, 
not  many  years  subsequently,  in  his  famous  letter  to  the 
Emperor  Trajan  (B.  X.,  Ep.  97),  writes,  "  Many  of  eve-ry 
age,  rank,  and  sex,  are  being  brought  to  trial.  For  the 
contagion  of  that  superstition  (Christianity)  has  spread 
over  not  only  cities,  but  villages  and  the  country." 
whereof  I  Paul  am — rather  as  Greek,  "  was  made  a  min- 
ister." Respect  for  me,  the  minister  of  this  world-wide 
Gospel,  should  lead  you  not  to  be  moved  from  It.  More- 
over (he  implies),  the  Gospel  which  ye  heard  from  Epaph- 
ras,  your  "  minister"  (v.  7),  is  the  same  of  which  "  I  was 
made  a  minister"  (v.  25;  Epheslans  8.  7):  If  you  be  moved 
from  It,  ye  will  desert  the  teaching  of  the  recognized  min- 
isters of  the  Gospel  for  unauthorized  false  teachers.  94. 
Who— the  oldest  MSS.omlt  "who:"  then  translate,  "Now 
I  rejoice."  Some  very  old  MSS.,  and  the  best  of  the  Latin 
versions,  and  Vulgate,  read  as  English  Version.  To  en- 
hance the  glory  of  Christ  as  paramount  to  all,  he  men- 
tions his  own  sufferings  for  the  Church  of  Christ.  "  Now" 
stands  In  contrast  to  "  I  was  made"  in  the  past  time  (v. 
23).  for  you— "on  your  behalf,"  that  ye  may  be  con- 
firmed in  resting  solely  on  Christ  (to  the  exclusion  of 
angel-worshlp)  by  the  glorification  of  Christ  In  my  suffer- 
ings (Ephesians  3.  1).  All  up  that  which  is  behind— lit. 
"  the  deficiencies"— all  that  are  lacking  of  the  affliction* 
of  Christ  (cf.  Note,  2  Corinthians  1.  5).  Christ  is  "affllctec 
in  all  His  people's  afflictions"  (Isaiah  63. 9).  "  The  Church 
Is  His  body  in  which  He  is,  dwells,  lives,  and  therefore 
also  suffers."  [Vitringa.]  Christ  was  destined  to  eudure 
certain  afflictions  in  this  figurative  body,  as  well  as  In  His 
literal ;  these  were  "  that  which  la  behind  of  the  afflictions 
of  Christ,"  which  Paul  "filled  up."  His  own  meritorious 
sufferings  in  expiation  for  sin  were  once  for  all  complete- 
ly filled  up  on  the  cross.  But  His  Church  (His  second  Self ) 
has  her  whole  measure  of  afflictions  fixed.  The  more  St. 
Paul,  a  member,  endured,  the  less  remain  for  the  rest  of 
the  Church  to  endure ;  the  communion  of  saints  thus  giv- 
ing them  an  interest  in  his  sufferings.  It  is  in  reference 
to  the  Church's  afflictions,  which  are  "  Christ's  afflictions, 
that  Paul  here  aalth,  "  1  fill  up  the  deficiencies,"  or  "  what 
remain  behind  of  the  afflict  ions  of  Christ."  She  is  afflicted 
to  promote  her  growth  in  holiness,  and  her  complete- 
ness In  Christ.  Not  one  suffering  Is  lost  (Psalm  56.  8). 
All  her  members  have  thus  a  mutual  interest  In  one 
another's  sufferings  (1  Corinthians  12.  26).  But  Rome's 
Inference  hence,  is  utterly  false  that  the  Church  lias  a 
stock  treasury  of  the  merits  and  satisfactions  of  Christ 
and  His  apostles,  out  of  which  she  may  dispense  indul- 
gences; the  context  has  no  reference  to  sufferings  In  ex- 
piation of  sin  and  productive  of  merit.  Believers  should 
regard  their  sufferings  less  In  relation  to  themselves  as 
individuals,  and  more  as  parts  of  a  grand  whole,  carry- 
ing out  God's  perfect  plan.  S45.  am—  Greek,  "I  was  made 
a  minister:"  resuming  v.  23,  "whereof  I  Paul  was  made  a 
minister."  dispensation— the  stewardship  committed  to 
me  to  dispense  in  the  house  of  God,  the  Church,  to  the 
whole  family  of  believers,  the  goods  of  my  Master  (Luke 
12.  42;  1  Corinthians  4.  1,  2;  0. 17;  Ephesians  3.  2).  which 
is  given—  Greek,  "which  was  given."  for  you— with  a 
view  to  you,  Gentiles  (v.  27;  Romans  15. 16).  to  fulfil— to 
bring  It  fully  to  all:  the  end  of  his  stewardship:  "fully 
preached"  (Romans  15.  19).  "The  fulness  of  Christ  (v.  19), 
and  of  the  times  (Ephesians  1. 10)  required  him  so  to  do." 
[Besoel,]  36.  the  mystery— (Notes,  Ephesians  1.  9,  10; 
3.  6-0.)  The  mystery,  once  hidden,  now  revealed,  is  re- 
demption for  the  whole  Gentile  world,  as  well  as  for  the 
Jews,  "  Christ  in  you  (Gentiles)  the  hope  of  glory"  (v.  27). 
from  ages—"  from,"  according  to  alford,  refers  to  time, 
not  "hidden  from:"  from  the  time  of  the  ages;  still  what 
is  meant  is,  that  the  mystery  was  hidden  from  the  beings 
living  in  those  "  ages."  The  "ages"  are  the  vast  successive 
periods  marked  by  successive  orders  of  beings  and  stages 
of  creation.  Greek,  "CSons,"  a  word  used  by  the  Gnostics 
for  angelic  beings  emanating  from  God.  The  Spirit  by 
Paul  prevalently,  in  opposition  to  Gnostic  error  already 
beginning  (ch.  2. 18j,  teaches,  that  the  mystery  of  redemp- 


COLOSSI  A..NS    II. 


«on  was  bidden  in  God's  purposes  in  Christ,  alike  from 
the  angelic  beings  (of.  Ephesians  3.  10)  of  the  pre-Adarnlc 
"  ages,"  and  from  the  subsequent  human  "  generations." 
Translate  as  Oreek,  "the  ages  ,  .  .the  generations."    made 
manifest  to  his  saints— to  His  apostles  and  prophets 
primarily  (Ephesians  3.  5),  and  through  them  to  all  His 
saints.    8T.  would— rather  as  Greek,  "willed,"  or  "was 
pleased  to  make  known."    He  resolves  all  Into  God's  good 
pleasure  and  will,  that  man  should  not  glory  save  in  God's 
grace,   what— How  full  and  inexhaustible !   the  riches  ot 
the  (lory  of  this  mystery— He  accumulates  phrase  on 
phrase  to  enhance  the  greatness  of  the  blessing  in  Christ 
bestowed  by  God  on  the  Gentiles.    Cf.  oh.  2.  8,  "all  the 
treasures"  of  wisdom.    Ephesians  3.  8,  "  the  unsearchable 
riches  of  Christ ;"  Ephesians  L  7,  "riches  of  His  grace." 
"  The  glory  of  this  mystery"  must  be  the  glory  which  this 
once  hidden,  and  now  revealed,  truth  makes  you  Gentiles 
partakers  of,  partly  now,  but  mainly  when  Christ  shall 
«ome  (eh.  3,  4;  Romans  5.  2;  8.  17,  18;  Epheslaus  1.  18). 
Tills  sense  is  proved  by  the  following:  "Christ  in  you  the 
hope  of  the  (so  Oreek)  glory."    The  lower  was  the  degrada- 
tion of  you  Gentiles,  the  higher  is  the  richness  of  the 
glory  to  which  the  mystery  revealed  now  raises  you.    You 
were  "without  Christ,  and  having  no  hope"  (Epheslaus  2. 
12).    Now  you  have  "  Christ  in  you  the  hope  of  the  glory" 
Just  mentioned.    AurORD  translates,  "  Christ  among  you," 
to  answer  to  "  this  mystery  among  the  Gentiles."    But  the 
whole  clause,  "  Christ  in  you  (Ephesians  3. 17)  the  hope  of 
glory,"  answers  to  "  this  mystery,"  and  not  to  the  whole 
sentenoe,  "this  mystery  among  the  Gentiles."    What  is 
made  known  "among  you  Gentiles"  is,  "Christ  in  you 
(now  by  faith  as  your  hidden  life,  oh.  3.  3;  Galatians  2.  20) 
the  hope  of  glory"  (your  manifested  life).    The  contrast 
(antithesis)  between  "  Chkibt  in  you"  now  as  your  hidden 
life,  and  "the  hope  of  glory"  hereafter  to  be  manifested, 
requires  this  translation.    38.  preach— rather  as  Oreek, 
"announce"  or  "proclaim."     warning  .  .  .  teaching — 
"Warning"  is  connected  with  repentance,  refers  to  one's 
conduct,  and  is  addressed  primarily  to  the  heart.    "  Teach- 
tog"  Js  connected  with  faith,  refers  to  doctrines,  and  is  ad- 
dressed primarily  to  the  intellect.     These   are   the  two 
iseads  of  evangelical  teaching,    every  .  .  .  every  man— 
without  distinction  of  Jew  or  Gentile,  great  or  small 
(Romans  It  12, 13).    In  all  wisdom— with  all  the  wisdom 
in  our  method  of  teaching  that  we  possess:  so  Alfobd. 
But  v.  9,  and  ch.  8. 18,  favour  Estius'  view,  which  refers  It 
to  the  wisdom  communicated  to  those  being  taught:  keeping 
back  nothing,  but  Instructing  all  in  the  perfect  knowledge 
of  the  mysteries  of  faith  which  is  the  true  wisdom  (cf.  1 
Corinthians  2.  6,  7;  12.  8;  Ephesians  1. 17).    present— (Note, 
».  22)— at  Christ's  coming,    every  man— Paul  is  zealous 
lest  the  false  teachers  should  seduce  one  single  soul  of 
Christ's  people  at  Colosse.     So  each  individual  among 
them  should  be  zealous  for  himself  and  his  neighbour. 
Even  one  soul  Is  of  Incalculable  value,  perfect  In  Christ- 
who  is  the  element  in  living  union  with  whom  alone  each 
believer  can  find  perfection :  perfectly  instructed  (Ephesians 
4. 18)  in  doctrine,  and  full  grown  or  matured  In  faith  and 
praotlce.    "Jesus"  is  omitted  in  all  the  oldest  MSS.    39. 
Whereonto- viz.,    "to   present    every   man    perfect    in 
Christ."  I  also  labour— rather,  "  I  labour  also."  I  not  only 
"proclaim"    (English  Version,   "preach")   Christ,   but   I 
labour  also,    striving— in  "conflict"  (ch.  2.  1)  of  spirit  (cf. 
Romans  8. 28).    The  same  Oreek  word  is  used  of  Epaphras 
(ch.  4.  12),  "labouring  fervently  for  you  in  prayers:"  lit., 
"  agonizing,"  "  striving  as  in  the  agony  of  a  contest."    So 
Jesus  in  Gethsemane  when  praying  (Luke  22.  44):   so 
■  strive"  (the  same  Greek  word, "  agenlze" ),  Luke  13. 24.  So 
Jacob  "wrestled"  In  prayer  (Genesis  32.24-29).    Cf.  "con- 
tention,"  Greek,  "agony,"  or  "striving  earnestness,"  1 
ThessalonUns  2.  2.     according  to  his  working— Paul 
avows  that  he  has  power  to  "strive"  in  spirit  for  his  con- 
verts, so  Sir  only  as  Christ  works  in  him  and  by  him 
(Ephesians  ».  »;  Philippians  4.13).     mightily— IU.,  "in 
power  " 

CHAPTER    II. 
V«- 1-23.    His  Strivings  in  Praykb  fob  thkir  Stead- 


fastness in  Chbist;  From  whom  hi  Warns  thbm  not  w 
bk  Led  away  by  False  Wisdom.    1.  For— He  explains  la 
what  respect  he  "  laboured  striving"  (ch.  L  29).    TrantHeM 
as  Oreek,  "  I  wish  you  to  know  how  great  a  conflict  (the  same 
Greek  word  as  in  ch.  X.  29,  "agony  of  a  conflict"  of  fervent, 
anxious  prayer;   not  conflict  with   the  false   teachers, 
which  would  have  been  impossible  for  him  now  in  prison) 
I  have  for  you."    them  at  Laodicea— exposed  to  the  same 
danger  from  false  teachers  as  the  Colossians  (cf.  ch.  4. 18). 
This  danger  was  probably  the  cause  of  his  writing  to 
Laodlcea,  as  well  as  to  Colosse.    not  seen  my  face  In  the 
flesh— including  those  in  Hierapolis  (ch.  4. 13).    Paul  con- 
sidered himself  a  "debtor"  to  all  the  Gentiles  (Romans  1. 
14).    "  His  face"  and  presence  would  have  been  a  "  com- 
fort" (v.  2 ;  Acts  20. 38).    Cf.  ch.  1. 4, 7, 8,  in  proof  that  he  had 
not  seen,  but  only  heard  of  the  Colossians.    Hence  ha 
strives  by  earnest  conflict  with  God  in  anxious  prayer  for 
them,  to  make  up  for  the  loss  of  his  bodily  presence 
among  them.    Though  "absent  In  the  flesh,  I  am  with 
you  in  the  9pirU"  (v. 5).    3.  Translate,  "That  their  hearts 
may  be  comforted."    The  "  their,"  compared  with  "  yooM 
(v.  4),  proves  that  in  v.  1  the  words,  "  have  not  seen  my 
face  in  the  flesh,"  is  a  general  designation  of  those  for 
whom  Paul  declares  he  has  "conflict,"  including  the  par- 
tlcular  species,  "you  (Colossians)  and  them  at  Laodlcea." 
For  It  is  plain,  the  prayer  "that  their  hearts  may  be  com- 
forted," must  Include  in  it  the  Colossians  for  whom  ha 
expressly  says,  "I  have  conflict."    Thus  it  is  an  abbre- 
viated mode  of  expression  for, "  That  your  and  their  hearts 
maybe  comforted."    Auobd  translates,  "confirmed,"  or 
allows  "comforted"  in  its  original  radical  sense  strength- 
ened.   But  the  Greek  supports  English  Version :  the  sense, 
too,  is  clear:  comforted  with   the  consolation  of  those 
whom  Paul  had  not  seen,  and  for  whom,  in  consequence, 
he  strove  in  prayerful  conflict  the  more  fervently ;  inas- 
much as  we  are  more  anxious  in  behalf  of  absent,  than 
present,  friends.    [Davenant.]    Their  hearts  would  be 
comforted  by  "  knowing  what  conflict  he  had  for"  them, 
and  how  much  he  Is  interested  for  their  welfare ;  and  alM 
by  being  released  from  doubts  on  learning  from  the  apos- 
tle, that  the  doctrine  which  they  had  heard  from  Epaph- 
ras was  true  and  certain.    In  writing  to  churches  which 
he  had  instructed  face  to  face,  he  enters  Into  particular 
details  concerning  them,  as  a  father  directing  his  chil- 
dren.   But  to  those  among  whom  he  had  not  been  la 
person,  he  treats  of  the  more  general  truths  of  salvation, 
being— translate  as  Greek  In  oldest  MSS.,  "They  being 
knit  together."    In  love— the  bond  and  element  of  per- 
fect knitting  together;  the  antidote  to  the  dividing  schia- 
matical  effect  of  false  doctrine.    Love  to  God  and  to  one 
another  in  Christ,    unto— the  object  and  end  of  their  be- 
ing "  knit  together."    all  riches—  Greek,  "  all  the  riches  of 
the  full  assurance  (1  Thessalonlans  1.  5 ;  Hebrews  6.  11 ;  10. 
22)  of  the  (Christian)  understanding."    The  accumulation 
of  phrases,  not  only  "  understanding,"  but  "  the  full  assu- 
rance of  understanding ;"  not  only  this,  but  "  the  riches 
of,"  <fec. ;  not  only  this,  but  "  all  the  riches  of,"  Ac,  implies 
how  he  desires  to  impress  them  with  the  momentous  im- 
portance of  the  subject  in  hand,    to— transl.,  "  unto."    ac- 
knowledgment—The  Greek  implies,  "  full  and  accurate 
knowledge."  It  Is  a  distinct  Oreek  word  from  "knowledge." 
v.  3.  Ai.ford  translates,  "thorough  .  .  .  knowledge."    Ac- 
knowledgment  hardly  Is  strong  enough ;  they  did  in  a  mea- 
sure acknowledge  the  truth ;  what  they  wanted  was  the 
full  and  accurate  knowledge  of  it  (cf.  Notes,  ch.  1.  9, 10;  Phil- 
ippians 1.  9).     of  God,  and  of  the  Father,  and  of  Ctirist 
—The  oldest  MSS.  omit  "  and  of  the  Father,  and  of;"  then 
translate,  "  Of  God  (viz.)  Christ."    Two  very  old  MSS.  and 
Vulgate  read,  "  Of  God  the  Father  of  Christ."    3.  Translate 
in  the  Oreek  order,  "  In  whom  (not  as  Alford,  'in  which' 
mystrry ;  Christ  is  Himself  the  '  mystery '  (v.  2 ;  1  Timothy 
8. 16),  and  to  Christ  the  relative  refers)  are  all  the  treasures 
of  wisdom  and  knowledge    hidden."     The  "all"  here, 
answers  to  "all"  in   v.  2;  as  "  treasures  "  answer  to  the 
"riches;"  it  is  from  the  treasures  that  the  riches  'v.  2)  are 
derived.'    "Are  "  is  the  predicate  of  the  sentence ;  all  the 
treasures  are  in  Hira  ;  hidden  is  predicated  of  the  State  «I 
manner  in  which  they  are  In  Him.    Like  a  mine  of  w 

37" 


COLOSSI  ANS    II. 


known  ai>d  lnsxhaustlble  wealth,  the  treasure*  of  wisdom 
are  all  In  Him  hidden,  but  not  In  order  to  remain  so ;  they 
only  need  to  be  explored  for  you  to  attain  "  unto  the 
riches "  In  them  (v.  2) ;  but  until  you,  Colosslans,  press 
after  attaining  the  full  knowledge  (see  Note,  v.  2)  of  them, 
they  remain  "  hidden."    Cf.  the  parable,  Matthew  13.  44, 
"treasure  hid."    This  sense  suits  the  scope  of  the  apostle, 
and  seta  aside  Alfohd's  objection  that  "  the  treasures  are 
not  hidden,  but  revealed."    "  Hidden  "  plainly  answers  to 
"mystery  "  (v.  2),  which  Is  designed  by  God,  If  we  be  faith- 
ful to  our  privileges,  not  to  remain  hidden,  but  to  be  re- 
vealed (cf.  X  Corinthians  2. 7,  8).    Still  as  the  mine  Is  un- 
fathomable, there  will,  through  eternity,  be  always  fresh 
treasures  In  Him  to  be  drawn  forth  from  their  hidden 
state,    wisdom— general,  and  as  to  experimental  and  prac- 
tical truth ;  whence  comes  "  understanding  "  (v.  2).  know- 
leiig o— special,  and  intellectual,  in  regard  to  doctrinal  truth ; 
wtienoe  comes  "the  full  knowledge"  (v.  2).  4.  And— "Now." 
Cf.  with  "  lest  any  man,"  Ac,  v.  8, 16, 18.    He  refers  to  the 
blending  of  Judaism  with  Oriental  philosophy,  and  the 
combination  of  this  mixture  with  Christianity,  enticing 
words— plausible  as  wearing  the  guise  of  wisdom  and  hu- 
mility (v.  18,  23).    5.  For— Argument  against  tbelr  suffer- 
ing themselves  to  be  beguiled,  drawn  from  a  regard  to  his 
personal  authority  as  though  he  were  present.    Joying 
and  beholding— beholding  with  Joy.    order— your  good 
yrder ;  answering  to  "knit  together  "  (v.  2)  as  a  well  organ- 
ised body ;  the  same  Greek  as  that  for  "  knit  together,"  is 
used  of  "the  body  "  of  the  Church  "  compacted,"  in  Ephe- 
sians 4.  16,    Cf.  1  Corinthians  14.  S3,  40.    steadfastness— 
Greek,  "the  firm  (or  solid)  foundation."    As  "order"  ex- 
presses the  outward  aspect  of  the  Church ;  so  "  steadfast- 
ness "  expresses  the  inner  basis  on  which  their  Church 
rested.    The  Greek  lit.  implies  not  an  abstract  quality,  but 
the  tiling  in  the  concrete ;  thus  their  "  faith  "  here  is  the 
tviid  thing  which  constituted  the  basis  of  their  Church.    6. 
"  As  therefore  ye  received  (once  for  all ;  the  aorist  tense ; 
from  Epaphras)  Jesus  the  Christ  as  your  Lord  (cf.  1  Corinth- 
ians 12.  3;  2  Corinthians  4.  5;  Philipplans  3.  8),  so  walk  in 
Him."    He  says  not  merely,  "  Ye  received  "  the  doctrine 
of  Christ,  but  "Jesus"  Himself;  this  is  the  essence  of 
faith  (John  14.  21,  23;  Galatlans  1. 16).    Ye  have  received 
once  for  all  the  Spirit  of  life  in  Christ ;  carry  into  practice 
that  life  in  your  walk  (Galatlans  5.  25).    This  Is  the  main 
scope  of  the  Epistle.    7.  Rooted — (Ephesians  3.  17.)    built 
mp—  Greek,  "  being  bullded   up."     As  "  rooted  "   Implies 
their  vitality  ;  so  "  bullded  up,"  massive  solidity.  As  in  the 
Song  of  Solomon,  when  one  image  is  not  sufficient  to  ex- 
press the  varied  aspects  of  Divine  truth,  another  is  em- 
ployed to  supply  the  Idea  required.    Thus  "  walking,"  a 
third  image  (v.  6),  expresses  the  thought  which  "  rooted  " 
and  "built,"  though  each  suggesting  a  thought  peculiar  to 
Itself,  could  not  express,  viz.,  onward  motion.    "  Rooted  " 
Is  in  the  past  tense,  implying  their  first  conversion  and  vi- 
tal grafting  "In  Him."      Bullded   up  is  present  (In   the 
Greek),  Implying  their  progressive  increase  in  religion  by 
onion  with  Him.    Ephesians  2.  20  refers  to  the  Church ; 
but  the  passage  here  to  their  individual  progress  In  edifica- 
tion (Acts  20.  32).    stablislied — confirmed,    as — "  even  as." 
abounding  therein  with  thanksgiving — advancing  to 
fuller  maturity  (cf.  v.  2)  in  the  faith.  "  with  thanksgiving  " 
to  God  as  the  gracious  Author  of  this  whole  blessing.    8. 
Translate,  "  Beware  (lit., '  Look  '  well)  lest  there  shall  be  (as 
I  fear  there  Is :  the  Greek  Indicative  expresses  this)  any 
man  (pointing  to  some  known  emissary  of  evil,  Galatlans 
1.  7)  leading  you  away  as  his  spoil  (not  merely  gaining  spoil 
out  of  you,  but  making  yourselves  his  spoil)  through  (by 
means  of)  his  philosophy,"  <fcc.    The  apostle  does  not  con- 
demn all  philosophy,  but  "the  philosophy"  (so  Greek)  of 
the  JudsBio-orlental  heretics  at  Colosse,  which  afterwards 
was  developed  Into  Gnosticism.    You  who  may  have  "  the 
riches  of  full  assurance"  and  "the  treasures  of  wisdom," 
should  not  suffer  yourselves  to  be  led  away  as  a  spoil  by 
empty,  deceitful  philosophy;  "riches"  are  contrasted  with 
•poll ;  "  full "  with  "  vain,"  or  empty  (v.  2,  3,  9).  after— "ac- 
cording to."    tradition  of  men — opposed  to  "  the  fulness 
of  the  Godhead."    Applied  to  Rabbinical tradM-ms,  Mark  7. 
8,    When  men  could  not  make  revelation  even  leem  to  tell 
876 


about  deep  mysteries  which  they  were  curious  to  pry  Into 
they  brought  in  human  philosophy  and  pretended  tradi- 
tions to  help  it,  as  if  one  should  bring  a  lamp  to  the  son- 
dial  to  find  the  hour.    [Cautions  for  times,  p.  85.]    The  false 
teachers  boasted  of  a  higher  wisdom  in  theory,  trans- 
mitted by  tradition  among  the  Initiated ;  in  practice  thev 
enjoined  asceticism,  as  though  matter  and  the  body  were 
the  sources  of  evil.    Phrygia  (In  which  was  Colosse)  had  a 
propensity  for  the  mystical  and  magical,  which  appeared 
In  their  worship  of  Cybele  and  subsequent  Montanisac, 
[Nsandeb.]    rudiments  of  tlie  world— {Note,  Galatlans 
4.8.)    "The  rudiments"  or  elementary  lessons  "of  the 
(outward)  world,"  such  as  legal  ordinances ;  our  Judaic 
Childhood's  lessons  (v.  11,  16,  20;  Galatlans  4.  1-3).    But 
Nkandeb,  "  the  elements  of  the  world,"  in  the  sense,  what 
is  earthly,  carnal  and  outward,  not  "  the  rudiments  of  reli- 
gion," in  Judaism  and  heathenism,    not  after  Christ— 
Their  boasted  higher  "  philosophy  "  is  but  human  tradi- 
tion, and  a  cleaving  to  the  carnal  and  worldly,  and  not  to 
Christ.     Though   acknowledging   Christ   nominally,   In 
spirit  they  by  their  doctrine  deny  him.    9.  For— "Be- 
cause."   Their  "philosophy  "  (v.  8)  Is  not  "after  Christ," 
as  all  true  philosophy  Is,  every  thing  which  comes  not 
from,  and  tends  not  to,  Him,  being  a  delusion ;  "  For  In 
Him  (alone)  dwelleth  "  as  in  a  temple,  &c.    the  fulness— 
(ch.  1.  19;  John  14.  10.)    of  the  Godhead— The  Greek  (The- 
otes)  means  the  essence  and  nature  of  the  Godhead,  not 
merely  the  divine  perfections  and  attributes  of  Divinity 
(Greek,  "thelotes  ").    He,  as  man,  was  not  merely  God-like, 
but  In  the  fullest  sense,  God.     bodily— not  merely  as 
before  His  Incarnation,  bat  now  "bodily  In  Him"  as 
the  incarnate  word  (John  1.  14,  18).    Believers  by  onion 
with  Him,  partake  of  His  fulness  of  the   Divine    na- 
ture (John    1.  16;    Note,  Ephesians  3.   19;    2  Peter  1.  4). 
10.  And— And  therefore;  and  so.     T.  anslate  in  the  Greek 
order,  "Ye  are  lu  Him  (by  vlrtoe  of  union  with  Him) 
filled  full "  of  all   that  you  need  ( fbhn  1.  16).    Believ- 
ers receive  of  the  Divine  unction  wb  ch  flows  down  from 
their  Divine  Head  and  High  Priest  (Psalm  133.  2).    He  li 
full  of  the  "fulness"  Itself;  we,  filled  from  Him.    Pao. 
Implies,  Therefore  ye  Colosslans  need  no  supplementary 
sources  of  grace,  such  as  the  false  teachers  dream  of. 
Christ  Is  "  the  Head  of  all  rule  and  authority"  (so  the  Greek), 
Ephesians  1. 10;  He,  therefore,  alone,  not  these  subject 
"authorities"  also,  is  to  be  adored  (v.  18).    11.  Implying 
that  they  did  not  need,  as  the  Judalzers  taught,  the  out- 
ward   rite  of  olrcumclslou,  since  they  had  already  the 
Inward  spiritual  reality  of  it.    are— rather,  as  the  Greek, 
"  Ye  were  (once  for  all)  circumcised  (spiritually,  at  your 
conversion  and  baptism,  Romans  2.  28,  29 ;  Philipplans  3. 
8)  with   a   (so   the    Greek)   circumcision    made  without 
hands;"  opposed  to  "  the  circumcision  in  the  flesh  made 
by  hands"  (Ephesians  2.  11).    Christ's  own  body,  by  which 
the  believer  Is  sanctified,  Is  said  to  be  "not  made  with 
hands"  (Mark  14.  68;  Hebrews  9. 11;  cf.  Daniel  2.  45).    In 
putting  off— rather  as  Greek,  "In  your  putting  off;"  as 
an  old  garment  (Ephesians  4.  22);  alluding  to  the  putting 
off  the  foreskin  in  circumcision,    the  body  of  the  sins 
of  the  flesh— The  oldest  MSS.  read,  "the  body  of  the 
flesh,"  omitting  "of  the  sins,"  i.  e.,  "the  body,"  of  which 
the  prominent  feature  is  fleshiness  (cf.  Romans  8. 13,  where 
"  flesh"  and  "the  body"  mutually  correspond).  This  fleshly 
body,  in  its  sinful  aspect,  Is  put  off  in  baptism  (where 
baptism  answers  its  ideal)  as  the  seal  of  regeneration 
where  received  In  repentance  and  faith.    In  circumcision 
the  foreskin  only  was  put  off;  in  Christian  regeneration 
"  the  body  of  the  flesh"  Is  spiritually  put  off,  at  least  it  is 
so  In  Its  Ideal  conception,  however  Imperfectly  believers 
realize  that  ideal,    by—  Greek,  "in."    This  spiritual  cir- 
cumcision is  realized  in,  or  by,  union  with  Christ,  whose 
"circumcision,"  whereby  He  became  responsible  for  us  to 
keep  the  whole  law,  is  imputed  to  believers  for  Justiflca 
tlon ;  and  union  with  whom,  In  all  His  vicarious  obedl> 
ence,  including  His  circumcision,  Is  the  source  of  out- 
■anctlficatlon.    Alford  makes  it  explanatory  of  the  pre- 
vious, "a  circumcision  made  without  hands,"  viz.,  "th# 
circumcision  brought  about  by  your  union  with  Christ' 
The  former  view  s»ems  to  me  better  to  accord  with  r.  19 


C0L08SIANS  H. 


st>.  !$.  1,3,  4,  which  similarly  makes  the  believer,  by  spirit- 
ual union  with  Christ,  to  have  personal  fellowship  in  the 
»everal  states  of  Christ,  viz.,  His  death,  resurrection,  and 
appearing  In  glory.  Nothing  was  done  or  suffered  by  our 
Mediator  as  such,  but  may  be  acted  In  our  souls  and  rep- 
resented in  our  spirits.  Pearson's  view,  however,  is  that 
tit  Alfoed.  Joshua,  the  type  (not  Moses  in  the  wilder- 
ness;, circumcised  the  Israelites  In  Canaan  (Joshua  5.  2-9) 
tiie  second  time;  the  people  that  came  out  of  Egypt  hav- 
ing been  circumcised,  and  afterwards  having  died  In  the 
wilderness ;  but  those  born  after  the  Exodus  not  having 
been  so.  Jesus,  the  Antitype,  is  the  author  of  tne  true 
alrcumclsion,  which  is  therefore  called  "  the  circumcision 
of  Christ"  (Romans  2.  29).  As  Joshua  was  "Moses'  min- 
ister," so  Jesus,  "minister"  of  the  circumcision  for  the 
truth  of  God"  unto  the  Gentiles  (Romans  15.  8).  1». 
Translate,  "Having  been  buried  with  Him  in  your  bap- 
tism." The  past  participle  is  here  coincident  In  time 
with  the  preceding  verb,  "ye  were  (Greek)  circumcised." 
Baptism  is  regarded  as  the  burial  of  the  old  carnal  life,  to 
whloh  the  act  of  immersion  symbolically  corresponds; 
and  In  warm  climates  where  immersion  is  safe,  it  is  the 
mode  most  accordant  with  the  significance  of  the  ordi- 
nance; but  the  spirit  of  the  ordinance  is  kept  by  affusion, 
where  immersion  would  be  inconvenient  or  dangerous; 
to  Insist  on  literal  immersion  in  all  cases  would  be  mere 
legal  ceremonialism  (Romans  6.  3,  4).  are  risen— rather 
as  Greek,  "were  raised  with  Him."  through  the  faith 
of,  Ac— by  means  of  your  faith  in  the  operation  of  God ;  so 
"faith  of,"  for  "faith  in"  (Ephesians  8.12;  Phillpplans 3. 
I).  Faith  in  God's  mighty  operation  in  raising  again 
Jesus,  is  saving  faith  (Romans  1.  24;  10.  9);  and  It  is 
wrought  in  the  soul  by  His  same  "mighty  working" 
whereby  He  "  raised  Jesus  from  the  dead"  (Ephesians  1. 
19,  20).  Bkngel  seems  to  me  (not  as  Alford  understands 
him)  to  express  the  latter  sense,  viz.,  "Through  the  faith 
which  is  a  work  of  the  operation  of  God  who,"  &c.  Ephe- 
sians 1. 19,  20  accords  with  this;  the  same  mighty  power 
of  God  is  exercised  in  raising  one  spiritually  dead  to  the 
life  of  faith,  as  was  "wrought  in  Christ  when  God  raised 
Him  literally  from  the  dead."  However,  "faith  of" 
totally  Is  faith  in  (Romans  3.22);  but  there  Is  no  gram- 
matical Impropriety  in  understanding  it  "the  faith  which 
Is  the  effect  of  the  operation  of  God"  (Ephesians  2.  8;  1 
Thessalonians  2.  13).  As  His  literal  resurrection  is  the 
ground  of  the  power  put  forth  in  our  spiritual  resurrec- 
tion now,  so  it  is  a  pledge  of  our  literal  resurrection  here- 
after (Romans  8.  11.)  13.  you,  being  dead  —  formerly 
(Ephesians  2.  1,  2) ;  even  as  Christ  was  among  the  dead, 
before  that  God  raised  Him  "  from  the  dead"  (v.  12).  sins 
—rather  as  Greek  is  translated  at  end  of  this  verse,  "  tres- 
passes," lit.,  "fallings  aside"  from  God's  ways;  actual 
transgressions,  as  that  of  Adam,  uncircumcision  of 
your  flesh  —  your  not  having  put  off  the  old  fleshly 
nature,  the  carnal  foreskin,  or  original  sin,  which  now  by 
spiritual  circumcision,  i.  e„  conversion  and  baptism,  you 
have  put  off.  he  quickened— God  "  quickened  together 
with  Him"  (Christ).  Just  as  Christ's  resurrection  proved 
that  He  was  delivered  from  the  sin  laid  on  Him,  so  our 
spiritual  quickening  proves  that  we  have  been  forgiven 
our  sins  (1  Peter  3.  22 ;  4.  1,  2).  forgiven  you— So  Vulgate 
and  Hilary.  But  the  oldest  MSS.  read,  "us,"  passing 
from  the  particular  persons,  the  Colossians,  to  the  general 
Church  (ch.  1. 14;  Ephesians  1.  7).  all  trespasses—  Greek, 
"all  our  trespasses."  14.  Blotting  out — Greek,  "  Having 
wiped  out;"  coincident  in  time  with  "having  forgiven 
rou"  (v.  18);  hereby  having  cancelled  the  law's  Indictment 
against  70a.  The  law  (Including  especially  the  moral  law, 
wherein  lay  the  chief  difficulty  in  obeying)  is  abrogated 
to  the  believer,  as  far  as  it  was  a  compulsory,  accusing 
rode,  and  as  far  as  "righteousness"  (Justification)  and 
Ufe"  were  sought  for  by  it.  It  can  only  produce  outward 
works,  not  inward  obedience  of  the  will,  which  In  the 
•eJlever  flows  from  the  Holy  Spirit  in  Him  (Romans  3. 21 ; 
I  M;  Galatians  2.  19).  the  handwriting  of  ordinances 
-nUhtr,  "nt  ordinances"  (Note,  Ephesians  2.  15);  "the 
tew  of  commandments  contained  In  ordinances."  "The 
handwriting"  (alluding  to  the  Decalogue,  the  representa- 


tive of  the  law,  written  by  the  hand  of  God)  Is  the  whole  fc-.» 
the  obligatory  bond,  under  which  all  lay;  the  Jews  prl 
marlly  were  under  the  bond,  but  they  in  this  respect 
were  the  representative  people  of  the  world  (Romans  8. 
19);  and  in  their  inability  to  keep  the  law  was  involved 
the  Inability  of  the  Gentiles  also,  In  whose  hearts  "th« 
work  of  the  law  was  written"  (Romans  2.  15);  and  as  they 
did  not  keep  this,  they  were  condemned  by  it.  that  wu 
against  us  .  .  .  contrary  to  us — Greek,  "adversary  U> 
ns ;"  so  It  is  translated,  Hebrews  10.  27.  "  Not  only  was 
the  law  against  us  by  its  demands,  but  also  an  adversary 
to  us  by  Its  accusations."  [Bengki..]  Tittmann  explains 
the  Greek,  "having  a  latent  contrariety  to  us;"  not  open 
designed  hostility,  but  virtual  unintentional  opposition 
through  our  frailty;  not  through  any  opposition  in  the 
law  itself  to  our  good  (Romans  7.  7-12,  14;  1  Corinth- 
ians 15.  56 ,  Galatians  8.  21 ;  Hebrews  10.  3).  The  "  whit- 
ing" is  part  of  "that  which  was  contrary  to  us;"  for 
"  the  letter  killeth"  (Note,  2  Corinthians  8.  6).  and  took 
it — Greek,  "and  hath  taken  it  out  of  the  way"  (so  as  to 
be  no  longer  a  hindrance  to  us),  by  "  nailing  it  to  the 
cross."  Christ,  by  bearing  the  curse  of  the  broken  law, 
has  redeemed  us  from  its  curse  (Galatians  3.  13).  In  HU 
person  nailed  to  the  cross,  the  law  itself  was  nailed  to  it 
One  ancient  mode  of  cancelling  bonds,  was  by  striking  a 
nail  through  the  writing :  this  seems  at  that  time  to  have 
existed  in  Asia.  [Grotitjs.]  The  bond  cancelled  in  the 
present  case  was  the  obligation  lying  against  the  Jews  as 
representatives  of  tne  world,  and  attested  by  their  amen, 
to  keep  the  whole  law  under  penalty  of  the  curse  (Deuter- 
onomy 27. 26;  Nehemiah  10.29).  15.  Auord,  Ellioott, 
Ac,  translate  the  Greek  to  accord  with  the  translation  of 
the  same  Greek,  ch.  3.  9,  "Stripping  off  from  Himself  the 
principalities  and  the  powers :"  God  put  off  from  Him- 
self the  angels,  i.  «.,  their  ministry,  not  employing  them 
to  be  promulgators  of  the  Gospel  In  the  way  that  He  had 
given  the  law  by  their  "  disposition"  or  ministry  (Acts  7. 
53;  Galatians  8. 19;  Hebrews  2. 2,  5) :  God  manifested  Him- 
self without  a  veil  In  Jesus.  "  The  principalities  and  the 
powers"  refers  back  to  v.  10,  Jesus,  "  the  Head  of  all  prin- 
cipality and  power,"  and  ch.  1. 16.  In  the  sacrifice  of  Jesug 
on  the  cross,  God  subjected  all  the  principalities,  <fec,  to 
Jesus,  declaring  them  to  be  powerless  as  to  His  work  and 
His  people  (Ephesians  1.  21).  Thus  Paul's  argument 
against  those  grafting  on  Christianity  Jewish  observ- 
ances, along  with  angel-worshlp,  Is,  whatever  part  angels 
may  be  supposed  to  have  had  under  the  law,  now  at  an 
end,  God  having  put  the  legal  dispensation  itself  away. 
But  the  objection  Is,  that  the  context  seems  to  refer  to  t 
triumph  over  bad  angels:  in  2  Corinthians  2.  14,  however 
Christ's  triumph  over  those  subjected  to  Him,  is  not  a  tri- 
umph for  destruction,  but  for  their  salvation,  so  that  good 
angels  may  be  referred  to  (ch.  1.  20).  But  the  Greek  middle 
Is  susceptible  of  English  Version,  "Having  spoiled,"  or, 
lit.  [Tittmann],  "having  completely  stripped,"  or  "de- 
spoiled" for  Himself  (at.  Romans  8.  S8;  1  Corinthians  15. 
24;  Ephesians  6.  12).  English  Version  accords  with  Mat- 
thew 12.  29;  Luke  11.  22;  Hebrews  2. 14.  Translate  as  the 
Greek,  "The  rules  and  authorities."  made  a  show  of  theirc 
openly— at  His  ascension  (Notes,  Ephesians  4. 8 ;  confirm- 
ing English  Version  of  this  verse),  openly— John  7.  4;  11 
64,  supports  English  Version  against  Alford'S  translatitm, 
"  in  openness  of  speech."  in  it — viz.,  His  cross,  or  cruci- 
fixion: so  the  Greek  fathers  translate.  Many  of  tb» 
Latins,  "In  Himself,"  or  "in  Him."  Ephesians  2  lc 
favours  English  Version,  "  Reconcile  ...  by  the  crots, 
having  slain  the  enmity  thereby."  If  "in  Him."  1.  «.. 
Christ,  be  read,  still  the  cross  will  be  the  place  and  means 
of  God's  triumph  In  Christ  over  the  principalities  (Ephe- 
sians 1.  20 ;  2.  5).  Demons,  like  other  angels,  were  in  heaven 
up  to  Christ's  ascension,  and  influenced  earth  from  their 
heavenly  abodes.  As  heaven  was  not  yet  opened  to  man 
before  Christ  (John  3. 13),  so  it  was  aot  yet  shut  against 
demons  (Job  1.  6 ;  2.  1).  But  at  the  ascension  Satan  and 
his  demons  were  "Judged"  and  "cast  out"  by  Christ's 
obedience  unto  death  (John  12.  31 ;  16.  11 ;  Hebrews  2.  14 ; 
Revelation  12.  5-10).  and  the  Son  of  man  was  /alsed  to  th« 
thron  t  of  God;  thus  His  resurrection  and  ascension  »»*» 

S77 


COLOSSIANS  n. 


public  Bolemn  triumph  over  the  principalities  and  powers 
of  death.  It  la  striking,  that  the  heathen  oracles  were 
silenced  soon  after  Christ's  ascension.  16.  therefor* — 
Because  ye  are  complete  In  Christ,  and  God  In  Him  has 
dispensed  with  all  subordinate  means  as  essential  to  ac- 
ceptance with  Him.  meat  .  .  .  d*lnfc—  Oreek,  "eating 
.  .  .  drinking"  (Romans  14. 1-17).  Pay  no  regard  to  any 
one  who  sits  In  Judgment  on  yon  as  to  legal  observances 
In  respect  to  foods,  holyday— a  feast  yearly.  Cf.  the 
three,  1  Chronicles  23.  81.  new  moo»- monthly,  the 
sabbath— Omit  "TUB,"  which  Is  not  in  the  Oreek  (cf. 
Note,  Galatians  4.  10).  "  Sabbaths"  (not  "  the  sabbaths") 
of  the  day  of  atonement  and  feast  of  tabernacles  have 
come  to  an  end  with  the  Jewish  services  to  which  they 
belonged  (Leviticus  23.  82,  37-59).  The  weekly  sabbath 
rests  on  a  more  permanent  foundation,  having  been  in- 
stituted in  Paradise  to  oommemorate  the  completion  of 
areation  In  six  days.  Leviticus  23.  88  expressly  distin- 
guishes "  the  sabbath  of  the  Lord"  from  the  other  sab- 
baths. A  positive  precept  Is  right  because  it  is  commanded, 
and  ceases  to  be  obligatory  when  abrogated ;  a  moral  pre- 
cept is  commanded  eternally,  because  it  is  eternally  right. 
If  we  could  keep  a  perpetual  sabbath,  as  we  shall  here- 
after, the  positive  precept  of  the  sabbath,  one  In  each 
week,  would  be  not  needed.  Hebrews  4.  9,  "rests,"  Oreek, 
"  keeping  of  sabbath"  (Isaiah  66. 23).  But  we  cannot,  slnoe 
even  Adam,  in  Innocence,  needed  one  amidst  his  earthly 
employments;  therefore  the  sabbath  Is  still  needed,  and 
is  therefore  still  linked  with  the  other  nine  command- 
ments, as  obligatory  In  the  spirit,  though  the  letter  of 
the  law  has  been  superseded  by  that  higher  spirit  of 
love  which  is  the  essence  of  law  and  Gospel  alike  (Ro- 
mans 18.8-10).  IT.  things  to  come — the  blessings  of  the 
Christian  oovenant,  the  substance  of  which  Jewish  or- 
dinances were  but  the  type.  Cf.  "  ages  to  come,"  i.  e.,  the 
Gospel  dispensation  (Epheslans  2.  7).  Hebrews  2.  5,  "the 
world  to  come."  the  body  Is  of  Christ — The  real  substance 
(of  the  blessings  typified  by  the  law)  belongs  to  Christ 
(Hebrews  8.5;  10.1).  lft.  beguile  —  translate,  "Defraud 
you  of  your  prise,"  Ht„  "  to  adjudge  a  prize  out  of  hostility 
away  from  him  who  deserves  it."  [Teknch.]  "  To  be  um- 
pire In  a  contest  to  the  detriment  of  one."  This  defraud- 
ing of  their  prvu  the  Colosslans  would  suffer,  by  letting 
any  self-constituted  arbitrator  or  judge  «.  e.,  false  teacher) 
draw  them  away  from  Christ,  "  the  righteous  Judge"  and 
Awarder  of  the  prl»e  (2  Timothy  4.  8;  James  1.  12;  1  Pfter 
5.  4),  to  angel-worship.  In  a  voluntary  humility— Ho 
" will- worship"  (t>.  23).  Lit., "  Delighting  [WahlJ  In  hu- 
mility :"  loving  (so  the  Oreek  is  translated,  Mark  12.  It, 
■  love  to  go  In  long  clothing")  to  Indulge  himself  <n  a  hu- 
mility of  his  own  imposVng:  a  volunteer  in  humility.  [Dal- 
U«us.]  Not  as  Alfobd,  "  Let  no  one  of  purpose  defraud 
you,"  Ac  Not  as  Gbottus,  "  If  he  ever  so  much  wish"  (to 
defraud  you).  For  the  participle  "  wishing"  or  "  dellght- 
lmg,"  is  one  of  the  series,  and  stands  In  the  same  category 
as  "Intruding,"  "puffed  up,"  "not  holding;"  and  the 
setf-pleasing  Implied  In  It  stands  In  happy  contrast  to  the 
(mock)  humility  with  which  It  seems  to  me,  therefore,  to 
be  connected.  His  "humility,"  so-called,  is  a  pleasing  of 
stlf:  thus  it  stands  in  parallelism  to  "his  fleshly  mind" 
(its  real  name,  though  he  styles  it  "  humility"),  as  "wish- 
ing" or  "delighting"  does  to  "puffed  up."  The  Oreek  for 
"humility"  is  lit.,  "lowliness  of  mind,"  which  forms  a 
olearer  parallel  to  "puffed  up  by  his  fleshly  mind." 
Under  pretext  of  humility,  as  If  they  durst  not  come  di- 
rectly to  God  and  Christ  (like  the  modern  Church  of  Rome), 
they  Invoked  angels :  as  Judaleers,  they  Justified  this  on 
Uie  ground  that  the  law  was  given  by  angels.  This  error 
oontinued  lopg  In  Phrygla  (where  Colome  and  Laodlcea 
were),  so  that  the  Council  of  Laodlcea  (a.  d.  360)  expressly 
framed  its  36th  canon  against  the  "  Angelic!"  (as  Auqust- 
inb,  H<ereses,  39,  calls  them)  or  "  lnvokers  of  angels."  Even 
as  late  as  Thkodoret's  time  there  were  oratories  to 
Michael  the  archaugel.  The  modern  Greeks  have  a 
legend  that  Michael  opened  a  chasm  to  draw  off  an  in- 
undation threatening  the  Colossian  Christians.  Once 
men  admit  the  inferior  powers  to  share  invocation  with 
the  Supreme,  the  former  gradually  engrosses  all  our  seri- 
878 


ous  worship,  almost  to  the  exclusion  of  the  latter ;  thusth* 
heathen,  beginning  with  adding  the  worst  'p  of  othei 
deities  to  that  of  the  Supreme,  ended  with  ceasing  to  wor- 
ship Him  at  all.  Nor  does  it  signify  much,  whether  we 
regard  such  as  directly  controlling  us  (the  Pagan  view), 
or  as  only  influencing  the  Supreme  in  our  behalf  (the 
Church  of  Rome's  view);  because  he  from  whom  I  ex- 
pect happiness  or  misery,  becomes  the  uppermost  object 
in  my  mind,  whether  he  give,  or  only  procure  It.  [Osm- 
tions  for  IHmes.]  Scripture  opposes  the  Idea  of  "patrons" 
or  "  Intercessors"  (1  Timothy  2.  5,  6),  True  Christian  hu* 
mlllty  Joins  consciousness  of  utter  personal  demerit, 
with  a  sense  of  participation  in  the  Divine  life  throng 
Christ,  and  in  the  dignity  of  our  adoption  by  God.  With* 
out  the  latter  being  realized,  a  false  self-humiliation  re- 
sults, which  displays  itself  in  ceremonies  and  ascetic  self- 
abasement  (v.  23),  which  after  all  is  but  spiritual  pride 
under  tue  mock  guise  of  humility.  Contrast "  glorying 
lu  the  Lord"  (1  Corinthians  1.  31).  intruding  Into  .  . 
things  which  he  hath  not  seen— So  very  old  MSS.  and 
Vulgate  and  Obigen  read.  But  the  oldest  MSS.  and  Lu- 
cifer omit  "not:"  then  translate,  "Haughtily  treading 
on  ('standing  on'  [Alfobd])  the  things  which  he  hath 
seen."  Tregellrs  refers  this  to  fancied  visions  of  an- 
gels. But  if  St.  Paul  had  meant  &  fancied  seeing,  he  would 
have  used  some  qualifying  word,  as,  "which  he  seemed  to 
see,"  not  "which  he  hath  seen."  Plainly  the  things  were 
actually  seen  by  him,  whether  of  demoniacal  origination 
(1  Samuel  28.  11-20),  or  phenomena  resnlting  from  natural 
causation,  mistaken  by  him  as  If  supernatural.  Paul 
not.  stopping  to  discuss  the  nature  of  the  things  so  seen, 
fixes  on  the  radical  error,  the  tendency  of  such  a  one  in 
all  this  to  walk  by  sense  (vit.,  what  he  haughtiiy  pride* 
himself  on  having  bksn),  rather  than  by  va  ith  in  the  un- 
seen "Head"  (v.  19;  cf.  John  20.  29;  2  Corinthians  5.  7;  He- 
brews 11.  1).  Thus  in  the  parallelism,  "vainly  puffed  up" 
answers  to  "haughtily  treading  on,"  or  "setting  his  foot 
on;"  "his  fleshly  mind"  answers  to  "the  things  which  he 
hath  seen,"  since  his  fleshllness  betrays  itself  in  priding 
himself  on  what  he  hath  seen,  rather  than  on  the  nr-seen 
objects  of  faith.  That  the  things  seen  may  nave  been  of 
demoniacal  origination,  appears  from  1  Timothy  4.  1, 
"Some  shall  depart  from  the  faith,  giving  heod  to  sedu- 
cing spirits  and  doctrines  of  devils"  (Oreek,  "demons"*. 
A  warning  to  modern  spiritualists,  puffed  up— Imply- 
ing that  the  previous  so  called  "  humility"  (Oreek,  "low- 
liness of  mind")  was  really  a  "  putting  up."  fleshly  mind 
—Oreek,  "By  the  mind  of  his  own  flesh."  The  flesh,  as 
sensuous  principle,  Is  the  fountain  head  whence  his  mind 
draws  its  craving  after  religious  objects  of  sight,  instead 
of,  in  true  humility  as  a  member,  "  holding  fast  the  (un- 
seen) Head."  19.  Translate,  "Not  holding/art  the  Head." 
He  who  does  not  hold  Christ  solely  and  supremely  above 
all  others,  does  not  hold  Him  at  all.  [Bengel.]  The 
want  of  Arm  holding  of  Christ  has  set  him  loose  to  [pry 
into,  and  so]  "tread  haughtily  on  (pride  himself  on) 
things  which  be  hath  seen."  Each  must  hold  fast  the 
Head  for  himself,  not  merely  be  attacned  to  the  other 
members,  however  high  In  the  body.  [Alfobd.]  from 
which— rather,  "from  whom."  all  the  body— i. «.,  all 
the  members  of  the  body  (Epheelans  4. 16).  joints—  the 
points  of  union  where  the  supply  of  nourishment  parses 
to  the  different  members,  furnishing  the  body  with  the 
materials  of  growth,  band*— the  sinews  and  nerves 
which  bind  together  limb  and  limb.  Faith,  love,  and 
peace,  are  the  spiritual  bands.  Cf.  "knit  together  1b 
love"  (v.  2;  ch.  8. 14;  Epheelans  4.  8).  having  nourish* 
ment  ministered— i.  e.,  supplied  to  It  cont  inuaJiy.  " Re- 
ceiving ministration."  knit  together— The  Oreek  is 
translated  "compacted,"  Epheslans  4. 16:  implying  arm 
consolidation,  with  the  increase  of  God — (Epheslans  4. 
16}— i.  e„  wrought  by  God,  the  Author  and  Snstamer  of  the 
believer's  spiritual  life,  ii?  union  with  Christ,  the  Head  Q 
Corinthians  3.  6);  and  tending  to  the  honour  of  God, 
being  worthy  of  Him,  its  Author.  30.  Wherefore— The 
oldest  MSS.  omit  "  Wherefore."  if  ye  he  dead—  Oreek 
"if  ye  died  (so  a*  to  be  freed)  from,"  Ac.  (cf.  Romans  ft,  8; 
7.  2,  S;  Galatians  2.  19).     rudiments  of  the  world— (v.  8.) 


COLOSSIAN8  IIL 


Carnal,  on  tward,  worldly,  legal  ordinances,  as  though 
living— as  though  yon  were  not  dead  to  the  world  like 
your  crucified  Lord,  Into  whose  death  ye  were  burled 
(Oalatians  6. 14 ;  1  Peter  L  1,  2).  arc  ye  subject  to  ordl- 
nauce*—  why  do  ye  submit  to  be  made  subject  to  ordi- 
nances? Referring  to  v.  14:  you  are  again  being  made 
•object  to  "ordinances,"  the  "handwriting"  of  which 
bad  been  "blotted  out"  (v.  14>.  91.  Cf.  v.  16,  "meat  .  .  . 
drink  "  He  gives  Instances  of  the  "ordinances"  (v.  20)  in 
the  words  of  their  imposers.  There  is  an  ascending 
ejlT»>»v  of  superstitious  prohibitions.  The  first  Greek 
word  (hapse)  is  distinguished  from  the  third  (tkiges),  in 
that  th«  former  means  close  contact  and  retention ;  the  lat- 
ter, momentary  contact  (cf.  1  Corinthians  7. 1 ;  John  20. 17, 
0r**k,  "Hold  me  not;"  "cling  not  to  me").  Translate, 
"Handle  not,  neither  taste,  nor  even  touch."  The  three  re- 
fer  to  meats.  "  Handle  not"  (a  stronger  term  than  "  nor 
even  touch"},  "nor  taste"  with  the  iongue,  "nor  even 
touch,"  however  slight  the  contact,  aa.  Which— things, 
viz.,  the  three  things  handled,  touched,  and  tasted,  are 
to  perish— lit,,  "  are  constituted  by  their  very  nature)  for 
perishing  (or  destruction  by  corruption)  in  (or  with)  their 
using  up"  (consumption).  Therefore  they  cannot  really 
and  lastingly  defile  a  man  (Matthew  15. 17;  1  Corinthians 
ii.  13).  after— according  to.  Referring  to  v.  20,  21.  All 
these  "ordinances"  are  according  to  human,  not  Divine, 
injunction,  doctrines—  Greek,  "teachings."  Alfokd 
translates,  (doctrinal)  "systems."  a3.  have—  Greek,  "are 
having;"  implying  the  permanent  characteristic  which 
these  ordinances  are  supposed  to  have,  show  of  wisdom 
—rather,  "a  reputation  of  wisdom."  [Alford.]  will- 
worship  —  arbitrarily-invented  worship :  would'be-wor- 
ihip,  devised  by  man's  own  will,  not  God's.  So  Jealous  is 
God  of  human  will- worship,  that  He  struck  Nadab  and 
Abihu  dead  for  burning  strange  Incense  (Leviticus  10. 1-3). 
So  Uzxiah  was  stricken  with  leprosy  for  usurping  the  of- 
fice of  priest  (2  Chronicles  26. 16-21).  Cf.  the  will-worship 
of  Saul  (1  Samuel  18. 8-14)  for  which  he  was  doomed  to  lose 
his  throne.  This  "  voluntary  worship"  is  the  counterpart 
to  their  "voluntary  humility"  (v.  18):  both  specious  in 
appearance,  the  former  seeming  in  religion  to  do  even 
more  than  God  requires  (as  in  the  dogmas  of  the  Roman 
and  Greek  churches),  but  really  setting  aside  God's  will 
for  man's  own;  the  latter  seemingly  self-abasing,  but 
really  proud  of  man's  self-willed  "humility"  (Greek, 
"lowliness  of  mind"),  whilst  virtually  rejecting  the  dig- 
nity of  direct  communion  with  Christ,  the  Head,  by  wor- 
shipping of  angels,  neglecting  of  the  body—  Greek,  "  not 
sparing  of  the  body."  This  asceticism  seems  to  have 
rested  on  the  Oriental  theory  that  matter  Is  the  source 
of  evil.  This  also  looked  plausible  (cf.  1  Corinthians  9. 27). 
n«t  in  any  honour— of  the  body.  As  "  neglecting  of  the 
body"  describes  asceticism  positively;  so  this  clause,  nega- 
Mswjy.  Not  paying  any  of  that  "  honour"  which  is  due  to 
the  body  as  redeemed  by  such  a  price  as  the  blood  of 
Christ.  We  should  not  degrade,  but  have  a  just  estima- 
tion of  ourselves,  not  in  ourselves,  but  in  Christ  (Acts  18. 
M;  1  Corinthians  8.  21;  6. 15;  7.  23;  12.  23,  24;  1  Thessalon- 
lans  4.  4).  True  self-denial  regards  the  spirit,  and  not  the 
forms  of  asoetical  self-mortification  in  "meats  which 
profit  not  those  occupied  therein"  (Hebrews  13.  9),  and  is 
consistent  with  Christian  self-respect,  the  "honour" 
which  belongs  to  the  believer  as  dedicated  to  the  Lord. 
Of.  "  vainly,"  v.  18.  to  the  satisfying  of  the  flesh— This 
expresses  the  real  tendency  of  their  human  ordinances 
of  bodily  ascetioism,  voluntary  humility,  and  will-wor- 
ship of  angels.  Whilst  seeming  to  deny  self  and  the  body, 
they  really  are  pampering  the  flesh.  Thus  "  satisfying  of 
the  flesh"  answers  to  "puffed  up  by  his  fleshly  mind"  (v. 
IS),  so  that  "flesn"  Is  used  in  its  ethical  sense,  "the  car- 
aal  nature"  as  opposed  to  the  spiritual;  not  in  the  sense, 
"body."  The  Greek  for  "satisfying,"  implies  satiating  to 
repletion,  or  to  excess.  "A  surfeit  of  t'he  carnal  sense  is  hu« 
saan  tradition."  [Hilary  the  De  acon,  In  Bknobl.]  Tra- 
dition puffs  up ;  it  clogs  the  heavenly  perceptions.  They 
pKi  away  true  "  honour"  that  they  may  "  satiate  to  the  full 
m  FU8H,"  Self-imposed  ordinances  gratify  the  flesh 
(Mis.,  self-righteousness),  though  seeming  to  mortify  it. 
71 


CHAPTER    III. 

Ver.  1-25.    Exhortations  to  Heavenly  Aims,  as  «r 

POSED  TO  EARTHLY,  ON  THI  GROUND  OX  UNION  TO  TWJf 

Risen  Saviour;  To  Mobttxt  and  put  ofx  thx  Oljj 
Man,  and  to  put  on  thi  New  ;  in  Chakitt,  Hukixitt, 
Words  ox  Edixication,  Thankfulness  ;  Relative 
Duties.  1.  If .  .  .  then— The  connection  with  ch.  2. 18, 
23,  is,  he  had  condemned  the  "  fleshly  mind"  and  the  "  sa- 
tiating to  the  full  the  flesh ;"  in  contrast  to  this  he  now 
says,  "  If  then  ye  have  been  once  for  all  raised  up  <  Greek, 
aorlst)  together  with  Christ"  (viz.,  at  your  conversion  and 
baptism,  Romans  6.  4).  seek  those  things  .  .  .  above— 
(Matthew  6.  83;  Phillppians  8.  20.)  sltteth— rather,  as 
Greek,  "Where  Christ  is,  sitting  on  the  right  of  God" 
(Epheslans  1. 20).  The  Head  being  quickened,  the  mem- 
bers are  also  quickened  with  Him.  Where  the  Head  la, 
there  the  members  must  be.  The  contrast  is  between  the 
believer's  former  state,  alive  to  the  world  but  dead  to  God, 
and  his  present  state,  dead  to  the  world  but  alive  to  Sod ; 
and  between  the  earthly  abode  of  the  unbeliever  and  the 
heavenly  abode  of  the  believer  (1  Corinthians  15.  47,  48). 
We  are  already  seated  there  in  Him  as  our  Head ;  and 
hereafter  shall  be  seated  by  Him,  as  the  Bestower  of  our 
bliss.  As  Elisha  (2  Kings  2.  2)  said  to  Elijah  when  about 
to  ascend,  "As  the  Lord  llveth  ...  I  will  not  leave  thee ;" 
so  we  must  follow  the  ascended  Saviour  with  the  wings 
of  our  meditations  and  the  chariots  of  our  affections. 
We  should  trample  upon  and  subdue  our  lusts,  that  oar 
conversation  may  correspond  to  our  Saviour's  con- 
dition ;  that  where  the  eyes  of  apostles  were  forced  to 
leave  Him,  thither  our  thoughts  may  follow  Him  (Mat- 
thew 6.  21 ;  John  12.  32).  [Pearson.]  Of  ourselves  we  can 
no  more  ascend  than  a  bar  of  iron  lift  itself  up  from  the 
earth.  But  the  love  of  Christ  is  a  powerful  magnet  to 
draw  us  up  (Epheslans  2.  5,  6).  The  design  of  the  Gospel 
Is  not  merely  to  give  rules,  but  mainly  to  supply  motives 
to  holiness.  %.  Translate,  "Set  your  mind  on  the  things 
above,  not  on  the  things,"  Ac.  (ch.  2.  20).  Contrast  "  who 
mind  earthly  things"  (Phillppians  3.  19).  Whatever  we 
make  an  Idol  of,  will  either  be  a  cross  to  us  if  we  be  be- 
lievers, or  a  curse  to  us  if  unbelievers.  3.  The  Greek  aorlst 
Implies, "  For  ye  have  died  once  for  all"  (ch.  2. 12 ;  Romans 
6.  4-7).  It  is  not  said,  Ye  must  die  practically  to  the  world 
in  order  to  become  dead  with  Christ ;  but  the  latter  Is  as- 
sumed as  once  for  all  having  taken  place  In  the  regenera- 
tion; what  believers  are  told  Is,  Develop  this  spiritual 
life  in  practice.  "  No  one  longs  for  eternal,  incorruptible, 
and  immortal  life,  unless  he  be  wearied  of  this  temporal, 
corruptible,  and  mortal  life."  [Augustine.]  your  lite 
.  .  .  hid— Psalm  83.  8—  like  a  seed  buried  in  the  earth ;  of. 
"  planted,"  Romans  6. 5.  Cf.  Matthew  13.  31  and  33,  "  like 
.  .  .  leaven  .  .  .  hid."  As  the  glory  of  Christ  now  is  hid 
from  the  world,  so  also  the  glory  of  believers'  inner  life, 
proceeding  from  communion  with  him,  is  still  hidden 
with  Christ  in  God ;  but  (v.  4)  when  Christ,  the  Source  of 
this  life,  shall  manifest  Himself  in  glory,  then  shall  their 
hidden  glory  be  manifest,  and  correspond  In  appearance 
to  its  original.  [Neander.]  The  Christian's  secret  com- 
munion with  God  will  now  at  times  make  itself  seen 
without  his  intending  it  (Matthew  5. 14, 16);  but  his  full 
manifestation  is  at  Christ's  manifestation  (Matthew  13. 
43;  Romans  8.  19-23).  "  It  doth  not  yet  appear  (Greek, '  is 
not  yet  manifested1)  what  we  shall  be"  (1  John  8. 2 ;  1  Peter 
L  7).  As  yet  Christians  do  not  always  reoogni*,e  the  "  life" 
of  one  another,  so  hidden  is  it,  and  even  at  times  doubt 
as  to  their  own  life,  so  weak  is  it,  and  so  harassed  with 
temptations  (Psalm  51. ;  Romans  7).  In  God—  to  whom 
Christ  has  ascended.  Our  "  life"  is  "  laid  up  for"  us  m  God 
(ch.  1.  5),  and  is  secured  by  the  decree  of  Him  who  is  in- 
visible to  the  world  (2  Timothy  4.  8).  4.  Translate,  "  When 
Christ  shall  be  manifested  who  is  our  life  (John  11.  25;  14. 
«,  19),  then  shall  ye  also  with  Him  be  manifested  in  glory" 
(1  Peter  4. 13).  The  spiritual  life  our  souls  have  now  in  Him 
shall  be  extended  to  our  bodies  (Romans  8.  11).  then— 
and  not  till  then.  Those  err  who  think  to  find  a  perfec* 
Cnurch  before  then.  The  true  Church  is  now  militant, 
Rome  errs  in  trying  to  set  up  a  Church  now  regnant i 

379 


colossiaus  m. 


triamphant.  The  true  Church  shall  be  visible  as  a  per- 
fect and  reigning  Church,  when  Christ  shall  be  visibly 
manifested  as  her  reigning  Head.  Rome  having  ceased 
to  look  for  Him  in  patient  faith,  has  set  up  a  visible  mock- 
head,  a  false  anticipation  of  the  millennial  kingdom.  The 
Papacy  took  to  itself  by  robbery  that  glory  which  is  an 
object  of  hope,  and  can  only  be  reached  by  bearing  the 
cross  now.  When  the  Church  became  a  harlot,  she  ceased 
to  be  a  bride  who  goes  to  meet  her  Bridegroom.  Hence 
the  millennial  kingdom  ceased  to  be  looked  for.  [Aubkb- 
ijsbc.j  •.  Mortify  —  Greek,  "  Make  a  corpse  of;"  "  make 
dead;"  "pat  to  death."  therefore— {Note,  v.  8.)  Follow 
out  to  Its  necessary  consequence  the  fact  of  your  having 
once  for  all  died  with  Christ  spiritually  at  your  regenera- 
tion, by  dally  "  deadening  your  members,"  of  which  uni- 
ted "  the  body  of  the  sins  of  the  flesh"  consists  (ch.  2. 11). 
•The  members"  to  be  mortified  are  the  fleshly  instru- 
ments of  lust,  in  so  far  as  the  members  of  the  body  are 
abused  to  such  purposes.  Habitually  repress  and  do  vio- 
lence to  corrupt  desires  of  which  the  members  are  the  in- 
struments (of.  Romans  6.  19;  8.  18;  Galatlans  5.  24,  25). 
upon  the  earth— where  they  And  their  support  [Bkngkl] 
(ef.  v.  2,  "  things  on  earth").  See  Epheslans  5.  8,  4.  inor- 
dinate affection— "  lustful  passion."  evil  concupiscence 
—more  general  than  the  last  [Alford],  the  disorder  of  the 
mUernal  senses;  "lustful  passion,"  lust  within.  [Bejsoku] 
■Wfewem  marked  off  by  the  Greek  article  as  form- 
ing a  whole  genus  by  Itself,  distinct  from  the  genus  con- 
taining the  various  species  Just  enumerated.  It  Implies 
•  self-idolizing,  grasping  spirit;  far  worse  than  another 
Greek  term  translated  "  the  love  of  money"  (1  Timothy  6. 
10).  which  is— i.e..  Inasmuch  as  it  Is  "Idolatry."  Cf. 
Note,  Epheslans  4. 19,  on  its  connection  with  sins  of  impu- 
rity. Self  anA  mammon  are  deified  in  the  heart  instead  of 
God  (Matthew  6.  24 ;  Note,  Epheslans  5.  5).  6.  (Note,  Ephe- 
slans 5.  6.)  7.  sometime— "once."  •walked  .  .  .  when 
re  lived  In  them— These  sins  were  the  very  element  In 
which  ye  "  lived  "  (before  ye  became  once  for  all  dead  with 
Christ  to  them);  no  wonder,  then,  that  ye  "walked"  in 
them.  Cf.  on  the  opposite  side,  "living  in  the  Spirit," 
having  as  its  legitimate  consequence,  "walking  in  the 
Spirit"  (Galatlans  5.  25).  The  living  comes  first  In  both 
eases,  the  walking  follows.  8.  But  now— that  ye  are  no 
longer  living  in  tbem.  ye  also— like  other  believers ;  an- 
swering to  "  ye  also"  (v.  7)  like  other  unbelievers  formerly. 
put  off—"  Do  ye  also  put  away  all  these,"  viz.,  those  Just 
enumerated,  and  those  which  follow.  [Alfokd.]  anger, 
wrath— {NoU,  Epheslans  4.  81.)  blasphemy— rather,  "  re- 
viling," "  evil-speaking,"  as  it  is  translated  Epheslans  4. 81. 
filthy  communication — The  context  favours  the  transla- 
tion, "  abusive  language,"  rather  than  Impure  conversation. 
"Foul  language"  best  retains  the  ambiguity  of  the  origi- 
nal. 9.  (Epheslans  4.  22,  25.)  put  oft— Greek,  "wholly  put 
•ff;"  utterly  renounced.  [Tittkaww.]  the  old  man— the 
•nregenerate  nature  which  ye  had  before  conversion. 
his  deeds— habits  of  acting.  10.  the  new  man— (Note, 
Rphesians  4.  23.)  Here  (neon)  the  Greek,  means  "  the  re- 
emlty-put-on  nature;"  that  lately  received  at  regenera- 
tion (see  Note,  Epheslans  4.  23,  24).  which  Is  renewed 
—Greek,  "which  is  being  renewed"  (anakalnoumenon) ; 
via.,  its  development  Into  a  perfectly  renewed  nature  Is 
continually  progressing  to  completion.  In  knowledge— 
rather  as  the  Greek,  "  unto  perfect  knowledge  "  ( Notes,  ch. 
I.  6,  9,  10).  Perfect  knowledge  of  God  excludes  all  sin 
(John  17.  8).  after  the  Image  of  him  that  created  him — 
vit.,  of  God  that  created  the  new  man  (Epheslans  2.  10;  4. 
24).  The  new  creation  is  analogous  to  the  first  creation 
(2  Corinthians  4.  6).  As  man  was  then  made  in  the  im- 
age of  God  naturally,  so  now  spiritually.  But  the  image 
ef  God  formed  In  us  by  the  Spirit  of  God,  is  as  much  more 
glorious  than  that  borne  by  Adam,  as  the  Second  Man, 
the  Lord  from  heaven,  Is  more  glorious  than  the  first  man. 
Genesis  1.  26,  "  Let  us  make  man  in  our  image,  after  our 
likeness."  The  "image"  is  claimed  for  man,  1  Corinth- 
ians 11.  7 ;  the  "  likeness,"  James  3.  9.  Obigkn  (Principia 
a,  ft)  taught,  the  image  was  something  in  which  all  were 
created,  and  which  continued  to  man  after  the  fall  (Gen- 
asls  fc.  t).  The  likeness  was  something  towards  which  man 
180 


was  created,  that  he  might  strive  after  It  and  attain  It 
Tbench  thinks  God  in  the  double  statement  (Genesis  1 
26),  contemplates  both  man's  first  creation  and  his  being 
"renewed  in  knowledge  after  the  image  of  Him  thai 
created  Him."  11.  Where— translate,  "  Wherein,"  vi*.y  la 
the  sphere  of  the  renewed  man.  neither  .  .  .  nor  .  .  . 
nor  .  .  .  nor— translate  as  Greek,  "  There  is  no  such  thing 
as  Greek  and  Jew  (the  difference  of  privilege  betweet 
those  born  of  the  natural  seed  of  Abraham,  and  those  not 
Is  abolished),  circumcision  and  uncircumcislon  (the  differ- 
ence of  legal  standing  between  the  circumcised  and  xm 
circumcised  is  done  away,  Galatlans  6.  15)  —  bondman, 
freeman."  The  present  Church  Is  one  called  out  of  the  flesh, 
and  the  present  world-course  (Epheslans  2.  2),  wherein 
such  distinctions  exist,  to  life  in  the  Spirit,  and  to  tbs 
future  first  resurrection :  and  this  because  Satan  has  such 
power  now  over  the  flesh  and  the  world.  At  Christ's  com- 
ing, when  Satan' shall  no  longer  rule  the  flesh  and  tha 
world,  the  nations  In  the  flesh,  and  the  word  in  millen- 
nial felicity,  shall  be  the  willing  snbjects  of  Christ  and 
His  glorified  saints  (Daniel  7.  14,22,  27;  Luke  19.  17,  19; 
Revelation  20.  1-6;  3.  21).  Israel  In  Canaan  was  a  type  of 
that  future  state  when  the  Jews,  so  miraculously  pre- 
served distinct  now  in  their  dispersion,  shall  be  the  cen- 
tral Church  of  the  Christianized  world.  As  expressly  as 
Scripture  abolishes  the  distinction  of  Jew  and  Greek  now 
as  to  religious  privileges,  so  does  It  expressly  foretell  that 
In  the  coming  new  order  of  things,  Israel  shall  be  first  of 
the  Christian  nations,  not  for  her  own  selfish  aggrandise- 
ment, but  for  their  good,  as  the  medium  of  blessing  to 
them.  Finally,  after  the  millennium,  the  life  that  is  in 
Christ  becomes  the  power  which  transfigures  nature.  Id 
the  time  of  the  new  heaven  and  the  new  earth ;  as,  before, 
It  first  transfigured  the  spiritual,  then  the  political  and 
social  word.  Scythian— heretofore  regarded  as  more  bar- 
barian than  the  barbarians.  Though  the  relation  of  bond 
and  free  actually  existed,  yet  In  relation  to  Christ,  all 
alike  were  free  in  one  aspect,  and  servants  of  Christ  In 
another  (1  Corinthians  7.22;  Galatlans  8.  28).  Christ  b 
all— Christ  absorbs  in  Himself  all  distinctions,  being  tc 
all  alike,  everything  that  they  need  for  Justification 
sanctiflcatlon,  and  glorification  (1  Corinthians  1.  80;  > 
21-23;  Galatlans  2.20).  In  all— who  believe  and  are  re 
newed,  without  distinction  of  person ;  the  sole  distinc- 
tion now  is,  how  much  each  draws  from  Christ.  The 
nnlty  of  the  Divine  life  shared  In  by  all  believers,  coun- 
terbalances all  differences,  even  as  great  as  that  between 
the  polished  "Greek "and  the  rude  "Scythian."  Chris- 
tianity imparts  to  the  most  uncivilized  the  only  spring 
of  sound,  social  and  moral  culture.  13.  the  elect  of  God 
—There  is  no  "  the"  in  the  Greek,  "  God's  elect "  (of.  Ro- 
mans 8.  8 ;  1  Thessalonians  1.  4).  The  order  of  the  words 
"  elect,  holy,  beloved,"  answers  to  the  order  of  the  things. 
Election  from  eternity  precedes  sancHflcation  in  time ;  the 
sanctified,  feeling  God's  love.  Imitate  it.  [Bkngkl. J  bowel* 
of  mercies  — Some  of  the  oldest  MRS.  read  singular, 
"mercy."  Bowels  express  the  yearning  compassion, 
which  has  Its  seat  in  the  heart,  and  which  we  feel  to  act 
on  our  Inward  parts  (Genesis  43. 80 ;  Jeremiah  81. 20 ;  Luke 
1.  78,  Margin),  humbleness  of  mind— True  "  lowliness 
of  mind :"  not  the  mock  "  humility  "  of  the  false  teachers 
(ch.  2.  23;  Epheslans  4.  2,  32).  13.  Forbearing  —  as  to 
present  offences,  forgiving — as  to  past  offences.  «mar> 
rel— rather  as  Greek,  " cause  of  blame,"  "cause  of  com- 
plaint." Christ — who  had  so  infinitely  greater  cause  of 
complaint  against  us.  The  oldest  MSS.  and  Vulgate  read 
"the  Lord."  English  Version  is  supported  by  one  very  old 
MS.  and  old  versions.  It  seems  to  have  crept  In  from  Ephe> 
slans  4.  82.  14.  above— rather  "over,"  as  In  Epheslans  ft 
16.  Charity,  which  Is  the  crowning  grace,  covering  the 
multitude  of  others*  sins  (1  Peter  4.  8),  must  overlie  all  the 
other  graces  enumerated,  which  Is— i.e.,  for  it  is;  lit., 
"which  thing  is."  bond  of  perfectness— An  upper  gar 
ment  which  completes  and  keeps  together  the  rest,  which 
Without  it,  would  be  loose  and  disconnected,  feeezn'ns 
graces,  where  love  is  wanting,  are  mere  hypocrisy.  J  » 
tlflcatlon  by  faith.  Is  assumed  as  already  having  takes 
place  in  those  whom  Paul  addresses,  v.  12,  "  elect  of  But 


OOLOS81AH8  IV. 


boly  .  .  .  beloved,"  and  ch.  2. 12;  so  that  tbere  Is  no  plea 
here  for  Rome's  view  of  Justlllcatlon  by  works.    Love 
and  Its  works  "perfect"  i. «.,  manifest  the  full  maturity 
of  faith  developed  (Matthew  6.  44,  48).    Love  ...  be  ye 
ferfect,  Ac.  (James  2.  21,  22 ;  1  John  2.  5).    "  If  we  love  one 
another,  God's  love  Is  perfected  In  us  "  (Romans  18. 8 ;  1  Co- 
rinthians 18. ;  1  Timothy  1. 5 ;  1  John  4. 12).    As  to  "  bond," 
«f.  eh.  2.  2,  "  knit  together  In  love  "  (Epheslans  4.  3),  "  keep 
the  unity  of  the  Spirit  In  the  bond  of  peace."    15.  peace 
p*©od— The  oldest  MSB.  and  versions  read,  "The  peace 
at  Ohbist"  (of.  Phllipplans  4.7).    "The  peace  of  God." 
fherefore  Christ  is  God.    Peace  was  His  legacy  to  His  dis- 
ciples before  He  left  them  (John  14.  27),  "  My  peace  I  give 
onto  yon."   Peace  Is  peculiarly  His  to  give.   Peace  follows 
love  (v.  14;  Epheslans  4.  2,  3).    rale — lit.,  "sit  as  umpire;" 
the  same  Qreek  verb  simple,  as  appears  compounded  (ch. 
t.  18).    The  false  teaoher,  as  a  self-constituted  umpire,  de- 
frauds you  of  your  prize;    but  If  the  peace  of  Christ  be 
your  umpire  ruling  in  your  hearts,  your  reward  is  sure. 
•'  Let  the  peace  of  Christ  act  as  umpire  when  anger,  envy, 
and  such  passions  arise,  and  restrain  them."    Let  not 
those  passions  give  the  award,  so  that  you  should  be 
swayed  by  them,  but  let  Christ's  peace  be  the  decider  of 
every  hing.    in  your  hearts — Many  wear  a  peaceful  coun- 
tenance and  speak  peace  with  the  mouth,  whilst  war  Is 
in  their  hearts  (Psalm  28.  8;  55.  21).    to  the  which— i.  e., 
with  a  view  to  which  state  of  Christian  peace  (Isaiah  26. 
S) ;  1  Corinthians  7. 15,  "  God  hath  called  as  to  peace."    ye 
are  ealled—  Qreek,  "ye  were  also  called."    The  "also" 
Implies  that  besides  Paul's  exhortation,  they  have  alto 
as  a  motive  to  "peace,"  their  having  been  once  for  all 
ealled.    tn  one  body— (Epheslans  4.  4)— The  unity  of  the 
body  is  a  strong  argument  for  "  peace  "  among  the  mem- 
bers,   be  ye  thankful— for  your  "  calling."    Not  to  have 
"  peace  ruling  In  your  hearts  "  would  be  Inconsistent  with 
the  "calling  in  one  body,"  and  would  be  practical  un- 
thankfnlness  to  God  who  called  us  (Epheslans  5.  4, 19,  20). 
16.  The  form  which  "thankfulness"  (v.  15)  ought  to  take. 
Let  the  word  of  Christ— The  Gospel  word  by  which  ye 
have  been  called,    richly— (ch.  2. 2 ;  Romans  15. 14)— tn  all 
wisdom— Alford  Joins  this  clause  with  "teaching,"  Ac, 
not  with  "dwell  in  you,"  as  English  Version,  for  so  we 
Bad  In   ch,  1.  28,  "teaching   In   all  wisdom,"  and  the 
two    clauses  will    thus    correspond,    "In   all    wisdom 
teaching,"  and  "In  grace  singing  In  your  hearts"  (so 
the  Qreek  order),     and  .  .  .  and— The  oldest  MSS.  read 
"psalms,    hymns,   spiritual    songs"    (Note,    Epheslans 
&  10).     Al    the    Agapse    or    Love-feasts,    and    in   their 
bmii/  oircles,  they  were  to  be  so  full  of  the  Word  of 
Christ  in  the  heart,  that  the  mouth  should  give  It  utter- 
ance In  hymns  of  Instruction,  admonition,  and  praise  (cf. 
Deuteronomy  6.7).     Tkbtullian,  Apology,   89,   records 
that  at  the  Love-feasts,  after  the  water  had  been  fur- 
nished for  the  hands  and  the  lights  had  been  lit,  accord- 
ing as  any  had  the  power,  whether  by  his  remembrance 
of  Scripture,  or  by  his  powers  of  composition,  he  used  to 
be  invited  to  stag  praises  to  God  for  the  common  good. 
Paul  contrasts  (as  in  Epheslans  5. 18,  19)  the  songs  of 
Christians  at  their  social  meetings,  with  the  bacchana- 
lian and   licentious  songs   of  heathen   feasts.    Singing 
usually  formed  part  of  the  entertainment  at  Greek  ban- 
quets (of.  James  5.  13).    with  grace— Greet,  "in  grace," 
the  element  In  which  your  singing  is  to  be:  "the  grace" 
of  the  Indwelling  Holy  Spirit.    This  clause  expresses  the 
■eat  and  source  of  true  psalmody,  whether  In  private  or 
public,  vit.,  the  heart  as  well  as  the  voice ;  singing  (cf.  v. 
1&,  "  peace  .  .  .  rule  in  your  hearts"),  the  psalm  of  love  and 
praise  being  In  the  heart  before  It  finds  vent  by  the  lips, 
and  even  when  it  Is  not  actually  expressed  by  the  voice, 
aa  in  closet-worship.     The  Qreek  order  forbids  English 
Version,  "with  grace  in  your  hearts;"  rather,  "singing 
tu  your  hearts."    to  the  Lord— The  oldest  MSS.  read,  "  to 
Bod."    IT.  IM  ,  "And  everything  whatsoever  ye  do  .  .  . 
do  all.'   Ac  •  this  includes  words  as  well  as  deeds.    In  the 
au»!  at  the  Lord  Jesus— cm  disciples  called  by  His  name 
m  His,  seeking  His  guidance  and  help,  and  desiring  to  act 
so  a«  to  gain  His  approval  (Romans  14.  8;  1  Corinthians 
M.U.  3 Corinthians  6. 15;  1  Peter  4. 11).  Ct  "In  the  Lord," 


v.  18,  and  v.  11,  "  Christ  is  aU. "  God  and  the  Father— Tlit 
oldest  MSS.  omit " and,"  which  seems  to  Lave  crept  in 
from  Epheslans  5.  20.  by  him—  Qreek,  "  through  Him"  a» 
the  channel  of  His  grace  to  us,  and  of  our  thanksgiving 
to  Him  (John  14.  6,  end).  18.  to  your  own  husbands— 
The  oldest  MSS.  omit  "own,"  which  crept  In  from  Ephe- 
slans 5.  22.  as  It  Is  fit  In  the  Lord—  Qreek,  "  was  fit," 
implying  that  there  was  at  Colosse  some  degree  of  fail- 
ure In  fulfilling  this  duty,  "  as  it  was  your  duty  to  have 
done  as  disciples  of  the  Lord."  10.  (Epheslans  5.  22-83.) 
be  not  bitter— ill-tempered,  and  provoking.  Many  who 
are  polite  abroad,  are  rude  and  bitter  at  home  because 
they  are  not  afraid  to  be  so  there.  20.  (Epheslans  6. 1.) 
unto  the  Lord— The  oldest  MSS.  read,  "in  the  Lord," 
i.  e„  this  is  acceptable  to  God  when  it  Is  done  in  the  Lord, 
viz.,  from  the  principle  of  faith,  and  as  disciples  In  union 
with  the  Lord.  ai.  (Epheslans  8.  4.)  It  Is  a  different 
Qreek  verb,  therefore  translate  here,  "Irritate  not."  By 
perpetual  fault-finding  "children"  are  "discouraged"  or 
"disheartened."  A  broken-down  spirit  is  fatal  to  youth. 
[Benqel.]  aa.  (Epheslans  6.  6,  6.)  This  is  to  fear  God, 
when,  though  none  sees  us,  we  do  no  evil :  but  If  we  dc 
evil,  it  Is  not  God,  but  men,  whom  we  fear,  singleness 
—"simplicity  of  heart."  fearing  God- The  oldest  MSS. 
read,  "  the  Lord."  33.  And— Omitted  >n  the  oldest  MSS 
(cf.  Epheslans  8.  7,  8).  Cf.  the  same  principle  in  the  case 
of  all  men,  Hezekiah  (2  Chronicles  31.  21 ;  Romans  12.  11). 
do,  do  it— Two  distinct  Qreek  verbs,  "  Whatsoever  ye  do, 
work  at  it"  (or  labour  at  it),  heartily— not  from  servlls 
constraint,  but  with  hearty  good  will.  34.  the  reward 
of  the  inheritance—"  Knowing  that  it  is  from  the  Lord 
(the  ultimate  source  of  reward),  ye  shall  receive  the  com- 
pensation (or  recompense,  which  will  make  ample  amends 
for  your  having  no  earthly  possession,  as  slaves  now)  con- 
sisting of  the  Inheritance"  (a  term  excluding  the  notion 
of  meriting  it  by  works:  it  is  all  of  grace,  Romans  4. 14; 
Galatlans  3. 18).  for  ye  serve— The  oldest  MSS.  omit 
"for,"  then  translate  as  Vulgate,  "Serve  ye  the  Lord 
Christ ;"  cf.  v.  23,  "  To  the  Lord  and  not  unto  men"  (1  Co- 
rinthians 7.  22,  23).  35.  Butr-The  oldest  MSS.  read,  "  for," 
which  accords  with  "  serve  ye,"  Ac.  (v.  24),  the  oldest  read- 
ing: the  for  here  gives  a  motive  for  obeying  the  precept. 
He  addresses  the  slaves :  Serve  ye  the  Lord  Christ,  and 
leave  your  wrongs  in  His  hands  to  put  to  rights :  (trans- 
late) "For  he  that  doeth  wrong  shall  receive  back  the 
wrong  which  he  hath  done  (by  Just  retribution  In  kind), 
and  there  is  no  respect  of  persons"  with  the  Great  Judge 
in  the  day  of  the  Lord.  He  favours  the  master  no  more 
than  the  slave  (Revelation  6. 15). 

CHAPTER   IV. 

Ver.  1-18.      EXHOBTATION8    CONTINUED.      TO    PKAYTO. 

Wisdom  in  Relation  to  the  TJnconvebted  .  As  to 
the  Bearers  of  the  Epistle,  Tychicus  and  Onjcsi- 
mus:  Closing  Salutation&  1.  give—  Qreek,  "render:" 
lit.,  "  afford."  equal— i.  e.,  as  the  slaves  owe  their  duties 
to  you,  so  you  equally  owe  to  them  your  duties  as  master*. 
Cf.  "ye  masters  do  the  same  things"  (Note,  Epheslans  6.  »X 
Alfobd  translates,  "fairness,"  "equity,"  which  gives  a 
large  and  liberal  intepretation  of  Justice  in  common  mat- 
ters (Philemon  16).  knowing— <Ch.  3.  24.)  ye  also— a* 
well  as  they.  a.  Continue—  Qreek,  "Continue  persever- 
lngly,"  "persevere"  (Epheslans  6.18),  "watching  there- 
unto;" here,  "watch  in  the  same,"  or  "in  it,"  i.  e.,  in 
prayer :  watching  against  the  indolence  as  to  prayer,  and 
In  prayer,  of  our  corrupt  wills,  with  thanksgiving— 
for  everything,  whether  Joyful,  or  sorrowful,  meroles 
temporal  and  spiritual,  national,  family,  and  Individual 
(1  Corinthians  14. 17;  Phllipplans  4.  6;  1  Thessalonlans  & 
18).  3.  for  us— myself  and  Timothy  (ch.  1. 1).  a  door  of 
utterance— translate,  "  a  door  for  the  word."  Not  as  In 
Epheslans  6. 19,  where  power  of  "utterance"  is  his  peti- 
tion. Here  it  Is  an  opportunity  for  preaching  the  word, 
which  would  be  best  afforded  by  his  release  from  prison 
(1  Corinthians  16.  9;  2  Corinthians  2.12;  Philemon  »; 
Revelation  ».  8).  to  speak— so  that  we  may  speak. 
mystery  of  Christ— <Ch.  1.  27.)     for  which 

381 


C0L0SSIAN8  IV. 


account  &  which  I  am  (not  only  "an  ambassador,"  Ephe- 
slans 6.  30,  bat)  also  In  bonds.  4.  Alfoed  thinks  that 
Paul  asks  their  prayers  for  his  release  as  If  It  were  the 
mty  way  by  which  he  oonld  "  make  It  (the  Gospel)  mani- 
fest" as  he  ought.  Bat  whilst  this  is  included  In  their 
subject  of  prayer,  Phillpplans  1. 12, 13,  written  somewhat 
later  in  his  imprisonment,  clearly  shows  that  "a  door 
for  the  word"  could  be  opened,  and  was  opened,  for  its 
manifestation,  even  whilst  he  remained  imprisoned  (cf. 
2  Timothy  2.  9).  ».  (Note*,  Epheslans  5. 15, 16.)  In  wis- 
dom—Practical Christian  prudence,  them  .  .  .  without 
—Those  not  in  the  Christian  brotherhood  (1  Corinthians 
5. 12 ;  1  Thessalonlans  4. 12).  The  brethren,  through  love, 
will  make  allowances  for  an  Indiscreet  act  or  word  of  a 
brother;  the  world  will  make  none.  Therefore  be  the 
more  on  your  guard  In  your  Intercourse  with  the  latter, 
lest  you  be  a  stumbling-block  to  their  conversion,  re- 
deeming the  time— The  Greek  expresses,  buying  up  for 
yourselves,  and  buying  off  from  worldly  vanities  the 
opportunity,  whenever  it  is  afforded  you,  of  good  to  your- 
selves and  others.  "Jiorestall  the  opportunity,  i.  e.,  to  buy 
np  an  article  out  of  the  market,  so  as  to  make  the 
largest  profit  from  it."  [Conybkabk  and  Howson.]  6. 
with  grave—  Greek,  "IK  grace"  as  its  element  (ch.  3. 16; 
Ephesiaus  4.  29).  Contrast  the  case  of  those  "  of  the 
world"  who  "therefore  speak  of  the  world"  (1  John  4.  5). 
Even  the  smallest  leaf  of  the  believer  should  be  full 
of  the  sap  of  the  Holy  Spirit  (Jeremiah  17.  7,  8).  His  con- 
versation should  be  cheerful  without  levity,  serious 
without  gloom.  Of.  Luke  4.  22;  John  7.  46,  as  to  Jesus' 
speech,  seasoned  with  salt — i.  e.,  the  savour  of  fresh  and 
lively  spiritual  wisdom  and  earnestness,  excluding  all 
"corrupt  communication,"  and  also  tasteless  insipidity 
(Matthew  5.  18;  Mark  9.  50;  Epheslans  4.  29).  Cf.  all 
the  sacrifices  seasoned  with  salt  (Leviticus  2.  13).  Not 
far  from  Colosse,  in  Phrygia,  there  was  a  salt  lake,  which 
gives  to  the  image  here  the  more  appropriateness. 
how  ye  ought  to  answer  every  man — (1  Peter  3.  15.) 
7.  Tychlcus— (Note,  Epheslans  6.  2.)  who  Is  a  beloved 
brother— rather,  "  the  beloved  brother ;"  the  article  "  the" 
marks  him  as  well  known  to  them.  8.  for  the  same  pur- 
pose—  Greek,  "for  this  very  purpose."  that  he  might 
know  your  estate— translate,  "  that  he  may  know  your 
state:"  answering  to  v.  7.  So  one  very  old  MS.  and  Vul- 
gate read.  But  the  oldest  MBS.  and  the  old  Latlu  versions, 
"that  T«  may  know  oun  state."  However,  the  latter 
reading  seems  likely  to  have  crept  in  from  Epheslans  6. 
22.  Paul  was  the  more  anxious  to  know  the  state  of  the 
Colosslans,  on  account  of  the  seductions  to  which  they 
were  exposed  from  false  teachers ;  owing  to  which  he  had 
"great  conflict  for"  them  (ch.  2.  1).  comfort  your  hearts 
—distressed  as  ye  are  by  my  imprisonment,  as  well  as  by 
your  own  trials.  9.  Oneslmus—  th*  slave  mentioned  in 
the  Epistle  to  Philemon  10.  16,  "  a  brother  beloved."  a 
faithful  .  .  .  brother— rather,  "  the  faithful  brother,"  he 
being  known  to  the  Colosslans  as  the  slave  of  Philemon, 
their  fellow-townsman  and  fellow-Christian,  one  of 
you— belonging  to  your  olty.  they  shall  make  known 
unto  you  all  thing*—  Greek,  "  all  the  things  here."  This 
substantial  repetition  of  "  all  my  state  shall  Tychlous  de- 
clare unto  you,"  strongly  favours  the  reading  of  English 
Version  in  v.  8,  "that  he  might  (may)  know  your  state," 
as  It  is  unlikely  the  same  thing  should  be  stated  thrice. 
10.  Arlotarchus— A  Macedonian  of  Thessalonlca  (Acts  27. 
2),  who  was  dragged  into  the  theatre  at  Ephesus,  during 
the  tumult  with  Gains,  they  being  "  Paul's  companions 
In  travel."  He  accompanied  Paul  to  Asia  (Acts  20.  4),  and 
subsequently  (Acts  27.  2)  to  Rome.  He  was  now  at  Rome 
with  Paul  (of.  Philemon  23,  24).  As  he  is  here  spoken  of 
as  Paul's  "fellow-prisoner,"  but  in  Philemon  24  as  Paul's 
"fellow-labourer;"  and  vice  versa,  Epaphras  in  Philemon 
28,  as  his  "  fellow-prisoner,"  but  here  (ch.  1. 7)  "  fellow-ser- 
vant," Mbytsh  in  Alfobd,  conjectures  that  Paul's  friends 
voluntarily  shared  his  Imprisonment  by  turns,  Aristar- 
ahus  being  his  fellow-prisoner  when  he  wrote  to  the  Colos- 
liana,  Epaphras  when  he  wrote  to  Philemon.  The  Greek 
tm  "fellow-prisoner"  is  lit.,  fellow-captive,  an  image  from 
prisoners  taken  !n  warfare,  Christians  being  "  frllow-sol- 
3S2 


diers"  (Phillpplans  2.  25 ;  Philemon  2),  whose  warfare  U 
"  the  good  fight  of  faith."  Mark— John  Mark  (Acts  12, 12, 
25);  the  Evangelist  according  to  tradition,  sister**  son— 
rather,  " cousin,"  or  "kinsman  to  Barnabas;"  the  latter 
being  the  better  known  is  Introduced  to  designate  j£ark . 
The  relationship  naturally  accounts  for  Barnabas'  selec- 
tion of  Mark  as  his  companion  when  otherwise  qualified ; 
and  also  for  Mark's  mother's  house  at  Jerusalem  being 
the  place  of  resort  of  Christians  there  (Acts  12.  12).  The 
family  belonged  to  Cyprus  (Acts  4.  36);  this  accounts  for 
Barnabas'  choice  of  Cyprus  as  the  first  station  on  their 
Journey  (Acts  13.  4),  and  for  Mark's  accompanying  them 
readily  so  far,  it  being  the  country  of  his  family ;  and  for 
Paul's  rejecting  him  at  the  second  Journey  for  not  having 
gone  further  than  Perga,  in  Pamphylla,  but  having  gone 
thence  home  to  his  mother  at  Jerusalem  (Matthew  10.  37) 
on  the  first  Journey  (Acts  18. 13).  touching  whom— viz., 
Mark,  ye  received  commandments— possibly  before  the 
writing  of  this  Epistle ;  or  the  "  commandments"  were 
verbal  by  Tychicus,  and  accompanying  this  letter,  since  the 
past  tense  was  used  by  the  ancients  (where  we  use  the 
present)  in  relation  to  the  time  which  It  would  be  when 
the  letter  was  read  by  the  Colosslans.  Thus  (Philemon  19), 
"  I  have  written,"  for  "I  write."  The  substance  of  them 
was,  "  If  he  come  unto  you,  receive  him."  St.  Paul's  re- 
jection of  him  on  his  second  missionary  Journey,  because 
he  bad  turned  back  at  Perga  on  the  first  Journey  (Acts  13. 
13;  15.37-39),  had  caused  an  alienation  between  himself 
and  Barnabas.  Christian  love  soon  healed  the  breach ; 
for  here  he  Implies  his  restored  confidence  In  Mark,  makes 
honourable  allusion  to  Barnabas,  and  desires  that  those 
at  Colosse  who  had  regarded  Mark  In  consequence  of  tn&t 
past  error  with  suspicion,  should  now  "  receive"  him  with 
kindness.  Colosse  Is  only  about  110  miles  from  Perga, 
and  less  than  20  from  the  confines  of  Plsldla,  through 
which  province  Paul  and  Barnabas  preached  on  their  re- 
turn during  the  same  Journey.  Hence,  though  Paul  had 
not  personally  visited  the  Colosslan  Church,  they  knew 
of  the  past  unfaithfulness  of  Mark ;  and  needed  this  rec- 
ommendation of  him,  after  the  temporary  cloud  jn  him, 
so  as  to  receive  him,  now  that  he  was  about  to  visit  them 
as  an  evangelist.  Again,  in  Paul's  last  Imprisonment, 
he,  for  the  last  time,  speaks  of  Mark  (2  Timothy  4. 11). 
11.  Justus— i.  «.,  righteous;  a  common  name  among  the 
Jews ;  Hebrew,  txadik  (Acts  1.  23).  of  the  circumcision— 
This  implies  that  Epaphras,  Luke,  and  Demas  (v.  12, 14) 
were  not  of  the  circumcision.  This  agrees  with  Luke's 
Gentile  name  (the  same  as  Lucanus),  and  the  Gentile 
aspect  of  his  Gospel.  These  only,  Ao.— vis.,  of  the  Jews. 
For  the  Jewish  teachers  were  generally  opposed  to  the 
apostle  of  the  Gentiles  (Phillpplans  1. 15).  Epaphras,  &<x, 
were  also  fellow-labourers,  but  Gentiles,  unto— 4.  •.,  In 
promoting  the  Gospel  kingdom,  which  have  been— 
Greek, "  which  have  been  made,"  or  "  have  become,"  i.  •., 
inasmuch  as  they  have  become  a  comfort  to  me.  The  Greek 
Implies  comfort  in  forensic  dangers ;  a  different  Greek  word 
expresses  comfort  in  domestic  affliction.  [Bkngex.]  1A. 
Christ— The  oldest  MSS.  add  "Jesus."  labouring  fer- 
vently—As the  Greek  Is  the  same,  translate,  "striving 
earnestly"  (note,  ch.  1.  29;  2. 1),  lit.,  striving  as  in  the  agony 
of  a  contest.  In  prayers — translate  as  Greek,  "  In  his  pray- 
ers." complete— The  oldest  MSS.  read  "  fully  assured." 
It  is  translated  "  fully  persuaded,"  Romans  4.  21 ;  14.  5.  In 
the  expression  "  perfect,"  he  refers  to  what  he  has  already 
said,  ch.  1.  28;  2.  2;  3.  14.  "Perfect"  implies  the  attain- 
ment of  the  full  maturity  of  a  Christian.  Bknqel  Joins 
"  in  all  the  will  of  God"  with  "  stand."  13.  a  great  xoal 
—The  oldest  MSS.  and  Vulgate  have  "  much  labour."  for 
you— lest  you  should  be  seduced  (ch.  2.  4) ;  a  motive  why 
you  should  be  anxioup  for  yourselves,  them  that  ar»  la 
Laodicea  .  .  .  HlerapolU— churches  probably  founded 
by  Epaphras,  as  the  Church  in  Colosse  was.  Laodloea, 
called  from  Laodlce,  queen  of  Antlochus  II.,  on  the  river 
Lycus,  was,  according  to  the  subscription  to  1  Timothy, 
"  the  chlefest  olty  of  Phrygia  Pacatlana."  All  the  three 
cities  were  destroyed  by  an  earthquake  In  A.  r>.  62. 
[Tacitus,  Annals,  14.  27.]  Hierapolis  was  six  Romas 
miles  north  of  Laodicea.    14.  It  is  conjectured  that  r.nit 


1  THESSALONIANS. 


"the  beloved  physician"  (the  same  as  the  Evangelist), 
nay  have  first  become  connected  with  Paul  in  profes- 
sionally attending  on  nim  in  the  sickness  under  which 
he  laboured  in  Phrygla  and  Oalatla  (in  which  latter 
place  he  was  detained  by  sickness),  in  the  early  part  of 
that  journey  wherein  Luke  first  is  found  in  his  company 
(Acts  10.  10;  of.  note,  Galatians  4. 13).  Thus  the  allusion  to 
uis  medical  profession  is  appropriate  in  writing  to  men 
Kf  Phrygla.  Luke  ministered  to  Paul  in  his  last  imprison- 
ment (2  Timothy  4.  11).  Demas—  included  among  his 
"  fellow  labourers"  (Philemon  24),  but  afterwards  a  de- 
serter from,  him  through  love  of  this  world  (2  Timothy  4. 
10.)  He  alone  has  here  no  honourable  or  descriptive 
npithet  attached  to  his  name.  Perhaps,  already,  his  real 
character  was  betraying  itself.  15.  Nymphas— of  Lao- 
dioea.  church .  .  .  In  his  house— So  old  MSS.  and  Vulgate 
read.  The  oldest  read,  "their  house:"  and  one  MS., 
"  her  house,"  which  makes  Nymphas  a  woman.  IB.  the 
Kptstle  from  Laodlcea — viz.,  the  Epistle  which  I  wrote 
to  the  Laodlceans,  and  which  you  will  get  from  them  on 
applying  to  them.  Not  the  Epistle  to  the  Ephesiaus. 
Bee  Introductions  to  the  Epistles  to  the  Epheslans 
and  Colossians.  The  Epistles  from  the  apostles  were 
publicly  read  In  the  church  assemblies.  Ignatius,  ad 
Bphesum  12;  Polycarp,  ad  Philippenses,  8.  11,  12;  Clem- 
knt,  ad  Oorinfhios  1.47;  1  Thessalonians  5.  27;  Revela- 
tion 1.  8,  "Blessed  Is  he  that  readeth,  and  they  that  hear." 
Thus,  they  and  the  gospels  were  put  on  a  level  with  the 
Old  Testament,  which  was  similarly  read  (Deuteronomy 
SI.  11).  The  Holy  Spirit  inspired  St.  Paul  to  write,  besides 
those  extant,  other  Epistles  which  He  saw  necessary  for 
that  day,  and  for  particular  churches;  and  which  were  not 
bo  for  the  Church  of  all  ages  and  places.  It  is  possible  that 
as  the  Epistle  to  the  Colossians  was  to  be  read  for  the  edi- 
Boatlon  of  other  churches  besides  that  of  Colosse ;  so  the 
Kpistio  to  the   Epheslans  was    to   be    read    in    various 


churches  besides  Ephesos,  and  that  Laodlcea  was  the  hut 
of  such  churches  before  Colosse,  whence  he  might  desig- 
nate the  Epistle  to  the  Epheslans  here  as  "  the  Epistis 
from  Laodlcea."  But  it  Is  equally  possible  that  the  Epistle 
meant  was  one  to  the  Laodlceans  themselves.    IV.  amy  to 
Archlppua— the  Colossians  (not  merely  the  clergy,  but  the 
laymen)  are  directed,  "Speak  ye  to  Archlppus."    This 
proves  that  Scripture  belongs  to  the  laity  as  well  as  the 
clergy ;  and  that  laymen  may  profitably  admonish  th«t 
clergy  in  particular  cases  when  they  do  so  In  meekness. 
Bengel  suggests,  that  Archippus  was  perhaps  prevented 
from  going  to  the  Church  assembly  by  weak  health  or  age. 
The  word  "  fulfil,"  accords  with  his  ministry  being  near 
its  close  (ch.  1.  25;  cf. Philemon  2).  However,  "fulfil "  may 
mean,  as  in  2  Timothy  4.  5,  "  make  full  proof  of  thy  minis- 
try."   "  Give  all  diligence  to  follow  it  out  fully;"  a  moni- 
tion perhaps  needed  by  Archippus.    In  the  Lord — The 
element  in  which  every  work  of  the  Christian,  and  espe- 
cially the  Christian  minister,  Is  to  be  done  (v.  7;  1  Corinth- 
ians 7. 89 ;  Phillppians  4. 2).    18.  St.  Paul's  autograph  salu- 
tation (so  1  Corinthians  16. 21 ;  2  Thessalonians  8. 17),  attest- 
ing that  the  preceding  letter,  though  written  by  an  ama- 
nuensis, Is  from  himself.  Remember  my  bonds — Already 
In  this  chapter  he  had  mentioned  his  "  bonds  "  (v.  S),  and 
again  v.  10,  an  Incentive  why  they  should  love  and  pray 
(v.  3)  for  him ;  and  still  more,  that  they  should,  In  rever- 
ential obedience  to  his  monitions  in  this  Epistle,  shrink 
from  the  false  teaching  herein  stigmatized,  remembering 
what  a  conflict  (ch.  2. 1)  he  had  In  their  behalf  amidst  his 
bonds.  "When  we  read  of  his  chains,  we  should  not  forget 
that  they  moved  over  the  paper  as  he  wrote ;  his  [right] 
hand  was  ohalned  to  the  [left  hand  of  the]  soldier  who 
kept  him."  [Alford.]  Grace  he  with  yon—  Greek,  "  mm 
grace  "  which  every  Christian  enjoys  in  some  degree,  and 
which  flows  from  God  in  Christ  by  the  Holy  Ghost  (Titus 
8. 15:  Hebrews  13.  25). 


THE  FIRST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

THESSALONIANS. 

INTRODUCTION. 


The  aothkhtiottt  of  this  Epistle  is  attested  by  Iren/etjs,  Advernu  Hareset,  5.  6, 1,  quoting  ch.  &.  38;  Cucxjurr  or 
viJtSAJTDftiA,  Pmdagogus,  1.  88,  quoting  ch.  2.  7;  Teiitcli.ian,  De  Resurreciione  carnU,  sec.  24,  quoting  ch.  5. 1 ;  CAiua 
n  Eussrius'  Ecclesiastical  History,  6.  20 ;  Origen,  Contra  OeUus,  3. 

The  Object  or  the  Epistijl— Thessalonica  was  at  this  time  capital  of  the  Roman  second  district  of  Macedonia 
Li  w,  45. 28).  It  lay  on  the  bay  of  Therme,  and  has  always  been,  and  still  Is,  under  Its  modern  name  Salonlki,  a  place 
jf  considerable  commerce.  After  his  Imprisonment  and  scourging  at  Phlllppl,  St.  Paul  (ch.  2.  2)  passed  on  to  Thessa- 
onioa ;  and  in  company  with  Silas  (Acts  17.  1-0)  and  Tlmotheus  (Acts  16. 3 ;  17. 14,  of.  with  ch.  1. 1 ;  3.  IS ;  2  Thessalonians 
i,  1)  founded  the  Church  there.  The  Jews,  as  a  body,  rejected  the  Gospel  when  preached  for  three  successive  sabbaths 
(Acta  17.  2);  but  some  few  "  believed  and  oonsorted  with  Paul  and  Silas,  and  of  the  devout  (4.  e.,  proselytes  to  Jnila.sm) 
Greeks  a  great  multitude,  and  of  the  chief  women  not  a  few."  The  believers  received  the  word  Joyfully,  notwithstand- 
ing trials  and  persecutions  (oh.  1.  6;  2. 18)  from  their  own  countrymen  and  from  the  Jews  (ch.  2. 14-16).  His  stay  at 
Thessalonica  was  doubtless  not  limited  to  the  three  weeks  In  which  were  the  three  sabbaths  specified  in  Acts  17.  2 ; 
for  his  labouring  there  with  his  hands  for  his  support  (oh.  X  9 ;  2  Thessalonians  8. 8),  his  receiving  supplies  there  mere 
than  once  from  Phlllppl  (Phllipplans  4. 16),  his  making  many  converts  from  the  Gentiles  (oh.  1.  0;  and  as  two  oldest 
MSS.  read.  Acts  17. 4,  "  of  the  devout  and  of  the  Greeks  a  great  multitude,"  Acts  17.  4),  and  his  appointing  ministers,— 
all  imply  a  longer  residence.  Probably  as  at  Plsldlan  Antloch  (Acts  18,  46),  at  Corinth  (Acts  18.  6, 7),  and  at  Ephesus 
.Acts  10.  8, 9),  having  preached  the  Gospel  to  the  Jews,  when  they  rejected  it,  he  turned  to  the  Gentiles.  He  probably 
thenceforth  held  the  Christian  meetings  In  the  house  of  Jason  (Aots  17. 5),  perhaps  "  the  kinsman  "  of  Paul  mentioned 
in  Romans  16.  21.  His  great  subject  of  teaching  to  them  seems  to  have  been  the  coming  and  kingdom  of  Christ,  as  we 
may  infer  from  ch.  L  10;  2. 12, 19;  3. 18;  4. 13-18;  5. 1-11, 23,  24;  and  that  they  should  walk  worthy  of  it  (ch.2. 12;  4. 1).  And 
It  Is  an  undesigned  coincidence  between  the  two  Epistles  and  Acts  17.  5,  9,  that  the  very  oharge  which  the  assailants 
of  Jason's  house  brought  against  him  and  other  brethren  was,  "  These  do  contrary  to  the  decrees  of  Caesar,  saying  that 
there  Is  another  king,  one  Jesus."  As  in  the  case  of  the  Lord  Jesus  Himself  (John  18. 33-37;  19. 12;  of.  Matthew  26.  64), 
they  perverted  the  doctrine  of  the  coming  kingdom  of  Christ  Into  a  ground  for  the  charge  of  treason  against  Ctesar. 
ftm  result  was,  Paul  and  Silas  were  obliged  to  flee  under  the  cover  of  night  to  Berea ;  Timothy  had  probably  preceded 
aim  (Acts  17. 10, 14).  But  the  Church  had  been  planted,  and  ministers  appointed ;  nay,  more,  they  virtually  became 
a&lastoaarias  themselves,  for  which  they  possessed  facilities  In  the  extensive  commerce  of  their  city,  and  both  by 
XI J  and  •sample  were  extending  the  Gospel  in  Macedonia,  Aohala,  and  elsewhere  (oh.  1.  7, 8).    From  Berea,  also 

988 


I 


l    THESSAJX)XIANS  L 

Raul,  after  having  planted  a  Scripture- loving  Church,  was  obliged  to  flee  by  the  Thessalonian  Jews  who  followed  him 
thither.  Timothy  (who  seems  to  have  come  to  Berea  separately  from  Paul  and  811as,  cf.  Acts  17. 10,  with  14)  and  Silas 
remained  there  still,  when  Paul  proceeded  by  sea  to  Athens.  Whilst  there  he  more  than  once  longed  to  visit  the 
Tbessalonians  again,  and  see  personally  their  spiritual  state,  and  "  perfect  that  which  was  lacking  in  their  faith  "  (ok. 
i.  10);  but  "  Satan  (probably  using  the  Thessalonian  Jews  as  his  instruments,  John  13.  27)  hindered  "  him  (oh.  2.  18;  of 
AoU  17.  IS).  He  therefore  sent  Timotheus,  who  seems  to  have  followed  him  to  Athens  from  Berea  (Acts  17. 16),  immedi- 
ately on  his  arrival  Vo  Thessalonlca  (oh.  8. 1) ;  glad  as  he  would  have  been  of  Timothy's  help  in  the  midst  of  the  cavils 
of  Athenian  opponents,  he  felt  he  must  forego  that  help  for  the  sake  of  the  Thessalonian  Church.  Silas  doe*  not  Beem 
to  have  come  to  Paul  at  Athens  at  all,  though  Paul  had  desired  him  and  Timothy  to  "  come  to  him  with  all  speed  " 
(Acta  17. 15) ;  but  seems  with  Timothy  (who  from  Thessalonlca  called  for  him  at  Berea)  to  have  Joined  Paul  at  Corinth 
first ;  of.  Acts  18. 1,  5,  "  When  Silas  and  Timothy  were  come  from  Macedonia."  The  Epistle  ma*  «t  no  mention  of  Silas 
«rf  Athens,  as  It  does  of  Timothy  (oh.  8. 1). 

Timothy's  account  of  the  Thessalonian  Church  was  highly  favourable.  They  abounded  In  fa  and  oharlty,  and 
reciprocated  his  desire  to  see  them  (oh.  8.  6-10).  Still,  as  nothing  human  on  earth  is  perfect,  there  aere  some  defects. 
Some  had  too  exclusively  dwelt  on  the  doctrine  of  Christ's  coming  kingdom,  so  as  to  neglect  the  sober-minded  dis- 
charge of  present  duties  (oh.  4. 11, 12),  Some  who  had  lost  relatives  by  death,  needed  comfort  and  instruction  in  their 
doubts  as  to  whether  they  who  died  before  Christ's  coming  would  have  a  share  with  those  found  alive  In  His  kingdom 
then  to  be  revealed.  Moreover,  also,  there  had  been  committed  among  them  sins  against  chastity  and  sobriety  (ch. 
V  6-7),  as  also  against  charity  (oh.  4.  8-10;  6. 18, 16).  There  were,  too,  symptoms  in  some  of  want  of  respectful  love  and 
subordination  to  their  ministers ;  others  treated  slightingly  the  manifestations  of  the  Spirit  in  those  possessing  His 
gifts  (oh.  6. 19).  To  give  spiritual  admonition  on  these  subjects,  and  at  the  same  time  commend  what  deserved  com- 
mendation, and  to  testify  his  love  to  them,  was  the  object  of  the  Epistle. 

The  place  or  writing  it  was  doubtless  Corinth,  where  Timothy  and  Silas  rejoined  him  (Acts  18. 6)  soon  after  he 
arrived  there  (of.  ch.  2. 17)  In  the  autumn  of  52  a.  d. 

The  Tm  or  whiting  was  evidently  Immediately  after  having  received  from  Timothy  the  tidings  of  their  state 
(eh.  S.  6)  in  the  winter  of  62  a.  d.,  or  early  in  63.  For  it  was  written  not  long  after  the  conversion  of  the  Thessalonians 
(eh.  1. 8,  9),  while  St  Paul  could  speak  of  himself  as  only  taken  from  them  for  a  short  teuton  (oh.  2. 17).  Thus  this  Epistle 
was  first  in  date  of  all  St.  Paul's  extant  Epistles.  The  Epistle  is  written  In  the  Joint  names  of  Paul,  Silas,  and  Timothy, 
the  three  founders  of  the  Thessalonian  Church.  The  plural  first  person  "  we,"  Is  used  everywhere,  except  in  ch.  X  18 ; 
S.  5;  5.  27.  "We"  Is  the  true  reading,  ch.  4. 13.  The  English  Version,  "I,"  in  oh.  4.  9;  6. 1,  23,  is  not  supported  by  the 
original.    [Edmunds.] 

The  style  is  calm  and  equable,  in  accordance  with  the  subject-matter,  which  deals  only  with  Christian  duties  in 
general,  taking  for  granted  the  great  doctrinal  truths  which  were  not  as  yet  disputed.  There  was  no  deadly  error  as 
yet  to  call  forth  his  more  vehement  bursts  of  feeling  and  impassioned  argument.  The  earlier  Epistles,  as  we  should 
expect,  are  moral  and  practical.  It  was  not  until  Judalstio  and  legalising  errors  arose  at  a  later  period  that  be  wrote 
those  Epistles  (e.  g„  Romans  and  Oalatlans)  which  unfold  the  cardinal  doctrines  of  grace  and  .justification  by  faith. 
Still  later,  the  Epistles  from  his  Homan  prison  confirm  the  same  truths.  And  last  of  all,  the  Pastoral  Epistles  are 
suited  to  the  more  developed  eooiesiastical  constitution  of  the  Church,  and  give  directions  as  to  bishops  and  deacons, 
and  correct  abuses  and  errors  of  later  growth. 

The  prevalence  of  the  Gentile  element  In  this  Church  is  shown  by  the  fact  that  these  two  Epistles  are  among  the 
very  lew  of  St.  Paul's  writings  in  which  no  quotation  occurs  from  the  Old  Testament. 


PRAPTVR  T  "bishops"  and  deacons,  which  appears  In  the  later  Epls 
(/flAflUtt  l.  tle8  {JsroU>  Philippians  1. 1 ;  1  and  2  Timothy).  Yet  he  de- 
Ver.  1-10.  Address:  Salutation:  His  Prayerful  slgnates  them  by  the  honourable  term  " Church,"  lmply- 
TnAintsoiviNG  fob  THEIR  Faith,  Hope,  and  Love,  lng  their  status  as  not  merely  isolated  believers,  but  a 
Tkbxx  Firbt  Reception  or  the  Gospel,  and  their  corporate  body  with  spiritual  rulers  (ch.  6.  12;  2  Corin- 
Soon  Influence  oh  all  Abound.  1.  Paul— He  does  thians  1.  1;  Galatlans  1.  2).  in— Implying  vital  union. 
not  add  "an  apostle."  Ac.,  because  in  their  case,  as  in  that  God  the  Father — This  marks  that  they  were  no  longer 
of  the  Philippians  {Note,  Philippians  1.  1),  his  apostolic  heathen,  the  Lord  Jesus — This  marks  that  they  were  not 
authority  needs  not  any  substantiation.  He  writes  fa-  Jews,  but  Christians.  Grace  be  unto  you,  and  peace— 
ntlllarly  as  to  faithful  friends,  not  but  that  his  apostle-  that  ye  may  have  in  God  that  favour  and  peace  wbloh 
«hlp  was  recognized  among  them  (ch.  2.  6).  On  the  other  men  withhold.  [Anselm.]  This  Is  the  salutation  in  all 
oand.  In  writing  to  the  Galatlans,  among  whom  some  the  Epistles  of  Paul,  except  the  three  pastoral  ones, 
had  called  In  question  his  apostleshlp,  he  strongly  asserts  which  have  "grace,  mercy,  and  peace."  Some  of  the 
It  In  the  superscription.  An  undesigned  propriety  in  the  oldest  MSB.  support,  others  omit  the  clause  following, 
Epistles, evincing  genuineness.  BUvanus— a  "  chief  man  "from  God  our  Father  and  the  Lord  Jesus  Christ."  II 
among  the  brethren"  (Acts  15. 22),  and  a  "  prophet"  (v.  82),  may  have  crept  in  from  1  Corinthians  L,  8 ;  2  Corinthians 
and  one  of  the  deputies  who  carried  the  decree  of  the  Je-  L  2.  a.  (Romans  L  9;  2  Timothy  1. 8.)  The  structure  of 
rusalem  council  to  Antloch.  His  age  and  position  cause  the  sentences  In  this  and  the  following  verses,  each  suo- 
alm  to  be  placed  before  "Timothy,"  then  a  youth  (Acts  cesslve  sentence  repeating  with  greater  fulness  the  pro- 
le. 1;  I  Timothy  4.12).  Silvanus  (the  Gentile  expanded  ceding,  characteristically  marks  Paul's  abounding  love 
form  of  "Silas")  Is  called  In  1  Peter  6.  12,  "a  faithful  and  thankfulness  in  respect  to  his  converts,  as  if  he  were 
brother"  (of.  2  Corinthians  1.  19).  They  both  aided  in  seeking  by  words  heaped  on  words  to  convey  some  idea 
planting  the  Thessalonian  Church,  and  are  therefore  in-  of  his  exuberant  feelings  towards  them.  Wo— I,  Sll- 
eluded  In  the  address.  This,  the  first  of  St.  Paul's  Epls-  vanus,  and  Timotheus.  Romans  1.  9  supports  Alford 
ties,  as  being  written  before  various  evils  crept  into  the  in  translating,  "Making  mention  of  you  in  our  prayers 
churches,  is  without  the  oensures  found  in  other  Epistles,  without  ceasing"  (v.  3).  Thus,  "  without  ceasing,"  in  the 
So  realising  was  their  Christian  faith,  that  they  were  able  second  clause,  answers  in  parallelism  to  "  always,"  in  the 
hourly  to  look  for  the  Lord  Jesus,  unto  the  Church—  first.  3.  work  or  tmitkx—the  working  reality  of  your  faith , 
Not  merely  as  In  the  Epistles  to  Romans,  Ephesians,  Co-  its  alacrity  in  receiving  the  truth,  and  In  evincing  itseli 
lossians,  Philippians,  "to  the  saints,"  or  "the  faithful  by  Its  fruits.  Not  an  otiose  assent ;  but  a  realising,  work- 
at  Thessalonlca."  Though  as  yet  they  do  not  seem  to  ing  faith;  not  "in  word  only,"  but  In  one  continuous 
ftave  had  the  final  Church  organization  undei  permanent  chain  of  "work"  (singular,  not  plural  works),  v.  *-10: 
Xx4 


I 


1  THESSALONIANS  IL 


fames  Z.  22.  So  "  the  work  of  faith"  In  1  Thessaloniana 
L  11  implies  its  perfect  development  (cf.  James  1.  4).  The 
other  governing  substantives  similarly  mark  respect- 
ively the  characteristic  manifestation  of  the  grace  which 
follows  each  in  the  genitive.  Faith,  love,  and  hope,  are 
the  thiee  great  Christian  graces  (ch.  5.  8;  1  Corinthians  13. 
U).  labour  of  love— The  Greek  implies  toil,  or  troublesome 
labour,  which  we  are  stimulated  by  love  to  bear  (ch.  2.  9 ; 
Revelation  2.  2).  For  Instances  of  self-denying  labours  of 
*rve,  see  Acts  20.  35;  Romans  16.  12.  Not  here  ministerial 
,'abours.  Those  who  shun  trouble  for  others,  love  little 
(cf.  Hebrews  6.  10).  patience — translate,  "endurance  of 
hope."  the  persevering  endurance  of  trials  which  flows 
from  "hope."  Romans  15.  4  shows  that  "patience" 
also  nourishes  "hope."  nope  In  our  Lord  Jesus — lit., 
"hope  of  our  Lord  Jesus,"  viz.,  of  His  coming  (v.  10):  a 
hope  that  looked  forward  beyond  all  present  things  for 
the  manifestation  of  Christ,  in  the  sight  of  God— Your 
"faith,  hope,  and  love"  were  not  merely  such  as  would 
pass  for  genuine  before  men,  but  "in  the  sight  of  God," 
the  Searcher  of  hearts.  [Gomarus.]  Things  are  really 
what  they  are  before  God.  Bengel  takes  this  clause 
with  "  remembering."  Whenever  we  pray  we  remember 
before  God  your  faith,  hope,  and  love.  But  its  separation 
from  "remembering"  in  the  order,  and  its  connection 
with  "your  .  .  .  faith,"  Ac,  make  me  to  prefer  the  former 
view,  and— The  Greek  implies,  "  in  the  sight  of  Him  who 
is  (at  once)  God  and  our  Father"  4.  Knowing— Foras- 
much as  we  know,  your  election  of  God— The  Greek  Is, 
rather,  "  beloved  by  God :"  so  Romans  1. 7 ;  2  Thessalonlans 
2.13.  "  Your  election"  means  that  God  has  elected  you  as 
Individual  believers  to  eternal  life  (Romans  11. 5, 7 ;  Colos- 
sians  3. 12;  2  Thessalonlans  2. 13).  5.  our  gospel—  viz.,  the 
Gospel  which  we  preached,  came—  Greek,  "  was  made," 
viz.,  by  God,  Its  Author  and  Sender.  God's  having  made 
our  preaching  among  you  to  be  attended  with  such 
"power,"  Is  the  proof  that  you  are  "elect  of  God"  (v.  4). 
u*  power— in  the  efficacy  of  the  Holy  Spirit  clothing  us 
with  power  (see  end  of  verse;  Acts  1.8;  4.33;  6.  5, 8)  in 
preaching  the  Gospel,  and  making  it  in  you  the  power  of 
3od  unto  salvation  (Romans  1. 16).  As  "power"  produces 
faith;  so  "the  Holy  Ghost,"  love;  and  "much  assurance" 
Oolossians  2. 2,  full  persuasion),  hope  (Hebrews  6. 11),  resting 
■>n  faith  (Hebrewa  10.  22).  So  faith,  love,  and  hope  (v.  3).  as 
ye  know — Answering  to  the  "knowing,"  i.  e.,  as  WE  knoio 
,».  4)  your  character  as  the  elect  of  God,  so  ye  know  ours  as 
oreacliers.  for  your  sake — The  purpose  herein  indicated 
•s  not  so  much  that  of  the  apostles,  as  that  of  God.  "  You 
iinow  what  God  enabled  us  to  be  .  .  .  how  mighty  in  preach- 
ing the  word  ...  for  your  sakes  .  .  .  thereby  proving  that 
He  had  chosen  {v.  4)  you  for  His  own."  [Alford.]  I  think, 
from  ch.  2. 10-12,  that,  in  "  what  manner  of  men  we  were 
among  you,"  besides  the  power  in  preaching,  there  is  in- 
cluded also  Paul's  and  his  fellow-missionaries'  whole  con- 
duct which  confirmed  their  preaching;  and  in  this  sense, 
the  "for  your  sake"  will  mean  "in  order  to  win  you." 
This,  though  not  the  sole,  yet  would  be  a  strong,  motive 
to  holy  circumspection,  viz.,  so  as  to  win  those  without 
(Coloaslans  4.  5;  cf.  1  Corinthians  9. 19-23).  6.  and  ye— An- 
swering to  "For  our  Gospel,"  v.  5.  followers  —  Greek, 
"imitators."  The  Thessalonlans  in  their  turn  became 
"  ensamples"  (v.  7)  for  others  to  imitate,  of  the  Lord— 
who  was  the  apostle  of  the  Father,  and  taught  the  word, 
which  He  brought  from  heaven,  under  adversities.  [Ben- 
ski..]  This  was  the  point  in  which  they  imitated  Him 
*nd  His  apostles,  joyful  witness  for  the  word  in  much  afflic- 
tvm :  the  second  proof  of  their  election  of  God  (v.  4) ;  v.  5  is 
the  first  (see  Note,  v.  5).  received  the  word  in  much 
affliction— (Ch.  2.  14;  3.2-5;  Acts  17.  5-10.)  Joy  of— i.  e., 
wroug/U  by  "the  Holy  Ghost."  "The  oil  of  gladness" 
wherewith  the  Son  of  God  was  "anointed  above  His 
fellows"  (Fsalm  45.7),  is  the  same  oil  with  which  He,  by 
the  Spirit,  anoints  His  fellows  too  (Isaiah  61. 1.  3;  Romans 
'4.  17 ;  1  John  2. 20,27.  7.  ensumples— So  some  of  the  oldest 
«4&S.  read.  Others,  "ensample"  (singular),  the  whole 
C8i3Wh  bei  ng  regarded  as  one.  The  Macedonian  Church  of 
FtdlJppi  was  the  only  one  in  Europe  converted  before  the 
*>j«j*aloi&ian8.    Therefore  he  means  their  past  conduct  is 


an  ensample  to  all  believers  now ;  of  whom  he  specifies 
those  "in  Macedonia,"  because  he  had  been  there  sine* 
the  conversion  of  the  Thessalonlans,  and  had  left  sava- 
nna and  Timotheus  there ;  and  those  in  "  Achaia,"  because 
he  was  now  at  Corinth  in  Achaia.  8.  from  you  sounded 
.  .  .  the  word  of  the  Lord— Not  that  they  actually  be- 
came missionaries:  but  they,  by  the  report  which  spread 
abroad  of  their  "  faith"  (cl  Romans  1.  8),  and  by  Christian 
merchants  of  Thessalonlca  who  travelled  in  various  di- 
rections, bearing  "the  word  of  the  Lord"  with  them, 
were  virtually  missionaries,  recommending  the  Gospel  to 
all  within  reach  of  their  Influence  by  word  and  by  exam- 
ple (v.  7).  In  "sounded,"  the  image  is  that  of  a  trumpet 
filling  with  Us  clear  sounding  echo  all  the  surrounding 
places,  to  God-ward— no  longer  directed  to  idols,  so 
that  we  need  not  to  speak  any  thing— to  them  in  praise 
of  your  faith;  "for  (v.  9)  they  themselves"  (the  people  in 
Macedonia,  Achaia,  and  in  every  place)  know  it  already. 

0.  Strictly  there  should  follow,  "  For  they  themselves 
show  of  you,"  <fec. ;  but,  instead,  he  substitutes  that  which 
was  the  instrumental  cause  of  the  Thessalonlans'  conver- 
sion and  faith,  "for  they  themselves  show  of  us  what 
manner  of  entering  in  we  had  unto  you;"  cf.  v.  5,  which 
corresponds  to  this  former  clause,  as  v.  6  corresponds  to 
the  latter  clause,  "  And  how  ye  turned  from  idols  to  serve 
the  living  .  .  .  God,"  &c.  Instead  of  our  having  "to 
speak  any  thing"  to  them  (in  Macedonia  and  Achaia)  in 
your  praise  (v.  8),  "  they  themselves  (have  the  start  of  ua 
in  speaking  of  you,  and)  announce  concerning  (so  the  Greek 
of  'show  of  means)  us,  what  manner  of  (how  effectual 
an)  entrance  we  had  unto  you"  (v.  5;  ch.  2. 1).  the  living 
and  true  God— as  opposed  to  the  dead  and  false  gods  from 
which  they  had  "  turned."  In  the  English  Version  read- 
ing, Acts  17.  4,  "  Of  the  devout  Greeks  a  great  multitude," 
no  mention  is  made,  as  here,  of  the  conversion  of  idola- 
trous Gentiles  at  Thessalonica;  but  the  reading  of  some 
of  the  oldest  MSS.  and  Vulgate  singularly  coincides  with 
the  statement  here:  "Of  the  devout  and  of  Greeks  {viz.. 
idolaters)  a  great  multitude:"  so  in  v.  17,  "the  devout  per. 
sons,"  i.  e..  Gentile  proselytes  to  Judaism,  form  a  separate 
class.  Paley  and  Lachmann,  by  distinct  lines  of  argu- 
ment, support  the  "and."  10.  This  verse  distinguishes 
them  from  the  Jews,  as  v.  9  from  the  idolatrous  Gentiles. 
To  wait  for  the  Lord's  coming  is  a  sure  characteristic  of  a 
true  believer,  and  was  prominent  amidst  the  graces  of  the 
Thessalonlans  (1  Corinthians  1. 7, 8).  His  coming  is  seldom 
called  his  return  (John  14. 3) ;  because  the  two  advents  are 
regarded  as  different  phases  of  the  same  coming ;  and  the 
second  coming  shall  have  features  altogether  new  con- 
nected with  it,  so  that  it  will  not  be  a  mere  repetition  of  the 
first,  or  a  mere  coming  back  again,  his  Son. . .  raised  from 
the  dead— the  grand  proof  of  His  Divine  Sfonship  (Romans 

1.  4).  delivered— rather  as  Greek,  "  Who  deliver eth  u»." 
Christ  hath  once  for  all  redeemed  us ;  He  is  our  Deliverer 
always,    wrath  to  come— (ch.  5. 9 ;  Colosslans  8. 6). 

CHAPTER  II. 

Ver.  1-20.  His  Mannbb  of  Preaching,  and  theirs 
of  Receiving,  the  Gospel;  His  Desire  to  hati  Rm- 
visited  TKEM  Frustrated  BY  SATAN.  1.  For— confirm- 
ing ch.  1.9.  He  discusses  the  manner  of  his  fellow-mis- 
sionaries' preaching  among  them  (ch.  1.  5,  and  former 
part  of  v.  9)  from  v.  1  to  12 ;  and  the  Thessalonlans'  recep- 
tion of  the  word  (of.  ch.  1. 6, 7,  and  latter  part  of  v.  9)  from 
v.  13  to  16.  yourselves— Not  only  do  strangers  report  it, 
but  you  know  it  to  be  true  [Alford]  "yourselves."  not 
in  vain—  Greek,  "not  vain,"  i.  e.,  it  was  full  of  "power* 
(ch.  1.5).  The  Greek  for  "was,"  expresses  rather  "hath 
been  and  is,"  implying  the  permanent  and  continuing 
character  of  his  preaching.  3.  even  after  that  we  had 
suffered  before—  at  Phllippl  (Acts  16.):  a  circumstance 
which  would  have  deterred  mere  natural,  unspirltual 
men  from  further  preaching,  shamefully  entreated— 
ignominiously  scourged  (Acts  16.  22,  23).  bold— (Acts  4,  %, 
Ephesians  6.  20.)  in  our  God— The  ground  of  our  bold- 
ness in  speaking  was  the  realization  of  God  as  "on* 
God."    with  much  contention--*.  e.,  lit    as  of  oomp&ttonr 

886 


1  THESSALONIAXS   II. 


tn  m  contest:  striving   earnestness  (Colossians  1.  29;  2.  1). 
Bnt  here  outward  conflict  with  persecutors,  rather  than 
frUMtref  and  mental,  was  what  the  missionaries  had  to 
endare  (Acts  17.  5,  6;   Phlllppians   1.  30).     3.    For— The 
gronnd  of  his  "boldness"  (v.  2),  his  freedom   from   all 
"deceit,    uncleanness,    and    guile;"   guile,   before    God, 
deceit    (Greek,   "imposture"),    towards    men    (cf.   2    Co- 
rinthians 1.  12;   Z  17;  Ephesians  4.  14);  uncleanness,  in 
relation  to  one's   self  (impure   motives  of  carnal   self- 
gratification  In  gain,  v.  5),  or  lust ;  such  as  actuated  false 
teachers  of  the  Gentiles  (Philippians  1. 16;  2  Peter  2. 10, 
14;  Jude  8;  Revelation  2.  14,  15).    So  Simon  Magus  and 
Oerlnthus   taught.    [Estitjs.]     exhortation  —  The  Greek 
means  "  consolation"  as  well  as  "  exhortation."  The  same 
Gospel  which  exhorts  comforts.    Its  first  lesson  to  each  is 
that  of  peace  in  believing  amidst  outward  and  inward 
sorrows.    It  comforts  them  that  mourn  (cf.  v.  11;  Isaiah 
•1.  2,  8 ;  2  Corinthians  1.  3,  4).    of— springing  from— having 
its  source  in  — deceit,  <fcc.     41.  as  — according  as;  even  as. 
allowed  —  Greek,  "We  have  been  approved  on   trial," 
"deemed  fit."     This  word  corresponds  to  "God  which 
trieth  our  hearts"  below.    This  approval  as  to  sincerity 
depends  solely  on  the  grace  and  mercy  of  God  (Acts  9.  15 ; 
1  Corinthians  7. 25;  2  Corinthians  3. 5;  1  Timothy  1. 11,  12). 
mot  as  pleasing— not  as  persons  who  seek  to  please  men ; 
characteristic  of  false  teachers  (Galatians  1.  10).    5.  used 
we  flattering  words—  lit,,  "become  (i.  e.,  have  we  been 
found)  in  (the  use  of )  language  of  flattery;"  the  resource 
8f  those  who  try  to  "please  men."    as  ye  know-"Ye 
know"  as  to  whether  I  flattered  you ;  as  to  "  covetousness," 
God,  the  Judge  of  the  heart,  alone  can  be  "my  witness." 
eloak  of— i.e.,  any  specious  guise  under  which  I  might 
cloak  "covetousness."  6.  Lit., "  Nor  of  men  (have  we  been 
found,  v.  5)  seeking  glory."    The  "of"  here  represents  a 
different  Greek  word  from  "of"  In  the  clause  "o/you  .  .  . 
*f  others."    Auord  makes  the  former  (Greek  ex)  express 
the  abstract  ground  of  the  glory  ;  the  latter  (jipo)  the  con- 
crete object  from  which  it  was  to  come.    The  former  means 
originating  from  ;  the  latter  means  "  on  the  part  of."    Many 
teach  heretical  novelties,  though  not  for  gain,  yet  for 
"glory."  Paul  and  his  associates  were  free  even  from  this 
motive  [GR0TIU8]  (John  5.  44).      we  might  have  been 
knrdensome — i.  e.,  by  claiming  maintenance  (v.  9;  2  Co- 
rinthians 11.  9;  12. 16;  2Thessalonlans  3.8).    As,  however, 
"glory"  precedes,  as  well  as  "covetousness,"  the  refer- 
ence cannot  be  restricted  to  the  latter,  though  I  think  It  is 
not  excluded.    Translate,  "When  we  might  have  borne 
heavily  upon  yon,"  by  pressing  you  with  the  weight  of  self- 
glorifying  authority,  and  with  the  burden  of  our  sustenance. 
Thus  the  antithesis  is  appropriate  in  the  words  following, 
"But  we  were  gentle  (the  opposite  of  pressing  weightily) 
among  you"  (v.  7).    On  weight  being  connected  with  au- 
thority, of.  Note,  2  Corinthians    10.  10,   "His  letters  are 
weighty"  (1  Corinthians  4. 21).  Alitobd's  translation,  which 
excludes  reference  to  his  right  of  claiming  rnainlenance 
("when  we  might  have  stood  on  our  dignity"),  seems  to 
me  disproved  by  v.  9,  which  uses  the  same  Greek  word  un- 
equivocally for  "chargeable."  Twice  he  received  supplies 
from  Phllippl  whilst  at  Thessalonica  (Philippians  4.  16). 
•s  the  apostles— i.e.,  as  being  apostles.     7.  we  were — 
Greek,  "we  were  made"  by  God's  grace,    gentle—  Greek, 
"mild  in  bearing  with  the  faults  of  others"  [Tittmann]; 
one,  too,  who  Is  gentle  (though  firm)  in  reproving  the 
erroneous  opinions  of  others  (2  Timothy  2. 24).     Some  of 
the  oldest  M8S.  read,  "we  became  little  children"  (cf.  Mat- 
thew 18.  3,  4).    Others  support  the  English  Version  reading, 
which  forms  a  better  antithesis  to  v.  6,  7,  and  harmonizes 
better  with  what  follows;  for  he  would  hardly,  in  the 
same  sentence,  compare  himself  both  to  the  "  infants"  or 
"little  children,"  and  to  "a  nurse,"  or  rather,  "suckling 
mother."  Gentleness  is  the  fitting  characteristic  of  a  nurse. 
among  you—  Greek, "  in  the  midst  of  you,"  i.  e.,  in  our  in- 
tercourse with  you  being  as  one  of  yourselves,    nurse — a 
melding  mother,  her—  Greek,  "  Jier  own  children"  (cf.  v.  11). 
Bo  Galatians  4. 19.    8.  So — to  be  Joined  to  "we  were  will- 
ing" ;  "As  a  nurse  cherisheth,  &c.,so  we  were  willing,"  <&c. 
[AkroRD.J    Bnt  Bengel,  "  So,"  i.  e.,  seeing  that  we  have 
«wtA  affection  for  you.     being  affectionately  desirous — 

886 


The  oldest  reading  in  the  Greek  implies,  lit.,  to  connect  *ne"% 
self  with  another ;  to  be  closely  attached  to  another,  ■will- 
ing—The  Greek  Is  stronger,  "  We  were  well  content;  '  "  we 
would  gladly  have  Imparted,"  &c,  "  even  our  own  lives'' 
(so  the  Greek  for  "souls"  ought  to  be  translated);  as  we 
showed  in  the  sufferings  we  endured  in  giving  yon  th« 
Gospel  (Acts  17).  As  a  nnrsing  mother  Is  ready  to  imparl 
not  only  her  milk  to  them,  but  her  life  for  them,  so  we 
not  only  imparted  gladly  the  spiritual  milk  of  the  word 
to  you,  but  risked  our  own  lives  for  your  spiritual  nour- 
ishment, Imitating  Him  who  laid  down  His  life  for  His 
friends,  the  greatest  proof  of  love  (John  15. 13).  ye  were 
— Greek,  "ye  were  become,"  as  having  become  our  spirit- 
ual children,  dear—  Greek,"  dearly  beloved."  9.  labour 
and  travail— The  Greek  for  "labour"  means  hardship  in 
bearing;  that  for  "travail,"  hardship  in  doing  ;  the  former, 
toll  with  the  utmost  solicitude;  the  latter,  the  being 
wearied  with  fatigue.  [Grotius.]  Zanchius  refers  the 
former  to  spiritual  (see  ch.  3. 5),  the  latter  to  manual  labour. 

1  would  translate,  "  weariness  (so  the  Greek  is  translated, 

2  Corinthians  11,  27)  and  travail"  (hard  labour,  toil),    tot 
—Omitted  in  the  oldest  MSS.    night  and  day— the  Jews 
reckoned  the  day  from  sunset  to  sunset,  so  that  night  is 
put  before  day  (cf.  Acts  20.31).    Their  labours  with  their 
hands  for  a  scanty  livelihood  had  to  be  engaged  In  not 
only  by  day,  but  by  night  also,  in  the  intervals  between 
spiritual  labours,    labouring — Greek,  "  working,"  viz.,  at 
tent-making  (Acts  18.  3).     because  we  would  not  Ik 
chargeable — Greek,  "with  a  view  to  not  burdening  any  of 
you"  (2  Corinthians  11.  9, 10).    preached  unto  you — Greek, 
"unto  and  among  you."    Though  but  "three  Sabbaths"  are 
mentioned,  Acts  17.  2,  these  refer  merely  to  the  time  of 
his  preaching  to  the  Jews  in  the  synagogue.    When  rejected 
by  them  as  a  body,  after  having  converted  a  few  Jews,  he 
turned  to  the  Gentiles ;  of  these  (whom  he  preached  to  in 
a  place  distinct  from  the  synagogue)  "a  great  multitude 
believed"  (Acts  17.  4,  where  the  oldest  MSS.  read,  "of  the 
devout  [proselytes]  and  Greeks  a  great  multitude");  thes 
after  he  had,  by  labours  continued  among  the  Gentile*  foj 
some  time,  gathered  in  many  converts,  the  Jews,  pro- 
voked by  his  success,  assaulted  Jason's  house,  and  drova: 
him  away.    His  receiving  "once  and  again"   supplies 
from  Phllippl,  implies  a  longer  stay  at  Thessalonica  thae 
three  weeks  (Philippians  4.  16).    10.  Ye  are  -witnesses— 
— as  to  our  outward  conduct.    God— as  to  our  inner  mo- 
tives,   holily— towards  God.    justly— towards  men.   in- 
blamably— in  relation  to  ourselves,    behaved  ourselvet 
— Greek,  "  were  made  to  be,"  viz.,  by  God.    among  yon 
that  believe— rather,  "  before  (i.  e.,  In  the  eyes  of)  you  thai 
believe ;"  whatever  we  may  have  seemed  in  the  eyes  ol 
the  unbelieving.    As  t>.  9  refers  to  their  outward  occupa- 
tion in  the  world;  so  v.  10,  to  their  character  among  be- 
lievers.   11.  every  one  of  you — in  private  (Acts  20.  20),  at 
well  as  publicly.     The  minister,  if  he  would  be  useful 
must  not  deal  merely  in  generalities,  but  must  individual- 
ize and  particularize,     as  a  father— with  mild  gravity 
The  Greek  is,  "His  own  children."    exhorted  and  com- 
forted —  Exhortation  leads  one  to  do  a  thing  willingly: 
consolation,  to  do  it  Joyfully  [Benqel]  (ch.  5.  14).     Even 
in  the  former   term,  "exhortation,"  the  Greek  include* 
the  additional   idea  of  comforting  and   advocating  one'i 
cause:  "encouragingly  exhorted."    Appropriate  in  thl* 
case,  as  the  Thessalonians  were  in  sorrow,  botli  through 
persecutions,  and  also  through  deaths   of  friends   (ch. 
4  13).    charged— "conjured  solemnly,"  lit.,  "  testifying  ;" 
appealing  solemnly   to   you  before  God.     lii.  worthy  •* 
God  —  "  worthy  of  the  Lord"  (Colossians    1.  10) ;    "  worth- 
ily of  the  saints"  (Romans  18.  2,  Greek) ;  "...  of  the  Gos- 
pel"   (Philippians    i    27);    " ....  of  the  vocation   where- 
with  ye   are   called'    (Ephesians   4.   1).      inconsistency 
would  cause   God's  name    to   be   "  blasphemed   among 
the    Gentiles"    (Romans    2.    24).     The   Greek   article    is 
emphatical,    "  Worth"    of    the    God    who     is    calling 
you."    hath  called- -do  one  of  the  oldest  MSS.  and    Vul- 
gate. Other  oldest  MSS.,  "  Who  calleth  us."    his  kingdom 
— to  be  set  up  at  the  Lord's  coming,    glory — that  ye  may 
share  His  glory  (John  17.  22;  Coless  uns  8  4).   13.  For  this 
cause — Seeing  ye  have  hail  such  teachers  (v.  !£,  IV,  131 


1  THESSALONIANS  in. 


TOengel],  "we  also  (as  well  as  'all  that  believe'  In  Mace- 
ionia  and  Achala)  thank  God  without  ceasing  ('ad ways' 
.  .  *in  our  prayers,'  ch.  1. 2),  that  when  ye  received  the 
word  of  God  which  ye  heard  from  us  (lit.,  'God's  word  of 
hearing  from  us,'  Romans  10. 16, 17),  ye  accepted  It  not  as 
the  w^rd  of  men,  but,  even  as  It  Is  truly,  the  word  of 
God."  Alford  omits  the  "  as"  of  English  Version.  But 
Jhe"te<"ls  required  by  the  clause,  "  even  as  It  is  truly." 
•  Ye  accepted  It,  not  (as)  the  word  of  men  (which  it  might 
t»ve  been  supposed  to  be),  but  (as)  the  word  of  God,  even  as 
4  really  it."  The  Greek  for  the  first  "received,"  Implies 
simply  the  hear 'tig  of  it;  the  Greek  of  the  second  is  "ac- 
cepted," or  "wel  omed"  it.  The  proper  object  of  faith,  it 
hence  appears,  It.  the  word  of  God,  at  first  oral,  then  for 
security  against  error,  written  (John  20.  30, 31 ;  Romans  15. 
4;  Galatians  4.20).  Also,  that  faith  is  the  work  of  Divine 
grace,  is  Implied  by  St.  Paul's  thanksgiving,  effectually 
worketh  also  In  you  that  believe— "Also,"  besides  your 
accepting  it  with  your  hearts,  it  evidences  itself  In  your 
lives.  It  shows  Its  energy  In  its  practical  effects  on  you ;  for 
Instance,  working  in  you  patient  endurance  in  trial  (v. 
14;  cf.  Galatians  3.5;  5.6).  14.  followers—  Greek,  "imi- 
tators." Divine  working  is  most  of  all  seen  and  felt  in 
affliction.  In  Judea— The  churches  of  Judea  were  natu- 
rally the  patterns  to  other  churches,  as  having  been  the 
first  founded,  and  that  on  the  very  scene  of  Christ's  own 
ministry.  Reference  to  them  Is  specially  appropriate 
here,  as  the  Thessalonians,  with  Paul  and  Silas,  had  ex- 
perienced from  Jews  in  their  city  persecutions  (Acts  17.  5- 
B) similar  to  those  which  "the  churches  in  Judea"  ex- 
perienced from  Jews  in  that  country.  In  Christ  Jesus— 
not  merely  "  in  God ;"  for  the  synagogues  of  the  Jews  (one 
•f  which  the  Thessalonians  were  familiar  with,  Acts  17. 1) 
were  also  in  God.  But  the  Christian  churches  alone  were 
not  only  in  God,  as  the  Jews  in  contrast  to  the  Thessalo- 
aian  idolaters  were,  but  also  in  Christ,  which  the  Jews 
were  not.  of  your  own  countrymen— including  pri- 
marily the  Jews  settled  at  Thessalonica,  from  whom  the 
persecution  originated,  and  also  the  Gentiles  there,  insti- 
gated by  the  Jews;  thus, "  fellow-countrymen"  (the  Greek 
term,  according  to  Herodian,  implies,  not  the  enduring 
-elation  of  fellow-citizenship,  but  sameness  of  country 
for  the  time  being),  including  naturalized  Jews  and  native 
Thessalonians,  stand  in  contrast  to  the  pure  "Jews"  in 
Judea  (Matthew  10.  86).  It  is  an  undesigned  coincidence, 
that  Paul  at  this  time  was  suffering  persecutions  of  the 
Jews  at  Corinth,  whence  he  writes  (Acts  18.  5,  6, 12);  nat- 
urally his  letter  would  the  more  vividly  dwell  on  Jewish 
bitterness  against  Christians,  even  as  they— (Hebrews 
10.  32-34.)  There  was  a  likeness  In  respect  to  the  nation  from 
which  both  suffered,  viz.,  Jews,  and  those  their  own  coun- 
trymen ;  in  the  cause  for  which,  and  in  the  evils  which,  they 
suffered,  and  also  in  the  steadfast  manner  In  which  they 
suffered  them.  Such  sameness  of  fruits,  afflictions,  and 
experimental  characteristics  of  believers,  in  all  places 
and  at  all  times,  are  a  subsidiary  evidence  of  the  truth  of 
the  Gospel.  15.  the  Lord  Jesus— rather  as  Greek,  "  Jesus 
the  Lord."  This  enhances  the  glaring  enormity  of  their 
sin,  that  In  killing  Jesus  they  killed  the  Lord  (cf.  Acts  3. 
14, 15).  their  own— Omitted  In  the  oldest  MSS.  proph- 
ets—{Matthew  21.  83-41 ;  23.  81-87;  Luke  13.  33.)  persecuted 
us— rather  as  Greek  (see  M argin),  "By  persecution  drove 
ns  out"  (Luke  11.  49).  please  not  God— i.  e.,  they  do  not 
r*ake  it  their  aim  to  please  God.  He  implies  that  with  all 
their  boast  of  being  God's  peculiar  people,  they  all  the 
while  are  "no  pleasers  of  God,"  as  certainly  as,  by  the 
universal  voice  of  the  world,  which  even  themselves  can- 
not contradict,  they  are  declared  to  be  perversely  "con- 
trary to  all  men."  Josephus,  Apion,  2. 14,  represents  one 
Bailing  them  "Atheists  and  Misanthropes,  the  dullest  of 
Barbarians ;"  and  Tacitus,  Histories,  5.  5,  "  They  have  a 
hostile  hatred  of  all  other  men."  However,  the  contrariety 
to  all  men  here  meant  is,  in  that  they  "  forbid  us  to  speak  to 
the  Gentiles  that  they  may  be  saved"  (v.  16).  16.  Forbid- 
ding;— Greek,  "Hindering  ns  from  speaking,"  <fec.  to  nil 
tap  their  sins  alway— Tending  thus  "to  the  filling  up 
(*h«  fall  measure  of,  Genesis  15.  16;  Daniel  8.  23 ;  Matthew 
*.  889  their  sins  at  all  times."  i.  e..  now  as  at  all  former 


times.  Their  hindrance  of  the  Gospel -preaching  to  th« 
Gentiles  was  the  last  measure  added  to  their  contlnnall; 
accumulating  iniquity,  which  made  them  fully  ripe  fot 
vengeance,  for—  Greek,  "but."  "But,"  they  shall  pro- 
ceed no  further,  for  (2  Timothy  3.  8)  "  the"  Divine  "wrath 
has  (so  the  Greek)  come  upon  (overtaken  unexpectedly ; 
the  past  tense  expressing  the  speedy  certainty  of  the  di- 
vinely destined  stroke)  them  to  the  uttermost;"  nol 
merely  partial  wrath,  but  wrath  to  Its  full  extent,  "even 
to  the  finishing  stroke."  [Edmunds.]  The  past  tense  im- 
plies that  the  fullest  visitation  of  wrath  was  already  be- 
gun. Already  In  a.  D.  48,  a  tumult  had  occurred  at  the 
Passover  in  Jerusalem,  when  about  30,000  (according  to 
some)  were  slain;  a  foretaste  of  the  whole  vengeance 
which  speedily  followed  (Luke  19.  43,  44;  21.  24).  17.  But 
we— Resumed  from  v.  18;  In  contrast  to  the  Jews,  v.  15,  16. 
taken— rather  as  Greek,  "  severed  (violently,  Acts  17.  7-10) 
from  you,"  as  parents  bereft  of  their  children.  So  "  I  will 
not  leave  you  comfortless,"  Greek,  "orphanized"  (John  14. 
18).  for  a  short  time— lit.,  "  for  the  space  of  an  hour," 
"When  we  had  been  severed  from  you  but  a  very  short 
time  (perhaps  alluding  to  the  suddenness  of  his  unex- 
pected departure),  we  the  more  abundantly  (the  shorter 
was  our  separation ;  for  the  desire  of  meeting  again  is  the 
more  vivid,  the  more  recent  has  been  the  parting)  endeav- 
oured," &c.  (Cf.  2  Timothy  1.  4.)  He  does  not  hereby,  as 
many  explain,  anticipate  a  short  separation  from  them, 
which  would  be  a  false  anticipation ;  for  he  did  not  soon 
revisit  them.  The  Greek  past  participle  also  forbids  their 
view.  18.  "Wherefore— The  oldest  MSS.  read,  "  Because," 
or  "  inasmuch  as."  we  would.  —  Greek,  "  we  wished  to 
come ;"  we  intended  to  come,  even  I  Paul— My  fellow- 
missionaries  as  well  as  myself  wished  to  come;  I  can 
answer  for  myself  that  I  intended  it  more  than  once.  His 
slightly  distinguishing  himself  here  from  his  fellow-mis- 
sionaries, whom  throughout  this  Epistle  he  associate* 
with  himself  in  the  plural,  accords  with  the  fact,  that 
Silvanus  and  Timothy  stayed  at  Berea,  when  Paul  wens 
on  to  Athens;  where  subsequently  Timothy  joined  him. 
and  was  thence  sent  by  Paul  alone  to  Thessalonica  (ch.  3. 
1).  Satan  hindered  us — On  a  different  occasion  "  the 
Holy  Ghost,  the  Spirit  of  Jesus"  (so  the  oldest  MSS.  read), 
Acts  16.  6,  7,  forbad  or  hindered  them  in  a  missionary  de- 
sign; here  It  is  Satan,  acting  perhaps  by  wicked  men, 
some  of  whom  had  already  driven  him  out  of  Thessalonica 
(Acts  17.  13, 14;  cf.  John  13.  27),  or  else  by  some  more  direct 
"  messenger  of  Satan— a  thorn  In  the  flesh"  (2  Corinthians 
12.7;  cf.  11.14).  In  any  event,  the  Holy  Ghost  and  the 
providence  of  God  overruled  Satan's  opposition  to  further 
His  own  purpose.  We  cannot,  In  each  case,  define  whence 
hindrances  in  good  undertakings  arise ;  Paul  in  this  case, 
by  Inspiration,  was  enabled  to  say,  the  hindrance  was 
from  Satan.  Grottos  thinks  Satan's  mode  of  hindering 
Paul's  Journey  to  Thessalonica  was  ty  Instigating  the 
Stoic  and  Epicurean  philosophers  to  cav— :,  which  entailed 
on  Paul  the  necessity  of  replying,  and  so  detained  him; 
but  he  seems  to  have  left  Athens  leisurely  (Acts  17.  33,  84; 
18. 1).  The  Greek  for  "hindered"  is  lit.,  "to  cut  a  trench 
between  one's  self  and  an  advancing  foe,  to  prevent  his 
progress;"  so  Satan  opposing  the  progress  of  the  mis- 
sionaries. 19.  For — Giving  the  reason  for  his  earnest 
desire  to  see  them.  Are  not  even  ye  in  the  presence  ot 
.  .  .  Christ—"  Christ"  is  omitted  in  the  oldest  MSS.  Are 
not  even  ye  (vie., among  others;  the  "even"  or  "also," 
Implies  that  not  they  alone  will  be  his  crown)  our  hope, 
joy,  and  crown  of  rejoicing  before  Jesus,  when  He  shah 
come  (2  Corinthians  1.  14;  Phillpplans  2.  16;  4. 1)T  The 
"  hope"  here  meant  Is  his  hope  (in  a  lower  sense),  that 
these  his  converts  might  be  found  in  Christ  at  His  advent 
(ch.  3. 13).  Paul's  chief"  hope"  was  Jesus  Christ  (1  Tim- 
othy 1.  l\  80.  Emphatlcal  repetition  with  increasae! 
force.  Who  but  ye  and  our  other  converts  are  our  hope, 
Ac,  hereafter,  at  Christ's  coming  T  For  It  is  ye  who  akji 
now  our  glory  and  joy. 

CHAPTER    III. 

Ver.  1-18.    Proof  of  his  Desire  after  them  tm  mat 
having    Sent  Timothy  :    His  Jr  r   at    the    Ttdtjkm 

387 


1  THESSALONIANS  III. 


Bkought  Back  Oowcxkning  their  Faith  and  Cha- 
arrr:  Fhatkbs  fob  them.  1.  Wherefore— because  of  our 
earnest  love  to  70a  (ch.  2.  17-20).    forbear— "endure"  the 
suspense.   'He  Greek  Is  lit.  applied  to  a  watertight  vessel. 
'.Then  w©  could  no  longer  contain  ourselves  in  our  yearn- 
»a«  tjesiia  for  yon.    left  at  Alliens  alone— See  my  Intro- 
•iuciiwi.    This  implies  that  he  sent  Timothy  from.  Athens, 
thither  the  latter  had  followed  him.    However,  the  "we" 
favours  Alfokd's  view  that  the  determination  to  send 
Timothy  was  formed  during  the  hasty  consultation  of 
Paul,  Silas,  and  Timothy,  previous  to  his  departure  from 
lierea,  and  that  then  he  with  them  "  resolved  "  to  be  "  left 
alone"  at  Athens,  when  he  should  arrive  there:  Timothy 
and  Silas  not  accompanying  him,  but  remaining  at  Berea. 
Thus  the  "  I,"  t;.  5,  will  express  that  the  act  of  sending 
Timothy,  when  he  arrived  at  Athens,  was  PauFs,  whilst 
the   determination   that   Paul  should  be  left  alone   at 
Athens,  was  that  of  the  brethren  as  well  as  himself,  at 
Berea,  whence  he  uses,  v.  1,  "we."    The  non-mention  of 
Silas  at  Athens  Implies,  that  he  did  not  follow  Paul  to 
Athens  as  was  at  first  intended ;  but  Timothy  did.    Thus, 
the  history,  Acts  17. 14, 15,  accords  with  the  Epistle.    The 
word  "left  behind"  {Greek)  implies,  that  Timothy  had 
been  with  him  at  Athens.    It  was  an  act  of  self-denial  for 
their  sakes  that  Paul  deprived  himself  of  the  presence  of 
Timothy  at  Athens,  which  would  have  been  so  cheering 
to  him  in  the  midst  of  philosophic  cavillers;   but  from 
love  to  the  Thessalonlans,  he  Is  well  content  to  be  left  all 
'  alone  "  in  the  great  city.    2.  minister  of  God  and  our 
fellow-labourer— Some  oldest  MSS.  read,  "  fellow- work- 
man with  God;"  others,  "minister  of  God."    The  former 
is  probably  genuine,  as  copyists  probably  altered  it  to  the 
latter  to  avoid  the  bold  phrase,  which,  however,  is  sanc- 
tioned by  1  Corinthians  8.  9;  2  Corinthians  6. 1.    English 
Version  reading  is  not  well  supported,  and  Is  plainly  com- 
pounded out  of  the  two  other  readings.    Paul  calls  Tim- 
othy "our  brother"  here;  but  In  1  Corinthians  4. 17,  "my 
son."    He  speaks  thus  highly  of  one  so  lately  ordained, 
both  to  impress  the  Thessalonlans  with  a  high  respect  for 
the  delegate  sent  to  them,  and  to  encourage  Timothy,  who 
seems  to  have  been  of  a  timid  character  (1  Timothy  4.  12; 
i.  23).    "Gospel  ministers  do  the  work  of  God  with  Him, 
for  Him,  and  under  Him."  [Edmunds.]  establish—  Greek, 
"  confirm."    In  2  Thessalonlans  3.  3,  God  is  said  to  "  stab- 
lish:"    He   Is   the   true  establishes  ministers   are    His 
"  instruments."    concerning—  Greek,  "  in  behalf  of,"  i.  e„ 
for  the  furtherance  of  your  faith.   The  Greek  for  "  com  fort " 
Includes  also  the  idea  "exhort."    The  Thessalonlans  in 
their  trials  needed  both  (v.  8;  cf.  Acts  14.  22).    3.  moved— 
"shaken,"  "disturbed."    The   Greek  is  lit.  said  of  dogs 
wagging  the  tail  In  fawning  on  one.   Therefore  Tittmann 
explains  it,  "That  no  man  should,  amidst  his  calamities, 
be  allured  by  the  flattering  hope  of  a  more  pleasant  life  to 
abandon  his  duty."     So  Elsneb  and  Ben  gel,  "cajoled 
out  of  his  faith."    In  afflictions,  relatives  and  opponents 
combine  with  the  ease-loving  heart  itself  in  flatteries, 
which  it  needs   strong  faith  to  overcome,     yourselves 
know— we  always  candidly  told  you  so  (v.  4 ;  Acts  14.  22). 
None  but  a  religion  from  God  would  have  held  out  such  a 
trying  prospect  to  those  who  should  embrace  it,  and  yet 
succeed  in  winning  converts,  we — Christians,  appointed 
thereunto— by  God's  counsel  (ch.  5.  9).   4.  that  we  should 
suffer—  Greek,  "  that  we  are  about  (we  are  sure)  to  suffer  " 
according  to  the  appointment  of  God  (v.  3).    even  as—"  even 
(exactly)  as  it  both  came  to  pass  and  ye  know :"  ye  know 
both  that  it  came  to  pass,  and  that  we  foretold  it  (cf.  John 
13. 19).    The  correspondence  of  the  event  to  the  prediction 
powerfully  confirms   faith:    "Forewarned,  forearmed." 
[Edmunds.]    The  repetition  of  "ye  know,"  so  frequently, 
is  designed  as  an  argument,  that  being  forewarned  of 
coming  affliction,  they  should  be  less  readily  "  moved  " 
toy  it.    5.  F»r  this  cause— Because  I  know  of  your  "  tribu- 
lation" having  actually  begun  (v.  4).     when  I— Greek, 
"when  I  also  (as  well  as  Timothy,  who,  Paul  delicately 
Implies,  was  equally  anxious  respecting  them,  cf.  "  we," 
».  1),  could  no  longer  contain  myself"  (endure  the  sus- 
pense).   I  sent— Paul  was  the  actual  sender;  hence  the 
"I  '  hare:  Paul,  811as,  and  Timothy  himself  had  agreed 
388 


on  the  mission  already,  before  Paul  weut  to  Athens- 
hence  the  "we,"  v.  1  (Note),  to  know — to  learu  the  statu 
of  your  faith,  whether  it  stood  the  trial  (Colossians  4.  8). 
lest  .  .  .  have  tempted  .  .  .  and  .  .  .  be— The  indicatlv« 
is  used  in  the  former  sentence,  the  subjunctive  in  ths 
latter.  Translate  therefore,  "  To  know  .  .  .  whether  haply 
the  tempter  have  tempted  you  (the  indicative  Implying 
that  he  supposed  such  was  the  case),  and  lest  (in  that  cane) 
our  labour  may  prove  to  be  In  vain  "  (cf.  Galatians  4.  11). 
Our  labour  in  preaching  would  In  that  case  be  vain,  so 
far  as  ye  are  concerned,  but  not  as  concerns  us  so  far  aa 
uwhave  sincerely  laboured  (Isaiah  49.  4;  1  Corinthians  8. 


8).     6.   Join    "now"  with    "come: 


'  But    Tlmotheua 


having  just  now  come  from  you  unto  us."  [Adfobd.]  Thus 
it  appears  (cf.  Acts  18.  5)  Paul  is  writing  from  Corinth. 
your  faith  and  charity— <ch .  1.  3 ;  cf.  2  Thessalonlans  1. 
8,  whence  It  seems  their  faith  subsequently  Increased  Btill 
more.)  Faith  was  the  solid  foundation  :  charity  the  cement 
which  held  together  the  superstructure  of  their  practice 
on  that  foundation.  In  that  charity  was  Included  their 
"good  (kindly)  remembrance"  of  their  teachers,  desir- 
ing greatly — Greek,  "  having  a  yearning  desire  for."  we 
also — The  desires  of  loving  friends  for  one  another's  pres- 
ence are  reciprocal.  7.  over  yon— In  respect  to  you.  In 
—In  the  midst  of:  notwithstanding  "all  our  distress 
(Greek,  'necessity')  and  affliction,"  viz.,  external  trials  at 
Corinth,  whence  Paul  writes  (cf.  v.  6,  with  Acts  18.  5-10).  8. 
now— as  the  case  Is;  seeing  ye  stand  fast.  "We  live— we 
flourish.  It  revives  us  In  our  affliction  to  hear  of  your 
steadfastness  (Psalm  22. 26 ;  8  John  3. 4)  If— Implying  that 
the  vivid  Joy  which  the  missionaries  "now"  feel,  will  con- 
tinue if  the  Thessalonlans  continue  steadfast.  They  still 
needed  exhortation,  v.  10;  therefore  he  subjoins  the  con- 
ditional clause,  "  If  ye,"  Ac.  (Phillppians  4.  1).  ».  what— 
what  sufficient  thanks?  render  .  .  .  again — In  return  for 
His  goodness  (Psalm  116. 12).  for  you—"  concerning  you." 
for  all  the  Joy— on  account  of  all  the  Joy.  It  was  "  com- 
fort," v.  7,  now  it  is  more,  viz.,  joy.  foryoursakes — on  your 
account,  before  our  God — It  Is  a  Joy  which  will  bear  God's 
searching  eye :  a  Joy  as  In  the  presence  of  God,  not  self- 
seeking,  but  disinterested,  sincere,  and  spiritual  (cf.  ch.  S. 
20 ;  Joh  n  15. 11).  10.  Night  and  day— (Note,  ch.  2. 9.)  Night 
is  the  season  for  the  saint's  holiest  meditations  and 
prayers  (2  Timothy  1.  8).  praying— connected  with, 
"we  Joy:"  We  Joy  whilst  we  pray;  or  else  as  Alford, 
What  thanks  can  we  render  to  God  whilst  we  prayf  The 
Greek  implies  a  beseeching  request,  exceedingly — lit., 
"more  than  exceeding  abundantly"  (cf.  Ephesians  8.  20). 
that  which  U  lacking— Even  the  Thessalonlans  had 
points  in  which  they  needed  Improvement.  [Bengel.] 
(Luke  17.  5.)  Their  doctrinal  views  as  to  the  nearness  of 
Christ's  coming,  and  as  to  the  state  of  those  who  had  fallen 
asleep,  and  their  practice  In  some  points,  needed  correc- 
tion (ch.  4.  1-9).  Paul's  method  was  to  begin  by  commend- 
ing what  was  praiseworthy,  and  then  to  correct  what  was 
amiss;  a  good  pattern  to  all  admonishers  of  others.  11. 
Translate,  "Jfoj/God  Himself,  even  our  Father  (there  being 
but  one  article  in  the  Greek,  requires  this  translation, '  He 
who  is  at  once  God  and  our  Father'),  direct,"  <&c.  The 
"Himself"  stands  in  contrast  with  "we"  (ch.  2.  18);  wt 
desired  to  come,  but  could  not  through  Satan's  hindrance; 
but  if  God  Himself  direct  our  way  (as  we  pray),  none  can 
hinder  Him  (2  Thessalonlans  2.  16,  17).  It  is  a  remarkable 
proof  of  the  unity  of  the  Father  and  Son,  that  in  the  Greek 
here,  and  in  2  Thessalonlans  2.  16,  17,  the  verb  Is  singular, 
implying  that  the  subject,  the  Father  and  Son,  are  but 
one  in  essential  Being,  not  in  mere  unity  of  will.  Almost 
all  the  chapters  in  both  Epistles  to  the  Thessalonlans  ar* 
sealed,  each  with  Its  own  prayer  (ch.  5. 23 ;  2  Thessalonlans 
1.  11;  2. 16;  3.  5, 16).  [Bengei,.]  St.  Paul  does  not  think  th» 
prosperous  issue  of  a  Journey  an  unfit  subject  for  prayer 
(Romans  1.  10;  15.  82).  [Edmunds.]  His  prayer,  though 
the  answer  was  deferred,  in  about  five  years  afterwards 
was  fulfilled  in  his  return  to  Macedonia.  13.  The  "you " 
In  the  Greek  is  emphatically  put  first;  "But"  (so  the  Greek 
for  "and")  what  concerns  "you,"  whether  we  come  oj 
not,  "may  the  Lord  make  you  to  increase  and  abound  is 
love,"  Ac.    The  Greek  for  "Increase"  has  *,  more  poeflfc* 


1  THE8SAL0NIANS  IV. 


toroo ;  that  for  "  abound  "  a  more  comparative  force,  "Make 
foa/uli  (supplying  "  that  which  Is  lacking,"  v.  10)  and  even 
abound."  "The  Lord"  may  here  be  the  Holy  Spirit;  so 
the  Three  Persons  of  the  Trinity  will  be  appealed  to  (cf.  v. 
IS),  as  In  2  Thessalonlans  3.  5.  So  the  Holy  Ghost  is  called 
"  the  Lord  "  (2  Corinthians  3. 17).  "  Love  "  is  the  fruit  of 
the  Spirit  (Oalatians  5.  22),  and  His  office  is  "  to  stablish 
In  holiness"  (v.  13;  1  Peter  1.  2).  13.  your  hearts— which 
are  naturally  the  spring  and  seat  of  unholiness.  before 
Sod,  even  our  Father— rather,  "  before  Him  who  is  at 
•nee  God  and  our  Father."  Before  not  merely  men,  but 
Him  who  will  not  be  deceived  by  the  mere  show  of  holi- 
ness, i.  «.,  may  your  holiness  be  such  as  will  stand  His 
Marching  scrutiny,  coming- Or eek,  "presence,"  or  "  ar- 
rival." with  all  hit  saints— including  both  the  holy  an- 
gels and  the  holy  elect  of  men  (ch.  4. 14;  Daniel  7. 10;  Zech- 
ariah  14. 5;  Matthew  2k.  31 ;  2  Thessalonians  1.  7).  The  saints 
are  "His"  (Acts 9.  13).  We  must  have  "holiness"  If  we 
are  to  be  numbered  with  His  holy  ones  or  "  saints."  On 
"unblamable."  cf.  Revelation  14.5.  This  verse  (cf.  v.  12) 
■hows  that  "love"  is  the  spring  of  true  "holiness" 
(Matthew  5.  44-48 ;  Romans  13. 10 ;  Colossians  3. 14).  God  Is 
He  who  really  "  stabllshes;"  Timothy  and  other  ministers 
are  but  Instruments  (v.  2)  in  "stablishing." 

CHAPTER     IV. 

Ver.  1-18.  Exhortations  to  Chastity;  Brotherly 
Lovk  ;  Quiet  Industry  ;  abstinence  from  Undue  Sor- 
row for  Departed  Friends,  for  at  Christ's  Coming 
add  His  Saints  shall  be  Glorified.  1.  Furthermore 
—Greek,  "As  to  what  remains."  Generally  used  towards 
the  close  of  his  Epistles  (Ephesians  6.  10 ;  Philipplans  4. 8). 
then— with  a  view  to  the  love  and  holiness  (ch.  3. 12, 13) 
Which  we  have  Just  prayed  for  In  your  behalf,  we  now  give 
you  exhortation,  beseech—"  ask  "  as  if  It  were  apersonal 
favour,  by— rather  as  Greek,  "in  the  Lord  Jesus;"  In 
communion  with  the  Lord  Jesus,  as  Christian  miniiters 
dealing  with  Christian  people.  [Edmunds.]  as  ye  .  .  . 
received— when  we  were  with  you  (ch.  2. 13).  how- Greek, 
the  "how,"  i.  e.,  the  manner,  walls  and  .  . .  please  God— 
L  «.,  "and  so  please  God,"  viz.,  by  your  walk;  In  contrast 
to  the  Jews  who  "  please  not  God  "  (ch.  2. 15).  The  oldest 
MS8.  add  a  clause  here,  "  even  as  also  ye  do  walk  "  (cf.  ch. 
4.  10 ;  5. 11).  These  words,  which  he  was  able  to  say  of  them 
with  truth,  conciliate  a  favourable  hearing  for  the  pre- 
cepts which  follow.  Also  the  expression,  "  abound  more 
and  more,"  Implies  that  there  had  gone  before  a  recogni- 
tion of  their  already  In  some  measure  walking  so.  2.  by 
the  Lord  Jesus— by  His  authority  and  direction,  not  by 
our  own.  He  uses  the  strong  term  "commandments,"  in 
writing  to  this  Church  not  long  founded,  knowing  that 
they  would  take  It  In  a  right  spirit,  and  feeling  it  desir- 
able that  they  should  understand  he  spake  with  Divine 
authority.  He  seldom  uses  the  term  in  writing  subse- 
quently, when  his  authority  was  established,  to  other 
churches.  1  Corinthians  7. 10 ;  11. 17 ;  and  1  Timothy  1. 5  (v. 
18,  where  the  subject  accounts  for  the  strong  expression) 
are  the  exceptions.  "The  Lord"  marks  His  paramount 
authority,  requiring  implicit  obedience.  3.  For— En- 
forcing the  assertion  that  his  "commandments"  were 
"  by  (the  authority  of)  the  Lord  Jesus  "  (v.  2).  Since  "this 
is  the  will  of  God,"  let  it  be  your  will  also,  fornication 
—not  regarded  as  a  Bin  at  all  among  the  heathen,  and  so 
needing  the  more  to  be  denounced  (Acts  15.  20).  4.  know 
—by  moral  self-control,  how  to  possess  his  vessel— rather 
u  Greek,  "how  to  acquire  (get  for  himself)  his  own  vessel," 
i.  e\,  that  each  should  have  his  own  wife  so  as  to  avoid  for- 
nication [v.  3 ;  1  Corinthians 7. 2).  The  emphatical  position 
of  'his  own"  in  the  Greek,  and  the  use  of  "vessel"  for 
wye.  in  1  Peter  3. 7,  and  in  common  Jewish  phraseology, 
tad  the  correct  translation  "acquire,"  all  Justify  this  ren- 

ienng  in  sanctlilcation— (Romans  6. 19;  1  Corinthians 
115,18)  Thus,  "his  own"  stands  in  opposition  to  dis- 
honouring bis  brother  by  lusting  after  his  wife  (v.  6). 
taonowr— (Hebrews  13.4)  contrasted  with  "  dishonour  their 

vwn  bodies  "  (Romans  1.  24).  5.  in  the  lust— Greek,  "  pas- 
«Um  ■"  which  implies  that  such  u  one  is  unconsciously  the 


passive  slave  of  Inst,  which  know  not  God— and  so  kno» 
no  better.  Ignorance  of  true  religion  is  the  parent  of  nn 
chastity  (Ephesians  4. 18, 19).  A  people's  morals  are  Ilk* 
the  objects  of  their  worship  (Deuteronomy  7.  26 ;  Psalm 
115.  8;  Romans  1.  23,  24).  6.  go  beyond— transgress  the 
bounds  of  rectitude  in  respect  to  his  brother,  defraud— 
"  overreach  "  [Alford]  ;  "take  advantage  of."  [Edmunds.^ 
in  any  matter— rather  as  Greek,  "  in  the  matter ;"  a  deco- 
rous expression  for  the  matter  now  In  question ;  the  con- 
jugal honour  of  his  neighbour  as  a  husband,  v.  4 ;  v.  7  also 
confirms  this  view;  the  word  "brother"  enhances  the 
enormity  of  the  crime.  It  is  your  brother  whom  you  wrong 
(cf.  Proverbs  6.  27-83).  the  Lord— the  coming  Judge  (3 
Thessalonians  1.  7,  8).  avenger— the  Righter.  of  all  such 
—Greek,  "concerning  all  these  things;"  in  all  such  cases  of 
wrongs  against  a  neighbour's  conjugal  honour,  testified 
— Greek,  "constantly  testified."  [Alford.]  7.  unto—  Greek. 
"  for  the  purpose  of."  unto— rather  as  Greek, "  in ;"  mark- 
ing that  "  holiness  "  Is  the  element  in  which  our  calling 
has  place ;  in  a  sphere  of  holiness.  Saint  is  another  name 
for  Christian.  8.  despiseth—  Greek,  "setteth  at  naught" 
such  engagements  imposed  on  him  In  his  calling,  v.  7 ;  in 
relation  to  his  "brother,"  v.  6.  He  who  doth  so,  "sets  al 
naught  not  man  (as  for  instance  his  brother),  but  God  " 
(Psalm  51.  4).  Or,  as  the  Greek  verb  (Luke  10.  16;  John  12. 
48)  Is  used  of  despising  or  rejecting  God's  minister,  It  may 
mean  here,  "  He  who  despiseth  "  or  "  rejecteth  "  these  out 
ministerial  precepts,  who  hath  also  given  unto  us — So 
some  oldest  MSS.  read,  but  most  oldest  MSS.  read,  "  Whc 
(without  'also')  giveth  (present)  unto  you"  (not  "us"),  his 
Spirit—  Greek,  "His  own  Spirit,  the  Holy  (One);"  thus  em- 
phatically marking  "  holiness"  (v.  7)  as  the  end  for  whieu 
the  Holy  (One)  is  being  given.  "Unto  you"  in  the  Greek,  im- 
plies that  the  Spirit  is  being  given  unto,  into  (put  into  yooi 
hearts),  and  among  you  (cf.  ch.  2.  9;  Ephesians  4.  30).  Giv- 
eth implies  that  sanctiflcatlon  is  not  merely  a  work  once 
for  all  accomplished  in  the  past,  but  a  present  progressive 
work.  So  the  Church  of  England  Catechism,  "  sanctifleth 
(present)  all  the  elect  people  of  God."  "  His  own"  ironies 
that  as  He  gives  you  that  which  is  essentially  identical 
with  Himself,  He  expects  you  should  become  like  Himself 
(1  Peter  1. 16;  2  Peter  1.  4).  9.  brotherly  love— referring 
here  to  acts  of  brotherly  kindness  in  relieving  distressed 
brethren.  Some  oldest  MSS.  support  English  Version  read. 
ing,  "yb  have;"  others,  and  those  the  weightiest,  read, 
"Wk  have."  We  need  not  write,  as  ye  yourselves  are 
taught,  and  that  by  God;  viz.,  in  the  heart  by  the  Holy 
Spirit  (John  6. 45;  Hebrews  8. 11 ;  1  John  2.  20,  27).  to  love 
—Greek,  "with  a  view  to,"  or  "to  the  end  of  your  loving 
one  another."  Divine  teachings  have  their  confluence  in 
love.  [BENGEL.]  10.  And  indeed—  Greek,  "For  even." 
11.  study  to  be  quiet—  Greek,  "make  it  your  ambition  to 
be  quiet,  and  to  do  your  own  business."  In  direct  contrast 
to  the  world's  ambition,  which  is,  "  to  make  a  great  stir," 
and  "  to  be  busybodles"  (2  Thessalonians  8. 11, 12),  work 
with  your  own  hands  — The  Thessalonlan  convert* 
were,  it  thus  seems,  chiefly  of  the  working  classes.  Their 
expectation  of  the  immediate  coming  of  Christ  led  some 
enthusiasts  among  them  to  neglect  their  dally  work,  and 
be  dependent  on  the  bounty  of  others.  See  end  of  v.  12. 
The  expectation  was  right  in  so  far  as  that  the  Church 
should  be  always  looking  for  Him ;  but  they  were  wrong 
in  making  it  a  ground  for  neglecting  their  dally  work. 
The  evil,  as  it  subsequently  became  worse,  is  more 
strongly  reproved  (2  Thessalonians  8. 6-12).  13.  honestly 
—In  the  Old  English  sense,  "becomingly,"  as  becomes 
your  Christian  profession;  not  bringing  discredit  on  it  in 
the  eyes  of  the  outer  world,  as  if  Christianity  led  to  slotb 
and  poverty  (Romans  13. 13;  1  Peter  2. 12).  them  .  . 
without— outside  the  Christian  Church  (Mark  4.  11; 
have  lack  of  nothing— not  have  to  beg  from  others  tm 
the  supply  of  your  wants  (cf.  Ephesians  4.  28).  So  fai 
from  needing  to  beg  from  others,  we  ought  to  work  and 
get  the  means  of  supplying  the  need  of  others.  Freedom 
from  pecuniary  embarrassment  is  to  be  desired  by  the 
Christian  on  account  of  the  liberty  which  it  bestows.  IX 
The  leading  topic  of  Paul's  preaching  at  ThessalOBlc* 
having  been  the  coming  kingdom  (Acts  17.  7),  some  pe» 

389 


1  THESSALONIANS   IV. 


verted  It  Into  a  cause  for  fear  Id  respect  to  friends  lately 
deceased,  as  If  these  would  be  excluded  from  the  glory 
which  tnose  found  alive  alone  should  share.    This  error 
Bt.  Paul  here  corrects  (cf.  ch.  5. 10).    I  would  not— All  the 
oldest  MSB.  and  versions  have  "we  would  not."    My  fel- 
low-labourers (Silas  and  Timothy)  and  myself,  desire  that 
ye  should  not  be  ignorant,    thein  which  are  asleep— The 
oldest  MSB.  read  (present),  "them  which  are  sleeping. •" 
the  same  as  "  the  dead  in  Christ"  (t>.  16),  to  whose  bodies 
(Daniel  12.2,  not  their  souls;  Ecclesiastes  12.7;  2  Corin- 
thians 5.8)  death  is  a  calm  and  holy  sleep,  from  which  the 
resurrection   shall   awake   them    to   glory.      The   word 
"cemetery"  means  a  sleeping-place.    Observe,  the  glory 
and  chief  hope  of  the  Church  are  not  to  be  realized  at 
death,  but  at  the  Lord's  coming;  one  is  not  to  anticipate 
the  other,  but  all  are  to  be  glorified  together  at  Christ's 
coming  (Colossians  3.  4 ;  Hebrews  11.  40).     Death  affeots 
the  mere  individual ;  but  the  coming  of  Jesus  the  whole 
Church;  at  dearth  our  souls  are  invisibly  and  individual- 
ly with  the  Lord ;  at  Christ's  coming  the  whole  Church, 
with  all  Its  members,  in  body  and  soul,  shall  be  visibly 
and  collectively  with  Him.    As  this  is  offered  as  a  conso- 
lation to  mourning  relatives,  the  mutual  recognition  of  the 
taints  at  Christ's  coming  is  hereby  Implied,    that  ye  sor- 
row not,  even  as  others — Greek,  "  the  rest;"  all  the  rest 
of  the  world  besides  Christians.    Not  all  natural  mourn- 
ing for  dead  friends  is  forbidden :  for  the  Lord  Jesus  and 
Paul  sinlessly  gave  way  to  it  (John  11.  31,  33,  35;  Phillp- 
pians  2.  27).    But  sorrow  as  though  there  were  "  no  hope," 
which  Indeed  the  heathen  had  not  (Ephesians  2. 12):  the 
Christian  hope  here  meant  Is  that  of  the  resurrection.    Cf. 
Psalm  16.  9, 11 ;  17. 15;  73.  24;  Proverbs  14.  32,  show  that  the 
Old  Testament  Church,  though  not  having  the  hope  so 
bright  (Isaiah  38. 18, 19),  yet  hud  this  hope.    Contrast  Ca- 
tullus, 5.  4,  "When  once  our  brief  day  has  set,  we  must 
sleep  one  everlasting  night."  The  sepulchral  inscriptions 
of  heathen  Thessalonica  express  the  hopeless  view  taken 
as  to  those  once  dead :  as  ^Eschylus  writes,  "  Of  one  once 
dead  there  Is  no  resurrection."    Whatever  glimpses  some 
heathen  philosophers  had  of  the  existence  of  the  soul 
after  death,  they  had  none  whatever  of  the  body  (Acts  17. 
18,  20,  82).    14.  For  if— Confirmation  of  his  statement,  v. 
13,  that  the  removal  of  ignorance  as  to  the  sleeping  be- 
lievers would  remove  undue  grief  respecting  tiiem.    See 
v.  18,  "  hope."    Hence  It  appears  our  hope  rests  on  our  faith 
("If  we  believe").     "As  surely  as  we  all   believe  that 
Christ  died  and  rose  again  (the  very  doctrine  specified  as 
taught  at  Thessalonica,  Acts  17.  3),  so  also  will  God  bring 
those  laid  to  sleep  by  Jesus  with  Him"  (Jesus.    So  the  order 
and  balance  of  the  members  of  the  Greek  sentence  require 
as  to  translate).    Believers  are  laid  In  sleep  by  Jesus,  and 
so  will  be  brought,  back  from  sleep  with  Jesus  in  His 
train  when  He  comes.    The  disembodied  souls  are  not 
here  spoken  of;  the  reference  is  to  the  sleeping  bodies. 
The  facts  of  Christ's  experience  are  repeated  in  the  be- 
liever's.   He  died  and  then  rose:  so  believers  shall  die 
and  then  rise  with  Him.    But  in  His  case  death  is  the 
term  used,  1  Corinthians  15.  3,  6,  <tc. ;  in  theirs,  sleep;  be- 
cause His  death  has  taken  for  them  the  sting  from  death. 
The  same  Hand  that  shall  raise  them  is  that  which  laid 
them  to  sleep.    "  Laid  to  sleep  by  Jesus,"  answers  to  "  dead 
In  Christ"  (v.  16).    15.  by  the  word  of  the  Lord—  Greek, 
"  In,"  i.  e.,  in  virtue  of  a  direct  revelation  from  the  Lord  to 
me.    So  1  Kings  20.  35.    This  is  the  "  mystery,"  a  truth 
once  hidden,  now  revealed,  which  Paul  shows  (1  Corin- 
thians 15.  51,  52).     prevent— »'.  e.,  anticipate.    So  far  were 
the  early  Christians  from  regarding  their  departed  breth- 
ren as  anticipating  them  in  entering  glory,  that   they 
needed  to   be  assured  that   those  who   remain    to   the 
coming  of  the  Lord  "will  not  anticipate  them  that  are 
asleep."    The  "we"  means  whichever  of  us  are  alive  and 
remain  unto  the  coming  of  the  Lord.   The  Spirit  designed 
that  believers  in  each  successive  age  should  live  in  con- 
tinued expectation  of  the  Lord's  coming,  not  knowing 
but  that  they  should  be  among  those  found  alive  at  His 
aomlng  (Matthew  24.  42).    It  is  a  sad  fall  from  this  blessed 
hope,  that  death  Is  looked  for  by  most  men,  rather  than 
the   coming   of  our   Loxd.    Each  successive  generation 
35* 


in  its  time  and  place  represents  the  generation  which 
shall  actually  survive  till  His  coming  (Matthew  25.  '3- 
Romans  13. 11;  1  Corinthians  15.  51;  James  5.  9;  1  Peter  1 
5, 6).     The  Spirit   subsequently  revealed   by  Paul    tnat 
which  is  not   inconsistent  with    the   expectation    here 
taught  of  the  Lord's  coming  at  any  time,  vie.,  that  His 
coming  would  not  be  until  there  should  be  a  "falling 
away  first"  (2  Thessalonlans  2.  2,  3) ;  but  as  symptoms  of 
this  soon  appeared,  none  could  say  but  that  still  this  pre- 
cursory event  might  be  realized,  and  so  the  Lord  come  in 
his  day.    Each  successive  revelation  fills  In  the  details 
of  the  general  outline  first  given.    So  Paul  subsequently, 
whilst   still   looking   mainly  for  the  Lord's  coming  to 
clothe  him  with  his  body  from  heaven,  looks  for  going 
to  be  with  Christ  in  the  meanwhile  (2  Corinthians  5. l-li'; 
Philippians  1.6,23;  3.20,21;  4.5).    Edmunds  well  says.  The 
"we"  is  an  affectionate  identifying  of  ourselves  with  our 
fellows  of  all  ages,  as  members  of  the  same  body,  under 
the  same  Head,  Christ  Jesus.    So  Hosea  12.  4,  "  God  spake 
with  us  in  Bethel,"*',  e.,  with  Israel.    "We  did  rejoice," 
i.  e.,  Israel  at  the  Red  Sea  (Psalm  66.  6).    Though  neither 
Hosea,  nor  David,  was  alive  at  the  times  referred  to,  yet 
each  identifies  himself  with  those  that  were  present.    16. 
himself-  in  all  the  Majesty  of  His  presence  in  person,  not 
by  deputy,    descend— even  as  He  ascended  (Acts  1.  11). 
with—  Greek,  "in,"  implying  one  concomitant  circum- 
stance attending  His  appearing,    shout—  Greek,  "signal- 
shout,"  "war-shout."    Jesus  is  represented  as  a  victori- 
ous King,  giving  the  word  of  command  to  the  hosts  of 
heaven  in  His  train  for  the  last  onslaught,  at  His  final 
triumph  over  sin,  death,  and  Satan  (Revelation  19. 11-21). 
the  voice  of  .  .  .  archangel — distinct  from  the  "  signal- 
shout."    Michael  is  perhaps  meant  (Jude  9 ;  Revelatioa 
12.  7),  to  whom  especially  Is  committed  the  guardianship 
of  the  people  of  God  (Daniel  10.  13).    tramp  of  God— th< 
trumpet  blast  which  usually  accompanies  God's  mani- 
festation in  glory  (Exodus  19.  16;  Psalm  47.5);   here  the 
last  of  the  three  accompaniments  of  His  appearing:  m 
the  trumpet  was  used  to  convene  God's  people  to  theli 
solemn  convocations  (Numbers  10.  2, 10 ;  31.  6),  so  here  te 
summon  God's  elect  together,  preparatory  to  their  glori- 
fication with  Christ  (Psalm  50. 1-5;   Matthew  24.  81 ;  1  Co- 
rinthians 15. 52).  shall  rise  first— previously  to  the  living 
being  "  caught  up."    The  "  first"  here  has  no  reference  to 
the  first  resurrection,  as  contrasted  with  that  of  "  the  rest 
of  the  dead."    That  reference  occurs  elsewhere  (Matthew 
13.41,  42,  50;  John  5.29;  1  Corinthians  15.23,  24;  Revelation 
20.5,6),  it  simply  stands  In  opposition  to  "then,"  v.  17. 
First,  "the  dead  in  Christ"  shall  rise,  then  the  living 
shall  be  caught  up.    The  Lord's  people  alone  <rre  spoken 
of  here.    17.  we  -which  are  alive  .  .  .  shall   be  caught 
up — after  having  been  "changed  in  a  moment"  (1  Corin- 
thians 15.  51,  52).    Again  he  says,  "we,"  recommending 
thus  the  expression  to  Christians  of  all  ages,  each  genera- 
tion bequeathing  to  the  succeeding  one  a  continually  in- 
creasing obligation  to  look  for  the  coming  of  the  Lord. 
[Edmunds.]    together    -with    them — all    togethei :    the 
raised  dead,  and  changed  living,  forming  one  Joint  body. 
in  the  clouds — Greek,  "  in  clouds."    The  same  honour  is 
conferred  on  them  as  on  their  Lord.    As  He  was  taken  in 
a  cloud  at  His  ascension  (Acts  1.  9),  so  at  His  return  with 
clouds  (Revelation  1. 7),  they  shall  be  caught  up  in  clouds. 
The  clouds  are  His  and  their  triumphal  chariot  (Psalrn 
104.  3;  Daniel  7.  13).  Ellicott  explains  the  Greek,  "  robed 
round  by  upbearing  clouds"  (A ids  to  Faith),    in  the  air- 
rather,   "into  the  air;"  caught  up  into    the  region  Just 
above  the  earth,  where  the  meeting  (cf.  Matthew  25.  1.  6) 
shall  take  place  between  them  ascending,  and  their  Lord 
descending  towards  the  earth.    Not  that  the  air  is  to  be 
the  place  of  their  lasting  abode  with  Him.    and  so  shall 
we  ever  be  with  the  Lord— no  more  parting,  and   am 
more  going  out  (Revelation  3.  12i.    His  point  being  estab- 
lished, that  the  dead  In  Christ  shall  be  on  terms  of  eqca! 
advantage  with  those  found  alive  at  Christ's  coming,  at- 
leaves  undefined  here  the  other  events  foretold  elsewhere 
(as  not  being  necessary  to  his  discussion),  Christ's  reiga 
on  earth  with  His  saints  (1  Corinthians  6.  2.  S),  the  fin*  I 
judgment  and   glorification  of  His  saints  in  the  n»« 


!  THES8ALONIAN8  V. 


tm ton  and  earth.    18.  comfort  one  another — In  your 

mourning  for  the  dead  (v.  13). 

CHAPTER    V. 

Ver.  1-38.    Thb  Suddenness  of  Christ's  Coming  a  Mo- 
«vb  fob  Watchfulness:  Various  Precepts  :  Prater 
sob  their  being  found  Blameless,  Body,  Soul,  and 
Spirit,  at  Christ's  Coming:  Conclusion,    l.  times— 
{he  general  and  Indefinite  term  for  chronological  periods. 
tmwohs  - the   opportune  times   (Daniel  7.  12;    Acta  1.  7). 
Ifm«  denotes  quantity ;  season,  quality.    Seasons  are  parts 
<at  timet,    ye  hare  no  need— those  who  watch  do  not  need 
to  be  told  when  the  hour  will  come,  for  they  are  always 
ready.   [Bengel.]    2.  aa  a  thief  In  the  night— The  apos- 
tles In  this  Image  follow  the  parable  of  their  Lord,  ex- 
pressing how  the  Lord's  coming  shall  take  men  by  sur- 
prise (Matthew  24. 43 ;  2  Peter  3. 10).  "  The  night  is  wherever 
there  is  quiet  unconcern."    [Bengel.]    "At  midnight" 
(perhaps  figurative:  to  some  parts  of  the  earth  It  will  be 
Uterai  night),  Matthew  25.  6.    The  thief  not  only  gives  no 
notice  of  his  approach,  but  takes  all  precaution  to  pre- 
vent the  household  knowing  of  it.    So  the  Lord  (Revela- 
tion 16. 15).    Signs  will  precede  the  coming,  to  confirm  the 
patient  hope  of  the  watchful  believer ;  but  the  coming  it- 
-  self  shall  be  sudden  at  last  (Matthew  24. 32-36 ;  Luke  21. 25- 
32,35).  cometh— present :  expressing  its  speedy  and  awful 
certainly.  3.  they— the  men  of  the  world.  Verses  5, 6;  ch.  4. 
18,  "others,"  all  the  rest  of  the  world  save  Christians. 
Peace— (Judges  18.  7,  9,  27,  28;  Jeremiah  6.  14;   Ezekiel  13. 
10.)    then — at  that  very  moment  when  they  least  expect  it. 
Cf.  the  case  of  Belshazzar,  Daniel  5. 1-5,  6,  9,  26-28 ;  Herod, 
Acts  12.  21-23.     «udden— "  unawares"    (Luke   21.  34).     as 
travail—"  As  the  labour  pang"  comes  in  an  instant  on 
(he  woman  when  otherwise  engaged  (Psalm  48.  6;  Isaiah 
13.  8).    shall  not  escapo—  Gre ek,  "  shall  not  at  all  escape." 
Another  awful  feature  of  tholr  ruin  :  there  shall  be  then 
no  possibility  of  shunnl  ng  It  however  they  desire  It  (Amos 
S.2,  8;  Revelation  6.  15,  16).     4.  not  In  darkness— not  In 
darkness  of  understanding  (<.  «.,  spiritual  Ignorance)  or 
of  the  moral  nature  (i.  e„  a  state  of  sin),  Epheslans  4. 18. 
that—  Greek,  "In  order  that:"  with  God  results  are  all 
purposed,    that  day—  Greek,  "the  day:"  the  day  of  the 
Lord  (Hebrews  10. 25,  "the  day"),  in  contrast  to  "dark- 
ness."   overtake— unexpectedly  (cf.  John    12.  35).    a*   a 
thief— The  two  oldest  MSS.  read,  "as  (the  daylight  over- 
takes) thieves"  (Job  24. 17).    Old  MSS.  and  Vulgate  read  as 
Snglish  Version.    5.  The  oldest  MSS.  read,  "  For  ye  are 
all,"  Ac.    Ye  have  no  reason  for  fear,  or  for  being  taken 
by  surprise,  by  the  coming  of  the  day  of  the  Lord :  "  For 
ye  are  all  sons  (so  the  Greek)  of  light  and  sons  of  day :"  a 
Hebrew  Idiom,   Implying   that  as  sons  resemble  their 
fathers,  so  you  are  in  character  light  (intellectually  and 
morally  Illuminated  in  a  spiritual  point  of  view),  Luke 
16.  8 ;  John  12.  36.    are  not  of— i.  e.,  belong  not  to  night  nor 
darkness.    The  change  of  person  from  " ye"  to  "we"  im- 
plies this :  Ye  are  sons  of  light  because  ye  are  Christians ; 
and  we.  Christians,  are  not  of  night  nor  darkness.    6. 
•then*—  Greek,  "the  rest"  of  the  world:  the  unconverted 
(oh.  4. 13).    "  Sleep"  here  is  worldly  apathy  to  spiritual 
things  (Romans  18. 11 ;  Epheslans  5. 14) ;  in  v.  7,  ordinary 
deep  ;  in  v.  10,  death,  watch— for  Christ's  coming,  lit., "  be 
wakeful."    The  same  Greek  occurs  1  Corinthians  15.  34;  2 
Timothy  2.  26.    be  sober— refraining  from  carnal  Indul- 
gence, mental  or  sensual  (1  Peter  5.  8).    7.  This  verse  is  to 
be  taken  in  the  literal  sense.    Night  is  the  time  when 
sleepers  sleep,  and  drinking  men  are  drunk.    To  sleep  by 
day  would  imply  great  Indolence;  to  be  drunken  by  day, 
great  shamelessness.    Now,  in  a   spiritual   sense,  "we 
Christians  profess  to  be  day  people,  not  night  people ; 
therefore   our  work  ought  to  be  day  work,   not   night 
work;   our  conduct  such  as  will  bear  the  eye  of  day, 
*nd  such  has  no  need  of  the  veil  of  night"  [Edmunds] 
t».  8).    8.  Faith,  hope,  and  love,  are   the   three  pre-emi- 
nent graces  (ch.  1.  S ;  1  Corinthians  13. 18).    We  must  not 
only  be  awake   and  sober,  bnt  also  armed;  not  only 
vatehltiL  bnt  also  guarded.    The  armour  here  Is  only  de- 
ls   Epheeians   6.  13-17,    also   offensive.     Here, 


therefore,  the  reference  Is  to  the  Christian  means  oC, 
being  guarded  against  being  surprised  by  the  day  of  tiM 
Lord  as  a  thief  \v  the  night.  The  helmet  and  breastplate 
defend  the  two  vital  parts,  the  head  and  the  heart  re- 
spectively. "  ^  1th  head  and  heart  right,  the  whole  mas 
is  right."  [Edmunds.]  The  head  needs  to  be  kept  from 
error,  the  heart  from  sin.  For  "  the  breastplate  of  right- 
eousness," Epheslans  6. 14,  we  have  here  "the  breastplate 
of  faith  and  love :"  for  the  righteousness  which  is  imputed 
to  man  for  Justification,  is  "faith  working  by  love"  (Ro- 
mans 4.  3,22-24;  Galatlans  5.  6).  Faith,  as  the  motive 
within,  and  love,  exhibited  In  outward  acts,  constitute  the 
perfection  of  righteousness.  In  Epheslans  6. 17  the  helmet 
Is  "  salvation ;"  here,  "  the  hope  of  salvation."  In  one 
aspect  "salvation"  is  a  present  possession  (John  3.  36;  & 
24;  1  John  5. 13);  in  another,  it  is  a  matter  of  hope  (Ro- 
mans 8.  24,  25).  Our  Head  primarily  wore  the  "  breast- 
plate of  righteousness"  and  "helmet  of  salvation,"  that 
we  might,  by  union  with  Him,  receive  both.  9.  For— As- 
signing the  ground  of  our  "  hopes"  (v.  8).  appointed  «a— 
translate,  "set"  (Acts  13.  47),  in  His  everlasting  purpose  of 
love  (ch.  3.  3;  2  Timothy  1.  9).  Contrast  Romans  9.  22; 
Jude  4.  to— i.  e.,  unto  wrath,  to  obtain—  Greek,  "to  the 
acquisition  of  salvation:"  said,  according  to  Bengel,  of 
one  saved  out  of  a  general  wreck,  when  all  things  else 
have  been  lost :  so  of  the  elect  saved  out  of  the  multitude 
of  the  lost  (2  Thessalonians  2. 13,  14).  The  fact  of  God's 
"appointment"  of  His  grace  "through  Jesus  Christ" 
(Epheslans  1.  5),  takes  away  the  notion  of  our  being  able 
to  "acquire"  salvation  of  ourselves.  Christ  "acquired  (so 
the  Greek  for  'purchased')  the  Church  (and  Its  salvation) 
with  his  own  blood"  (Acts  20.  28) ;  each  member  is  said  te 
be  appointed  by  God  to  the  "  acquiring  of  salvation."  Ib 
the  primary  sense,  God  does  the  work ;  in  the  secondary 
sense,  man  does  it.  10.  died  for  us—  Greek,  "  In  our  be- 
half." whetherwe  wake  or  sleep— whether  we  be  found 
at  Christ's  coming  awake,  i.  e.,  alive,  or  asleep,  i. «.,  in  oar 
graves,  together — all  of  us  together;  the  living  not  pre- 
ceding the  dead  in  their  glorification  "with  Him"  at  His 
coming  (ch.  4.  13).  11.  comfort  yourselves — Greek,  "  one 
another."  Here  he  reverts  to  the  same  consolatory  strain 
as  in  ch.  4. 18.  one  another— rather  as  Greek,  "  Edify  (ye) 
the  one  the  other:"  "Edify,"  lit.,  "  build  up,"  viz.,  in  faith, 
hope,  and  love,  by  discoursing  together  on  such  edifying 
topics  as  the  Lord's  coming,  and  the  glory  of  the  saints 
(Malachi  3. 16).  13.  beseech—"  Exhort"  is  the  expression 
in  v.  14;  here,  "we  beseech  you,"  as  if  it  were  a  personal 
favour  (Paul  making  the  cause  of  the  Thessalonlan  presby- 
ters, as  it  were,  his  own),  know— to  have  a  regard  and 
respect  for.  Recognize  their  office,  and  treat  them  ac- 
cordingly (cf.  1  Corinthians  16. 18)  with  reverence  and  with 
liberality  in  supplying  their  needs  (1  Timothy  5.  17).  The 
Thessalonlan  Church  having  been  newly  planted,  the 
ministers  were  necessarily  novices  (1  Timothy  3. 6),  which 
may  have  been  in  part  the  cause  of  the  people's  treating 
them  with  less  respect.  Paul's  practice  seems  to  have 
been  to  ordain  elders  in  every  Church  soon  after  its  estab- 
lishment (Acts  14.  23).  them  which  labour  .  .  .  are 
over  .  .  .  admonish  you— Not  three  classes  of  ministers, 
but  one,  as  there  is  but  one  article  common  to  the  three 
In  the  Greek.  "Labour"  expresses  their  laborious  life; 
"are  over  you,"  their  pre-eminence  as  presidents  or  su- 
perintendents ("bishops,"  i.  e.,  overseers  Phillppians  1. 1, 
"  them  that  have  rule  over  you,"  lit.,  leaders,  Hebrews  18. 
17;  "pastors,"  lit.,  shepherds,  Epheslans  4. 11);  "admonish 
you,"  one  of  their  leading  functions;  the  Greek  Is  "put 
in  mind,"  implying  not  arbitrary  authority,  but  gentle, 
though  faithful,  admonition  (2  Timothy  2. 14, 24, 25;  1  Peter 
5.  3).  in  the  Lord— Their  presidency  over  you  is  in  Divine 
things;  not  In  worldly  affairs,  but  in  things  appertaining 
to  the  Lord.  13.  very  highly—  Greek,  "exceeding  abun- 
dantly." for  their  work's  sake— the  high  nature  of  their 
work  alone,  the  furtherance  of  your  salvation  and  of  the 
kingdom  of  Christ,  should  be  a  sufficient  motive  to  claim 
your  reverential  love.  At  the  same  time,  the  word 
"  work,"  teaches  ministers  that,  whilst  claiming  the  rev* 
erence  due  to  their  office,  it  is  not  a  sinecure,  but  a 
"work:"  c£  "tabour"  (even  to  weariness:  so  the  Gretlt). 

391 


1  THESSALONIANS  V. 


».  12.    be  at  peace  among  yourselves— The  "and"  Is  not 
in  the  original.     Let  there  not  only  be  peace  between 
ministers  and  their  flocks,  but  also  no  party  rivalries 
among  yourselves,  one  contending  in  behalf  of  some  one 
favourite  minister,  another  in  behalf  of  another  (Mark  9. 
»•  1  Corinthians  1. 12;  4.  6).    1*.  brethren— This  exhorta- 
tion to  "warn  (Greek,  'admonish,'  as  in  v.  12)  the  unruly 
(those  'disorderly'  persons,  2  Thessalonians  3.  6, 11,  who 
would  not  work,  and  yet  expected  to  be  maintained,  lit., 
Bald  of  soldiers  who  will  not  remain  in  their  ranks,  cf.  ch. 
1.  11 ;  also  those  Insubordinate  as  to  Church  discipline,  in 
relation  to  those  'over'  the  Church,  v.  12),  comfort  the 
feeble-minded"  (the  faint-hearted,  who  are  ready  to  sink 
"without  hope"  in  afflictions,  ch.  4.  13,  and  temptations), 
Ac,  applies  to  all  clergy  and  laity  alike,  though  primarily 
the  duty  of  the  clergy  (who  are  meant  in  v.  12).    support 
— lit,,  lay  fast  hold  on  so  as  to  support,    the  weak— spirit- 
ually.   St.  Paul  practiced  what  he  preached  (1  Corinth- 
ians 9.  22).    be  patient  toward  all  men— There  is  no  be- 
liever who  needs  not  the  exercise  of  patience  "toward" 
him ;  there  Is  none  to  whom  a  believer  ought  not  to  show 
It;  many  show  it  more  to  strangers  than  to  their  own 
families,  more  to  the  great  than  to  the  humble;  but  we 
ought  to  show  it  "toward  all  men."    [Bengel.]    Cf.  "the 
long-suffering  of  our  Lord"  (2  Corinthians  10.  1 ;  2  Peter 
8. 15).    15.  (Romans  iZ  17;  1  Peter  3.  9.)    unlo  any  man— 
whether  unto  a  Christian,  or  a  heathen,  however  great 
the  provocation,    follow— as  a  matter  of  earnest  pursuit. 
16,17.  In  order  to  "rejoice  evermore,"  we  must  "pray 
without  ceasing."    He  who  is  wont  to  thank  God  for  all 
things  as  happening  for  the  best,  will  have  continuous 
joy.    [Theophylact.]    Ephesians  6.  18;  Phillppians  4.  4, 
6,  "Rejoice  in  the  Lord  ...  by  prayer  and  supplication 
with  thanksgiving;"  Romans  14. 17,  " in  the  Holy  Ohost;" 
Romans  12.  12,  "in  hope,"  Acts  5.  41,  "in  being  counted 
worthy  to  suffer  shame  /or  Christ's  name ;"  James  1.  2,  in 
falling  "into  divers   temptations."     The    Greek  is,  "Pray 
without  intermission:"  without  allowing  prayerless  gaps  to 
intervene  between  the  times  of  prayer.    18.  In  every 
thing— even  what  seems  adverse:  for  nothing  is  really  so 
cf.  Romans  8.  28;  Ephesians  5.  20).    See  Christ's  example 
iMatthew  15.  36;  26.  27;  Luke  10.  21;  John  11.  41).    this— 
That  ye  should  "rejoice  evermore,  pray  without  ceasing, 
(and)  in  every  thing  give  thanks,"  "is  the  will  of  God  in 
Christ  Jesus  (as  the  Mediator  and  Revealer  of  that  will, 
observed  by  those  who  are  in  Christ  by  faith,  cf.  Philip- 
plans  8. 14)  concerning  you."    God's  unll  is  the  believer's 
law.    Lachmann  rightly  reads  commas  at  the  end  of  the 
three  precepts  (v.  16,17,18),  making  "this"  refer  to  all 
three.    19.   Q,u«nch  not— The  Spirit  being  a  holy  fire: 
'  where  the  Spirit  is,  He  burns"  [Bengel]  (Matthew  3.  11 ; 
Acts  2.  3;  7.  51).    Do  not  throw  cold  water  on  those  who, 
under  extraordinary  inspiration  of  the  Spirit,  stand  up 
to  speak  with  tongues,  or  reveal  mysteries,  or  pray  in 
the  congregation.    The  enthusiastic  exhibitions  of  some 
(perhaps  as  to  the  nearness  of  Christ's  coming,  exaggera- 
ting Paul's  statement,  2  Thessalonians  2.  2,  By  spirit),  led 
others  (probably  the  presiding  ministers,  who  had  not 
always  been  treated   with  due  respect  by  enthusiastic 
novices,  v.  12),  from  dread  of  enthusiasm,  to  discourage 
the   free   utterances   of    those    really    inspired,    in    the 
Church    assembly.     On   the   other    hand,    the   caution 
(v.  21)  was  needed,  not  to  receive   "all"  pretended  re- 
velations as  Divine,  without  "  proving"  them.    30.  pro- 
phesying*—whether  exercised  In  inspired   teaching,  or 
in    predicting    the    future.      "Despised"    by   some    as 
beneath   "tongues,"  which   seemed    most   miraculous; 
therefore  declared    by  Paul    to  be  a  greater   gift   than 
tongues,  though  the  latter  were  more  showy  (1  Corin- 
thians 14.  5).     81,  aa.   Some  of  the  oldest  MSS.  insert 
"  But."    You  ought  indeed  not  to  "  quench"  the  mani- 
festations of  "the  Spirit,"  nor  "despise  prophesyings ;" 
"but,"  at  the  same  time,  do  not  take  "all"  as  genuine 
which  professes  to  be  so;  "prove  (test)  all"  such  manifes- 
tations. The  means  of  testing  them  existed  in  the  Church, 
In  those  who  had  the  "discerning  of  spirits"  (1  Corin- 
thians 12.  10;  14.29;  1  John  4. 1).    Another  sure  test,  which 
»*  also  have,  is,  to  try  the  professed  revelation  whether  it 
392 


accords  with  Scripture,  as  the  noble  Bereans  di>?  (Isalafe 
8.  20 ;  Acts  17.  11 ;  Galatlans  1. 8,  9).    This  precept  negatives 
the  Romish  priest's  assumption  of  Infallibly  laying  down 
the  law,  without  the  laity  having  the  right,  in  the  exer- 
cise of  private  Judgment,  to  test  it  by  Scripture.    Locks 
says,  Those  who  are  for  laying  aside  reason  in  matters  of 
revelation,  resemble  one  who  should  put  out  his  eyos  in 
order  to  use  a  telescope,    hold  fast  that  which  Is  good- 
Join  this  clause  with  the  next  clause  (v.  22),  not  merelj 
with  the  sentence  preceding.  As  the  result  of  your  "  prov- 
ing all  things,"  and   especially  all  prophesyings,  "hold 
fast  (Luke  8.  15;  1  Corinthians  11.  2;  Hebrews  2.  1)  the 
good,  and  hold  yourselves  aloof  from  every  appearance  of 
evil"  ("every  evil  species."  [Bbngel  and  Wahl]).    Do  not 
accepteven  a  professedly  splrlt-lnsplred  communication, 
If  it  be  at  variance  with  the  truth  taught  you  (2  Thessalo* 
nians  2.2).     Tittmann  supports  EtiglUh  Version,  "from 
every  evil  appearance"  or  "semblance."    The  context, 
however,  does  not  refer  to  evil  appearances  in  ourselves 
which  we  ought  to  abstain  from,  but  to  holding  ourselves 
aloof  from  every  evil  appearance  in  others  ;  as  for  instance, 
In  the  pretenders  to  splrlt-lnsplred  prophesyings.     Dj 
many  cases  the  Christian  should  not  abstain  from  what 
has  the  semblance  ("appearance")  of  evil,  though  really 
good.    Jesus  healed  on  the  sabbath,  and  ate  with  publi- 
cans and  sinners,  acts  which  wore  the  appearance  of  evil, 
but  which  were  not  to  be  abstained  from  on  that  account, 
being  really  good.    I  agree  with  Tittmann  rather  than 
with  Bengel,  whom  Alforo  follows.    The  context  fa- 
vours this  sense:  However  specious  be  the /orm or  outward 
appearance  of  such  would-be  prophets  and  their  prophe- 
syings, hold  yourselves  aloof  from  every  such  form  when 
It  Is  evil,  lit.,  "  Hold  yourselves  aloof  from  every  evil  ap- 
pearance" or  "  form."    33.  the  very  God— rather  as  the 
Greek,  "  the  God  of  peace  Himself ;"  who  can  do  for  you  by 
His  own  power  what  I  cannot  do  by  all  my  monitions, 
nor  you  by  all  your  efforts  (Romans  16.  20 ;  Hebrews  IS.  20) 
viz.,  keep  you  from  all  evil,  and  give  you  all  that  is  g.xxl 
sanctify  you— for  holiness  Is  the  necessary  condltlor  of 
"  peace"  (Phillppians  4.  6-9).   wholly— Greek,  (so  that  >  oa 
should  be)  "  perfect  in  every  respect."  [Tittmann.]    und 
— i.  e.,  "and  so  (omit  I  pray  God;  not  In  the  Greek)  may 
your  .  .  .  spirit  and  soul  and  body  be  preserved,"  Ac. 
whole— A  different  Greek  word  from  "  wholly."  Translate, 
"Entire;"   with  none   of  the   integral    parts  wanting. 
[Tittmann.]    It  refers  to  man  in  his  normal  Integrity,  as 
originally  designed;  an  Ideal  which  shall  be  attained  by 
the  glorified  believer.    All  three,  spirit,  soul,  and  body, 
each  In  its  due  place,  constitute  man   "entire."     The 
"spirit"  links  man  with  the  higher  intelligences  of  heav- 
en, and  is  that  highest  part  of  man  which  Is  receptive  of 
the  quickening  Holy  Spirit  (1  Corinthians  15.  47).    In  the 
unsplrltual,  the  spirit  is  so  sunk  under  the  lower  animal 
soul  (which  it  ought  to  keep  under),  that  such  are  termed 
"aulmal"   (English  Version,  sensual,  having  merely  the 
body  of  organized  matter,  and  the  soul  the  Immaterial  an- 
imating essence),  having  not  the  Spirit  (cf.  1  Corinthians 
2. 14;  Notes,  15.  44,  46-48 ;  John  3.  6).    The  unbeliever  shall 
rise  with  an  animal  (soul-animated)  body,  but  not  like  the 
believer  with  a  spiritual  (spirit-endued)  body  like  Christ's 
(Romans  8. 11).  blameless  unto — rather  as  Greek,  "  blame- 
lessly (so  as  to  be  in  a  blameless  state)  at  the  coming  o* 
Christ."    In  Hebrew,  "peace"  and  "wholly"  (perfect  in 
every  respect)  are  kindred  terms;    so  that  the  prayer 
shows  what  the  title  "God  of  peace"  Implies.    Bengbi 
takes  "  wholly"  as  collectively,  all  the  Thessalonians  with- 
out exception,  so  that  no  one  should  fall.    And  "whole"' 
(entire),  individually,  each  one  of  them  entire,  with  "spirit, 
soul,  and  body."    The  mention  of  the  preservation  of  the 
body  accords  with  the  subject  (ch.  4. 16).    Trench  better 
regards  "  wholly"  as  meaning  "Having  perfectly  attained 
the  moral  end,"  viz.,  to  be  a  full-grown  man  in  Christ 
"Whole,"  complete,  with  no  grace  which  ought  to  be  in*. 
Christian  wanting,  a*.  Faithful— to  His  covenant  prom> 
lses  (John  10.  27-29;  1  Corinthians  1.  9;  10.  23;  Phillppians 
1,  0).    he  that  calleth  you— God,  the  caller  of  His  people, 
will  cause  His  calling  not  to  fall  short  of  its  designed  end. 
d«  it — preserve  and  present  you  blameless  at  the  oomin* 


2  THESSALONIAJSS. 

ot  Christ  (v.  23;  Romans  8.  30;  1  Peter  5. 10).  You  must  not  done  at  a  particular  time.  The  earmstness  cf  h'.s  adjurs*. 
iook  at  the  foes  before  and  behind,  on  the  right  hand  and  tion  implies  how  solemnly-important  he  felt  this  divinely- 
on  the  left,  but  to  God's  faithfulness  to  His  promises,  Inspired  message  to  be.  Also,  as  this  was  the  fibst  of  tn« 
Ood's  zeal  for  His  honour,  and  God's  love  for  those  whom  Epistles  of  the  New  Testament,  he  makes  this  the  occ*- 
He  calleth.  35.  Some  oldest  MSS.  read,  "Pray  ye  also  for  sion  of  a  solemn  charge,  that  so  Its  being  publicly  reaa 
(lit.,  concerning)  us ;"  make  us  and  our  work  the  subject  of  should  be  a  sample  of  what  should  be  done  in  the  case  Oi 
your  prayers,  even  as  we  have  been  just  praying  for  you  the  others,  Just  as  the  Pentateuch  and  the  Prophets  were 
;»,  23).  Others  omit  the  "also."  The  clergy  need  much  publicly  read  under  the  Old  Testament,  and  are  still  read 
the  prayers  of  their  flocks.  Paul  makes  the  same  request  in  the  synagogue.  Cf.  the  same  injunction  as  to  the  pub- 
is the  Epistles  to  Romans,  Epheslans,  Philippians,  Colos-  lie  reading  of  the  Apocalypse,  the  last  of  the  New  Testa- 
alans,  Philemon,  and  2 Corinthians ;  not  so  in  the  Epistles  ment  canon  (Revelation  1.  3).  The  "  all"  includes  women 
to  Timothy  and  Titus,  whose  intercessions,  as  his  spirit-  and  children,  and  especially  those  who  could  not  r*%ad  il 
nal  sons,  he  was  already  sure  of;  nor  in  the  Epistles  to  1  themselves  (Deuteronomy  31. 12;  Joshua  8.  33-35).  What 
Corinthians  and  Galatians,  as  these  Epistles  abound  in  Paul  commands  with  an  adjuration,  Rome  forbids  under 
rebuke.  »6.  Henc*.  it  appears  this  Epistle  was  first  handed  a  curse.  [Bknoel.]  Though  these  Epistles  had  difflcul- 
fco  the  elders,  who  communicated  it  to  "the  brethren."  ties,  the  laity  were  all  to  hear  them  read  (1  Peter  4.  11;  3 
holy  kiss— pure  and  chaste.  "A  kiss  of  charity"  (1  Peter  Peter  3. 10;  even  the  very  young,  2  Timothy  1.  5;  3.  15), 
5.  14).  A  token  of  Christian  fellowship  in  those  days  (cf.  "  Holy"  is  omitted  before  "  brethren"  in  most  of  the  old- 
Luke  7.  45 ;  Acts  20.  37),  as  it  is  a  common  mode  of  saluta-  est  MSS.,  though  some  of  them  support  it.  88.  {Note,  i 
tlon  In  many  countries.  The  custom  hence  arose  in  the  Corinthians  13. 14.)  Paul  ends  as  he  began  (ck.  1. 1),  with 
early  Church  of  passing  the  kiss  through  the  congregation  "grace."  The  oldest  MSS.  omit  "Amen,"  which  probably 
at  the  holy  communion  (Justin  Maktyk,  Apology,  1.  85;  was  the  response  of  the  Church  after  the  public  reading 
Apostolic  Constitutions,  2. 57),  the  men  kissing  the  men,  and  of  the  Epistle. 

the  women  the  women,  in  the  Lord.  So  in  the  Syrian  The  subscription  is  a  comparatively  modern  addition- 
Church  each  takes  his  neighbour's  right  hand,  and  gives  The  Epistle  was  not,  as  it  states,  written  from  Athens,  bm 
the  salutation,  "Peace."  27.  I  charge — Greek,  "I  adjure  from  Corinth;  for  it  is  written  in  the  names  of  Silas  and 
you."  read  onto  all— via.,  publicly  in  the  congregation  Timothy  (besides  Paul),  who  did  not  join  the  apostle  be- 
at a  pan  «ular  time.  The  Greek  aorist  implies  a  single  act  fore  he  reached  the  latter  city  (Acts  18. ft). 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

THESSALONIANS. 

INTRODUCTION. 

IW  Gbicuin  enesb  is  attested  by  Polycabf  (Epistola  ad  Philippenses,  sec.  11),  who  alludes  to  ch.  8. 15.  Justin  Mabtyb, 
Dialogue  with  Tryphonen  (p.  193. 32),  alludes  to  ch.  2. 3.  Irenjsus  (3.  ch.  7.,  sec.  2)  quotes  ch.  2. 8.  Clement  of  Alkxan- 
bkia  quotes  ch.  8. 2,  as  Paul's  words  (Stromata,  1. 5.,  p.  554 ;  Padagogus,  1. 17).  Tertullian  (De  Resurrectio  carnis,  ch.  34) 
tjuotes  ch.  2. 1, 2,  as  part  of  Paul's  Epistle. 

Design.— The  accounts  from  Thessalonica,  after  the  sending  of  the  first  Epistle,  represented  the  faith  and  love  of 
the  Christians  there  as  on  the  Increase;  and  their  constancy  amidst  persecutions  unshaken.  One  error  of  doctrine, 
however,  resulting  In  practical  evil,  had  sprung  up  among  them.  The  apostle's  description  of  Christ's  sudden  second 
coming  (1  Thessalonians  4. 13,  &c„  and  5. 2),  and  the  possibility  of  Its  being  at  any  time,  led  them  to  believe  it  was 
actually  at  hand.  Some  professed  to  know  by  "the  Spirit"  (ch.  2. 2)  that  It  was  so;  and  others  alleged  that  Paul  had 
said  so  when  with  them.  A  letter,  too,  purporting  to  be  from  the  apostle  to  that  effect,  seems  to  have  been  circulated 
among  them.  (That  ch.  2. 2  refers  to  such  a  spurious  letter,  rather  than  to  St.  Paul's  first  Epistle,  appears  likely  from 
the  statement,  ch.  3. 17,  as  to  his  autograph  salutation  being  the  mark  whereby  his  genuine  letters  might  be  known.) 
Henoe  some  neglected  their  dally  business  and  threw  themselves  on  the  charity  of  others,  as  if  their  sole  duty  was  to 
wait  for  the  coming  of  the  Lord.  This  error,  therefore,  needed  rectifying,  and  forms  a  leading  topic  of  the  second 
Epistle.  He  in  it  tells  them  (ch.  2),  that  before  the  Lord  shall  come,  there  must  first  be  a  great  apostasy,  and  the  Mom 
of  Sin  must  be  revealed;  and  that  the  Lord's  sudden  coming  is  no  ground  for  neglecting  dally  business ;  that  to  do  so 
would  only  bring  scandal  on  the  Church,  and  was  contrary  to  his  own  practice  among  them  (ch.  3. 7-9),  and  that  the 
Caithful  must  withdraw  themselves  from  such  disorderly  professors  (oh.  8. 9, 10-15),  Thus,  there  are  three  division?  of 
the  Epistle :  (1.)  Ch.  1. 1-12.  Commendations  of  the  Thessalonians'  faith,  love,  and  patience,  amidst  persecutions.  (2.) 
Ch.  2. 1-17.  The  error  as  to  the  immediate  coming  of  Christ  corrected,  and  the  previous  rise  and  downfall  of  the  Man 
of  Sin  foretold.  (3.)  Ch.  3. 1-18.  Exhortations  to  orderly  conduct  In  their  whole  walk,  with  prayers  for  them  to  the  God 
of  peace,  followed  by  his  autograph  salutation  and  benediction. 

Date  of  Whiting.— As  the  Epistle  is  written  in  the  joint  names  of  Timothy  and  Silas,  as  well  as  his  own,  and  as 
these  were  with  him  whilst  at  Corinth,  and  not  with  him  for  a  long  time  subsequently  to  his  having  left  that  city  (cf. 
Acts  18. 18,  with  19. 22;  Indeed,  as  to  Silas,  it  is  doubtful  whether  he  was  ever  subsequently  with  Paul),  it  follows,  the 
yiaoe  of  writing  must  have  been  Corinth,  and  the  date,  during  the  one  "year  and  six  months"  of  his  stay  there,  A.ctt 
18.  U  {viz.,  beginning  with  the  autumn  of  a.  i>.  52,  and  ending  with  the  spring  of  a.  d.  54),  say  about  six  months  after 
his  first  Epistle,  early  in  a.  d.  53. 

Style.— The  style  is  no.,  Querent  from  that  of  most  of  Paul's  other  writings,  except  in  the  prophetic  portiou  of  it 
ch.  2. 1-12),  which  is  distinguishsu .". ;~  them  in  subject-matter.  As  is  usual  in  his  more  solemn  passages  (for  instance, 
n  the  denunciatory  and  prophetic  portions  of  his  Epistles,  e.  g.,  cf.  Colosslans  2.  8, 16,  with  v.  8 ;  1  Corinthians  15.  24-28, 
with  v.  8,9;  Romans  1. 18,  with  v.  8,10),  his  diction  here  is  more  lofty,  abrupt,  and  elliptical.  As  the  formei  Eplstte 
Vwells  mostly  on  the  second  Advent  in  its  aspect  of  glory  to  the  sleeping  and  the  living  saints  (1  Thessalonians 4. and 
.)  so  this  Epistle  dwells  mostly  on  it  in  its  aspect  of  everlasting  destruction  to  the  wicked  and  him  who  shall  be  th< 
Anal  consummation  of  wickedness,  the  Man  of  Sin.  So  far  was  Paul  from  labouring  under  an  erroneous  impreaslcr 
••  tit  Christ's  speedy  coming,  when  he  wrote  his  first  Epistle  (which  rationalists  impute  to  him),  that  he  had  distl»<rt> 


2  THE8SALONIAN8  J. 


wvd  (hem,  when  he  was  with  them,  the  same  truths  as  to  the  apostasy  being  about  first  to  arise,  which  he  ^o*  iu- 
slats  upon  in  this  second  Epistle  (ch.  2.5).  Several  points  of  coincidence  occur  between  the  two  Epistles,  confirming 
the  genuineness  of  the  latter.  Thus,  cf.  ch.  3. 2,  with  1  Thessalonlans  2. 15, 16;  again,  ch.  2. 9,  the  Man  of  Sin  "  coming 
alter  tne  working  of  Satan,"  with  1  Thessalonlans  2. 18;  3.5,  where  Satan's  incipient  work  as  the  hinderer  of  the  Gos- 
pel, and  the  tempter,  appears;  again,  mild  warning  is  enjoined,  1  Thessalonlans  5. 14;  but.  In  this  second  Epistle,  when 
She  evil  had  grown  worse,  stricter  discipline  (ch.  3. 6, 14) :  "  withdraw  from"  the  "  company"  of  such. 

Paul  probably  visited  Thessalonica  on  his  way  to  Asia  subsequently  (Acts  20.  4),  and  took  with  him  thence  Aris- 
tarchns  and  Secundus,  Thessalonlans :  the  former  became  his  "companion  in  travel,"  and  shared  with  him  his  perils 
at  Ephesus,  also  tnose  of  his  shipwreck,  and  was  his  "  fellow  prisoner"  at  Rome  (Acta  27. 2 ;  Oolossians  4. 10;  Philemon 
MV    According  to  tradition  he  became  bishop  of  Apamea. 


CHAPTER    I. 

Ver.  1-12.  address  and  Salutation  :  Introduction  : 
rhankborving  fob  their  growth  in  faith  and  lovk, 
and  for  their  patience  in  persecutions,  which  are 
a  Token  for  Good  Everlasting  to  them,  and  for 
2*eudltion  to  their  adversaries  at  christ's  coming  : 

P&AYKR  FOR  THEIR  PERFECTION.     1.  in  God  OUR  Father 

—Still  more  endearing  than  the  address,  1  Thessalonlans 
L  1,  "  in  God  the  Father."  3.  from  God  our  Father— So 
(tome  oldest  MSS.  read.  Others  omit  "our."  3.  we  are 
bound— Greek,  "We  owe  it  as  a  debt"  (ch.  2.  13).  They 
had  prayed  for  the  Thessalonlans  (1  Thessalonlans  3.  12) 
that  they  might  "increase  and  abound  in  love;"  their 
prayer  having  been  heard,  it  is  a  small  but  a  bounden  re- 
turn for  them  to  make,  to  thank  God  for  it.  Thus,  Paul 
and  his  fellow-mlssionarles  practise  what  they  preach  (1 
Thessalonlans  5. 18).  In  1  Thessalonlans  1. 3,  their  thanks- 
giving was  for  the  Thessalonlans'  "faith,  love,  and  pa- 
tience ;"  here,  for  their  exceeding  growth  in  faith,  and  for 
their  charity  abounding,  meet— right.  "  We  are  bound," 
expresses  the  duty  of  thanksgiving  from  its  subjective 
side  as  an  Inward  conviction.  "As  it  is  meet,"  from  the 
objective  side  as  something  answering  to  the  state  of 
circumstances.  [Alford.]  Observe  the  exact  corre- 
spondence of  the  prayer  (1  Thessalonlans  3.  12,  "The 
Lord  make  you  to  abound  In  love")  and  the  answer, 
"The  love  of  every  one  of  you  all  toward  each  other 
abonndeth"  (cf.  1  Thessalonlans  4. 10).  41.  glory  In  you 
—make  our  boast  of  you,  lit,,  "in  your  case."  "Our- 
selves" implies  that  not  merely  did  they  hear  others 
speaking  of  the  Thessalonlans1  faith,  but  they,  the  mis- 
sionaries themselves,  boasted  of  it.  Cf.  1  Thessalonians  1. 
8,  wherein  the  apostle  said,  their  faith  was  so  well  known 
In  various  places,  that  he  and  his  fellow-missionaries  had 
no  need  to  speak  of  it;  but  here  he  says,  so  abounding  is 
their  love,  combined  with  faith  and  patience,  that  he  and 
his  fellow-missionaries  themselves,  make  it  a  matter  of 
glorying  in  the  various  churches  elsewhere  (he  was  now 
at  Corinth  in  Achala,  and  boasted  there  of  the  faith  of  the 
Macedonian  churches,  2  Corinthians  10. 15-17;  8. 1,  at  the 
aame  time  giving  the  glory  to  the  Lord),  not  only  looking 
forward  to  glorying  thereat  at  Christ's  coming  (1  Thessa- 
lonians 2.  19),  but  doing  so  even  now.  patience — In  1 
Thessalonlans  1. 3,  "  patience  of  hope,"  Here  hope  Is  tacit- 
ly implied  as  the  ground  of  their  patience;  v.  5,  7  state 
the  object  of  their  hope,  viz.,  the  kingdom  for  which  they 
suffer,  tribulations — lit.,  pressures.  The  Jews  were  the 
Instigators  of  the  populace  and  of  the  magistrates  against 
Christians  (Acts  17.  6,  8).  which  ye  endure—  Greek,  "are 
v'uow)  enduring."  5.  Which— Your  enduring  these  tribu- 
lations is  a  "  token  of  the  righteous  judgment  of  God," 
manifested  in  your  being  enabled  to  endure  them,  and  in 
your  adversaries  thereby  filling  up  the  measure  of  their 
guilt.  The  judgment  is  even  now  begun,  but  its  consum- 
mation will  be  at  the  Lord's  coming.  David  (Psalm  73.  1- 
14)  and  Jeremiah  (12. 1-4)  were  perplexed  at  the  wicked 
prospering  and  the  godly  suffering.  But  Paul,  by  the 
ught  of  the  New  Testament,  makes  this  fact  a  matter  of 
lonsolation.  It  is  a  proof  (so  the  Greek)  of  the  future 
judgment,  which  will  set  to  rights  the  anomalies  of  the 
present  state,  by  rewarding  the  now  suffering  saint, 
and  by  punishing  the  persecutor.  And  even  now  "  the 
<udge  of  all  the  earth  does  right"  (Genesis  18.  25);  for  the 
godly  are  in  themselves  sinful  and  need  chastisement  to 
*«B«i&d  them.    What  they  safer  unjustly  at  the  hands  or 


cruel  men  they  suffer  justly  at  the  hands  of  God;  and 
they  have  their  evil  things  here,  that  they  may  escape 
condemnation  with  the  world  and  have  their  good  things 
hereafter  (Luke  16.25;  1  Corinthians  11.32).  [Edmund».j 
that  ye  may  be  counted  worthy — expressing  the  pur- 
pose of  God's  "righteous  Judgment"  as  regards  you.  tbw 
which— Greek,  "in  behalf  of  which  ye  are  also  Buffering" 
(cf.  Acts  5.  41 ;  9. 16;  Phillppians  1. 29).  "  Worthy"  implies 
that,  though  men  are  justified  by  faith,  they  shall  be 
Judged  "according  to  their  works"  (Revelation  20. 12;  et 
1  Thessalonlans  2. 12;  1  Peter  1. 6, 7;  Revelation  20. 4).  The 
"also"  Implies  the  connection  between thesuffering  for  the 
kingdom  and  basing  counted  worthy  of  it.  Cf.  Romans  8.  17, 
18.  0.  seeing  (that)  it  Is  a  righteous  thing— This  Justi- 
fies the  assertion  above  of  there  being  a  "righteous  Judg- 
ment" (v.  5),  viz.,  "seeing  that  It  is  (lit.,  'if  at  least,'  'if  a* 
all  events  it  W)  a  righteous  thing  with  (i.  e.,  In  the  estima- 
tion of)  God"  (which,  as  we  all  feel.  It  certainly  Is).  Out 
own  Innate  feeling  of  what  Is  just,  In  this  confirms  what 
Is  revealed,  recompense— requite  in  kind,  viz.,  tribulation 
to  them  that  trouble  you  (.affliction  to  those  that  afflict 
you);  and  to  you  who  are  troubled,  rest  from  trouble.  T. 
rest— governed  by  "to  recompense"  (v.  6).  The  Greek  Is 
lit.  relaxation;  loosening  of  the  tension  which  had  pre- 
ceded ;  relaxing  of  the  strings  of  endurance  now  so  tightly 
drawn.  The  Greek  word  for  " rest,"  Matthew  11. 28,  is  dis- 
tinct, viz.,  cessation  from  labour.  Also,  Hebrews  4.  9,  "A 
keeping  of  sabbath."  with  us— viz.,  Paul,  Silas,  and  Tim- 
othy,  the  writers,  who  are  troubled  like  yourselves. 
■when— at  the  time  when,  &c,  not  sooner,  not  later. 
with  his  mighty  angels— rather  as  the  Greek,  "  with  the 
angels  of  His  might,"  or  "power,"  i.  c,  the  angels  who  are 
the  ministers  by  whom  He  makes  His  might  to  be  recog- 
nized (Matthew  13.  41,  42).  It  Is  not  their  might,  but  His 
might,  which  is  the  prominent  thought.  8.  In  naming 
fire—  Greek,  "In  flame  of  Are;"  or,  as  other  oldest  MSS. 
read,  in  fire  of  flame.  This  flame  of  fire  aosjompanied  Hli 
manifestation  In  the  bush  (Exodus  3.  2);  also  His  giving 
of  the  law  at  Slnal  (Exodus  19. 18);  also  it  shall  accom- 
pany His  revelation  at  His  advent  (Danie*  7.  9, 10),  sym- 
bolizing His  own  bright  glory  and  His  consuming  ven- 
geance against  His  foes  (Hebrews  10.  27;  12.  29;  2  Peter  8. 
7, 10).  tailing— lit.,  " giving"  them,  as  their  portion,  "  ven- 
geance." know  not  God— The  Gentiles  primarily  (Psalm 
79.  6;  Galatlans  4.  8;  1  Thessalonians  4.  5);  not  of  course 
those  involuntarily  not  knowing  God,  but  those  witfiiU^ 
not  knowing  Him,  as  Pharaoh,  who  might  have  known 
God  If  he  would,  but  who  boasted  "I  know  not  the  Lord" 
(Exodus  5.  2);  and  as  the  heathen  persecutors  who  might 
have  known  God  by  the  preaching  of  those  whom  ttey 
persecuted.  Secondarily,  all  who  "  profess  to  know  Got7 
but  In  works  deny  Him"  (Titus  1.  16).  obey  not  the  Go*. 
pel— Primarily  the  unbelieving  Jews  (Romans  10.  8, 16). 
Secondarily,  all  who  obey  not  the  truth  (Romans  2.  8). 
Christ — Omitted  by  some  of  the  oldest  MS9.,and  retained 
by  others.  9.  Who — Greek,  "Persons  who,"  &c.  destruc- 
tion from  the  presence  of  the  Lord— driven  far  from  Hit 
presence.  [Alford.]  The  sentence  emanating  from  tivm. 
in  person,  sitting  as  Judge  [Bengel],  and  driving  them  fat 
from  Him  (Matthew  25.41;  Revelation  6.16;  12.14;  cf.  1 
Peter  3.  12;  Isaiah  2.  10, 19i  "The  presence  of  the  Lord' 
Is  the  source  whence  the  sentence  goes  forth;  "the  glory 
of  His  power"  is  the  instrument  whereby  the  sentence  la 
carried  into  execution.  [Edmunds.]  But  Alfo-l*»  bette. 
interprets  the  latter  clause  (see  v.  10),  driven  "Jrom  th« 
manifestation   of  His   power  in  the  glorification  of  1ft 


2  THESSALONIAN8  II. 


atinU."     Oast  out  from  the  presence  of  the  Lord  is  the  Idea 
*t  the  root  of  eternal  death  ;  the  law  of  evil  left  to  Its  un- 
restricted working,  without  one  counteracting  influence 
t»f  the  presence  of  God,  who  is  the  source  of  all  light  and 
holiness  (Isaiah  66.  24;  Mark  9.  44).    10.  "When  he  shall 
bave  come."    glorified  In  his  saint*— as  the  element  and 
•Mirror  in  which  His  glory  shall  shine  brightly  (John  17. 
10).     admired  In  all  them  that  belle-re — Greek,  "them 
that  believed."    Once  they  believed,  now  they  see :  they  had 
taken  His  word  on  trust.    Now  His  word  is  made  good 
and  they  need  faith  no  longer.    With  wonder  all  celestial 
Intelligences  (Ephesians  8.  10)  shall  see  and  admire  the 
Redeemer  on  account  of  the  excellencies  which  He  has 
wrought  in  them,    because,  <fcc— Supply  for  the  sense, 
among  whom  (viz.,  those  who  shall  be  found  to  have  be- 
lieved) you,  too,  shall  be;  "because  our  testimony  unto 
(go  the  Greek  for  '  among')  you  was  believed"  (and  was  not 
rejected  as  by  those  "who  obey  not  the  Gospel,"  v.  8).    The 
early  preaching  of  the  Gospel  was  not  abstract  discus- 
sions, but  a  testimony  to  facts  and  truths  experimentally 
known  (Luke  24.  48 ;  Acts  1. 8).    Faith  is  defined  by  Bishop 
Pearson  as  "an  assent  unto  truths,  credible  upon  the 
testimony  of  God,  delivered  unto  us  by  the  apostles  and 
prophets"  (originally  delivering  their  testimony  orally, 
but  now  in  their  writings).    "  Glorified  in  His  saints"  re- 
minds us  that  holiness  is  glory  in  the  bud;  glory  is  holiness 
manifested.     11.  Wherefore—  Greek,  "With  a  view  to 
which,"  viz.,  His  glorification  In  you  as  His  saints,    also 
—We  not  only  anticipate  the  coming  glorification  of  our 
Lord  in  His  saints,  but  we  also  pray  concerning  (so  the  Greek) 
rou.     onr  God— whom  we  serve,    count  you  worthy 
—The  prominent  position  of  the  "you"  in    the   Greek 
makes  it  the  emphatic  word  of  the  sentence.    May  you  be 
found  among  the  saints  whom  God  shall  count  worthy 
of  their  calling  (Ephesians  4.  1) !     There  is  no  dignity 
In  us  Independent  of  God's  calling  of  us  (2  Timothy  1. 
9).    5f7i«  calling  here  is  not  merely  the  first  actual  call, 
bnt  the  whole  of  God's  electing  act,  originating  in  His 
"  purpose  of  grace  given  us  in  Christ  before  the  world 
began  "and  having  its  consummation  in  glory,  the  good 
pleasure  of,  Ac. — on  the  part  of  God.  [Bengei.,.]    faith- 
en  your  part.    Alford  refers  the  former  clause,  "  good 
pleasure,"  <fcc,  also  to  man,  arguing  that  the  Greek  for 
S'xxiness  is  never  applied  to  God,  and  translates,  "All  [i.  e., 
every  possible]  right  purpose  of  goodness."  Wahl,  "AH 
tweetnes*  of  goodness,"  i.  e.,  Impart  in  full  to  you  all  the 
refreshing  delights  of  goodness.    I  think  that,  as  in  the 
previous  and  parallel  clause,  "calling"  refers  to  God's 
purpose;  and  as  the  Greek  for  "good  pleasure"  mostly  is 
used  of  God,  we  ought  to  translate,  "  fulfil  (His)  every  gra- 
cious purpose  of  goodness"  (on  your  part),  i.  e.,  fully  perfect 
in  you  all  goodness  according  to  His  gracious  purpose. 
Thus,  "the  grace  of  our  God,"  v.  12,  corresponds  to  God's 
•good  pleasure"  here,  which  confirms  the  English  Version, 
Just  as  "  the  grace  of  the  Lord  Jesus  Christ"  is  parallel  to 
"work  of  faith,"  as  Christ  especially  is  the  object  of  faith. 
"The  work  of  faith ;"  Greek,  "(no  article;  supply  from  the 
previous  clause  all)  work  of  faith ;"  faith  manifested  by 
work,  which  is  its  perfected  development  (James  1.  4;  cf. 
Note,  1  Thessalonians  1.  3).     Working  reality  of  faith,    with 
power—  Greek, "  IN  power,"  i.  e., "  powerfully  fulfil  in  vou" 
(Colossians  1. 11).    13.  the  name  of  our  Lord  Jesus — uur 
Lord  Jesus  in  His  manifested  personality  as  the  God-man. 
in  you,  and  ye  in  him— reciprocal  glorification ;  cf.  Isa- 
iah 28.  5,  "The  Lord  of  hosts  shall  be  ...  a  crown  of  glory 
and  ...  a  diadem  of  beauty  unto  .  .  .  His  people,"  with 
Isaiah  62.  3,  "Thou  (Zion)  shall  be  a  crown  of  glory  in  the 
hand  of  the  Lord,  and  a  royal  diadem,"  <fcc.  (John  21. 10; 
Galatlans  1.24;  1  Peter  4.14).     The  believer's  graces  re- 
dound to  Christ's  glory,  and  His  glory,  as  their  Head, 
reflects  glory  on  them  as  the  members,    the  grace  of  our 
&od  mid  the  Lord  Jesus  Christ — There  Is  but  one  Greek 
article  to  both,  implying  the  inseparable  unity  of  God  and 
■he  Lord  Jesus. 

CHAPTER    II. 

Var.  1-17.    Correction  of  their  Error  as  to  Christ's 
-tfMKD.ATE  Coming.  The  Apostasy  that  must  Precede 
72 


it.  Exhortation  to  Steadkastnkss,  Introduced  vrmt 
Thanksgiving  fob  their  Election  by  God.    1.  Sow- 
rather,  "But;"  marking  the  transition  from  his  prayers 
for  them  to  entreaties  to  them,     we  beseech  you— or 
"entreat  you."     He  uses    affectionate  entreaty  to  wlc 
them  over  to  the  right  view,  rather  than  stern  reproof, 
by— rather,  "with  respect  to;"  as  the  Greek  for  "of"  (2 
Corinthians  1.  8).    our  gathering  together  unto  him— 
the  consummating  or   final  gathering   together  of  the 
saints  to  Him  at  His  coming,  as  announced,  Matthew  24. 
81 ;  1  Thessalonians  4. 17.    The  Greek  noun  is  nowhere  else 
found  except  Hebrews  10.  25,  said  of  the  assembling  together 
of  believers  for  congregational  worship.    Our  Instinctive 
fears  of  the  Judgment  are  dispelled  by  the  thought  of 
being  gathered  together  unto  Him  ("even  as  the  hen 
gathereth  her  chickens  under  her  wings"),  which  ensures 
our  safety,     a.  soon— on  trifling  grounds,  without  due 
consideration,    shaken- lit.,  tossed  as  ships  tossed  by  an 
agitated  sea.    Cf.  for  the  same  image,  Ephesians  4. 14.    In 
mind— rather  as  the  Greek,  "from  your  mind,"  <.  «.,  from 
your  mental  steadfastness  on  the  subject,     troubled— 
This  verb  applies  to  emotional  agitation;  as  "shaken"  to 
intellectual,    by  spirit— by  a  person  professing  to  have  the 
spirit  of  prophecy  (1  Corinthians  12.  8-10;  1  John  4. 1-*). 
The  Thessalonians  had  been  warned  (1  Thessalonians  .V 
20,  21)  to  "prove"  such  professed  prophesylngs,  and  to 
"hold   fast  (only)  that  which  is  good."     by  word— of 
mouth  (cf.  v.  5, 15) ;  some  word  or  saying  alleged  to  be  that 
of  St.  Paul,  orally  communicated.    If  oral  tradition  was 
liable  to  such  perversion  In  the  apostolic  age  (cf.  a  similar 
instance,  John  21.23),  how  much  more  In  our  age!    by 
letter  as  from  us — purporting  to  be  from  us,  whereas  it 
is  a  forgery.    Hence  he  gives  a  test  by  which  to  know  his 
genuine  letters  (ch.  3  17).    day  of  Christ— The  oldest  MSS. 
read,  "  day  of  the  Lord."    Is  at  hand— rather,  "  Is  immedi- 
ately imminent,"  lit.,  "is  present;"  "is  instantly  coming." 
Christ  and  His  apostles  always  taught  that  the  day  of  the 
Lord's  coming  is  at  hand;  and  it  is  not  likely  that  Paul 
would  imply  anything  contrary  here;  what  he  denies  is. 
that  it  is  so  immediately  imminent,  instant,  or  present,  as  to 
Justify  the  neglect  of  every-day  worldly  duties,    Chbys- 
ostom,  and  after  him  Alford,  translates,  "Is  [already] 
present"  (cf.  2  Timothy  2.  18),  is  a  kindred  error.     But 
in   2  Timothy  3.  1,  the  same   Greek  verb   is   translated 
"come."      Wahl    supports    this   view.     The    Greek  is 
usually  used  of  actual  presence;  but  is  quite  susceptible 
of  the  translation,  "Is  all  but  present."  3.  by  any  means 
— Greek,  "  in  any  manner."  Christ,  in  Matthew  24.  4,  gives 
the  same  warning  in  connection  with  the  same  event. 
He  had  indicated  three  ways  (v.  2)  in  which  they  might 
be  deceived  (cf.  other  ways,  v.  9,  ana  Matthew  24.  5,  24).    a 
falling  away— rather  as  the  Greek,  "  the  falling  away," 
or  "apostasy,"  viz.,  the  one  of  which  "I  told  you"  before 
(v.  5),  "  when  I  was  yet  with  you,"  and  of  which  the  Lord 
gave  some  intimation  (Matthew  24. 10-12;  John  5.43).  that 
man  of  sin  be  revealed — the  Greek  order  is,  "And  there 
have  been  revealed  the  man  of  sin."    As  Christ  was  first 
in  mystery,  and  afterwards  revealed  (1  Timothy  3. 18),  so 
Antichrist  (the  term  used  1  John  2. 18;  4.  3)  is  first  in  mys- 
tery, and  afterwards  shall  be  developed  and  revealed  (v. 
7-9).    As  righteousness  found  its  embodiment  in  Christ, 
"the  Lord  our  righteousness,"  so  "sin"  shall  have  its 
embodiment  in  "  the  man  of  sin."    The  hindering  power 
meanwhile  restrains  its  manifestation;  when  that  shall 
be  removed,  then  this  manifestation  shall  take  plae*. 
The  articles,  "the  apostasy,"  and  "the  man  of  si»,"  may 
also  refer  to  their  being  well  known  as  foretold  by  Daiael  7 
8,  25,  "the  little  horn  speaking  great  words  against  the 
Most  High,  and  thinking  to  change  times  and  laws  j*  and 
11.  36,  the  wilful  king  who  "shall  exalt  and  magnify  him- 
self above  every  God,  and  shall  speak  marvellous  things 
against  the  God  of  gods;  neither  shall  he  regard  any 
God."    the  son  of  perdition— a  title  applied  besides  to 
Judas  (the  traitor,  John  17.  12),  and  to  none  else.    Anti- 
christ (the  second  "  beast"  coming  up  out  of  the  earth; 
therefore  shall  at  first  be  "  like  a  lamb,  whilst  he  speaks 
as  a  dragon"  (Revelation  13.11);  "coming  in  peaceably 
and  by  flatteries,"  "  working  deceitfully,"  but  "his  bear? 

tan 


5  THESSALONIAN8  IL 


Bhah  be  against  the  holy  covenant"  (Daniel  11.  21,  23,  28, 
BO).  Seeds  of  "  the  falling  away"  soon  appear  (1  Timothy 
i.  1-3),  but  the  fall  development  and  concentration  of 
these  anti-  Christian  elements  In  one  person  are  still  to 
appear.  Contrast  the  King  of  Zlon's  coming  as  .Tkstts: 
(1.)  Righteous  or  just;  (2.)  having  salvation ;  (3.)  lotvly  ; 
whereas  Antichrist  Is  (1.)  "The  man  of  (the  embodiment 
of)  sin  ;  (2.)  the  son  of  perdition  ;  (3.)  exalting  himself  above 
all  that  is  worshipped.  He  is  the  son  of  perdition,  as  con- 
signing many  to  It,  and  finally  doomed  to  it  himself 
(Revelation  17.  8, 11).  "He  whose  essence  and  inheritance 
s  perdition."  [Afford.]  As  "  the  kingdom  of  heaven"  Is 
ttrst  brought  before  us  in  the  abstract,  then  in  the  con- 
crete, the  King,  the  Lord  Jesus;  so  here,  first  we  have  (v. 
7)  the  mystery  of  iniquity,"  then  "  the  iniquitous  one"  (v. 
8).  Doubtless  "  the  apostasy"  of  Romanism  (the  abstract) 
la  one  of  the  greatest  instances  of  the  working  of  the  mys- 
tery of  iniquity,  and  its  blasphemous  claims  for  the  Pope 
(the  concrete)  are  forerunners  of  the  final  concentra- 
tion of  blasphemy  In  the  man  of  sin,  who  shall  not 
merely,  as  the  Pope,  usurp  God's  honour  as  vicegerent 
of  God,  but  oppose  God  openly  at  last.  4.  Daniel  11. 
86,  37  Is  here  referred  to.  The  words  used  there  as  to 
Antiochus  Epiphanes,  St.  Paul  Implies,  shall  even  be 
more  applicable  to  the  man  of  sin,  who  Is  the  New 
Testament  actual  Antichrist,  as  Antiochus  was  the 
Old  Testament  typical  Antichrist.  The  previous  world- 
kingdoms  had  each  one  extraordinary  person  as  its  re- 
presentative head  and  embodiment  (thus  Babylon  had 
Nebuchadnezzar,  Daniel  2.  38,  end ;  Medo-Persla  had  Cy- 
rus ;  Greece  had  Alexander,  and  Antiochus  Epiphanes,  the 
forerunner  of  Antichrist);  so  the  fourth  and  last  world- 
kingdom,  under  which  we  now  live,  shall  have  one  flnal 
head,  the  concentrated  embodiment  of  all  the  sin  and  law- 
less iniquity  which  have  been  in  Pagan  and  Papal  Rome. 
Rome's  flnal  phase  will  probably  be  an  unholy  alliance 
oetween  idolatrous  superstition  and  godless  infidelity. 
Who  opposeth  and  exalteth  himself—  There  is  but  one 
Greek  article  to  both  participles,  Implying  that  the  reason 
why  he  opposeth  himself  is  In  order  that  he  may  exalt  him- 
self above,  <&c.  Alkokd  takes  the  formerclause  absolutely, 
"  He  that  withstands  (Christ),"  i.  e..  Antichrist  (1  John  2. 
18).  As  at  the  conclusion  of  the  Old  Testament  period, 
Israel  apostate  allied  itself  with  the  heathen  world-power 
ugainst  Jesus  and  His  apostles  (Luke  23. 12;  andatThessa- 
lonica,  Acts  17.5-9),  and  was  in  righteous  retribution  pun- 
ished by  the  Instrumentality  of  the  world-power  itself 
(Jerusalem  being  destroyed  by  Rome),  Daniel  9.  26,  27;  so 
the  degenerate  Church  (become  an  "harlot"),  allying 
Itself  with  the  godless  world-power  (the  "  beast "  of  Reve- 
lation) against  vital  religion  «.  e.,  the  harlot  sitting  on  the 
beast),  shall  be  judged  by  that  world-power  which  shall 
be  finally  embodied  in  Antichrist  (Zecharlah  13.  8,  9;  14.  2; 
Revelation  17.  16,  17).  In  this  early  Epistle,  the  apostate 
Jewish  Church  as  the  harlot,  and  Pagan  Rome  as  the 
beast,  form  the  historical  background  on  which  Paul 
draws  his  prophetic  sketch  of  the  apostasy.  In  the  Pasto- 
ral Epistles,  which  were  later,  this  prophecy  appears  In 
connection  with  Gnosticism,  which  had  at  that  time  In- 
fected the  Church.  The  harlot  (the  apostate  Church)  is 
first  to  be  Judged  by  the  beast  (the  world-power)  and  its 
kings  (Revelation  17. 18);  and  afterwards  the  beasts  and 
their  allies  (with  the  personal  Antichrist  at  their  head, 
who  seems  to  rise  after  the  judgment  on  the  harlot,  or 
apostate  Church)  shall  be  judged  by  the  coming  of  Jesus 
Himself  (Revelation  19.  20).  Anti-Christian  tendencies 
produce  different  Antichrists ;  these  separate  Antichrists 
shall  hereafter  find  their  consummation  In  an  individual 
exceeding  them  all  in  the  intensity  of  his  evil  character. 
[Aubkbi.kn.]  But  judgment  soon  overtakes  him.  He  is 
necessarily  a  child  of  death,  immediately  after  his  ascent 
as  the  beast  out  of  the  bottomless  pit  going  into  perdition  (Reve- 
lation 17.  8,  11).  Idolatry  of  self ,  spiritual  pride,  and  rebellion 
against  God,  are  his  characteristics  ;  as  Christ-worship,  hu- 
mility, and  dependence  on  God,  characterize  Christianity. 
He  not  merely  assumes  Christ's  character  (as  the  "  false 
Cnrists."  Matthew 24.  24),  but  "opposes"  Christ.  The  Greek 
tea  piles  one  situated  on  an  opposite  side  (cf.  1  John  2.  22;  2 
396 


John  7).  One  who,  on  the  destruction  of  every  religion 
shall  seek  to  establish  his  own  throne,  and  for  God's  great 
truth,  "God  is  man,"  to  substitute  his  own  lie,  "Man  le 
God."  [Trench.]  above  all  that  is  called  God— (1  Co- 
rinthians 8.  5.)  The  Pope  (for  instance,  Clement  VI  )  hsu 
even  commanded  the  angels  to  admit  Into  Paradise,  *  ith- 
out  the  alleged  pains  of  purgatory,  certain  souls.  But  still 
this  is  only  a  foreshadowing  of  the  Antichrist,  wh;>  will 
not,  as  the  Pope,  act  in  God's  name,  but  against  God.  •» 
that  Is  worshipped— Rome  here  again  gives  a  presage  of 
Antichrist.  The  Greek  is  Sebasma;  and  Sebastus  is  the 
Greek  for  Augustus,  who  was  worshipped  as  the  seculai 
ruler  and  divine  vicegerent.  The  Papacy  has  risen  on  the 
overthrow  of  Ocesar's  power.  Antichrist  shall  exalt  him- 
self above  every  object  of  worship,  whether  on  earth  as  the 
Caesar,  or  In  heaven  as  God.  The  various  preflgurations 
of  Antichrist,  Mohammed,  Rome,  Napoleon,  and  modern 
infidel  secularism,  contain  only  some,  not  all,  his  character- 
istics. It  is  the  union  of  all  in  some  one  person  that  shall 
form  the  full  Antichrist,  as  the  union  In  one  Person,  Je- 
sus, of  all  the  types  and  prophecies  constituted  the  full 
Christ.  [OLSHAUSEN.]  In  the  temple  of  God  .  .  .  thai 
he  is  God—"  He  will  reign  a  time,  times,  aud  half  a  time  " 
(Daniel  7.  25),  i.  e.,  three  and  a  half  years,  and  will  sit  tn 
the  temple  at  Jerusalem ;  then  the  Lord  shall  come  from 
heaven  and  cast  him  into  the  lake  of  fire,  and  shall  bring 
to  the  saints  the  times  of  their  reigning,  the  seventh  day 
of  hallowed  rest,  and  give  to  Abraham  the  promised  in- 
heritance." [IRRN.SUS,  A  dversus  Hasreses,  30.  4.]  showing 
himself— with  blasphemous  and  arrogant  display  (cf.  a 
type,  Acts  12.  21-23).  The  earliest  Fathers  unanimously 
looked  for  a  personal  Antichrist.  Two  objections  exist 
to  Romanism  being  regarded  the  Antichrist,  though  pro- 
bably Romanism  will  leave  Its  culmination  in  him:  (1.)  8n 
far  Is  Romanism  from  opposing  all  that  is  called  God,  that 
adoration  of  gods  and  lords  many  (the  Virgin  Mary  and 
saints)  is  a  leading  feature  in  it ;  (2.)  the  Papacy  has  ex- 
isted for  more  than  twelve  centuries,  and  yet  Christ  Is  no« 
come,  whereas  the  prophecy  regards  the  final  Antichrist 
as  short-lived,  and  soon  going  to  perdition  through  th* 
coming  of  Christ  (Revelation  17.  8,  11).  Gregory  the  Gr*p 
declared  against  the  patriarch  of  Constantinople,  tha 
whosoever  should  assume  the  title  of  "  universal  bishop" 
would  be  "the  forerunner  of  Antichrist."  The  Papacy 
fulfilled  this  his  undesigned  prophecy.  The  Pope  has 
been  called  by  his  followers,  "Our  Lord  God  the  Pope;" 
and  at  his  inauguration  in  St.  Peter's,  seated  in  his  chair 
upon  the  high  altar,  which  is  treated  as  his  footstool,  he 
has  vividly  foreshadowed  him  who  "exalteth  himself 
above  all  that  is  called  God."  An  objection  fatal  to  In- 
terpreting the  temple  of  God  here  as  the  Church  (1  Corinth- 
ians 3. 16, 17;  6. 19)  is,  the  apostle  would  never  designate  the 
apostate  anti-Christian  Churcli  "the  temple  of  God."  It  is 
likely  that,  as  Messiah  was  revealed  among  the  Jews  at 
Jerusalem,  so  Antimessiah  shall  appear  among  theru 
when  restored  to  their  own  land,  and  after  they  have  re- 
built their  temple  at  Jerusalem.  Thus  Daniel  U.  41,  45  (see 
my  notes  there),  corresponds,  "He  shall  enter  the  glorious 
land  (Judea),  and  he  shall  plant  the  tabernacles  of  his 
palaces  between  the  seas  In  the  glorious  holy  mountain ,-" 
and  then  (Daniel  12.  1)  "Michael,  the  great  prince,  shall 
stand  up"  to  deliver  God's  people.  Cf.  Note,  Daniel  9.  26, 
27.  Also  the  king  of  Assyria,  type  of  Antichrist  (Isaiah  14 
12-14).  "Lucifer"  (a  title  of  Messiah,  assumed  by  Anti- 
christ, Revelation  22. 16);  "I  will  exalt  my  throne  above 
the  stars  of  God."  "  I  will  sit  upon  the  mount  of  the  congre- 
gation (i,  e.,  God's  place  of  meeting  His  people  of  old,  th€ 
temple),  in  the  sides  of  the  north  (Psalm  48.  2) ;  I  will  be  like 
the  Most  High."  Revelation  11. 1,  2,  "The  temple  of  God 
.  .  .  the  holy  city  "  (viz.,  Jerusalem,  Matthew  4.  6),  of. 
Psalm  68.  18,  29,  referring  to  a  period  since  Christ's  ascen- 
sion, therefore  not  yet  fulfilled  (Isaiah  2.1-3;  Eaeklel,  eh* 
40.-44. ;  Zecharlah  14. 16-20 ;  Malachi  3. 1).  "In  the  temple  oi 
God,"  implies  that  it  is  an  internal,  not  an  external,  euemj 
which  shall  assail  the  Church.  Antichrist  shall,  the  firm 
three  and  a  half  years  of  the  prophetical  week,  keep  th« 
covenant,  then  break  it  and  usurp  Divine  honours  in  th* 
midst  of  the  week.    Some  think  Antichrist  will  be  a  Je« 


2  THESSALONIANS   II. 


it  all  events  he  will,  "by  flatteries,  bring  many,  not 
only  of  the  Gentiles,  but  also  of  "  the  tribes  "  of  Israel  (so 
the  Greek  for  "kindreds,"  Revelation  11.  8,  9),  to  own  him 
as  their  loug-looked-for  Messiah,  In  the  same  "city  where 
our  Lord  was  crucified."  "Sltteth  "  here  Implies  his  oc- 
cupying the  place  of  power  and  majesty  m  opposition 
to  Him  who  "sltteth  on  the  right  hand  of  the  Majesty 
*c  high"  (Hebrews  1.  3),  and  who  shall  come  to  "sit" 
there  where  the  usurper  'had  sat  (Matthew  26.  64). 
Rote,  Daniel  9.  27;  Revelation  11.  2,  3,  9,  11.  Cf.  Eze- 
kiel  28.  2,  8,  6,  9,  10,  13,  14,  16,  as  to  Tyre,  the  type  of 
Antichrist,  characterized  by  similar  blasphemous  arro- 
gance. 5.  Remember,  Ac— Confuting  those  who  repre- 
sent Paul  as  having  laboured  under  error  as  to  Christ's 
immediate  coming  when  writing  his  first  Epistle,  and  as 
now  correcting  that  error.  I  told  you— more  than  once, 
lit.,  "  I  was  telling,"  or  "  used  to  tell."  6.  now  ye  know- 
by  my  having  told  you.  The  power  must  have  been  one 
"known"  to  the  Thessalonians.  what  withholdeth— 
that  yrhich  holds  him  back;  "keeps  him  in  check:"  the 
power  that  has  restrained  the  man  of  sin  from  his  full 
and  final  development,  Is  the  moral  and  conservative  influ- 
ence of  political  states  [Olshausen]  :  the  fabric  of  human 
polity  as  a  coercive  power;  as  "  he  who  now  letteth  "  refers 
to  those  who  rule  that  polity  by  which  the  great  upbursting 
of  godlessness  is  kept  down.  [Alford.]  The  "  what  with- 
holdeth" refers  to  the  general  hindrance;  "he  who  now 
letteth,"  to  the  person  in  whom  that  hindrance  is  summedup. 
Romanism,  as  a  forerunner  of  Antichrist,  was  thus  kept 
in  check  by  the  Roman  emperor  (the  then  representative 
of  the  coercive  power)  until  Constantino,  having  removed 
the  seat  of  empire  to  Constantinople,  the  Roman  bishop 
by  degrees  first  raised  himself  to  precedency,  then  to  pri- 
macy, and  then  to  sole  empire  above  the  secular  power. 
The  historical  fact  from  which  Paul  starts  In  his  predic- 
tion, was  probably  the  emperor  Claudius'  expulsion  of 
the  Jews,  the  representative  of  the  anti-Christian  adver- 
sary In  Paul's  day,  from  Rome,  thus  "  withholding  "  them 
in  some  degree  in  their  attacks  on  Christianity ;  this  sug- 
gested the  principle  holding  good  to  the  end  of  time,  and 
about  to  find  its  final  fulfilment  in  the  removal  of  the 
withholding  person  or  authority,  whereupon  Antichrist  In 
ate  worst  shape  shall  start  up.  that  he  might  he— Greek, 
f  In  oider  that :"  ye  know  that  which  keeps  him  back,  in 
God's  purposes,  from  being  sooner  manifested,  "in  order 
that  he  may  be  revealed  in  his  own  time  "  (i.  e.,  the  time  ap- 
pointed by  God  to  him  as  his  proper  time  for  being  man- 
ifested), not  sooner  (cf.  Daniel  11.  35).  The  removal  of  the 
withholding  power  will  be  when  the  civil  polity,  derived 
from  the  Roman  empire,  which  is  to  be,  in  its  last  form, 
divided  into  ten  kingdoms  (Revelation  17.  3, 11-13),  shall, 
with  its  leading  representative  head  for  the  time  being 
i"he  who  now  letteth,"  Greek,  "withholdeth,"  as  in  v.  6), 
field  to  the  prevalent  godless  "lawlessness"  with  "the 
lawless  one  "  as  its  embodiment.  27i«  elect  Church  and  the 
Spirit  oannot  well  be,  as  Di  Burgh  suggests,  the  withhold- 
ing power  meant ;  for  both  shall  never  be  wholly  "  taken 
out  of  the  way  "  (Matthew  28. 20).  However,  the  testimony 
of  the  elect  Church,  and  the  Spirit  In  her,  are  the  great  hin- 
drance to  the  rise  of  the  apostasy ;  and  it  is  possible  that, 
though  the  Lord  shall  have  a  faithful  few  even  then,  yet 
the  full  energy  of  the  Spirit  in  the  visible  Church,  counter- 
acting the  energy  or  "working"  of  "the  mystery  of  law- 
lessness "  by  the  testimony  of  the  elect,  shall  have  been 
so  far  "  taken  out  of  the  way,"  or  set  aside,  as  to  admit  the 
manifestation  of  "  the  lawless  one;"  and  so  De  Burgh's 
view  may  be  right  (Luke  18.  8;  Revelation  11.  8-12).  This 
was  a  power  of  which  the  Thessalonians  might  easily 
"know"  through  Paul's  instruction.  7.  the  mystery  of 
Iniquity— the  counterwork  to  "  the  mystery  of  godliness  " 
(1  Timothy  8. 16).  Anti-Cnristianity  latently  working,  as 
distinguished  from  Its  final  open  manifestation.  "Mys- 
tery "  in  Scripture  means,  not  what  remains  always  a 
secret,  but  that  which  is  for  a  while  hidden,  but  in  due 
time  manifested  (cf.  Ephesians  3.  4,  5).  Satan  will  resort 
to  a  mode  of  opposition  more  conformed  to  the  then  im- 
minent "  appearing  "  and  "  presence  "  of  the  Saviour,  and 
will  anticipate  Him  with  a  last  effort  to  maintain  the  do- 


minion of  the  world  [De  Burgh],  Jnst  as  at  His  first  aa 
vent  he  rushed  Into  open  opposition,  by  taking  possession 
of  the  bodies  of  men.  "  Iniquity,"  Greek,  lawlessness ;  le- 
flant  rejection  of  God's  law  (cf.  Note,  Zechariah  6.  9,  10). 
"  Wickedness  "  (translated  by  the  LXX.  by  the  same  Greek, 
meaning  "lawlessness,"  which  St.  Paul  employs  here), 
embodied  there  as  a  woman,  answers  to  "  the  mystery  of 
iniquity,"  here  embodied  finally  in  "the  man  of  sin:"  as 
the  former  was  ultimately  banished  for  ever  from  the 
Holy  Land  to  her  own  congenial  soli,  Babylon,  so  iniquity 
and  the  man  of  sin  snail  fall  before  Michael  and  the  Lord 
Himself,  who  shall  appear  as  the  Deliverer  of  His  people 
(Daniel  12. 1-3;  Zechariah  14.  8-9).  Cf.  Matthew  12.  43.  The 
Jewish  nation  dispossessed  of  the  evil  spirit,  the  demon 
of  idolatry  being  cast  out  through  the  Babylonian  cap- 
tivity, receives  ultimately  a  worse  form  of  the  evil  spirit, 
Christ-opposing  self- righteousness.  Also,  the  Christian 
Church  in  course  of  time  taken  possession  of  by  the  de- 
mon of  Romish  idolatry,  then  dispossessed  of  It  by  the 
Reformation,  then  its  house  "garnished"  by  hypocrisy, 
secularlty,  and  rationalism,  but  "swept  empty"  of  living 
faith,  then  finally  apostatizing  and  repossessed  by  "  the 
man  of  sin,"  and  outwardly  destroyed  for  a  brief  time 
(though  even  then  Christ  shall  have  witnesses  for  him 
among  both  the  Jews,  Zechariah  13.  9,  and  Gentiles,  Mat- 
thew 28.  20),  when  Christ  shall  suddenly  come  (Daniel  11. 
32-45;  Luke  18.  7,  8).  already— (3  John  9. 10;  Colossians  2. 
18-23;  1  Timothy  4. 1)— cf.  "even  now  already"  (1  John  2. 
18;  4.  3)  as  distinguished  from  "  in  his  own  time  "  of  being 
revealed  hereafter.  Antiquity,  it  appears  from  hence,  la 
not  a  justification  for  unscrlptural  usages  or  dogmas, 
since  these  were  "already,"  even  in  Paul's  time,  begin- 
ning to  spring  up:  the  written  word  is  the  only  sure  test 
"  Judaism  Infecting  Christianity  is  the  fuel ;  the  mystery 
of  Iniquity  is  the  spark."  "  It  Is  one  and  the  same  im- 
purity diffusing  Itself  over  many  ages."  [Bengei,.]  only 
he  who  now  letteth  will  let — The  Italicized  words  are  no 
in  the  Greek.  Therefore,  translate  rather,  "Only  (i.  e.,  the 
continuance  of  the  mystery  of  iniquity-working  will  b 
only)  until  he  who  now  withholdeth  (the  same  Greek  as  in 
v.  6)  be  taken  out  of  the  way."  "  Only  (wailing,  Hebrews 
10. 13)  until  he,"  Ac.  Then  It  will  work  no  longer  In  mys- 
tery,but  In  open  manifestation.  8.  Translate,  "The  law- 
less one ;"  the  embodiment  of  all  the  godless  "  lawless- 
ness "  which  has  been  working  In  "  mystery  "  for  ages  (». 
7):  "the  man  of  sin  "  (v.  3).  whom  the  Lord— Some  of 
the  oldest  MSS.  read,  "the  Lord  Jesus."  How  awful  that 
He  whose  very  name  means  God-Saviour,  should  appear 
as  the  Destroyer ;  but  the  salvation  of  the  Church  requires 
the  destruction  of  her  foe.  As  the  reign  of  Israel  in  Ca- 
naan was  ushered  in  by  judgments  on  the  nations  for  apos- 
tasy (for  the  Canaanites  were  originally  worshippers  or 
the  true  God:  thus  Melchisedek,  king  of  ■ialem,  was  the 
"priest  of  the  most  high  God,"  Genesis  14. 18:  Ammon 
and  Moab  came  from  righteous  Lot),  so  the  Son  of  David's 
reign  in  Zion  and  over  the  whole  earth,  is  to  be  ushered 
in  by  judgments  on  the  apostate  Christian  world,  con- 
sume .  .  .  and  .  .  .  destroy— 8o  Daniel  7.  26,  "consume 
and  destroy ;"  Daniel  11.  45.  He  shall  "  consume "  him  by 
His  mere  breath  (Isaiah  11. 4;  30.  33):  the  sentence  of  judg- 
ment being  the  sharp  sword  that  goeth  out  of  His  mouth 
(Revelation  19. 15,  21).  Antichrist's  manifestation  and  de- 
struction are  declared  In  the  same  breath ;  at  his  greatest 
height  he  is  nearest  his  fall,  like  Herod  his  type  (Isaiah  L 
24-27 ;  Acts  12.  20-23).  As  the  advancing  fire,  whilst  still  at 
a  distance  consumes  little  insects  [Chrysostom]  by  its 
mere  heat,  so  Christ's  mere  approach  is  enough  to  con- 
sume Antichrist.  The  mere  "  appearance  of  the  coming  " 
of  the  Lord  of  glory  is  sufficient  to  show  to  Antichrist 
his  perfect  nothingness.  He  is  seized  and  "cast  alive 
into  the  lake  of  fire"  (Revelation  19.  20).  So  the  world- 
kingdoms,  and  the  kingdom  of  the  beast,  give  place 
to  that  of  the  Son  of  man  and  His  saints.  The  Greek 
for  "destroy"  means  "abolish"  (the  same  Greek  is  so 
translated,  2  Timothy  1.  10) ;  i.  c,  cause  every  vestige  oi 
him  to  disappear.  Cf.  as  to  Gog  attacking  Israel  and  de- 
stroyed by  Jehovah  (Ezeklel  38.  and  39.),  so  as  not  to  leav» 
a  vestige  of  him.    with  the  brightness  of  his  comlar 

3»7 


2  THESSAL0NIAN8  II. 


£*•••*,  "  the  manifestation  (or  appearance) of  His  presence.-" 
the  first  outburst  of  His  advent— the  first  gleam  of  His 
presence—  is  enough  to  abolish  utterly  all  traces  of  Anti- 
shrlst,  as  darkness  disappears  before  the  dawning  day. 
Next,  his  adherents  are  "  slain  with  the  sword  out  of  His 
aaouth"  (Revelation  19. 21).  Bkngei/s  distinction  between 
"the  appearance  of  His  coming"  and  the  "coming"  it- 
self Is  not  Justified  by  1  Timothy  6. 14;  2  Timothy  1. 10;  4. 
I,  8;  Titus  2. 13,  where  the  same  Greek  for  appearing  {Eng- 
lish Version,  here  "  the  brightness")  plainly  refers  to  the 
coming  itself.  The  expression,  "manifestation  (appearing) 
of  His  presence,"  is  used  in  awful  contrast  to  the  revela- 
tion of  the  wicked  one  in  the  beginning  of  the  verse.  9. 
wiioH  coming— The  same  Greek  as  was  used  for  tlie 
Lord's  coming  (v.  8)  or  personal  "presence.'''  Is— in  its  essen- 
tial character,  alter— according  to  the  working  ("en- 
ergy") of  Satan,  as  opposed  to  the  energy  or  working  of  the 
Holy  Spirit  in  the  Church  (Note,  Epheslans  1.  19).  As 
Christ  is  related  to  God,  so  Is  Antichrist  to  Satan,  his 
visible  embodiment  and  manifestation:  Satan  works 
through  him.  Revelation  13.2,  "The  dragon  gave  him 
(the  beast)  his  power  .  .  .  seat  .  .  .  great  authority." 
lying  wonders— lit.,  "wonders"  or  "prodigies  of  false- 
hood." His  "power,  signs,  and  wonders,"  all  have  false- 
wood  for  their  base,  essence,  and  aim  (John  8.  44).  [Al- 
roBD.j  In  Matthew  24.  24  Jesus  Implies  that  the  miracles 
shall  be  real,  though  demoniac,  such  mysterious  effects 
of  the  powers  of  darkness  as  we  read  of  In  the  case  of  the 
Egyptian  sorcerers,  not  such  as  Jesus  performed  in  their 
character,  power,  or  aim;  for  they  are  against  the  re- 
vealed Word,  and  therefore  not  to  be  accepted  as  evi- 
dences of  truth ;  nay,  on  the  authority  of  that  sure  Word 
of  prophecy  (here,  and  Matthew  2-1.  24),  to  be  known  and 
rejected  as  wrought  In  support  of falsehood  (Deuteronomy 
13. 1-3,5;  Galatians  1.  8,  9;  Revelation  13. 11-15;  19.  20).  The 
same  three  Greek  words  occur  for  miracles  of  Jesus  (Acts  2. 
22,  and  Hebrews  2.  4);  showing  that  as  the  Egyptian  ma- 
gicians imitated  Moses  (2  Timothy  3. 1-8),  so  Antichrist 
tries  to  imitate  Christ's  works  as  a  "sign,"  or  proof  of  di- 
vinity. 10.  deceivableness— rather  as  Greek,  "deceit  of 
(to  promote)  unrighteousness"  (v.  12).  In— The  oldest  MSS. 
t>nd  versions  omit  "In."  Translate,  "Unto  them  that  are 
perishing"  (2  Corinthians  2. 15, 16 ;  4. 3) :  the  victims  of  him 
whose  very  name  describes  his  perishing  nature,  "the 
son  of  perdition ;"  In  contrast  to  you  whom  (v.  13)  "  God 
hath  from  the  beginning  chosen  to  salvation  through  sane- 
Hftoation  of  the  Spirit  and  belief  of  the  truth."  because — 
HL,  "in  requital  for;"  in  Just  retribution  for  their  having 
no  love  for  the  truth  which  was  within  their  reach  (on  ac- 
count of  its  putting  a  check  on  their  bad  passions),  and 
for  their  having  "pleasure  in  unrighteousness"  {v.  12;  Ro- 
mans 1. 18);  they  are  lost  because  they  loved  not,  but  re- 
jected, the  truth  which  would  have  saved  them,  received 
not — Greek,  " welcomed  not;"  admitted  it  not  cordially. 
love  of  the  truth — not  merely  love  of  truth,  but  love  of 
the  (rath  (and  of  Jesus  who  Is  the  Truth,  in  opposition  to 
Satan's  "lie,"  t>.  9, 11;  John  8.  42-44),  can  save  (Epheslans 
4. 21).  We  are  required  not  merely  to  assent  to,  but  to  love 
the  truth  (Psalm  119. 97).  The  Jews  rejected  Him  who 
came  in  His  Divine  Father's  name;  they  will  receive  Anti- 
christ coming  in  his  own  name  (John  5. 43).  Their  pleas- 
ant sin  shall  prove  their  terrible  scourge.  11.  for  this 
cause— Because  "  they  received  not  the  love  of  the  truth." 
The  best  safeguard  against  error  is  "  the  love  of  the  truth." 
shall  send— Greefc,  "sends,"  or  "issending;"  the"delu- 
slon"  is  already  beginning.  God  Judicially  sends  hard- 
ness of  heart  on  those  who  have  rejected  the  truth,  and 
given  them  np  in  righteous  Judgment  to  Satan's  delu- 
sions (Isaiah  6.  9, 10;  Romans  1.  24-26,  28).  They  first  cast 
off  the  love  of  the  truth,  then  God  gives  them  up  to 
Satan's  delusions,  then  they  settle  down  Into  "  believing 
the  He .''  an  awful  climax  (1  Kings  22.  22,  23;  Ezekiel  14.  9; 
Job  12. 16;  Matthew  24.  5, 11 ;  1  Timothy  4. 1).  strong  de- 
fcuton— Greek,  "the powerful  working  of  error,"  answering 
to  the  energising  "  working  of  Satan"  (v.  9) ;  the  same  ex- 
«reralon  as  is  applied  to  the  Holy  Ghost's  operation  in 
soslievers :  "powerful"  or  "effectual  (energizing)  work- 
tag"  (Kphesians  1.19).  believe  a  lie— rather  "the  lie" 
80k 


which  Antichrist  tells  them,  appealing  to  his  miracles  at 
proofs  of  it  (v.  9;.    1%.  they  all  .  .  .  damned— rather  a* 

Greek,  "  that  all,"  <fec.  He  here  states  the  general  proposi- 
tion which  applies  specially  to  Antichrist's  adherents. 
Not  all  in  the  Church  of  Rome,  or  other  anti-Christian 
systems,  shall  be  damned,  but  only  "all  who  believed 
not  the  truth"  when  offered  to  them,  "  but  had  pleasure  in 
unrighteousness"  (Romans  1.32;  2.8).  Love  of  unrigM 
eousness  being  the  great  obstacle  to  believing  the  truth.  14. 
But— In  delightful  contrast  to  the  damnation  of  tht 
lost  (v.  12)  stands  the  "  salvation"  of  Paul's  converts,  ava 
bound— in  duty  (ph.  1.  3).  thanks  to  God— not  to  our- 
selves, your  ministers,  nor  to  you,  our  converts.  Ue« 
loved  of  the  Lord— Jesus  (Romans  8.  37 ;  Galatians  2.  20 ; 
Epheslans  5.  2,  25).  Elsewhere  God  the  Father  is  said  to 
love  us  (v.  16;  John  3. 16 ;  EpheBlans  2.  4;  Colossians  3. 12). 
Therefore  Jesus  and  the  Father  are  one.  from  the  be- 
ginning—" before  the  foundation  of  the  world"  (Ephe- 
slans 1.  4;  cf.  1  Corinthians  2.  7;  2  Timothy  1.  9);  in  con- 
trast to  those  that  shall  "  worship  the  beast,  whose  names 
are  not  written  In  the  book  of  life  of  the  Lamb  slain  from 
the  foundation  of  the  world"  (Revelation  13.  8).  Some  of 
the  oldest  MSS.  read  as  English  Version,  but  other  oldest 
MSS.  and  Vulgate  read,  "  as  first-fruits."  The  Thessalo- 
nlans  were  among  the  first  converts  In  Europe  (cf.  Ro- 
mans 16.  5;  1  Corinthians  16. 15).  In  a  more  general  sense, 
it  occurs  in  James  1. 18;  Revelation  14.  4;  so  I  understand 
it  here  including  the  more  restricted  sense,  chosen  yom 
—The  Greek  is  not  the  ordinary  word  for  "elected,"  im- 
plying His  eternal  selection;  but  taken  for  Himself,  imply- 
ing His  having  adopted  them  in  His  eternal  purpose.  It 
is  found  in  the  LXX.  (Deuteronomy  7.7 ;  10. 15).  through 
—rather  as  Greek,  "in  sanctiflcation"  as  the  element  In 
which  the  choice  to  salvation  had  place  (cf.  1  Peter  1. 2),  stand- 
ing in  contrast  to  the  "  unrighteousness,"  the  element  la 
which  Antichrist's  followers  are  given  over  by  God  to 
damnation  (v.  12).  of  the  Spirit— wrought  by  the  Spirit 
who  sanctifies  all  the  elect  people  of  God,  first  by  eter- 
nally consecrating  them  to  perfect  holiness  in  Christ 
once  for  all,  next  by  progressively  Imparting  it.  belief 
of  the  truth— contrasted  with  "  believed  not  the  truth" 
(v.  12).  14.  you— The  oldest  MSS.  read,  "  us."  by  out 
Gospel  — "  through"  the  Gospel  which  we  preach.  t« 
.  .  .  glory— in  v.  13  it  was  "salvation,"  i.  e.,  deliver- 
ance from  all  evil,  of  body  and  soul  (1  Thessaioniana 
5.  9) ;  here  It  is  positive  good,  even  "  glory,"  and  that 
"the  glory  of  our  Lord  Jesus"  Himself,  which  believers 
are  privileged  to  share  with  Him  (John  17.22,24;  Ro- 
mans  8.17,29;  2  Timothy  2.10).  15.  Therefore— God's 
sovereign  choice  of  believers,  so  far  from  being  a 
ground  for  inaction  on  their  part,  is  the  strongest  in- 
centive to  action  and  perseverance  in  it.  Cf.  the  argu- 
ment, Philippians  2.  12,  13,  "Work  out  your  own  sal- 
vation, fob  It  is  God  which  worketh  in  you,"  &c.  We 
cannot  fully  explain  this  in  theory;  but  to  the  eincere 
and  humble,  the  practical  acting  on  the  principle  Is 
plain.  "Privilege  first,  duty  afterwards."  [Edxvndo.] 
stand  fast— so  as  not  to  be  "shaken  or  troubled"  (v.  2). 
hold-  so  as  not  to  let  go.  Adding  nothing,  subtracting 
nothing.  [Bengel.]  The  Thessalonians  bad  not  held 
fast  his  oral  instructions,  but  had  suffered  themselves 
to  be  Imposed  upon  by  pretended  spirit-revelations,  | 
and  words  and  letters  pretending  to  be  from  Paul  (v.  2), 
to  the  effect  that  "  the  day  of  the  Lord  was  instantly  lnv- 
minent."  traditions  —  truths  delivered  and  tvarnmiUed  I 
orally,  or  in  writing  (ch.  3.  6;  1  Corinthians  11.2;  Gree*, 
"traditions").  The  Greek  verb  from  which  the  nous] 
comes,  is  used  by  Paul,  1  Corinthians  11.  23;  15.  3.  From 
the  three  passages  in  which  "tradition"  is  used  in  a  good  I 
sense,  Rome  has  argued  for  her  accumulation  of  u«m- 
spired  traditions,  virtually  overriding  God's  word,  whilst  | 
put  forward  as  of  co-ordinate  authority  with  it.  She  for 
gets  the  ten  passages  (Matthew  15.  2,  3,  6;  Mark  7.  3,  5,  8,  f  I 
13 ;  Galatians  1. 14  •  Colossians  2.  8)  stigmatizing  man's  u*»*»  I 
spited  traditions.  Not  even  the  apostles'  sayings  were  aLJ 
inspired  {e.g.,  Peter's  dissimulation,  Galatians  1 11-14)  i 
but  only  when  they  claimed  to  be  so,  as  In  their  word* 
afterwards  embodied  In   their  canonical  writings.    Ora.  I 


2  THESSALONIANS  HL 


Inspiration  was  necessary  In  their  case,  until  the  canon 
of  the  written  Word  should  be  complete;   they  proved 
their  possession  of  Inspiration  by  miracles  wrought  In 
support  of  the  new  revelation,  which  revelation,  more- 
over, accorded  with  the  existing  Old  Testament  revela- 
tion;  an  additional  test  needed  besides  miracles  (cf.  Deu- 
^ronomy  18.  1-6;    Act*  17.  11).      When   the   canon  was 
complete,  the  infallibility  of  the  living  men  was  trans- 
ferred to  the  written  Word,  now  the  sole  unerring  guide, 
interpreted  by  the  Holy  Spirit.    Little  else  has  come  down 
io  us  by  the  most  atusient  and  universal  tradition   save 
this,  tne  all-sufHclency  of  Scripture  for  salvation.    There- 
Sore,  by  tradition,  we  are  constrained  to  cast  off  all  tra- 
dition not  contained  in,  or  not  provable  by,  Scripture. 
The  Fathers  are  valuable  witnesses  to  historical  facts,  which 
give  force  to  the  intimations  of  Scripture:  such  as  the 
Christian  Lord's  day,  the  baptism  of  Infants,  and  the 
genuineness  of  the  canon  of  Scripture.    Tradition  (in  the 
sense  human  testimony)  cannot  establish  a  doctrine,  but 
can  authenticate  a  fact,  such  as  the  facts  Just  mentioned. 
Inspired  tradition,  in  St.  Paul's  sense,  is  not  a  supple- 
mentary oral  tradition  completing  our  written  Word,  but 
It  Is  identical  with  the  written  WOrd  now  complete;  then 
the  latter  not  being  complete,  the  tradition  was  neces- 
sarily In  part  oral,  in  part  written,  and  continued  so  until, 
the  latter  being  complete  before  the  death  of  St.  John,  the 
last  apostle,  the  former  was  no  longer  needed.    Scripture 
is,  according  to  Paul,  the  complete  and  sufficient  rule  in 
a.11  that  appertains  to  making  "the  man  of  God  perfect, 
thoroughly  furnished  unto  all  good  works"  (2  Timothy  3.  16, 
17).    It  Is  by  leaving  St.  Paul's  God-Inspired  tradition  for 
human  traditions  that  Rome  has  become  the  forerunner 
and  parent  of  the  Antichrist.     It  is  striking  that,  from 
this  very  chapter  denouncing  Antichrist,  she  should  draw 
an  argument  for  her  "traditions"  by  which  she  fosters 
fc£*i-Christianlty.    Because  the  apostles'  oral  word  was 
as  trustworthy  as  their  written  word,  it  by  no  means 
follows  that  the  oral  word  of  those  not  apostles  is  as  trust- 
worthy as  the  written  word  of  those  who  were  apostles  or 
inspired  evangelists.    No  tradition  of  the  apostles  except 
ttielr  written  word,  can  be  proved  genuine  on  satisfactory 
evidence.    We  are  no  more  bound  to  accept  implicitly  the 
Fathers'  Interpretations  of  Scripture,  because  we  accept 
the  Scripture  canon  on  their  testimony,  than  we  are 
bound  to  accept  the  Jews'  Interpretation  of  the  Old  Testa- 
ment, because  we  accept  the  Old  Testament  canon  on 
their  testimony,     our  Epistle— as  distinguished  from  a 
"letter  as  from  us,"  v.  2,  viz.,  that  purports  to  be  from  us, 
but  is  not.    He  refers  to  his  first  Epistle  to  the  Thessalo- 
alans.    16, 17.  himself— by  His  own  might,  as  contrasted 
with  our  feebleness ;  ensuring  the  efficacy  of  our  prayer. 
Here  our  Lord  Jesus  stands  first;  In  1  Thessalonians  3.  11, 
"God  our  Father."    which  .  .  .  loved  us— in  the  work 
of  our  redemption.    Referring  both  to  our  Lord  Jems  (Ro- 
mans 8.  37 ;  Galatians  2.  20)  and   Ood  our  Father  (John  3. 
16).    everlasting  consolation— Not  transitory,  as  worldly 
consolations  in  trials  (Romans  8.  38,  39).    This  for  all  time 
present,  and  then  "  good  hope"  for  the  future.    [ Ar.ro rd.] 
through  graee— rather  as  Greek,  "  in  grace;"  to  be  Joined 
to  "hath  given."    Grace  is  the  element  in  which  the  gift 
was  made,    comfort  your  hearts— unsettled  as  you  have 
been    through   those    who   announced    the    immediate 
coming  of  the  Lord,    good  word  and  work— The  oldest 
M8S.  Invert  the  order,  "  work  and  word."    Establishment 
m  these  were  what  the  young  converts  at  Thessalonica 
seeded,  not  fanatical  teaching  (cf.  1  Corinthians  15.  58). 

CHAPTER   III. 

V«r.  i-18.  He  Asks  theib  Prayebs  :  His  Confidence 
ui  thex  :  Peatbb  foe  them  :  Chaeges  against  DIS- 
ORDERLY IDUC  CONDUCT;   HIS  OWN  EXAMPLE:  CONOLU- 

»r»a  Peateb  and  Salutation.  1.  Finally— lit.,  "  As  to 
What  remains."  may  have  free  course— lit., "  may  run ;" 
spread  rapidly  without  a  drag  on  the  wheels  of  Its  course. 
That  the  new-creating  word  may  "run"  as  "swiftly"  as 
the  creative  word  at  the  first  (Psalm  147. 15).  The  opposite 
*  the  word  of  God  being  "  bound"  (2  Timothy  2. 9).    glori- 


fied—by  sinners  accepting  it  (Acts  13.  48;  Galatians  l.  2w 
24).  Contrast  "evil  spoken  of"  (I  Peter  4.  14).  as  it  u 
with  you— (1  Thessalonians  1.  6;  4. 10;  5.  11.)  3.  that  w« 
.  .  .  be  delivered  from  unreasonable  .  .  .  men — lit. .men 

ovt  oi  place,  inept,  unseemly:   aut  of  the  way  bad:  more 
than  ordinarily  bad.    An  undesigned  coincidence  with 
Acts  18.  5-9.    Paul  was  now  at  Corinth,  where  the  Jewb 
"opposed  themselves"  to  his  preaching:  in  answer  to  his 
prayers  and  t.nose  of  his  converts  at  Thessalonica  and 
elsewhere,  "the  Lord,  In  vision,"  assured  him  of  exemp- 
tion  from  "the  hurt,"  and  of  success  in    bringing   Id 
"much  people."     On  the  unreasonable,  out-of-the-way 
perversity  of  the  Jews,  as  known  to  the  Thessalonians. 
see  1  Thessalonians  2. 15,  16.    have  not.  faith— or  as  Greek; 
"the  faith"  of  the  Christian:  the  only  antidote  to  what 
Is  "unreasonable  and  wicked."    The  Thessalonians,  from 
their  ready  acceptance  of  the  Gospel  (1  Thessalonians  1. 
5,6),  might  think  "all"  would  similarly  receive  it;  but 
the  Jews  were  far  from  having  such  a  readiness  to  believe 
the  truth.    3.  faithful— alluding  to  "  faith  "  (v.  2) :  though 
many  will  not  believe,  the  Lord  (other  very  old  MSS.  read 
"  God  ")  is  still  to  be  believed  in  as  faithful  to  His  prom- 
ises (1  Thessalonians  5.  24 ;  2  Timothy  2. 13).    Faith  on  the 
part  of  man,  answers  to  faithfulness  on  the  part  of  God. 
statolith  you— as  he  had  prayed  (ch.  2. 17).    Though  it  was 
on  himself  that  wicked  men  were  making  their  onset,  he 
turns  away  from  asking  the  Thessalonians'  prayers  for 
his  deliverance  (v.  2 :  so  unselfish  was  he,  even  in  relig- 
ion), to  express  his  assurance  of  theik  establishment  in 
the  faith,  and  preservation  from  evil.     This  assurance 
thus  exactly  answers  to  his  prayer  for  them,  ch.  2. 17,  "  Our 
Lord  .  .  .  stablish  you  in  everj*  good  word  and  work."   He 
has  before  his  mind  the  Lord's  Prayer,  "Lead  us  not  into 
temptation,  but  deliver  us  from  evil:"  where,  as  here, 
the  translation  may  be,  "from  the  evil  one:"  the  great  hi  u- 
derer  of  "  every  good  word  and  work."   Cf.  Matthew  13.  19, 
"  the  wicked  one."    4:.  we  have  confidence  in  the  I*ord— 
as  "  faithful  "  (v.  3).   Have  confidence  in  no  man  when  left 
to  himself.   [Bengei,.]  that  ye  both  do — Some  of  the  old- 
est MSS.  insert  a  clause,  "That  ye  both  have  done"  before, 
"  and  are  doing,  and  will  do."    He  means  the  majority  by 
"ye,"  not  all  of  them  (cf.  v.  11 ;  ch.  1.  3;  1  Thessalonians  &. 
6).   5.  If  "the  Lord  "  be  here  the  Holy  Ghost  (2  Corinthians 
8.  17),  the  three  Persons  of  the  Trinity  will  occur  in  this 
verse,    love  of  God — love  to  God.     patient  waiting  for 
Christ— rather  as  Greek,  "the   patience  (endurance)  of 
Christ,"  viz.,  which  Christ  showed  [Alford]  (ch.  2.  4;  1 
Thessalonians  1.  3).     Estius,  however,  supports  English 
Version  (cf.  Revelation  1.  9;   8.  10).    At  all  events,  this 
grace,  "patience,"  or  persevering  endurance,  is  connected 
with  the  "  hope"  (1  Thessalonians  1. 3, 10)  of  Christ's  coming. 
In  Alford's  translation  we  may  compare  Hebrews  12. 1,  2, 
"Run  with  patience  {endurance)  .  .  .  looking  to  Jesus  .  .  . 
who,  for  the  Joy  that  was  before  Him,  endured  the  cross:" 
so  we  are  to  endure,  as  looking  for  the  hope  to  be  realised 
at  His  coming  (Hebrews  10.  36,  37).    6.  we  command  you 
—Hereby  he  puts  to  a  particular  test  their  obedience  in 
general  to  his  commands,  which  obedience  he  had  recog- 
nized in  v.  4.    withdraw— lit.,  to  furl  the  sails:  as  we  say, 
to  stter  clear  of  (cf.  v.  14).    Some  had  given  up  labour  as 
though  the  lord's  clay  was  Immediately  coming.    He  had 
enjoined  mild  censure  of  such  in  1  Thessalonians  5. 14, 
"Warn  .  .  .  the  unruly;"  but  now  that  the  mischief  bad 
become  more  confirmed,  he  enjoins  stricter  discipline, 
viz.,  withdrawal  from  their  company  (cf.  1  Corinthians  5. 
11;  2  John  10. 11):  not  a  formal  sentence  of  exeommunlea- 
tion,  such  as  was  subsequently  passed  on  more  helnout 
offenders,  as  In  1  Corinthians  5.5;  1  Timothy  1.  30).    He 
says  "brother,"  i.e.,  professing  Christian;  for  In  the  case 
of  unprofessing  heathen,  believers  needed  not  be  bo  strict 
(1  Corinthians  5.  10-13).     disorderly— St.  Paul   plainly 
would  not  have  sanctioned  the  order  of  Mendicant  Friars, 
who  reduce  such  a  "disorderly"  and  lazy  life  to  a  system. 
Call  It  not  an  order,  but  a  burden  to  the  community 
(Bengel,  alluding  to  the  Greek,  v.  8,  for  "be  chargeable," 
lit.,  be  a  burden),     the  tradition— the  oral  instruction 
which  he  had  given  to  them  when  present  (t>.  10),  an«J 
subsequently  committed  to  writing  (1  Thessalonians  4. 11 

389 


1  TIMOTHY 


12).  which  he  received  of  us— Some  oldest  MSS.  read, 
"Ye  received;"  others,  "they  received."  The  English 
Vernon  reading  has  no  very  old  authority.  7.  how  ye 
ought  to  follow  u»— how  ye  ought  to  live  so  as  to  "  imi- 
tate'' (so  the  Greek  for  "follow")  us  (cf.  Note,  1  Corinthians 
IS.  1;  1  Thessaionians  1.6).  8.  eat  any  man's  bread— 
Greek,  "eat  bread  from  any  man,"  t.  e.,  live  at  any 
one's  expense.  Contrast  v.  12,  "Eat  their  own  bread." 
wrought— (Acts  2D.  34.)  In  both  Epistles  they  state  they 
maintained  themselves  by  labour;  but  in  this  second 
Epistle  they  do  oo  in  order  to  offer  themselves  herein  as 
an  example  to  the  idle;  whereas,  in  the  flrst,  their  object 
in  doing  so  is  to  vindicate  themselves  from  all  imputation 
of  mercenary  motives  in  preaching  the  Gospel  (1  Thessa- 
lonians  2. 5, 9).  [Edmunds.]  They  preached  gratuitously, 
though  they  might  have  claimed  maintenance  from  their 
converts,  labour  and  travail  —  "toil  and  hardship" 
{Note,  1  Thessaionians  2.  9).  night  and  day— Scarcely  al- 
lowing time  for  repose,  chargeable—  Greek,  "  a  burden," 
or  "  burdensome."  The  Philippians  did  not  regard  it  as 
a  burden  to  contribute  to  his  support  (Philippians  4. 15, 
16),  sending  to  him  whilst  he  was  in  this  very  Thessa- 
lonica  (Acts  16. 15,34,40).  Many  Thessaionians,  doubtless, 
would  have  felt  it  a  privilege  to  contribute,  but  as  he  saw 
some  idlers  among  them  who  would  have  made  a  pretext 
of  his  example  to  Justify  themselves,  he  waived  his  right. 
His  reason  for  the  same  course  at  Corinth  was  to  mark 
how  different  were  his  aims  from  those  of  the  false  teach- 
ers who  sought  their  own  lucre  (2  Corinthians  11.  9, 12,  13). 
It  is  at  the  very  time  and  place  of  writing  these  Epistles 
that  Paul  is  expressly  said  to  have  wrought  at  tent-making 
with  Aquila  (Acts  18.  3);  an  undesigned  coincidence.  9. 
(1  Corinthians  9.  4-6,  &c. ;  Galatians  6.  6.)  10.  For  even— 
translate,  "For  also."  We  not  only  set  you  the  example, 
bat  gave  a  positive  "command."  commanded — Greek 
Imperfect,  "Wewore  commanding;"  we  kept  charge  of 
you.  would  not  work — Greek,  "is  unwilling  to  work." 
Brnced  makes  this  to  be  the  argument:  not  that  such  a 
one  is  to  have  his  food  withdrawn  from  him  by  others; 
but  he  proves  from  the  necessity  of  eating  the  necessity 
of  working;  using  this  pleasantry,  Let  him  who  will  not 
work  show  himself  an  angel,  i.  e.,  do  without  food  as  the 
angels  do  (but  since  he  cannot  do  without  food,  then  he 
ought  to  be  not  unwilling  to  work).  It  seems  to  me  sim- 
pler to  take  it  as  a  punishment  of  the  idle.  Paul  often 
quotes  good  adages  current  among  the  people,  stamping 
them  with  inspired  approval.  In  the  Hebrew,  Bereshlth 
Rabba,  the  same  saying  is  found  ;  and  in  the  book  Zeror, 
"He  who  will  not  work  before  the  sabbath,  must  not  eat 
on  the  sabbath."  11.  busybodies — In  the  Greek  the  simi- 
larity of  sound  marks  the  antithesis,  "  Doing  none  of  their 
own  business,  yet  overdoing  in  the  business  of  others." 
Busy  about  every  one's  business  but  their  own.  "  Nature 
abhors  a  vacuum;"  so  if  not  doing  one's  own  business, 
one  is  apt  to  meddle  with  his  neighbour's  business. 
Idleness  is  the  parent  of  busybodies  (1  Timothy  6.  13). 
Contrast  1  Thessaionians  4.  11.  13.  by— The  oldest  MSS. 
road,  "  In  the  Lord  Jesus."    So  the  Greek,  1  Thessaionians 


4.  1,  implying  the  sphere  wherein  such  conduct  is  appro 
priate  and  consistent.  "  We  exhort  you  thus,  as  ministft 
in  Christ,  exhorting  our  people  in  Christ."  with  quiet- 
ness—quiet Industry;  laying  aside  restless,  bustling,  In- 
termeddling offlclousness  (v.  II).  their  own  — Bread 
earned  by  themselves,  not  another's  bread  (v.  8).  13.  h* 
not  weary— The  oldest  MSS.  read,  "  Be  not  cowardly  in ;" 
do  not  be  wanting  in  strenuousness  in  doing  well.  Ed- 
munds explains  It,  Do  not  culpably  neglect  to  do  well,  viz^ 
with  patient  Industry  to  do  your  duty  in  your  several 
callings.  In  contrast  to  the  "disorderly,  not- working 
busybodies"  (v.  11 ;  cf.  Galatians  6.  9).  14.  note  that  mu 
—mark  him  in  your  own  mind  as  one  to  be  avoided  (u.  6). 
that  he  may  he  a*hamed—  Greek,  "made  to  torn  and 
look  Into  himself,  and  so  be  put  to  shame."  Feeling 
himself  shunned  by  godly  brethren,  he  may  become 
ashamed  of  his  course.  15.  admonish  him  as  a  brother 
—not  yet  excommunicated  (cf.  Leviticus  19. 17).  Do  not 
shun  him  in  contemptuous  silence,  but  tell  him  why  ha 
is  so  avoided  (Matthew  18. 15;  1  Thessaionians  5. 14).  16. 
Lord  of  peace— Jesus  Christ.  The  same  title  is  given  to 
Him  as  to  the  Father,  "  the  God  of  peace"  (Romans  15. 88; 
16.  20;  2  Corinthians  13. 11).  An  appropriate  title  in  the 
prayer  here,  where  the  harmony  of  the  Christian  com- 
munity was  liable  to  interruption  from  the  "  disorderly." 
The  Greek  article  requires  the  translation,  "Give  you  the 
peace"  which  it  is  "His  to  give."  "Peace"  outward  and 
inward,  here  and  hereafter  (Romans  14. 17).  always—  un- 
broken, not  changing  with  outward  circumstances,  by 
all  means—  Greek,  "In  everyway."  Most  of  the  oldest 
MSS.  read,  "  In  every  place ;"  thus  he  prays  for  their  peace 
in  all  times  ("  always")  and  places.  Lord  be  with  you  all 
—May  He  bless  you  not  only  with  peace,  but  also  with 
His  presence  (Matthew  28.  20).  Even  the  disorderly  breth- 
ren (cf.v.  15,  "a  brother")  are  included  in  this  prayer.  17. 
The  Epistle  was  written  by  an  amanuensis  (perhaps  Silas 
or  Timothy),  and  only  the  closing  salutation  written  by 
Paul's  "own  hand"  (cf.  Romans  16.22;  1  Corinthians  16. 
21;  Colossians  4.18).  Wherever  Paul  does  not  subjoin 
this  autograph  salutation,  we  may  presume  he  wrote  the 
whole  Epistle  himself  (Galatians  6.  11).  -which — ivhiek 
autograph  salutation,  the  token— to  distinguish  genuine 
Epistles  from  spurious  ones  put  forth  in  my  name  (ch.  2. 
2).  in  every  Epistle — Some  think  he  signed  his  name  to 
every  Epistle  with  his  own  hand;  but  as  there  is  no  trace 
of  this  in  any  MSS.  of  all  the  Epistles,  it  is  more  lively 
that  he  alludes  to  his  writing  with  his  own  hand  in  closing 
every  Epistle,  even  in  those  Epistles  (Romans,  2  Corin- 
thians, Epheslans,  Philippians,  1  Thessaionians)  wherein 
he  does  not  specify  his  having  done  so.  so  I  -write — so  I 
sign  my  name:  this  is  a  specimen  of  my  handwriting,  by 
which  to  distinguish  my  genuine  letters  from  forgeries. 
18.  He  closes  every  Epistle  by  praying  for  grace  to  those 
whom  he  addresses.  Amen — Omitted  in  the  oldest  MSS.  It 
was  doubtless  the  response  of  the  congregation  after  hear- 
ing the  Epistle  read  publicly ;  hence  it  crept  into  copies 

The  Subscription  is  spurious,  as  the  Epistle  was  written 
not  "  from  Athens,"  but  from  Oorinth. 


THE   PASTORAL  EPISTLES  OF  PAUL  THE  APOSTLE  TO 

TIMOTHY  AND   TITUS. 

INTRODUCTION. 


Smmnnm.- The  ancient  Church  never  doubted  of  their  being  canonical  and  written  by  St.  Paul.  They  are  !» I 
the  Peschlto-Syriac  version  of  the  second  century.  Muratori's  Fragment  on  the  Canon  of  Scripture,  at  the  close  ol  f 
the  second  century,  acknowledges  them  as  such.  Iren^ius,  Adversus  Hcereses,  1.  and  3.  3.  3;  4. 16.  3;  2.  14.  8;  8. 11. 1;  1 1 
11 8,  quotes  1  Timothy  1.  4, 9;  6.  20;  2  Timothy  4.  9-11 ;  Tltns  8. 10.  Clement  of  Alexandria,  Stromata,  2.  457;  3.  584  J 
Stt;  I.  860,  quotes  1  Timothy  4.  1,  20;  2  Timothy,  as  to  deaconesses,  Titus,  1.  12.  Tertullian,  De prcescriptione  Ecer«P,\ 
eorwm,  25.  and  6,  quotes  1  Timothy  6.  20;  2  Timothy  1. 14;  1  Timothy  1. 18;  6. 13,  Ac;  2  Timothy  2.  2;  Titus  3.  10. 11 
and  Adversus  Mwcion.    Eusebius  includes  the  three  in  the  "  universally  acknowledged  "  Scriptures.    Also  Thwph 


I   TIMOTHY. 

11.08  OF  AMTIOOH  (ad  Autolysis,  8. 14),  quotes  1  Timothy  2.  1,  2;  Titus  8.  * ,  and  CAIU8  (In  Eosbbius,  Ecclesiastical  Hi* 
lory,  6.  20)  recognizes  their  authenticity.  Clement  of  Rome,  In  the  end  of  the  first  century,  In  his  first  Epistle  ft 
Corinthian.*,  ch.  29.,  quotes  1  Timothy  2.  8.  Ignatius,  In  the  beginning  of  the  second  century.  In  Epistle  to  Polycarp^ 
sec.  6,  alludes  to  2  Timothy  2.  4.  Polyoarp,  In  the  beginning  of  the  second  century  (Epistle  to  Philippians,  ch.  i.\ 
alludes  to  2  Timothy  2.  4;  and  In  ch.  9.  to  2  Timothy  4. 10.  Hegisippus,  In  the  end  of  the  second  century,  In  Euskbius, 
Ecclesiastical  History,  3.  32,  alludes  to  1  Timothy  6.  3,  20.  Athenagoras,  In  the  end  of  the  second  century,  alludes  to  1 
Timothy  6. 16.  Justin  Martyb,  In  the  middle  of  the  second  century  (Dialogue  contra  Tryphonen,  47),  alludes  to  Titus 
s.  4.    The  Gnostic  Maroion  alone  rejected  these  Epistles. 

The  heresies  opposed  In  them  form  the  transition  stage  from  Judaism,  In  Its  ascetic  form,  to  Gnosticism,  as 
mbsequently  developed.  The  references  to  Judaism  and  legalism  are  clear  (1  Timothy  1.  7;  4.  8;  Titus  1.  10, 14;  8.  9). 
rraces  of  beginning  Gnosticism  are  also  unequivocal  (1  Timothy  1.  4).  The  Gnostic  theory  of  a  twofold  principle 
from  the  beginning,  evil  as  well  as  good,  appears  in  germ  In  1  Timothy  4.  8,  Ac.  In  1  Timothy  6.  20  the  term  Gnosis 
("science")  Itself  occurs.  Another  Gnostic  error,  viz.,  that  "  the  resurrection  is  past,"  Is  alluded  to  In  2  Timothy  2.  17, 
18.  The  Judaism  herein  opposed  Is  not  that  of  the  earlier  Epistles,  which  upheld  the  law  and  tried  tojoinltwitn 
faith  In  Christ  for  Justification.  It  first  passed  into  that  phase  of  It  which  appears  in  the  Epistle  to  the  Oolossl&na, 
whereby  will-worship  and  angel-worship  were  superadded  to  Judalzlng  opinions.  Then  a  further  stage  of  the  same 
evil  appears  In  the  Epistle  to  the  Philippians  3. 2, 18, 19,  whereby  immoral  practice  accompanied  false  doctrine  as  to  the 
resurrection  (cf.  2  Timothy  2. 18,  with  1  Corinthians  15. 12,  82,  33).  This  descent  from  legality  to  superstition,  and  from 
superstition  to  godlessness,  appears  more  matured  In  the  references  to  It  in  these  Pastoral  Epistles.  The  false  teachers 
now  know  not  the  true  use  of  the  law  (1  Timothy  1.  7,  8),  and  further,  have  put  away  good  conscience  as  well  as  the  faith 
(1  Timothy  1.  19;  4.  2);  speak  lies  in  hypocrisy,  are  corrupt  in  mind,  and  regard  godliness  as  a  means  of  earthly  gain  (1  Tim- 
othy 8.  6;  Titus  1.  11) ;  overthrow  the  faith  by  heresies  eating  as  a  canker,  saying  the  resurrection  is  past  (2  Timothy  2.  17, 
18),  leading  captive  silly  women,  ever  learning  yet  never  knowing  the  truth,  reprobate  as  Jannes  and  Jambres  (2  Timothy  3. 
8,  8),  defiled,  unbelieving,  professing  to  know  God,  but  in  works  denying  Him,  abominable,  disobedient,  reprobate  (Titus  1. 16, 
W).  This  description  accords  with  that  In  the  Catholic  Epistles  of  St.  John  and  St.  Peter,  and  In  the  Epistle  to  the 
Hebrews.  This  fact  proves  the  later  date  of  these  Pastoral  Epistles  as  compared  with  Paul's  earlier  Epistles. 
The  Judaism  reprobated  herein  is  not  that  of  an  earlier  date,  so  scrupulous  as  to  the  law;  it  was  now  tending  to 
Immorality  of  practice.  On  the  other  hand,  the  Gnosticism  opposed  in  these  Epistles  is  not  the  anti-Judaic  Gnos- 
ticism of  a  later  date,  which  arose  as  a  consequence  of  the  overthrow  of  Judaism  by  the  destruction  of  Jerusalem  and 
the  temple,  but  It  was  the  intermediate  phase  between  Judaism  and  Gnosticism,  In  which  the  Oriental  and  Greek 
elements  of  the  latter  were  in  a  kind  of  amalgam  with  Judaism,  Just  prior  to  the  overthrow  of  Jerusalem. 

The  directions  as  to  church  governors  and  ministers,  "bishop-elders,  and  deacons,"  are  such  as  were  natural 
for  the  apostle,  In  prospect  of  his  own  approaching  removal,  to  give  to  Timothy,  the  president  of  the  Church  at 
Ephesus,  and  to  Titus,  holding  the  same  office  in  Crete,  for  securing  the  due  administration  of  the  Church  when  he 
should  be  no  more,  and  at  a  time  when  heresies  were  rapidly  springing  up.  Cf.  his  similar  anxiety  in  his  address  to 
the  Ephesian  elders  (Acts  20.  21-80).  The  Presbyterate  (elders;  priest  Is  a  contraction  from  presbyter)  and  Diaconate 
had  existed  from  the  earliest  times  in  the  Church  (Acts  6.  8;  11.  80;  14.  28).  Timothy  and  Titus,  as  superintendents  oi 
overseers  (so  bishop  subsequently  meant),  were  to  exercise  the  same  power  In  ordaining  elders  at  Ephesus  which  ths 
ftpostle  had  exercised  in  his  general  supervision  of  all  the  Gentile  churches. 

The  peculiarities  of  modes  of  thought  and  expression,  are  suoh  as  the  difference  of  subject  and  circumstance* 
of  those  addressed  and  those  spoken  of  in  these  Epistles,  as  compared  with  the  other  Epistles,  would  lead  us  to  expect. 
Some  of  these  peculiar  phrases  occur  also  in  Galatlans,  In  which,  as  In  the  Pastoral  Epistles,  he,  with  his  character- 
istic fervour,  attacks  the  false  teachers.  Cf.  1  Timothy  2.  6;  Titus  2. 14,  "  Gave  Himself  for  us,"  with  Galatlans  1.  4;  1 
Timothy  1. 17 ;  2  Timothy  4. 18,  "  For  ever  and  ever,"  with  Galatlans  1.5:  "  Before  God,"  1  Timothy  5.  21 ;  8. 18 ;  2  Tim- 
othy 2. 14;  4.  1,  with  Galatlans  1.  20:  "A  pillar,"  1  Timothy  8.  15,  with  Galatlans  2.  9:  "Mediator,"  1  Timothy  2.  5,  with 
Galatlans  8.  20:  "  In  due  season,"  Galatlans  6.  9,  with  1  Timothy  2.  6;  6. 15;  Titus  1.  3. 

Time  and  place  of  writing.— The  First  Epistle  to  Timothy  was  written  not  long  after  Paul  had  left  Ephesus  for 
Macedon  (ch.  1.  8).  Now,  as  Timothy  was  in  Macedon  with  Paul  (2  Corinthians  1. 1)  on  the  occasion  of  Paul's  having 
passed  from  Ephesus  into  that  country,  as  recorded  Acts  19.  22 ;  20. 1,  whereas  the  First  Epistle  to  Timothy  contem- 
plates a  longer  stay  of  Timothy  in  Ephesus,YlosHEiM  supposes  that  Paul  was  nine  months  of  the  "  three  years"  stay 
mostly  at  Ephesus  (Acts  20.  31)  in  Macedonia,  and  elsewhere  [perhaps  Crete],  (the  mention  of  only  "  three  months'* 
»nd  "  two  years,"  Acts  19. 8, 10,  favours  this,  the  remaining  nine  months  being  spent  elsewhere) ;  and  that  during  these 
nine  months  Timothy,  in  Paul's  absence,  superintended  the  Church  of  Ephesus>  It  is  not  likely  that  Ephesus  and 
the  neighbouring  churches  should  have  been  left  long  without  church  officers  and  church  organization,  rules  respect* 
ing  which  are  given  in  this  Epistle.  Moreover,  Timothy  was  still  "  a  youth"  (1  Timothy  4. 12),  which  he  could  hardly 
be  called  after  Paul's  first  Imprisonment,  when  he  must  have  been  at  least  thirty-four  years  of  age.  Lastly,  in  Acts 
30.  25,  St.  Paul  asserts  his  knowledge  that  the  Ephesians  should  not  all  see  his  face  again,  so  that  1  Timothy  1.  8  will  thus 
refer  to  his  sojourn  at  Ephesus,  recorded  in  Acts  19. 10,  whence  he  passed  Into  Macedonia.  But  the  difficulty  is  to 
account  for  the  false  teachers  having  sprung  up  almost  Immediately  (according  to  this  theory)  after  the  foundation 
of  the  Church.  However,  his  visit  recorded  Acts  19.  was  not  his  first  visit.  The  beginning  of  the  Church  at  Ephesus 
was  probably  made  at  his  visit  a  year  before  (Acts  18.  19-21).  Apollos,  Aqulla  and  Prlscilla,  carried  on  the  work  (Acts 
18.  34-28).  Thus,  as  to  the  sudden  growth  of  false  teachers,  there  was  time  enough  for  their  springing  up,  especially 
considering  that  the  first  converts  at  Ephesus  were  under  Apollos'  imperfect  Christian  teachings  at  first,  imbued  as 
he  was  likely  to  be  with  the  tenets  of  Philo  of  Alexandria,  Apollos'  native  town,  combined  with  John  the  Baptist's 
Old  Testament  teachings  (Acts  18.  24-26).  Besides  Ephesus,  from  Its  position  in  Asia,  its  notorious  voluptuousness 
*nd  sorcery  (Acts  19. 18, 19),  and  its  lewd  worship  of  Diana  (answering  to  the  Phoenician  Ashtoreth),  was  likely  from 
the  first  to  tinge  Christianity  in  some  of  its  converts  with  Orienta*  speculations  and  Aslatlo  licentiousness  of  prac- 
tices. Thus  the  phenomenon  of  the  phase  of  error  presented  in  this  Epistle,  being  intermediate  between  Judaism  and 
ls<ter  Gnosticism  (see  above),  would  be  such  as  might  occur  at  an  early  period  In  the  Ephesian  Church,  rs  well  aa  later 
whet  we  know  It  had  open  "  apostles"  of  error  (Revelation  2.  2,  6),  and  Nlcolaltans  infamous  In  practice.  As  to  th« 
3)o*e  connection  between  this  First  Epistle  and  the  Second  Epistle  (which  must  have  been  written  at  the  close  of 
Paul's  life),  on  which  Alford  relies  for  his  theory  of  making  the  First  Epistle  also  written  at  the  close  of  St  Paul's 
Ite  the  similarity  of  circumstances,  the  Derson  pddressed  being  one  and  the  same,  and  either  in  Ephesus  at  the  Mean 

4fll 


1  TIMOTHY. 

ar  at  least  connected  with  Ephesus  as  Its  church -overseer,  and  having  heretics  to  contend  with  of  the  same  stamp  a* 
ia  the  First  Epistle,  would  account  for  the  connection.  There  Is  not  so  great  Identity  of  tone  as  to  compel  us  to  adop* 
she  theory  that  some  years  could  not  have  elapsed  between  the  two  Epistles. 

However,  all  these  arguments  against  the  later  date  may  be  answered.  This  First  Epistle  may  refer  not  to  the  first 
organization  of  the  Church  under  its  bishops,  or  elders  and  deacons,  but  to  the  moral  qualification*  laid  down  at 
later  period  for  those  officers  when  scandals  rendered  such  directions  needful.  Indeed,  the  object  for  which  he  le*" 
Timothy  at  Ephesus  he  states  (1  Timothy  LS)  to  be,  not  to  organize  the  Church  for  the  first  time,  but  to  restrain  the 
false  teachers.  The  directions  as  to  the  choice  of  At  elders  and  deacons  refers  to  the  filling  up  of  vacancies,  not  to 
Uteir  first  appointment.  The  fact  of  there  existing  an  institution  for  Church  widows  Implies  an  established  organ» 
cation.  As  to  Timothy's  "youth,"  it  may  be  spoken  of  comparatively  young  compared  with  Paul,  now  '  the  aged 
(Philemon  9),  and  with  some  of  the  Ephesian  elders,  senior  to  Timothy  their  overseer.  As  to  Acts  20. 25,  we  know  not 
hat  that  "  all"  of  the  elders  of  Ephesus  called  to  Miletus  "never  saw  Paul's  face"  afterwards,  as  he  "  knew"  (doubtless 
by  inspiration)  would  be  the  case,  which  obviates  the  need  of  AIjFOBB's  lax  view,  that  Paul  was  wrong  in  this  his 
positive  inspired  anticipation  (for  such  it  was,  not  a  mere  boding  snrmlse  as  to  the  future).  Thus  he  probably  visited 
Ephesus  again  (1  Timothy  1. 3;  2  Timothy  1. 18;  4. 20,  he  would  hardly  have  been  at  Miletum,  so  near  Ephesus,  without 
visiting  Ephesus)  after  his  first  imprisonment  in  Rome,  though  all  the  Ephesian  elders  whom  he  had  addressed 
formerly  at  Miletus  did  not  again  see  him.  The  general  similarity  of  subject  and  style,  and  of  the  state  of  the  Church 
between  the  two  Epistles,  favours  the  view  that  they  were  near  one  another  in  date.  Also,  against  the  theory  of  the 
early  date  is  the  difficulty  of  defining,  when,  during  Paul's  two  or  three  years'  stay  at  Ephesus,  we  can  insert  an  ab- 
sence of  Paul  from  Ephesus  long  enough  for  the  requirements  of  the  case,  which  imply  a  lengthened  stay  and  super- 
intendence of  Timothy  at  Ephesus  (see,  however,  1  Timothy  3. 11,  on  the  other  side) after  having  been  "left"  by  Paul 
there.  Timothy  did  not  stay  there  when  Paul  left  Ephesus  (Acts  19. 22;  20. 1;  2  Corinthians  1. 1).  (In  1  Timothy  3.  14, 
Paul  says,  "I  write,  hoping  to  come  unto  thee  slwrlly ;"  but  on  the  earlier  occasion  of  his  passing  from  Ephesus  to 
Macedon  he  had  no  such  expectation,  but  had  planned  to  spend  the  summer  in  Macedon,  and  the  winter  in  Corinth, 
1  Corinthians  16. 6.  The  expression  "  Till  I  come,"  Ac,  1  Timothy  4. 13,  Implies  that  Timothy  was  not  to  leave  his  post 
till  Paul  should  arrive;  this  and  the  former  objection,  however,  do  not  hold  good  against  Mosheim's  theory.)  More- 
Tver,  Paul  In  his  farewell  address  to  the  Ephesian  elders  prophetically  anticipate*  the  rise  of  false  teachers  hereafter  of 
their  own  selves ;  therefore  this  First  Epistle,  which  speaks  of  their  actual  presence  at  Ephesus,  would  naturally  seem 
to  be  not  prior,  but  subsequent,  to  the  address,  i. «.,  will  belong  to  the  later  date  assigned.  In  the  Epistle  to  the  Ephe- 
sians  no  notice  is  taken  of  the  Jndseo-Gnostic  errors,  which  would  have  been  noticed  had  they  been  really  In  exist- 
ence; however,  they  are  alluded  to  in  the  contemporaneous  sister  Epistle  to  Colosslans  (Colosslans  2). 

Whatever  doubt  must  always  remain  as  to  the  date  of  the  First  Epistle,  there  can  be  hardly  any  as  to  that  of  the 
Second  Epistle.  In  2  Timothy  4. 13,  Paul  directs  Timothy  to  hrlng  the  books  and  cloak  which  the  apeetle  had  left  at 
Troas.  Assuming  that  the  visit  to  Troas  referred  to  is  the  one  mentioned  in  Acts  20. 5-7,  It  will  follow  that  the  cloak 
and  parchments  lay  for  about  seven  years  at  Troas,  that  being  the  time  that  elapsed  between  the  visit  and  Paul's 
first  Imprisonment  at  Rome:  a  very  unlikely  supposition,  that  he  should  have  left  either  unused  for  so  long.  Again, 
when,  during  his  first  Roman  imprisonment,  he  wrote  to  the  Colosslans  (Colosslans  4. 14)  and  Philemon  (Philemon 
14),  Demas  was  with  him ;  but  when  he  was  writing  2  Timothy  4. 10,  Demas  had  forsaken  him  from  love  of  this  world 
and  gone  to  Thessalonica.  Again,  when  he  wrote  to  the  Ephesians,  Colosslans,  Phllipplans,  and  Philemon,  he  had 
good  hopes  of  a  speedy  liberation ;  but  here  in  2  Timothy  4. 6-8,  he  anticipates  immediate  death,  having  been  at  least 
once  already  tried  (2  Timothy  4. 16).  Again,  he  is  in  this  Epistle  represented  as  in  closer  confinement  than  he  was 
when  writing  those  former  Epistles  in  his  first  imprisonment  (even  in  the  Phllipplans,  which  represent  him  in 
greater  uncertainty  as  to  his  life,  he  cherished  the  hope  of  soon  being  delivered,  Phllipplans  2.  24 ;  2  Timothy  1. 16-18; 
2.9;  4.6-8, 16).  Again  (2  Timothy  4.  20),  he  speaks  of  having  left  Trophlmus  sick  at  Mlletnm.  This  could  not  have 
been  on  the  occasion,  Acts  20. 15.  For  Trophlmus  was  with  Paul  at  Jerusalem  shortly  afterwards  (Acts  21. 29).  Besides, 
he  would  thus  be  made  to  speak  of  an  event  six  or  seven  years  after  its  occurrence,  as  a  recent  event:  moreover, 
Timothy  was,  on  that  occasion  of  the  apostle  being  at  Miletum,  with  Paul,  and  therefore  needed  not  to  be  Informed 
of  Trophimus'  sickness  there  (Acts  20.  4-17).  Also,  the  statement  (ch.  4. 20),  "  Erastus  abode  at  Corinth,"  implies  that 
St.  Paul  had  shortly  before  been  at  Corinth,  and  left  Erastus  there;  but  Paul  had  not  been  at  Corinth  for  several  years 
before  his  first  Imprisonment,  and  in  the  interval  Timothy  had  been  with  him,  so  that  he  did  not  need  to  write  sub- 
sequently about  that  visit.  He  must  therefore  have  been  liberated  after  his  first  imprisonment  (indeed,  Hebrews  13. 
22,24,  expressly  proves  that  the  writer  was  in  Italy  aud  at  liberty),  and  resumed  his  apostolic  Journeyings,  and  been 
Imprisoned  at  Rome  again,  whence  shortly  before  his  death  he  wrote  Second  Timothy. 

JCvraxBiua,  Chronicles,  anno  2083  (beginning  October,  a. d.  67),  says,  "Nero,  to  his  other  crimes,  added  the  per- 
eecutlon  of  Christians:  under  him  the  apostles  Peter  and  Paul  consummated  their  martyrdom  at  Rome."  So 
Jkromk,  Catalogue  Scriptorum  Ecclesiasticorum,  "In  the  fourteenth  year  of  Nero,  Paul  was  beheaded  at  Rome  for 
Ohrist's  sake,  ou  the  same  day  as  Peter,  and  was  buried  on  the  Ostlan  Road,  in  the  thirty-seventh  year  after  the  death  of 
our  Lord."  Alfobd  reasonably  conjectures  the  Pastoral  Epistles  were  written  near  this  date.  The  Interval  was  pos- 
sibly filled  up  (so  Clement  of  Rome  states  that  Paul  preached  as  far  as  "to  the  extremity  of  the  west")  by  a  Journey 
to  Spain  (Romans  15.  24, 28),  according  to  his  own  original  Intention.  MtTBATOBi'8  Fragment  on  the  Canon  (about  178 
a.  n.)  also  alleges  Paul's  Journey  into  Spain.  So  Eusebttts,  Chbtsostom,  and  Jebome.  Be  that  as  it  may,  he  seems 
shortly  before  his  second  imprisonment  to  have  visited  Ephesus,  where  a  new  body  of  elders  governed  the  Churcn 
(Act*  20.  25),  say  in  the  latter  end  of  66  a.  d.,  or  beginning  of  67.  Supposing  him  thirty  at  his  conversion,  he  would  now 
tee  upwards  of  sixty,  and  older  in  constitution  than  in  years,  through  continual  hardship.  Even  four  years  before 
be  called  himself  "  Paul  the  aged  "  (Philemon  9). 

From  Ephesus  he  went  into  Macedonia  (1  Timothy  1.  8).  He  may  have  written  the  First  Epistle  to  Timothy  from 
that  country.  But  his  use  of  "went,"  not  "came,"  in  I  Timothy  1.  3,  "  When  I  went  into  Macedonia,"  implies  he  wa» 
not  there  when  writing.  Wherever  he  was,  he  writes  uncertain  how  long  he  may  be  detained  from  coming  to  Timothr 
;i  Timothy  a.  14, 15).  Bikes  shows  the  probability  that  he  wrote  from  Corinth,  between  which  city  and  Ephesus  the 
mbuduhI cation  was  rapid  and  easy.  His  course,  as  on  both  former  occasions,  was  from  Macedon  to  Corinth.  He  finds 
*  coincidence  between  1  Timothy  2. 11-14,  and  1  Corinthians  14. 34,  as  to  women  being  silent  In  Church  *  and  1  Timothy 
S,  17, 18,  and  1  Corinthians  9.  8-10,  as  to  the  maintenance  of  ministers,  on  the  same  principle  as  the  Mosaic  law,  that  the 
as  ahouid  cot.  be  muzzled  that  treadeth  oat  the  corn ;  and  I  Timothy  5. 19,  20.  and  2  Corinthians  13.  1-4,  as  to  charges 


1  TIMOTHY. 

against  elders.    It  would  be  natural  for  the  apostle  in  the  very  place  where  these  directions  had  been  enforced,  to  reprodac* 
them  In  Ms  letter. 

The  date  of  the  Epistle  to  Titus  must  depend  on  that  assigned  to  First  Timothy,  with  which  It  Is  connected  In  sub- 
teot,  phraseology  and  tone.  There  Is  no  difficulty  In  the  Epistle  to  Tltns,  viewed  by  itself,  in  assigning  it  to  the  earliei 
Hate,  vix.,  before  Paul's  first  Imprisonment.  In  Acts  18. 18, 19,  Paul,  in  Journeying  from  Corinth  to  Palestine,  for  some 
cause  or  cVaer  landed  at  Ephesus.  Now  we  And  (Titus  3. 18)  that  Apollos  in  going  from  Ephesus  to  Corinth  was  to 
touch  at  Crete  (which  seems  to  coincide  with  Apollos'  journey  from  Ephesus  to  Corinth,  recorded  Acts  18.  24;  27 ;  19.  I) ; 
therefore  it  Is  not  unlikely  that  Paul  may  have  taken  Crete  similarly  on  his  way  between  Corinth  and  Ephesus ;  or, 
perhaps  been  driven  out  of  his  course  to  It  in  one  of  his  three  shipwrecks  spoken  of  in  2  Corinthians  11. 25, 26 ;  this  will 
recount  for  his  taking  Ephesus  on  his  way  from  Corinth  to  Palestine,  though  out  of  his  regular  course.  At  Ephesus 
Paul  may  have  written  the  Epistle  to  Titus  [Huo] ;  there  he  probably  met  Apollos,  and  gave  the  Epistle  to  Titus  to  his 
charge,  before  his  departure  for  Corinth  by  way  of  Crete,  and  before  the  apostle's  departure  for  Jerusalem  (Acts  18. 19- 
21,  24)  Moreover,  on  Paul's  way  back  from  Jerusalem  and  Antloch,  he  travelled  some  time  In  Upper  Asia  (Acts  19. 1), 
and  It  was  then,  probably,  that  his  intention  to  "  winter  at  Nlcopolls  "  was  realized,  there  being  a  town  of  that  name 
between  Antioch  and  Tarsus,  lying  on  Paul's  route  to  Galatia  (Titus  8. 12).  Thus,  First  Timothy  will,  In  this  theory,  be 
placed  two  and  a  half  years  later  (Acta  20. 1;  cf.  1  Timothy  L  3). 

ai.ford's  argument  for  classing  the  Epistle  to  Titus  with  First  Timothy,  as  written  after  Paul's  first  Roman  impris- 
onment, standa  or  falls  with  his  argument  for  assigning  First  Timothy  to  that  date.  Indeed,  Hug's  unobjectionable 
argument  for  the  earlier  date  of  the  Epistle  to  Titus,  favours  the  early  date  assigned  to  First  Timothy,  which  is  so  much 
akin  to  it.  If  other  arguments  be  not  thought  to  counterbalance  this.  The  Church  of  Crete  had  been  Just  founded 
(Titus  1. 6),  and  yet  the  same  heresies  are  censured  in  it  as  In  Ephesus,  which  shows  that  no  argument,  such  as  Auom 
allege?  against  the  earlier  date  of  First  Timothy,  can  be  drawn  from  them  (Titus  1. 10, 11, 15, 16 ;  3.  9, 11).  But  vice  versa. 
If,  as  seems  likely  from  the  arguments  adduced,  the  First  Epistle  to  Timothy  be  assigned  to  the  later  date,  the  Epistle 
to  Titus  must,  from  similarity  of  style,  belong  to  the  same  period.  Altobs  traces  Paul's  last  journey  be/ore  his  second 
imprisonment  thus:  To  Crete  (Titus  1.  5),  Miletus  (2  Timothy  4.  20),  Colosse  (fulfilling  his  intention,  Philemon  22),  Ephe- 
sus (1  Timothy  1.  8;  2 Timothy  1. 18),  from  which  neighbourhood  he  wrote  the  Epistle  to  Titus;  Troas,  Macedonia, 
Corinth  (2  Timothy  4. 20),  Nicopolis  (Titus  S.  12)  inEpirus,  where  he  had  intended  to  winter ;  a  place  In  which,  as  being  a 
Roman  colony,  he  would  be  free  from  tumultuary  violence,  and  yet  would  be  more  open  to  a  direct  attack  from  foes 
In  the  metropolis,  Rome.  Being  known  In  Rome  as  the  leader  of  the  Christians,  he  was  probably  [Alfobd]  arrested 
as  implicated  in  causing  the  fire  In  64  a.  d.,  attributed  by  Nero  to  the  Christians,  and  was  sent  to  Rome  by  the  Duum- 
vir* of  Nlcopolls.  There  he  was  Imprisoned  as  a  common  malefactor  (2  Timothy  2.  9);  his  Asiatic  friends  deserted 
him,  exoept  Onestphorus  (2  Timothy  1. 16).  Demas,  Crescens,  and  Tltns,  left  him.  Tychicus  he  had  sent  to  Ephesus. 
Luke  alone  remained  with  him  (2  Timothy  4. 10-12).  Under  these  circumstances  he  writes  the  Second  Epistle  to  Tim- 
othy, most  likely  whilst  Timothy  was  at  Ephesus  (2  Timothy  2. 17 ;  cf.  1  Timothy  1.  20 ;  2  Timothy  4. 13),  begging  him  to 
some  to  him  before  winter  (2  Timothy  4.  21),  and  anticipating  his  own  execution  soon  (2  Timothy  4.  6).  Tychicus  was 
perhaps  the  bearer  of  the  Second  Epistle  (2  Timothy  4. 12).  His  defence  was  not  made  before  the  emperor,  for  the  latter 
was  then  In  Greece  (2  Timothy  4. 16, 17).  Tradition  represents  that  he  died  by  the  sword,  which  accords  with  the  fact 
that  his  Roman  citizenship  would  exempt  him  from  torture;  probably  late  in  67  a.  r>„  or  68  a.  d.,  the  last  year  of  Nero. 

Timothy  is  first  mentioned,  Acts  16. 1,  as  dwelling  in  Lystra  (not  Derbe,  cf.  Acts  20.  4).  His  mother  was  a  Jewess 
a&med  Eunice  (2  Timothy  1.  6);  his  father,  "  a  Greek  "  (i.  e.,  a  Gentile).  As  Timothy  Is  mentioned  as  "  a  disciple '  in 
Acts  16.  1,  he  must  have  been  converted  before,  and  this  by  St.  Paul  (1  Timothy  1.  2),  probably  at  his  former  visit  to 
Lystra  (Acts  14.6);  at  the  same  time,  probably,  that  his  Scripture-loving  mother,  Eunice,  and  grandmother,  Lola, 
were  converted  to  Christ  from  Judaism  (2  Timothy  3. 14, 15).  Not  only  the  good  report  given  as  to  him  by  the  breth- 
ren of  Lystra,  but  also  his  origin,  partly  Jewish,  partly  Gentile,  adapted  him  specially  for  being  St.  Paul's  assistant 
In  missionary  work,  labouring  as  the  apostle  did  lu  each  place,  firstly  among  the  Jews,  and  then  among  tbe  Gentile*, 
[n  order  to  obviate  Jewish  prejudices,  he  first  circumcised  hint.  He  seems  to  have  accompanied  Paul  in  his  tour 
through  Macedonia;  but  when  the  apostle  went  forward  to  Athens,  Timothy  and  Silas  remained  In  Berea.  Having 
been  sent  back  by  Paul  to  visit  the  Thessalonlan  Church  (1  Thessalonlans  3.  2),  he  brought  his  report  of  It  to  the 
apostle  at  Corinth  (1  Thessalonlans  3.  6).  Hence  we  find  his  name  Joined  with  St.  Paul's  in  the  addresses  of  both 
the  Epistles  to  Thessalonlans,  which  were  written  at  Corinth.  We  again  find  him  "ministering  to"  St.  Paul  during 
the  lengthened  stay  at  Ephesus  (Acts  19.  22).  Thence  he  was  sent  before  Paul  Into  Macedonia  and  to  Corinth  (1 
Corinthians  4. 17;  16. 10).  He  was  with  Paul  when  he  wrote  the  Second  Epistle  to  Corinthians  (2  Corinthians  1. 1);  and 
the  following  winter  in  Corinth,  when  Paul  sent  from  thence  his  Epistle  to  Romans  (Romans  16.  21).  On  Paul's  re- 
turn to  Asia  through  Macedonia,  he  went  forward  and  waited  for  the  apostle  at  Troas  (Acts  20.  3-5).  Next  we  find  him 
with  Paul  during  his  imprisonment  at  Rome,  when  the  apostle  wrote  the  Epistles  to  Colossians  (Colossians  1. 1), 
Philemon  (Philemon  1),  and  Philippians  (Phllippians  1.1).  He  was  imprisoned  and  set  at  liberty  about  the  same  time  as 
the  writer  of  the  Hebrews  (Hebrews  18.  23).  In  the  Pastoral  Epistles,  we  find  him  mentioned  as  left  by  the  apostle  at 
Ephesus  to  superintend  the  Church  there  (1  Timothy  1.  8).  The  last  notice  of  him  Is  in  the  request  which  Paul 
makes  to  him  (2  Timothy  4.  21)  to  "  come  before  winter,"  L  e.,  about  67  A.  n.  [Auobd.]  Euskbius,  Ecclesiastical  His- 
tory, 8.  42,  reports  that  he  was  first  bishop  of  Ephesus;  and  Nicophobub,  Ecclesiastical  History,  8. 11,  represents  that 
he  died  by  martyrdom.  If  then,  St.  John,  as  tradition  represent*,  resided  and  died  In  that  city,  It  must  have  been  at  a 
later  period.  Paul  himself  ordained  or  consecrated  him  with  laying  on  of  his  own  hands,  and  those  of  the  presbytery, 
In  accordance  with  prophetic  intimations  given  respectlnghlm  by  those  possessing  the  prophetic  gift  (1  Timothy  1. 18; 
4. 14;  2  Timothy  1.  6).  His  self-denying  character  Is  shown  by  his  leaving  home  at  once  to  accompany  the  apostle,  and 
submitting  to  circumcision  for  the  gospel's  sake ;  and  also  by  his  abstemiousness  (noticed  1  Timothy  5. 23)  notwithstand- 
ing his  bodily  infirmities,  which  would  have  warranted  a  more  generous  diet.  Timidity  and  a  want  of  self-confidence 
and  boldness  in  dealing  with  the  difficulties  of  his  position,  seem  to  have  been  a  defect  In  his  otherwise  beautiful 
jharaoter  as  a  Christian  minister  (1  Corinthians  16. 10;  1  Timothy  4. 12;  2  Timothy  1. 7). 

Thb  dksioh  of  the  First  Epistle  was  (1.)  to  direct  Timothy  to  charge  the  false  teachers  against  continuing  to  teaca 
other  doctrine  than  that  of  the  Gospel  (1  Timothy  1.  3-20;  of.  Revelation  2. 1-6);  (2.)  to  give  him  instructions  as  to  the 
M-derly  conducting  of  worship,  the  qualifications  of  bishops  and  deacons,  and  the  selection  of  widows  who  should,  1» 
i-etara  for  Chnroh  charity,  do  appointed  service  (1  Timothy  2.  to  «.  2);  (8.)  to  warn  against  covetousness,  a  sin  prev* 
Mart  at  Kpheeuo.  and  to  urste  to  aood  works  (1  Timothy  6.  9-18). 


1  TIMOTHY   I. 


CHAPTER  I. 

Vex.  1-30.  Address:  Paul's  Design  in  having  Lkft 
Fimoyhy  at  Ephesus,  viz.,  to  Check  False  Teachers; 
True  Use  of  the-  Law  ;  Harmonizing  with  the  Uos- 
God's  Grace  in  Calling  Paul,  once  a  Blasphe- 
i,  to  Experience  and  to  Pbeach  it;  Charges  to 
Timothy,  l.  by  the  commandment  of  God — The  au- 
thoritative injunction,  as  well  as  the  commission,  vi  God. 
In  the  earlier  Epistles  the  phrase  Is,  "  By  the  will  of  God." 
Here  It  is  expressed  In  a  manner  implying  that  a  neces- 
sity waa  laid  on  him  to  act  as  an  apostle,  not  that  it  was 
merely  at  bis  option.  The  same  expression  occurs  in  the 
doxology,  probably  written  long  after  the  Epistle  itself. 
[Alford.J  (Romans  16.  26.)  God  our  Saviour— The  Fa- 
ther (ch.  2.  8;  4. 10;  Luke  1.  47;  2  Timothy  1.  9;  Titus  1.8; 
2. 10;  3.  4;  Jude  25).  It  was  a  Jewish  expression  in  devo- 
tion, drawn  from  the  Old  Testament  (cf.  Psalm  100.  21). 
our  hope — (Colosslans  1.  27 ;  Titus  1.  2;  2. 13.)  2.  my  own 
son— lit.,  "a  genuine  son"  (cf.  Acts  16. 1 ;  1  Corinthians  4. 
14-17).  See  Introduction,  mercy— Added  here,  in  address- 
ing Timothy,  to  the  ordinary  salutation,  "  Grace  unto  you 
(Romans  1.  7 ;  1  Corinthians  1. 8,  &c),  and  peace."  In  Ga- 
iatlans  6. 16,  "  peace  and  mercy"  occur.  There  are  many 
similarities  of  style  between  the  Epistle  to  the  Galatlans 
and  the  Pastoral  Epistles  (see  Introduction) ;  perhaps  owing 
to  his  there,  as  here,  having,  as  a  leading  object  in  writing, 
the  correction  of  false  teachers,  especially  as  to  the  right 
and  wrong  use  of  the  law  (v.  9).  If  the  earlier  date  be  as- 
signed to  1  Timothy,  It  will  fall  not  long  after,  or  before 
(according  as  the  Epistle  to  the  Galatlans  was  written  at 
Ephesus  or  at  Corinth)  the  writing  of  the  Epistle  to  the 
Galatlans,  which  also  would  account  for  some  similarity 
of  style.  "  Mercy"  Is  grace  of  a  more  tender  kind,  exer- 
cised towards  the  mUerable,  the  experience  of  which  in 
one's  own  case  especially  fits  for  the  Gospel  ministry. 
Cf.as  to  Paul  himself  (v.  14, 16;  1  Corinthians  7.25;  2  Corin- 
thians 4.  1;  Hebrews  2.  17).  [Bengel.]  He  did  not  use 
"  mercy"  as  to  the  churches,  because  "  mercy"  in  all  Its  ful- 
ness already  existed  towards  them  ;  but  in  the  case  of  an 
ludividual  minister,  fresh  measures  of  it  were  continually 
needed.  "  Grace"  has  reference  to  the  sins  of  men ;  "  mer- 
cy" to  their  misery.  God  extends  His  grace  to  men  as  they 
are  guilty ;  His  mercy  to  them  as  they  are  miserable. 
[Trench.]  Jesus  Christ— The  oldest  MSS.  read  the  order, 
"  Christ  Jesus."  In  the  Pastoral  Epistles  "  Christ"  Is  often 
put  before  "  Jesus,"  to  give  prominence  to  the  fact  that 
the  Messianic  promises  of  the  Old  Testament,  well  known 
to  Timothy  (2  Timothy  3.  15),  were  fulfilled  in  Jesus.  3. 
Timothy's  superintendence  of  the  Church  at  Ephesus  was 
as  locum  tenens  for  the  apostle,  and  so  was  temporary. 
Thus,  the  office  of  superintending  overseer,  needed  for  a 
time  at  Ephesus  or  Crete,  in  the  absence  of  the  presiding 
apostle,  subsequently  became  a  permanent  institution  on 
the  removal,  by  death,  of  the  apostles  who  heretofore  su- 
perintended the  churches.  The  first  title  of  these  over- 
seers seems  to  have  been  "  angels"  (Revelation  1.  20).  3. 
iVs  I  besought  thee  to  remain — He  meant  to  have  added, 
"Sol  still  beseech  thee,"  but  does  not  complete  the  sen- 
tence until  he  does  so  virtually,  not  formally,  at  v.  18.  at 
Ephesus—  Paul,  in  Acts  20.  25,  declared  to  the  Epheslau 
elders, "  I  know  that  ye  all  shall  see  my  face  no  more."  If, 
then,  as  the  balance  of  arguments  seems  to  favour  (see  Jn- 
(roducticn),  this  Epistle  was  written  subsequently  to  Paul's 
first  imprisonment,  the  apparent  discrepancy  between  his 
prophecy  and  the  event  maybe  reconciled  by  considering 
that  the  terms  of  the  former  were  not  that  he  should  never 
visit  Ephesus  again  (which  this  verse  implies  he  did),  but 
th  at  they  all  should  "  see  his  face  no  more. ' '  I  cannot  think 
with  Bikes,  that  this  verse  is  compatible  with  his  the- 
ory, that  Paul  did  not  actually  visit  Ephesus,  ttiough  in 
I  ts  immediate  neighbourhood  (cf.  ch.  3. 14 ;  4.  13).  The  cor- 
responding conjunction  to  "as"  is  not  given,  the  sentence 
not  being  completed  till  it  is  virtually  so  at  v.  18.  I  be- 
tought— A  mild  word,  instead  of  authoritative  command, 
to  Timothy,  as  a  fellow-helper,  some— The  indefinite  pro- 
aoun  la  slightly  contemptuous  as  to  them  (Galatlans  2. 12; 
T'adol),  fELLiooTT.]  teach  no  other  doctrine— than  what 
404 


I  have  taught  (Galattans  1.  6-0).  His  prophetic  bodiuat 
some  years  before  (Acts  20.  29,  30)  were  now  being  realized 
(cf.  ch.  6. 3).  4.  fables— Legends  about  »he  origin  and  pro- 
pagation of  angels,  such  as  the  false  teachers  taught  at 
Colosce  (Colossians  2. 18-23).  "Jewish  fables"  (Titus  1. 14). 
"Profane,  and  old  wives'  fables"  (ch.  4.  7;  2  Timothy  4.  4J, 
genealogies— Not  merely  such  civil  genealogies  as  were 
common  among  the  Jews,  whereby  they  traced  their  de- 
scent from  the  patriarchs,  to  which  Paul  would  not  object, 
and  which  he  would  not  as  here  class  with  "fables,"  but 
Gnostic  genealogies  of  spirits  and  ceons,  as  they  called 
them, "  Lists  of  Gnostic  emanations."  [Alfoku.J  So  Ter- 
tullian,  AdversusValentinianos,  c.  3,  and  Irenjeus,  iVre/. 
The  Judaizers  here  alluded  to,  whilst  maintaining  tha 
perpetual  obligation  of  the  Mosaic  law,  Joined  with  it  a 
theosophic  ascetic  tendency,  pretending  to  see  in  it  mys- 
teries deeper  than  others  could  see.  The  seeds,  not  the  jutv- 
grown  Gnosticism  of  the  post-apostolic  age,  then  existed. 
This  formed  the  transition  stage  between  Judaism  and 
Gnosticism.  "  Endless"  refers  to  the  tedious  unprofitable- 
ness of  their  lengthy  genealogies  (cf.  Titus  3.  9).  Paul  op- 
poses to  their  "  ceons,"  the  "  King  of  tlve  owns  (so  the  Greek, 
v.  17),  to  whom  be  glory  throughout  the  oeons  of  cBons.' 
The  word  "  ceon"  was  probably  not  used  In  the  technical 
sense  of  the  latter  Gnostics  as  yet;  but  "the  only  »>« 
God"  (v.  17),  by  anticipation,  confutes  the  subsequently 
adopted  notions  in  the  Gnostics'  own  phraseology,  quota- 
tions—of  mere  speculation  (Acts  25.  20),  not  practical; 
generating  merely  curious  discussions.  "Q,u*sllo;is  and 
strifes  of  words"  (ch.  6.4);  "to  no  profit" (2 Timothy  2.14); 
"gendering  strifes"  (2  Timothy  2.23).  "Vain  Jangling" 
(v.  6,  7)  of  would-be  "  teachers  of  the  law."  godly  edlf y- 
Ing— The  oldest  MSS.  read,  "  the  dispensation  of  God,"  th<? 
Gospel  dispensation  of  God  towards  man  (1  Corinthians 
9. 17),  "which  is  (has  its  element)  in  faith."  Conybeake 
translates,  "The  exercising  of  the  stewardship  of  God"  (1 
Corinthians  9. 17).  He  infers  that  the  false  teachers  la 
Ephesus  were  presbyters,  which  accords  with  the  proph- 
ecy, Acts  20.  80.  However,  the  oldest  Latin  versions,  and 
luENiKus  and  Hilauy,  support  English  Version  reading. 
Cf.  v.  5,  "faith  unfeigned."  5.  But  — In  contrast  to  th* 
doctrine  of  the  false  teachers,  the  end— the  aim.  th« 
commandment—  Greek, "  of  the  charge"  which  you  ought 
to  urge  on  your  Sock.  Referring  to  the  same  Greek  word 
as  in  v.  3, 18;  here,  however,  in  a  larger  sense,  as  includ- 
ing the  Gospel  "  dispensation  of  God"  {Note,  v.  4  and  11), 
which  was  the  sum  and  substance  of  the  "  charge"  com- 
mitted to  Timothy  wherewith  he  should  "  charge"  his 
flock,  charity— love ;  the  sum  and  end  of  the  law  and 
of  the  Gospel  alike,  and  that  wherein  the  Gospel  Is  the 
fulfilment  of  the  spirit  of  the  law  in  Its  every  essential  Jot 
and  tittle  (Romans  13. 10).  The  foundation  Is  faith  (v.  4),  the 
"  end  "  is  love  (v.  14 ;  Titus  3. 15).  out  of— springing  as  from 
a  fountain,  pure  heart— a  heart  purified  by  faith  (Acta 
15.  9;  2  Timothy  2.  22;  Titus  1.  15).  good  conscience— A 
conscience  cleared  from  guilt  by  the  effect  of  sound  faith 
in  Christ  (e.  19 ;  ch.  8. 9 ;  2  Timothy  1. 3 ;  1  Peter  8. 21).  Con' 
trast  1  Timothy  4. 2 ;  Titus  1. 15 ;  cf.  Acts  23. 1.  St  John  uses 
"heart,"  where  Paul  would  use  "conscience."  In  Paul 
the  understanding  is  the  seat  of  conscience ;  the  heart  Is  the 
neat  of  love.  [Bengel.]  A  good  conscience  is  Joined  with 
sound  faith ;  a  bad  conscience  with  unsoundness  In  th« 
faith  (cf.  Hebrews  9. 14).  faith  unfeigned— Not  a  hypo 
critical,  dead,  and  unfruitful  faith,  but  faith  working  bj 
love  (Galatlans  5.  6).  The  false  teachers  drew  men  of 
from  such  a  loving,  working,  real  faith,  to  profitless,  spec 
ulatlve  "questions"  (t>.  4)  and  Jangling  (v.  6).  «.  J*ront 
which— viz.,  from  a  pure  heart,  good  conscience,  and  faith 
unfeigned,  the  well-spring  of  love,  having  swerved— 
lit.,  "  having  missed  the  mark  (the  'end ')  to  be  aimed  at." 
It  is  translated  "  erred,"  ch.  6.  21 ;  2  Timothy  2. 18.  Instead 
of  aiming  at  and  attaining  the  graces  above  named,  they 
"have  turned  aside  (ch.  6. 15;  2 Timothy  4.  4;  Hebrews  12. 
18)  unto  vain  Jangling :"  liL,  "  vain  talk,"  about  the  law 
and  genealogies  of  angels  (v.  7 ;  Titus  8.  9 ;  1. 10) ;  1  Tim- 
othy 6.  20, "  vain  babblings  and  oppositions,"  Ac.  It  Is  the 
greatest  vanity  when  Divine  things  are  not  truthfully 
discussed  (Romans  L  2U.    rBHNGEL.]    T.  Sample  of  thai: 


1  TIMOTHY  L 


-  vatii  talk  "  (v.  6).   Desiring— They  are  would-be  teachers, 
not  really  bo.    the  law— the  Jewish  law  (Titos  1. 14;  8. 9). 
Fhe  Jadalzers  here  meant  seem  to  be  distinct  from  those 
Impugned  In  the  Epistles  to  the  Oalatlans  and  Romans, 
who  made  the  works  of  the  law  necessary  to  Justification 
In  opposition  to  Gospel  grace.    The  Jndaizers  here  meant 
sorrupted  the  law  with  "fables,"  which  they  pretended 
lo  found  on  it,  subversive  of  morals  as  well  as  of  troth. 
Fhelr  error  was  not  in  maintaining  the  obligation  of  the 
law.  bot  in  abusing  it  by  fabulous  and  Immoral  interpre- 
tations of,  and  additions  to  It.    neither  what  they  say, 
nor  whereof— neither  understanding  their  own  assertions, 
oor  the  object  Itself  about  which  they  make  them.    They 
understand  as  little  about  the  one  as  the  other.    [Al- 
fobd.J     8.  But—  "Now  we  know"  (Romans  8.19;  7.14). 
law  Is  good— in  fall  agreement  with  God's  holiness  and 
goodness,    if  *  man— Primarily,  a  teacher ;  then,  every 
Christian,    use  It  lawfully— In  Its  "lawful  place  in  the 
Gospel  economy,  viz.,  not  as  a  means  of  a  "righteous 
man"  attaining  higher  perfection  than  could  be  attained 
by  the  Gospel  alone  (ch.  4, 8;  Titos  1. 14),  which  was  the 
perverted  use  to  which  the  false  teachers  put  it,  but  as  a 
means  of  awakening  the  sense  of  sin  in  the  ungodly  (v.  9, 
10;  ef.  Romans  7.  7-12;  Galatians  3.  21).     9.  law  Is  not 
made  for  a  righteous  man— Not  for  one  standing  by 
faith  in  the  righteousness  of  Christ  put  on  him  for  Justifi- 
cation, and  Imparted  inwardly  by  the  Spirit  for  sanctlfl- 
esttlon.     "One  not  forenslcally  amenable  to  the  law." 
FAuobd.]    For  sanctiflcation,  the  law  gives  no  Inward 
power  to  fulfil  it ;  but  Adfobd  goes  too  far  in  speaking  of 
the  righteous  man  as  "not  morally  needing  the  law." 
Doubtless,  in  proportion  as  he  Is  inwardly  led  by  the 
Spirit,  the  Justified  man  needs  not  the  law,  which  is  only 
an  outward  rule  (Romans  0. 14 ;  Galatians  5. 18,  23).  But  as 
the  Justified  man  often  does  not  give  himself  up  wholly  to 
the  inward  leading  of  the  Spirit,  he  morally  needs  the  out- 
ward law  to  show  him  his  sin  and  God's  requirements. 
The  reason  why  the  ten  commandments  have  no  power 
to  condemn  the  Christian,  Is  not  that  they  have  no  au- 
thority over  him,  but  because  Christ  has  fulfilled  them  as 
oor  surety  (Romans  10.  4).    disobedient — Greek,  "  not  sub- 
ject;"  insubordinate ;  It  Is  translated  "  unruly,"  Titus  1.  6, 
10;  "lawless  and  disobedient"  refer  to  opposers  of  the 
taio,  for  whom  It  is   "enacted"  (so  the   Greek,  for  "is 
made  ");  "  ungodly  and  sinners  "  (Greek,  he  who  does  not 
reverence  God,  and  he  who  openly  sins  against  Him),  the 
opposers  of  God,  from  whom  the  law  comes ;  "  unholy  and 
profane"  (those  inwardly  impure,  and  those  deserving 
exclusion  from  the  outward  participation  in  services  of 
the  sanctuary),  sinners  against  the  third  and  fourth  com- 
mandments;  "murderers  (or  as  the  Greek  may  mean, 
'smiters'')  of  fathers  and  .  .  .  mothers,"  sinners  against 
the  fifth  commandment;  "  manslayers,"  sinners  against 
the  sixth  commandment.    10.  -whoremongers,  <fcc. — sin- 
ners against  the  seventh  commandment,  men-stealers— 
i. e.,  slave-dealers.    The  most  heinous  offence  against  the 
eighth  commandment.    No  stealing  of  a  man's  goods  can 
equal  in  atrocity  the  stealing  of  a  man's  liberty.    Slavery 
is  not  directly  assailed  in  the  New  Testament;  to  have 
done  so  would  have  been  to  revolutionize  violently  the 
existing  order  of  things.  But  Christianity  teaches  princi- 
ples sure  to  undermine,  and  at  last  overthrow  It,  wher- 
ever Christianity  has  had  Its  natural  development  (Mat- 
thew 7.  12).     liars  .  .  .  perjured— offenders  against  the 
ninth  commandment.    If  there  be  any  other  thing,  &c. 
—Answering  to  the  tenth  commandment  in  its  widest 
aspect.    He  does  not  particularly  specify  It,  because  his 
object  is  to  bring  out  the  grosser  forms  of  transgression; 
whereas  the  tenth  is  deeply  spiritual,  so  much  so  Indeed, 
that  It  was  by  it  that  the  sense  of  sin,  in  its  subtlest  form 
of  "  lost,"  Paol  tells  as  (Romans  7.  7),  was  brought  home 
to  his  own  conscience.    Thus,  Paul  argues,  these  would-be 
'stackers  of  the  law,  whilst  boasting  of  a  higher  perfection 
through  It,  really  bring  themselves  down  from  the  Gospel 
alevatlon  to  the  level  of  the  grossly  "  lawless,"  for  whom, 
aot  for  Gospel  believers,  the  law  was  designed.    And  in 
actual  practice  the  greatest  sticklers  for  the  law  as  the 
i  of  moral  perfection,  as  in  this  ease,  are  those  ulti- 


mately liable  to  fall  utterly  from  the  morality  of  the  Mm 
Gospel  grace  is  the  only  true  means  of  sanctiflcation  m 
well  as  of  Justification,    sound— healthy,  spiritually  whole- 
some (ch.  8.  8;  2  Timothy  1. 13;  Titus  1. 13;  2.  2),  as  opposed 
to  sickly,  morbid  (as  the  Greek  of  "  doting  "  means,  ch.  6.  i\ 
and   "canker"  (2  Timothy  2.  17).     "The  doctrine,"  or 
"  teaching,  which  is  according  to  godliness  "  (ch.  6. 8).    11. 
According  to  the  glorious  Gospel— The  Christian's  free- 
dom from  the  law  as  a  sanctijler,  as  well  as  ajuslifter,  Implied 
in  the  previous  v.  9, 10,  is  what  this  v.  11  is  connected  with. 
This  exemption  of  the  righteous  from  the  law,  and  assign- 
ment of  it  to  the  lawless  as  Its  true  object,  is  "  according 
to  the  Gospel  of  the  glory  (so  the  Greek,  cf.  Note,  2  Corinth- 
ians 4. 4)  of  the  blessed  God."    The  Gospel  manifests  God's 
glory  (Epheslans  1.  17;  8. 16)  In  accounting  "  righteous" 
the  believer,  through  the  righteousness  of  Christ,  with- 
out "  the  law "  (v  9) ;  and  in  imparting  that  righteous- 
ness whereby  he  loathes  all  those  sins  against  which  (e. 
9, 10)  the  law  Is  directed.    The  term  "  blessed,"  indicates 
at  once  immortality  and  supreme  happiness.   The  supremely 
blessed  One  is  He  from  whom  all  blessedness  flows.    This 
term,  as  applied  to  God,  occurs  only  here  and  ch.  6. 16: 
appropriate  In  speaking  here  of  the  Gospel  blessedness, 
in  contrast  to  the  curse  on  those  under  the  law  (v.  9; 
Galatians  3. 10).    committed  to  my  trust — translate  as  in 
the  Greek  order,  which  brings  into  prominent  emphasis 
Paul,  "committed  in  trust  to  me;"  in  contrast  to  the 
kind  of  law-teaching  which  they  (who  had  no  Gospel- 
commission),  the  false  teachers,  assumed  to  themselves  (a. 
8;  Titus  1.8).    13.  The  honour  done  him  in  having  the 
Gospel  ministry  committed  to  him  suggests  the  digres- 
sion to  what  he  once  was,  no  better  (v.  13)  than  those 
lawless  ones  described  above  (v.  9, 10),  when  the  grace  of 
our  Lord  (v.  14)  visited  him.    and— Omitted  in  most  (not 
all)  of  the  oldest  MSS.    I  thank—  Greek,  "  I  have  (i.  «., 
feel)  gratitude."     enabled  me — The  same  Greek  verb  as 
in  Acts  9.  22,  "Saul  Increased  the  more  in  strength." 
An  undesigned  coincidence  between  Paul  and  Luke,  his 
companion.   Enabled  me,  viz.,  for  the  ministry.    "  It  Is  not 
in  my  own  strength  that  I  bring  this  doctrine  to  men,  but 
as  strengthened  and  nerved  by  Him  who  saved   me." 
[Theodobet.]    Man  is  by  nature  "  without  strength"  (Ro- 
mans 5.  8).    True  conversion  and  calling  confer  power. 
[Bengel.]    for  that— the  main  ground  of  his  "  thanking 
Christ."    he  counted  me  faithful— He  foreordered  and 
foresaw  that  I  would  be  faithful  to  the  trust  committed  to 
me.    Paul's  thanking  God  for  this  shows  that  the  merit 
of  his  faithfulness  was  due  solely  to  God's  grace,  not  U. 
his  own  natural  strength  (1  Corinthians  7.25).  Faithfulness 
is  the  quality  required  in  a  steward  (1  Corinthians  4.  2). 
putting  me  luto — rather  as  in  1  Thessalonlans  5.  9,  "Ap- 
pointing me  (in  His  sovereign  purposes  of  grace)  unto  the 
ministry"  (Acts  20.  24).      13.   Who  was  before—  Greek, 
"  Formerly  being  a  blasphemer."    "Notwithstanding  that  1 
was  before  a  blasphemer,"  &c.  (Acts  26.  9, 11).    persecutor 
—(Galatians  1.  18.)     injurious—  Greek,  "insulter;"   one 
who  acts  Injuriously  from  arrogant  contempt  of  others. 
Translate  Romans  1.  30,  "  despiteful."    One  who  added  in- 
sult to  injury.    Bengel  translates,  "  a  desplser."    I  prefer 
the  idea,  contumelious  to  others.  [Wahl.]  Still  I  agree  with 
Benged  that  "blasphemer"  Is  against  God,  "persecutor," 
against  holy  men,  and  "Insolently-Injurious"  Includes, 
with  the  Idea  of  injuring  others,  that  of  insolent  "up- 
pishness"  [Donaldson]  in  relation  to  one's  self.     This 
threefold  relation  to  God,  to  one's  neighbour,  and  to  one's 
self,  occurs  often  In  this  Epistle  (v.  5,  9, 14;  Titus  2. 12).    I 
obtained  mercy — God's  mercy,  and  Paul's  want  of  It, 
stand  In  sharp  contrast  [Ellicott],  Greek,  "  I  was  made 
the  object  of  mercy."    The  sense  of  mercy  was  perpetual 
In  the  mind  of  the  apostle  (cf.  Note,  v.  2).  Those  who  have 
felt  mercy  can  best  have  mercy  on  those  out  of  the  way 
(Hebrews  6. 2, 3).    because  I  did  It  Ignoran  U  y — Tgnoranot 
does  not  in  itself  deserve  pardon ;  but  it  is  a  less  culpable 
cause  of  unbelief  than  pride  and  wilful  hardening  of  one's 
self  against  the  truth  (John  9.  41 ;  Acts  26. 9).    Hence  It  is 
Christ's  plea  of  intercession  for  his  murderers  (Luke  SB. 
84) ;  and  is  made  by  the  apostles  a  mitigating  circumstenm 
in  the  Jews'  sin,  and  one  giving  a  hope  o"  a  door  of  rs> 

405 


1  TIMOTHY   L 


psmtenee  (Acts  S.  17 ;  Romans  10.  2).  The  "  because,"  &c, 
low  not  Imply  that  lguorance  was  a  sufficient  reason  for 
money  being  bestowed ;  but  shows  how  It  was  possible  that 
snch  a  sinner  could  obtain  mercy.  The  positive  ground 
erf  mercy  being  shown  to  him,  lies  solely  in  the  compas- 
sion of  God  (Titus  8.  5).  The  ground  of  the  ignorance  lies 
In  the  unbelief,  which  implies  that  this  Ignorance  is  not 
emaceompanled  with  guilt.  But  there  is  a  great  difference 
between  his  honest  zeal  for  the  law,  and  a  wilful  striving 
against  the  Spirit  of  God  (Matthew  12.  24-82;  Luke  11.  52). 
[Wiesojgkr.]  14.  And—  Greek,  "  But."  Not  only  so  (was 
mercy  shown  me),  but,  &c  the  grace — by  which  "  I  ob- 
tained mercy"  (v.  13).  was  exceeding  abundant — Greek, 
"  superaboanded."  Where  sin  abounded,  grace  did  much 
more  abound  (Romans  6.  20).  with  faith — accompanied 
with  faith,  the  opposite  of  "  unbelief "  (v.  13).  love— in 
contrast  to  "a  blasphemer,  persecutor,  and  injurious." 
which  is  im  Christ— as  ita  element  and  home  [Ai.ford]: 
here  as  its  source  whence  It  flows  to  us.  15.  faithful- 
worthy  of  credit,  because  "  God"  who  says  it  "is  faithful" 
to  his  word  (1  Corinthians  1.9;  1  Thessalonlans  5.  24;  2 
Thessalonlans  8.  8;  Revelation  21.  5;  22.  6).  This  seems  to 
have  become  an  axiomatic  laying  among  Christians;  the 
phrase  faitfiful  saying,  is  peculiar  to  the  Pastoral  Epistles 
(ch.  2.  11 ;  4.  9 ;  Titus  8.  8).  Translate  as  Greek,  "  Faithful  is 
the  saying."  all— all  possible ;  full ;  to  be  received  by  all, 
and  with  all  the  faculties  of  the  soul,  mind,  and  heart. 
Paul,  unlike  the  false  teachers  (v.  7),  understand  what  he 
is  saying,  and  whereof  he  affirms;  and  by  his  simplicity  of 
style  and  subject,  setting  forth  tbe  grand  fundamental 
truth  of  salvation  through  Christ,  confutes  the  false 
teachers'  abstruse  and  unpractical  speculations  (1  Co- 
rinthians 1.18-28;  Titus  2.1).  acceptation— reception  (as 
of  a  boon)  into  the  heart,  as  well  as  the  understanding, 
with  all  gladness;  this  is  faith  acting  on  the  Gospel  offer, 
and  welcoming  and  appropriating  it  (Acts  2. 41).  Christ— 
as  promised.  Jesus — as  manifested.  [Bengel.]  came 
into  the  world— which  was  full  of  sin  (John  1.  29 ;  Ro- 
mans 6.  12;  1  John  2.  2).  This  implies  His  pre-exlstence. 
John  1.  9,  Greek,  "The  true  Light  that,  coming  into  the 
world,  llghteth  every  man."  to  save  sinners  — even 
notable  sinners  like  Saul  of  Tarsus.  His  instance  was 
without  a  rival  since  the  ascension,  in  point  of  the  great- 
ness of  the  sin  and  the  greatness  of  the  mercy ;  that  the 
eonsenter  to  Stephen,  the  proto-martyr's  death,  should  be 
the  successor  of  the  same !  I  am— not  merely,  "  I  was 
chief"  (1  Corinthians  15.  9;  Epheslans  3.  8;  cf.  Luke  18.  13). 
To  each  believer  bis  own  sins  must  always  appear,  as  long 
lus  he  lives,  greater  than  those  of  others,  which  he  never 
can  know  as  he  can  know  his  own.  chief— The  same 
Greek  as  In  v.  16, "  first,"  which  alludes  to  this  15th  v.  Trans- 
late in  both  verses,  "foremost."  "Well  might  he  infer 
where  there  was  mercy  for  him,  there  is  mercy  for  all  who 
will  oome  to  Christ  (Matthew  18.  11;  Luke  19.  10).  16. 
How  belt—  Greek,  "  But ;"  contrasting  his  own  conscious 
sinfulness  with  God's  gracious  visitation  of  him  In  mercy. 
for  this  cause— for  this  very  purpose,  that  in  me — in  my 
case.  *rst— "  foremost."  As  I  was  "  foremost"  {Greek  for 
chief,  v.  15)  in  sin,  so  God  has  made  me  the  "  foremost" 
sample  of  mercy,  show— to  His  own  glory  (the  middle 
Greek  voice),  Epheslans  2.  7.  all  long-»urterlng—  Greek, 
"the  whole  (of  His)  long-suffering,"  viz.,  In  bearing  so 
long  with  me  whilst  I  was  a  persecutor,  a  pattern— a 
sample  (1  Corinthians  10.  8, 11)  to  assure  the  greatest  sin- 
ners of  the  certainty  that  they  shall  not  be  rejected  In 
coming  to  Christ,  since  even  Saul  found  mercy.  So  David 
made  his  own  case  of  pardon,  notwithstanding  the  great- 
ness cf  his  sin,  a  sample  to  encourage  other  sinners  to 
seek  pardon  (Psalm  82.  6,  8).  The  Greek  for  "  pattern"  Is 
sometimes  used  for  "a  sketch"  or  outline— the  filling  up  to 
take  place  In  each  man's  own  case,  believe  on  him— be- 
lief rests  OH  Him  as  the  only  foundation  on  which  faith 
relies,  to  life  everlasting— the  ultimate  aim  which  faith 
always  keeps  in  view  (Titus  1.  2).  IT.  A  suitable  conclu- 
sion to  the  beautifully-simple  enunciation  of  the  Gospel, 
of  which  his  own  history  U  a  living  sample  or  pattern. 
It  is  from  the  experimental  sense  of  grace  that  the  dox- 
4ogy  flows.  [Bkngki..]    the  King  eternal— lit.,  "  King  of 

401 


the  (eternal)  ages."  The  LXX.  translate  Exodus  16.  U> 
"The  Lord  shall  reign  for  ages  and  beyond  them."  Psalm 
145.  13,  Margin,  "Thy  kingdom  Is  an  everlasting  king* 
dom,"  lit.,  "a  kingdom  of  all  ages."  The  " Hfe-everJast- 
lng"  (v.  16)  suggested  here  "  the  King  eternal,"  or  everlast- 
ing. It  answers  also  to  "  for  ever  and  ever"  at  the  close, 
lit,,  "to  the  ages  of  the  ages"  (the  countless  succession  of 
ages  made  up  of  ages),  immortal — The  oldest  MSS.  read, 
"  Incorruptible."  Vulgate,  however,  and  one  very  old  MS. 
read  as  English  Version  (Romans  1.  23).  invisible — (Ch.  6. 
16;  Exodus  S3.  20;  John  1. 18;  Colossians  1. 15;  Hebrews  1L 
27.)  the  only  wise  God— The  oldest  MSS.  om't  wise," 
which  probably  crept  In  from  Romans  18.  27,  wheie  it  is 
more  appropriate  to  the  context  than  here  (cf.  Jude  25). 
"The  only  Potentate"  (ch.  fl.  15;  Psalm  86.  10;  John  R, 
44).  for  ever,  Ac— See  Note,  above.  The  thought  of 
eternity  (terrible  as  It  is  to  unbelievers)  is  delightful  to 
those  assured  of  grace  (v.  16).  [Bengel.]  18.  He  re- 
sumes the  subject  begun  at  v.  3.  The  conclusion 
(apodo8ls)  to  the  foregoing,  "as  I  besought  thee  .  .  . 
charge"  (v.  3),  is  here  given,  if  not  formally,  at  least 
substantially.  This  charge— viz.,  "That  thou  in  them 
(so  the  Greek)  mlghtest  war,"  <fec,  i.  e„  fulfil  thy  high 
calling,  not  only  as  a  Christian,  but  as  a  minister 
officially,  one  function  of  which  is,  to  "  charge  Some  that 
they  teach  no  other  doctrine  "  («.  8).  I  commit  -as  a  sa- 
cred deposit  (ch.  6.  20 ;  2  Timothy  2.  2)  to  be  laid  before  thy 
hearers,  according  to — In  pursuance  of;  In  consonance 
with,  the  prophecies  which  went  before  on  thee— the 
intimations  given  by  prophets  respecting  thee  at  thy  or- 
dination, ch.  4. 14  (as,  probably,  by  Silas,  a  companion  of 
Paul,  and  "a  prophet,"  Acts  15.  32).  Such  prophetical  In- 
timation, as  well  as  the  good  report  given  of  Timothy  by 
the  brethren  (Acts  18.  2),  may  have  Induced  Paul  to  take 
him  as  his  companion.  Cf.  similar  prophecies  as  toothers. 
Acts  13. 1-3,  in  connection  with  laying  on  of  hands ;  11.  28; 
21. 10, 11;  cf.  1  Corinthians  12.  10;  14.  1 ;  Epheslans  4. 11.  Id 
Acts  20.28,  It  Is  expressly  said  that  "the  Holy  Ghost  had 
made  them  (the  Epheslan  presbyters)  overseers."  Cle- 
ment or  Rome,  Bpistola  ad  Oorinthios,  states  it  was  the  cus- 
tom of  the  apostles  "  to  make  trial  by  the  Spirit,"  i.  «.,  bj 
the  "power  of  discerning,"  In  order  to  determine  who  were 
to  be  overseers  and  deacons  in  the  several  churches  plant- 
ed. So  Clement  of  Alexandria  says  as  to  the  churches 
near  ICphesus,  that  the  overseers  were  marked  out  for  or 
dl nation  by  a  revelation  of  the  Holy  Ghost  to  St.  John 
by  them—  Greek,  "  in  them  ;"  arrayed  as  it  were  In  them  ; 
armed  with  them,  warfare— not  the  mere  "fight"  (ch. 
6. 12;  2  Timothy  4.  7),  but  the  whole  campaign ;  the  military 
service.  Translate  as  Greek,  not  a,  but  "  the,  good  warfare." 
19.  Holding— Keeping  hold  of  "  faith  "  and  "  good  con- 
science" (v.  5);  not  "putting  the  latter  away"  as  "some." 
Faith  is  like  a  very  precious  liquor;  a  good  conscience  Is 
the  clean,  pure  glass  that  contains  It.  [Bkngel.)  The  loss 
of  good  conscience  entails  the  shipwreck  of  faith.  Conscious- 
ness of  sin  [unrepented  of  and  forgiven]  kills  the  germ  ol 
faith  in  man.  [Wiesingeb.J  \rntcn— Greek  singular,  viz., 
"good  conscience,"  not  "faith  "  also;  however,  the  result 
of  putting  away  good  conscience  is,  one  loses  faith  also. 
put  away— a  wilful  act.  They  thrust  It  from  them  as  a 
troublesome  monitor.  It  reluctantly  withdraws,  extruded 
by  force,  when  Its  owner  is  tired  of  Its  Importunity,  and  is 
resolved  to  retain  his  sin  at  the  cost  of  losing  it.  One  can- 
not be  on  friendly  terms  with  it  and  with  sin  at  one  and 
the  same  time,  made  shtpvrreeh — "  with  respect  to  thb 
faith."  Faith  Is  the  vessel  In  which  they  had  professedly 
embarked,  of  which  "good  conscience"  is  the  anchor. 
The  ancient  Church  often  used  this  image,  comparing  the 
course  of  faith  to  navigation.  The  Greek  does  not  Imply 
that  one  having  once  had  faith  makes  shipwreck  of  it,  bu. 
that  they  who  put  away  good  conscience  "  make  ship- 
wreck with  respect  to  the  faith."  80.  Hymeneus—  there 
is  no  difficulty  in  supposing  him  to  be  the  Hymenens  of 
2  Timothy  2. 17.  Though  "  delivered  over  to  Satan  "  (the 
lord  of  all  outside  the  Church,  Act*  26. 18,  and  the  execute* 
of  wrath,  when  Judicially  allowed  by  God,  on  the  disobe- 
dient, 1  Corinthians  5.  5;  2  Corinthians  12.  7),  he  probablj 
was  restored  to   the   Church   subsequently,  and    a»atx 


1  TIMOTHY  II. 


trembled  It.  Paul,  as  an  apostle,  though  distant  at  Rome, 
pronounced  the  sentence  to  be  executed  at  Ephesus,  in- 
volving, probably,  the  excommunication  of  the  offenders 
(Matthew  18. 17, 18).  The  sentence  operated  not  only  spirit- 
ually, but  also  physically,  sickness,  or  some  such  visita- 
tion of  God,  falling  on  the  person  excommunicated,  in  or- 
der to  bring  him  to  repentance  and  salvation.  Alexander 
here  is  probably  "the  coppersmith"  who  did  St.  Paul 
"  much  evil "  when  the  latter  visited  Ephesus.  The  "  de- 
livering him  to  Satan  "  was  probably  the  consequence  of 
als  wWistanding  the  apostle  (2  Timothy  4. 14, 15) ;  as  the 
name  sentence  on  Hymeneus  was  the  consequence  of  his 
"  saying  that  the  resurrection  is  past  already  "  (2  Timothy 
2. 18 ;  his  putting  away  good  conscience,  naturally  producing 
ihipwreck  concerning  faith,  v.  19.  If  one's  religion  better 
not  his  morals,  his  moral  deficiencies  will  corrupt  his 
religion.  The  rain  which  falls  pure  from  heaven  will  not 
continue  pure  if  It  be  received  In  an  unclean  vessel.  [  Arch- 
bishop Whately.]).  It  is  possible  that  he  is  the  Alex- 
ander, then  a  Jew,  put  forward  by  the  Jews,  doubtless 
against  Paul,  at  the  riot  in  Ephesus  (Acts  19. 33).  that  they 
may— not  "might;"  implying  that  the  effect  still  con- 
tinues—the sentence  is  as  yet  unremoved.  learn—  Greek, 
"be  disciplined,"  viz.,  by  chastisement  and  suffering,  blas- 
pheme—the name  of  God  and  Christ,  by  doings  and  teach- 
ings unworthy  of  their  Christian  profession  (Romans  2. 23, 
24 ;  James  2.  7).  Though  the  apostles,  who  were  infallible, 
had  the  power  of  excommunication,  accompanied  with 
bodily  inflictions,  miraculously  sent  J2  Corinthians  10.  8), 
it  does  not  follow  that  fallible  ministers  now  have  any 
power,  save  that  of  excluding  from  church-fellowship 
notorious  bad  livers. 

CHAPTER     II. 

Ver.  1-16.  Public  Wobship.  Directions  as  to  Inteb- 
cessions  fob  all  men,  since  christ  is  a  ransom  for 
alt.  Thb  Ditties  of  Men  and  Women  Respectively 
ik  Respect  to  Public  Prayer.  Woman's  Subjection  ; 
Heb  Sphere  of  Duty.  1.  therefore— Taking  up  again 
the  general  subject  of  the  Epistle  In  continuation  (2  Timo- 
thy 2. 1).  "  What  I  have  therefore  to  say  to  thee  by  way 
af  a  charge  (ch.  1.  ft,  18),  is,"  Ac.  that  nrst  of  all  ...  be 
made— Alford  takes  It,  "  I  exhort  first  of  all  to  make." 
"First  of  all,"  doubtless,  is  to  be  connected  with  "  I  ex- 
nort ;"  what  I  begin  with  (for  special  reasons),  is,  &c.  As 
tae  destruction  of  Jerusalem  drew  near,  the  Jews  (Includ- 
ing tt  :se  at  Ephesus)  were  seized  with  the  dream  of  free- 
dom from  every  yoke ;  and  so  virtually  "  blasphemed  "  (cf. 
eh.  1.  20)  God's  name  by  "  speaking  evil  of  dignities  "  (ch. 
8.1;  2  Peter  2. 10;  Jnde  8).  Hence  Paul,  in  opposition, 
gives  prominence  to  the  injunction  that  prayer  be  made 
for  all  men,  especially  for  magistrates  and  kings  (Titus  3. 
1-3).  [Olshausen.]  Some  professing  Christians  looked 
down  on  all  not  Christians,  as  doomed  to  perdition ;  but 
Paul  says  all  men  are  to  be  prayed  for,  as  Christ  died  for 
all  (v.  4-6).  supplications — a  term  implying  the  sup- 
pliant's sense  of  need,  and  of  his  own  insufficiency,  prayers 
-Implying  devotion.  Intercessions— properly  the  coming 
near  to  God  with  child-like  confidence,  generally  in  behalf 
qf another.  The  accumulation  of  terms  implies  prayer  in 
its  every  form  and  aspect,  according  to  all  the  relations 
implied  in  It.  2.  For  Icings— An  effectual  confutation  of 
the  adversaries  who  accused  the  Christians  of  disaffection 
to   the  ruling  powers  (Acts  17.  7;  Romans  13.  1-7).     all 

.  .  in  authority—  lit.,  "...  in  eminence;"  in  stations 
of  eminence.  The  "quiet"  of  Christians  was  often  more 
dependent  on  subordinate  rulers,  than  on  the  supreme 
king;  hence,  "all  ...  In  authority"  are  to  be  prayed  for. 
Uutt  we  may  lead — that  we  may  be  blessed  with  such 
good  government  as  to  lead,  &o, ;  or  rather,  as  Greek,  "  to 
pats"  or  "  spend."  The  prayers  of  Christians  for  the  gov- 
ernment bring  down  from  heaven  peace  and  order  in  a 
slate,  quiet— not  troubled  from  without,  peaceable — 
"tranquil;"  not  troubled fromwUhin.  [Olshausen.]  "He 
ie  peae&xble  (Greek)  who  makes  no  disturbance ;  he  Is  quiet 
:&raek)  who  is  himself  free  from  disturbance."  [Titt- 
KAJRW.)     to  all — "in   %)'   (ivwstble  .  .  .  requisite)  piety." 


[Alford.]  A  distinct  Greek  word,  v.  10,  expresses  "gud& 
ness."  honesty— Greek,  "gravity"  (Titus  2.  2,  7),  "  deco- 
rum," or  propriety  of  conduct.  As  "piety  "  is  in  relation 
to  God,  "gravity  "  is  propriety  of  behaviour  among  men. 
In  the  Old  Testament  the  Jews  were  commanded  to  pray 
for  their  heathen  rulers  (Ezra  6. 10 ;  Jeremiah  29.  7).  The 
Jews,  by  Augustus'  order,  offered  a  lamb  daily  for  the  Ro- 
man emperor,  till  near  the  destruction  of  Jerusalem.  The 
Jewish  Zealots,  instigated  by  Eleazar,  caused  this  custom 
to  cease  [  Josephus,  3.  J.,  2. 17],  whence  the  war  originated 
according  to  Josephus.  3.  this— praying  for  all  men. 
in  the  sight  of  God— not  merely  before  men,  as  If  it  were 
their  favour  that  we  sought  (2  Corinthians  8.  21).  our  Sa- 
viour—a title  appropriate  to  the  matter  in  hand.  He  who 
is  "  our  Saviour  "  is  willing  that  all  should  be  saved  (v.  4 ;  Ro- 
mans 5. 18) ;  therefore  we  should  meet  the  will  of  God  In 
behalf  of  others,  by  praying  for  the  salvation  of  all  men. 
More  would  be  converted,  If  we  would  pray  more.  He 
has  actually  saved  us  who  believe,  being  "  our  Saviour." 
He  is  willing  that  all  should  be  saved,  even  those  who  do 
not  as  yet  believe,  If  they  will  believe  (cf.  ch.  4. 10;  Titus 
2.  11).  4.  "Imitate  God."  Since  He  wishes  that  all 
should  be  saved,  do  you  also  wish  it;  and  If  you  wish  it, 
pray  for  It.  For  prayer  is  the  Instrument  of  effecting 
such  things.  [Chbysostom.]  St.  Paul  does  not  say,  "He 
wishes  to  save  all,"  for  then  he  would  have  saved  all  la 
matter  of  fact;  but  "  will  have  all  men  to  be  saved,"  im- 
plies the  possibility  of  man's  accepting  it  (through  God's 
prevenient  grace)  or  rejecting  It  (through  man's  own  per- 
versity). Our  prayers  ought  to  Include  all,  as  God's  grace 
included  all.  to  come— They  are  not  forced,  unto  the 
knowledge—  Greek,  "the  full  knowledge"  or  "recogni- 
tion" (Note,  1  Corinthians  13.12;  Phillppians  1.9).  the 
truth— the  saving  truth  as  it  is  In,  and  by,  Jesus  (John  17. 
8, 17).  5.  For  there  la  one  God— God's  unity  in  essence  and 
purpose  is  a  proof  of  His  comprehending  all  His  human 
children  alike  (created  in  His  Image)  in  His  offer  of  grace 
(cf.  the  same  argument  from  His  unity,  Romans  3.  80 ; 
Galatlans  3. 20) ;  therefore  all  are  to  be  prayed  for.  Verse  4. 
is  proved  from  v.  5 ;  v.  1,  from  v.  4.  The  One  God  is  common 
to  all  (Isaiah  45.  22;  Acts  17.  26).  The  one  Mediator  is  me- 
diator between  God  and  all  men  potentially  (Romans  S. 
29;  Epheslans  4.5,  P;  Hebrews  8.  6;  8.  15;  12.24).  They 
who  have  not  this  one  God  by  one  Mediator,  have  none : 
lit.,  a  go-between.  The  Greek  order  is  not  "and  one  medi- 
ator," but  "  one  mediator  also  between,"  ike.  Whilst  God 
will  have  all  men  to  be  saved  by  knowing  God  and  the 
Mediator,  there  Is  a  legitimate,  holy  order  In  the  exer- 
cise of  that  will  wherewitb  men  ought  to  receive  It.  All 
mankind  constitute,  as  it  were,  one  man  before  God. 
[Bknoel.]  the  man— rather  "man,"  absolutely  and  ge- 
nerically:  not  a  mere  individual  man:  the  Second  Head 
of  humanity,  representing  and  embodying  in  Himself  the 
whole  human  race  and  nature.  There  is  no  "the"  in  the 
Greek.  This  epithet  is  thus  the  strongest  corroboration 
of  his  argument,  viz.,  that  Christ's  mediation  affects  the 
whole  race,  since  there  is  but  the  one  Mediator,  designed 
as  the  Representative  Man  for  all  men  alike  (cf.  Romans 
5. 15;  1  Corinthians  8.  6;  2  Corinthians  5. 19;  Colossians  2. 
14).  His.  being  "  man  "  was  necessary  to  His  being  a  Medi- 
ator, sympathizing  with  us  through  experimental  know- 
ledge of  our  nature  (Isaiah  50.  4;  Hebrews  2.  14;  4.15). 
Even  In  nature,  almost  all  blessings  are  conveyed  to  us 
from  God,  not  immediately,  but  through  the  mediation 
of  various  agents.  The  effectual  Intercession  of  Moses  for 
Israel  (Numbers  14.,  and  Deuteronomy  9.) ;  of  Abraham 
for  Abimelech  (Genesis  20.  7);  of  Job  for  his  friends  (Job 
42.  10),  the  mediation  being  pbescribed  by  God  whilst 
declaring  His  purposes  of  forgiveness:  all  prefigure  the 
grand  mediation  for  all  by  the  One  Mediator.  On  the 
other  hand,  ch.  S.  16  asserts  that  He  was  also  God.  ft. 
gave  himself— (Titus  2. 14.)  Not  only  the  Father  gave  Hhn 
for  us  (John  8.  16);  but  the  Son  gave  Himself  (Phillppians 
2.  5-8).  ransom— properly  of  a  captive  slave.  Man  was 
the  captive  slave  of  Satan,  sold  under  sin.  He  was  un- 
able to  ransom  himself,  because  absolute  obedience  la 
due  to  God,  and  therefore  no  act  of  ours  can  satisfy  ftu 
the  least  offence.    Leviticus  25.  48  allowed  one  sold  ear 

407 


1  TIMOTHY   IL 


i  U>  be  redeemed  oy  one  of  biS  brethren.  The  Son  of 
God,  therefore,  became  man  In  order  that,  being  made 
tike  unto  us  In  all  things,  siu  only  excepted,  as  our  elder 
brother  He  should  redeem  us  (Matthew  20.  28;  Epheslans 
L  7;  1  Peter  I.  18, 19).  The  Greek  Implies  not  merely  ran- 
kwi,  but  a  substituted  or  equivalent  ransom:  the  Greek  prep- 
osition "anti,"  Implying  reciprocity  and  vicarious  substi- 
tution, for  all— Greek,  "In  behalf  of  all:"  not  merely 
for  a  privileged  few ;  cf.  t>.  1 :  the  argument  for  praying  in 
behalf  of  all  is  given  here,  to  be  testified—  Greek,  "the 
testimony  (that  which  was  to  be  testified  of,  1  John  5. 8-11; 
In  Its  own  due  times,"  or  seasons,  i.  «.,  in  the  times  ap- 
pointed by  God  for  Its  being  testified  of  (ch.  6. 15;  Titus  1. 
8).  The  oneness  of  the  Mediator,  involving  the  univer- 
sality of  redemption  [which  faith,  however,  alone  appro- 
priates], was  the  great  subject,  of  Christian  testimony  [Al- 
roRD]  (1  Corinthians  L6;  2. 1;  2  Thessalonians  1.  10).  T. 
Whereunto— For  the  giving  of  which  testimony.  I  am 
ordained— lit.,  "  I  was  set :"  the  same  Greek  as  "  putting 
me,"  Ac.  (oh.  1.  12).  preaeher— lit.,  "herald"  (1  Corinth- 
ians 1.  21 ;  8.  27 ;  15. 11 ;  2  Timothy  1. 11 ;  Titus  1.  3).  He  re- 
curs to  himself,  as  in  ch.  1. 18,  in  himself  a.  living  pattern  or 
announcement  of  the  Gospel,  so  here  "a  herald  and 
teacher  of  (It  to)  the  Gentiles  "  (Galatlans  2.  9;  Epheslans 
1 1-12 ;  Oolosslans  1.  23).  The  universality  of  his  commis- 
sion is  an  appropriate  assertion  here,  where  he  is  arguing 
to  prove  that  prayers  are  to  be  made  "  for  all  men  "  (v.  1). 
I  speak  the  troth  .  .  .  and  lie  not— a  strong  assevera- 
tion of  his  universal  commission,  characteristic  of  the 
ardour  of  the  apostle,  exposed  to  frequent  conflict  (Ro- 
mans 11.  1;  2  Corinthians  11.  81).  in  faith  and  verity— 
rather,  "  in  the  faith  and  the  truth."  The  sphere  in  which 
his  ministry  was  appointed  to  be  exercised  was  the  faith 
and  the  truth  (v.  4):  the  Gospel  truth,  the  subject-matter  of 
the  faith.  [Wiesinger.]  6.  I  will— The  active  wish,  or  de- 
sire, is  meant,  that  men — rather  as  Greek,  "  that  the 
men,"  as  distinguished  from  "the  women,"  to  whom  he 
has  something  different  to  say  from  what  he  said  to  the 
men  (v.  fr  12;  1  Corinthians  11. 14, 15;  14.34,85).  The  emphasis, 
however,  is  not  on  this,  but  on  the  precept  of  praying,  re- 
sumed from  v.  1.  everywhere — Greek,  "  in  every  place," 
viz.,  of  public  prayer.  Fulfilling  Malachi  1.  11,  "  In  every 
place  .  .  .  from  the  rising  of  the  sun  even  unto  the  going 
down  of  the  same  .  .  .  incense  shall  be  offered  unto  my 
name;"  and  Jesus'  words,  Matthew  18.  20;  John  4.  21,  23. 
lifting  np  holy  hand*— The  early  Christians  turned  up 
their  p*  1ms  towards  heaven,  as  those  craving  help  do.  So 
also  Solomon  (1  Kings  8.  22;  Psalm  141.  2).  The  Jews 
washed  their  hands  before  prayer  (Psalm  26.  6).  St.  Paul 
figuratively  (cf.  Job  17.  9;  James  4.  8)  uses  language  allud- 
ing to  this  custom  here:  so  Isaiah  1.  15,  16.  The  Greek  for 
"  holy  "  means  hands  which  have  committed  no  impiety,  and 
observed  every  sacred  duty.  This  (or  at  least  the  contrite  de- 
sire to  be  so)  Is  a  needful  qualification  for  effectual  prayer 
(Psalm  24.  8,4).  without  wrath — putting  it  away  (Mat- 
thew 5.  23,  24;  6.  16).  doubting— rather,  "disputing,"  as 
the  Greek  is  translated  Philipplans  2.  14.  Such  things 
hinder  prayer  (Luke  9. 46;  Romans  14. 1 ;  1  Peter  3. 7).  Brn- 
Gki,  supports  Knglish  Version  (cf.  an  Instance,  2  Kings  7. 
I;  Matthew  14.  31;  Mark  11.  22-24;  James  1.  6).  9,  10.  The 
context  requires  that  we  understand  these  directions  as 
to  women,  in  relation  to  their  deportment  in  public  wor- 
ship, though  the  rules  will  hold  good  on  other  occasions 
alto.  In  modest  apparel — "  In  seemly  guise."  [Ellicott.] 
The  adjective  means  properly,  orderly,  decorous,  becom- 
ing; the  noun  in  secular  writings  means  conduct,  bearing. 
But  here  "appai'el."  Women  are  apt  to  love  fine  dress; 
and  at  Ephesus  the  riches  of  some  (ch.  6.  17)  would  lead 
them  to  dress  luxuriously.  The  Greek  in  Titus  2.  3  Is  a 
more  general  term  meaning  "  deportment."  shame- 
facedness — Trench  spells  this  word  according  to  its  true 
derivation,  " shamefastness  "  (that  which  is  made  fast  by 
an  honourable  shame);  as  "steadfastness"  (cf.  v.  11, 
12).  sobriety-  -" self-restraint."  [Alford.]  Habitual 
Inner  self-government.  [Trench.]  I  prefer  Eulicott's 
translation,  "sobermlndedness:"  the  well-balanced  state 
of  mtad  arising  from  habitual  self-restraint,  with— 
0rmk,1$*.  broldered  hair— lit.,  plaits,  i.e.,  plaited  hair: 
408 


probably  with  the  "  gold  and  pearls"  Intertwined  (1  Pet« 
8.  8).    Such  gaud  is  characteristic  of  the  spiritual  harlot 
(Revelation  17.4).    10.  professing—  Greek,  promising  :  en- 
gaging to  follow,    ■with  good  works— The  Greek  preposi- 
tion Is  not  the  same  as  in  v.  9;  "by  means  of;"  "through 
good  works."    Their  adorning  is  to  be  effected  by  means  of 
good  works:  not  that  they  are  to  be  clothed  in,  or  with. 
them  (Epheslans  2.  10).    Works,  not  words  In  public,  ie 
their  province  (v.  8, 11, 12;  1  Peter  3.  1).     Works  are  ofteE 
mentioned  In  the  Pastoral  Epistles  In  order  to  oppose  the 
loose  living,  combined  with  the  loose  doctrine,  of  the  false 
teachers.    The  discharge  of  every-day  duties  is  honoured 
With    the    designation,   "Good   works."      11.  learn— not 
"teach"  (v.  12;  I  Corinthians  14. 34).    She  should  not  even 
put  questions  in  the  public  assembly  (1  Corinthians  14. 35). 
with  all  subjection— not  "usurping  authority"  (v.  12), 
She  might  teach,  but  not  in  public  (Acts  18. 26).    St.  Paul 
probably  wrote  this  Epistle  from  Corinth,  where  the  pre 
cept  (1  Corinthians  14.  34)  was  in   force.    12.  usurp  au- 
thority—"  to  lord  it  over  the  man"  [Alford],  lit.,  "to  be 
an  autocrat."    13.  For — Reason  of  the  precept;  the  orig- 
inal   order  of  creation.     Adam  .   .   .   first — before    Eve, 
Who  was  created  for  him  (1  Corinthians  11.  8, 9).    14.  Adam 
was  not  deceived— as  Eve  was  deceived  by  the  6erpent; 
but  was  persuaded  by  his  wife.    Genesis  3. 17,  "  Hearkened 
unto  .  .  .  voice  of  .  .  .  wife."    But  Genesis  3. 13,  Eve  says, 
"The  serpent  beguiled  me."    Being  more  easily  deceived 
she  more  easily  deceives  [Bengel]  (2  Corinthians  11.  3). 
Last  In  being,  she  was  first  In  sin— Indeed,  she  alone  was 
deceived.    The  subtle  serpent  knew  that  she  was  "the 
weaker  vessel."    He  therefore  tempted  her,  not  him.    She 
yielded  to  the  temptations  of  sense  and  the  deceits  of  Satan; 
he,  to  conjugal  love.    Hence,  In  the  order  of  God's  Judicial 
sentence,  the  serpent,  the  prime  offender,  stands  first; 
the  woman,  who  was  deceived,  next;  and  the  man,  per- 
suaded by  his  wife,  last  (Genesis  3.  14-19).    In  Romans  5. 
12,  Adam  Is  represented  as  the  first  transgressor ;  but  there 
no  reference  is  made  to  Eve,  and  Adam  is  regarded  as  the 
head  of  the  sinning  race.    Hence,  as  here,  v.  11,  in  Genesis 
8. 16,  woman's  "  subjection"  Is  represented  as  the  conse- 
quence of  her  being  deceived,    being  deceived— The  old' 
est  MSS.  read  the  compound  Greek  verb  for  the  simple 
"  Having  been  seduced  by  deceit:"  Implying  how  complete^ 
Satan  succeeded  in  deceiving  her.    was  in  the  transgres- 
sion— Greek,  "came  to  be  In  the  transgression:"  became 
Involved  In  the  existing  state  of  transgression,  hi.,  "  the 
going  beyond  a  command:"  the  breach  of  a  positive  pre- 
cept (Romans  4.  15).     15.  be  saved  in  child-bearing— 
Greek,    "in    (Ut.,    through)    her    (lit.,   the)    child-bearing." 
TTirough,  or  by.  Is  often  so  used  to  express  not  the  means  of 
her  salvation,  but  tie  circumstances  amidst  which  it  har 
place.    Thus  1  Corinthians  3. 15,  "He  .  .  .  shall  be  saved; 
yet  so  as  by  (lit.,  through,  i.  e.,  amidst)  fire:"  In  spite  of  the 
fiery  ordeal  which  he  has  necessarily  to  pass  through,  he 
shall  be  saved.    So  here,  "In  spite  of  the  trial  of  child- 
bearing  which  she  passes  through  (as  her  portion  of  the 
curse,  Genesis  3. 16,  '  In  sorrow  shalt  thou  bring  forth  chil- 
dren'),  she  shall  be  saved."    Moreover,  I  think  it  is  implied 
indirectly  that  the  very  curse  will  be  turned  into  a  condi- 
tion favourable  to  her  salvation,  by  her  faithfully  Mr 
forming  her  part  in  doing  and  suffering  what  God  >h*  aw 
signed  to  her,  viz.,  child-bearing  and   home   d-tier,  he 
sphere,  as  distinguished  from  publio  teachJ-.g,  *.<il'*h  L 
not  hers,  but  man's  (v.  11, 12).    In  this  ho^e  cohere,  no 
ordinarily  In  one  of  active  duty  for  ad^unr.ng  the  king 
dom  of  God,  which  contradicts  the  '-os'^ion  assigned  t/ 
her  by  God,  she  will  be  saved  od  .at  same  terms  as  al 
others,  viz.,  by  living  faith.    So'^ie  .n'nk  that  there  Is  i 
reference  to  the  Incarnation  "  tiirvugh  the  child-bearing' 
[Greek],  the  bearing  of  tb',  cb'".d  J  -sus.    Doubtless  this  iu 
the  ground  of  women''.  ch>'^*-bearing  in  general  becoming 
to  them  a  blessing  '.nst-cud  t2  a  curse;  Just  as  In  the  orig- 
inal prophecy  (Oenetis  3. 15, 16)  the  promise  of  "  the  Seed 
of  the  worna*".''  (XUc  Saviour)  stands  in  closest  connectior. 
with  the  ^orot^i's  being  doomed  to  "  sorrow"  In  "  bring- 
ing   fo-tn    ^nlldren,"   her  very  child-bearing,  though   if 
toffvru),  trying  the  function  assigned  to  her  by  God  where- 
in .he  Saviour  was  born.    This  may  be  an  uitenor  r«*a§ 


I  TIMOTHY   111. 


muse  at  the  Holy  Spirit  in  this  verse ;  but  the  primary  ref- 
erence required  by  the  context  Is  the  one  above  given. 
-•in*  shall  be  saved  ([though]  with  child-bearing),"  i.  e.. 
Chough  suffering  her  part  of  the  primeval  curse  In  child- 
Marlng;  Just  as  a  man  shall  be  saved,  though  having  to 
tear  his  part,  viz.,  the  sweat  of  the  brow.  If  they— "  If  the 
ivom«n  (plural,  taken  out  of  "the  woman,"  v.  14,  which  is 
t>ot  for  tfie  whole  sex)  continue,"  or  more  lit.,  shall  (be  found 
at  the  Judgment  to)  have  continued,  fault  and  charity— 
the  essential  way  to  salvation  (ch.  1.5).  Faith  is  in  rela- 
tion to  God.  Charity,  to  our  fellow-man.  Sobriety,  to  one's 
self,  sobriety— "sobermlndedness"  (Note,  v.  9,  as  con- 
trasted with  the  unseemly  forwardness  reproved  In  v.  11). 
Mental  receptivity  and  activity  In  family  life  were  recog- 
nized in  Christianity  as  the  destiny  of  woman.  One  rea- 
son alleged  here  by  Paul,  is  the  greater  danger  of  self-de- 
ception in  the  weaker  sex,  and  the  spread  of  errors  arising 
from  It,  especially  In  a  class  of  addresses  in  which  sober 
reflectiveness  Is  least  in  exercise.  [Nkahdek.)  The  case 
(Acts  2L  9)  was  doubtless  In  private,  not  in  public. 

CHAPTER  III. 

Ver.  1-16.  Bulks  as  to  Bishops  (Overseers)  and 
Dkacons.  The  Chtjboh,  and  the  Gospel-Mystery 
sow  Revealed  to  it,  are  the  End  of  all  such  Rules. 
1.  Translate  as  Greek,  "Faithful  is  the  saying."  A  need- 
ful preface  to  what  follows:  for  the  office  of  a  bishop  or 
overseer  in  Paul's  day,  attended  as  It  was  with  hardship 
and  often  persecution,  would  not  seem  to  the  world  gene- 
rally a  desirable  and  "good  work."  desire—^.,  "stretch 
one's  self  forward  to  grasp;"  aim  at:  a  distinct  Greek  verb 
from  that  for  "desireth."  What  one  does  voluntarily  is 
more  esteemed  than  what  he  does  when  asked  (1  Corin- 
thians 16. 15).  This  is  utterly  distinct  from  ambitious  de- 
sires after  office  in  the  Church  (James  3. 1).  bishop— over- 
seer :  as  yet  Identical  with  "  presbyter"  Acts  20. 17, 28 ;  Titus 
I.  d-7).  good  worlt— lit.,  "honourable  work."  Not  the 
honour  associated  with  it,  but  the  work,  is  the  prominent 
thought  (Acts  15.38;  Phllippians  2.  30;  cf.  2  Timothy  4.  5). 
Hi  who  aims  at  the  office  must  remember  the  high  quali- 
fications needed  for  the  due  discharge  of  its  functions.  3. 
The  existence  of  Church  organization  and  presbyters  at 
Ephesus  is  presupposed  (ch.  5.  17,  19).  The  institution  of 
Church  widows  (ch.  5.)  accords  with  this.  The  directions 
here  to  Timothy,  the  president  or  apostolic  delegate,  are 
as  to  filling  up  vacancies  among  the  bishops  and  deacons, 
or  adding  to  their  number.  JPresh  churches  in  the  neigh- 
bourhood also  would  require  presbyters  and  deacons. 
Episcopacy  was  adopted  in  apostolic  times  as  the  most 
expedient  form  of  government,  being  most  nearly  in  ac- 
cordance with  Jewish  institutions,  and  so  offering  the 
less  obstruction  through  Jewish  prejudices  to  the  progress 
of  Christianity.  The  synagogue  was  governed  by  pres- 
byters, "elders"  (Acts  4.  8;  24.  1),  oalled  also  bishops  or 
overseers.  Three  among  them  presided  as  "rulers  of 
the  synagogue,"  answering  to  "bishops"  in  the  modern 
sense  [Lightfoot,  Jlorce.],  and  one  among  them  took 
the  lead.  Ambrose  (in  Amularius  de  Offleiis,  2.  13,  and 
Bingham,  Ecclesiastical  Antiquities,  2.  11)  says,  "They 
who  are  tow  called  bishops  were  originally  called 
apostles.  But  those  who  ruled  the  Church  after  the 
death  of  the  apostles  had  not  the  testimony  of  miracles, 
and  were  in  many  respects  Inferior.  Therefore  they 
thought  It  not  decent  to  assume  to  themselves  tne 
name  of  apostles;  but  dividing  the  names,  they  left  to 
pfj*sbyters  the  name  of  the  presbytery,  and  they  them- 
selves were  called  bishops."  "Presbyter"  refers  to  the 
rank;  "bishop,"  to  the  office  or  function.  Timothy 
(though  not  having  the  name)  exercised  the  power  at 
Ephesus  then,  which  bishops  in  the  modern  sense  more 
recently  exercised,  blameless— "  unexceptionable :"  giv- 
ing no  just  handle  for  blame,  husband  of  one  wife- 
Confuting  tbe  celibacy  of  Rome's  priesthood.  Though 
the  Jews  practised  polygamy,  yet  as  he  is  writing  as  to  a 
Gtentlle  Church,  and  as  polygamy  was  never  allowed 
iruong  even  laymen  in  tne  Church,  th«  ancient  inter- 
pretation that  the  prohibition  here  Is  against  polygamy 


in  a  candidate  bishop  is  not  correct.  Jt  must,  therefore, 
mean  that,  though  laymen  might  lawfully  marry  again., 
candidates  for  the  episcopate  or  presbytery  were  betted 
to  have  been  married  only  once.  As  In  ch.  5.  9,  "  wife  of 
one  man,"  implies  a  woman  married  but  once;  so  "hus- 
band of  one  wife"  here  must  mean  the  same.  The  feeling 
which  prevailed  among  the  Gentiles,  as  well  as  the  Jews 
(cf.  as  to  Anna,  Luke  2.  36,  37),  against  a  second  marriage 
would,  on  the  ground  of  expediency  and  conciliation  in 
matters  Indifferent  and  not  involving  compromise  of 
principle,  account  for  Paul's  prohibition  here  in  the  cas« 
of  one  In  so  prominent  a  sphere  as  a  bishop  or  a  deacon. 
Hence  the  stress  that  is  laid  in  the  context  on  the  repute 
in  which  the  candidate  for  orders  is  held  among  those 
over  whom  he  is  to  preside  (Titus  1. 16).  The  Council  ol 
Laodicea  and  the  apostolic  canons  discountenanced  second 
marriages,  especially  In  the  case  of  candidates  for  ordina- 
tion. Of  course  second  marriage  being  lawful,  the  unde- 
sirableness  of  it  holds  good  only  under  special  circum- 
stances. It  is  implied  here  also,  that  he  who  has  a  wife 
and  virtuous  family,  is  to  be  preferred  to  a  bachelor ; 
for  he  who  is  himself  bound  to  discharge  the  domestic 
duties  mentioned  here,  is  likely  to  be  more  attractive 
to  those  who  have  similar  ties,  for  he  teaches  them 
not  only  by  precept,  but  also  by  example  (v.  4,  5).  The 
Jews  teach,  a  priest  should  be  neither  unmarried  nor 
childless,  lest  he  be  unmerciful.  [Bengel.]  So  In  the 
synagogue,  "  no  one  shall  offer  up  prayer  in  public,  un- 
less he  be  married."  [In  Colbo,  ch.  65;  Vitringa,  Syna- 
gogue.] vlgllantr-W.,  sober:  ever  on  the  watch,  as  sober 
men  alone  can  be;  keenly  alive,  so  as  to  foresee  whs.t 
ought  to  be  done  (1  Thessalonlans  5.  6-8).  sober— sober- 
minded,  of  good  behaviour — Greek,  "  orderly."  "Sober'' 
refers  to  the  Inward  mind;  "orderly,"  to  the  outivard  be- 
haviour, tone,  look,  gait,  dress.  The  new  man  bears 
somewhat  of  a  sacred  festival  character,  incompatible 
with  all  confusion,  disorder,  excess,  violence,  laxity, 
assumption,  harshness,  and  meanness  (Pbtllppians  4.  8). 
[Bengel.]  apt  to  teach— (2  Timothy  2.  21.)  3.  Wot  given 
to  -wine— The  Greek  Includes  besides  this,  not  Indulging  in 
the  brawling,  violent  conduct  towards  others,  which  proceeds 
from  being  given  to  wine.  The  opposite  of  "patient"  or 
(Greek)  " forbearing,"  reasonable  to  others  (Note,  Philip- 
plans  4.  6).  no  striker— with  either  hand  or  tongue  :  nol 
as  some  teachers  pretending  a  holy  zeal  (2  Corinthians  11. 
20),  answering  to  "not  a  brawler"  or  fighter  (cf.  1  Kings 
22.24;  Nehemiah  13.  25 ;  Isaiah  58.  4;  Acts  23.  2;  2  Timothy 
2.  24,  25).  not  covetous—  Greek,  "  not  a  lover  of  money," 
whether  he  have  much  or  little  (Titus  1.  7).  4.  ruling— 
Greek,  "presiding  over."  his  own  house — children  and 
servants,  as  contrasted  with  "the  church"  (house)  of  God 
(v.  5,  15)  which  he  may  be  called  on  to  preside  over. 
having  his  children— rather  as  Greek,  "having  chil- 
dren (who  are)  in  subjection"  (Titus  1.  6).  gravity— pro- 
priety :  reverent  modesty  on  the  part  of  the  children.  [At- 
FORD.]  The  fact  that  he  has  children  who  are  t?»  subjection 
to  him  in  all  gravity,  is  the  recommendation  in  his  favour 
as  one  likely  to  rule  well  the  Church.  5.  For—  Greek, 
"But."  the  Church— rather,  "a  Church"  or  congrega- 
tion. How  shall  he  who  cannot  perform  the  less  func- 
tion, perform  the  greater  and  more  difficult  J  6.  Not  e 
novice— one  Just  converted.  This  proves  the  Church  ol 
Ephesus  was  established  now  for  some  time.  The  absence 
of  this  rule  in  the  Epistle  to  Titus,  accords  with  the  recen'. 
planting  of  the  Church  at  Crete.  Greek,  Neophyte,  lit.,  a 
young  plant;  luxuriantly  verdant  (Romans  6.  5;  11.  17; 
Corinthians  3.  6).  The  young  convert  has  not  yet  been 
disciplined  and  matured  by  afflictions  and  temptations. 
Contrast  Acts  21. 16,  "  an  old  disciple."  llft*d  up  with 
pride—  Greek,  lit.,  "wrapt  in  smoke,"  so  that.  Inflated 
with  self-conceit  and  exaggerated  ideas  of  bis  own  im- 
portance, he  cannot  see  himself  or  others  in  the  true  light 
(ch.  6.  4  ;  2  Timothy  3.  4).  condemnation  of  the  devU— 
into  the  same  condemnation  as  Satan  fell  into  (v.  7;  i 
Timothy  2.26).  Pride  was  the  cause  of  Satan's  condemna- 
tion (Job  38.  15;  Isaiah  14  12-15;  John  12.  81 ;  16.  11;  2  Petei 
2.4;  Jude8)  It  cannot  mean  condemnation  or  aoctum 
Mod,  on  the  part  of  the  devil.    The  devil  may  bring  •  r» 

40P 


I  T1MOIHT   IH 


vroaeh  on  men  (v.  7),  but  ne  cannot  bring  them  into 
riemnation,  for  he  does  not  judge,  but  is  Judged.  [Bbkoel.] 
7.  *  good  rmp»rt— Greek,  testimony.  So  Paul  was  influ- 
enced by  the  good  report  given  of  Timothy  to  choose  him 
as  his  companion  (Acts  10.  2).  of  them  which  are  with* 
out — from  the  as  yet  unconverted  Gentiles  around  (1  Co- 
rinthlana  8. 12;  Colosslans  4,  5;  1  Thessalonlans  4.  12),  that 
tney  may  be  the  more  readily  won  to  the  Gospel  (1  Peter 
2.  12),  and  that  the  name  of  Christ  may  be  glorified.  Not 
even  the  former  life  of  a  bishop  should  be  open  to  re- 
•reach.  [Bmobl,]  reproach  sad  the  snare  of  the 
devil — reproach  of  men  (ch.  5.  14)  proving  the  occasion  of 
Bis  falling  into  the  mare  ttf  Su  dseii  (eh.  «,  • ;  Matthew  22. 
15;  a  Timothy  2.  88).  The  repyeae*  contlnnally  surround- 
ing him  for  former  *lns  might  lead  him  into  the  snare  of 
becoming  as  bad  as  his  reputation.  Despair  cf  recovering 
reputation  might,  in  a  weak  moment,  lead  some  into  reck* 
iesHuees  of  living  (Jeremiah  18. 12).  The  reason  w  hy  only 
moral  qualities  of  a  general  kind  are  specified  is  he  pre- 
supposes In  candidates  for  a  bishopric  the  special  gifts  of 
the  Spirit  (eh.  4.  14)  and  true  faith,  which  he  deslies  to  be 
evidenced  outwardly;  also  he  requires  qualifications  in m 
bishop  not  so  indispensable  In  others.  8.  The  deacons  wen 
onosen  by  the  voice  of  the  people.  Cyprian,  Epistle  2.  ft, 
says  that  good  bishops  never  departed  from  the  old  cus- 
tom of  consulting  the  people.  The  deacons  answer  to  the 
ohazaan  of  the  synagogue :  the  attendant  minuiterx,  or 
subordinate  coadjutors  of  the  presbyter  (as  Timothy 
himself  was  to  Paul,  ch.  4.  8;  Philemon  13;  and  John 
Mark,  Acta  18.  6).  Their  dnty  was  to  read  the  Scrip- 
tures In  the  Church,  to  Instruct  the  catechumens  la 
Christian  truths,  to  assist  the  presbyters  at  the  sacra* 
tnents,  to  receive  oblations,  and  to  preach  and  Instruct. 
As  the  ehasxan  covered  and  uncovered  the  ark  in  the 
synagogue,  containing  the  law,  so  the  deacon  in  the 
ancient  Church  put  the  covering  on  the  communion- 
table.  (See  Ohby80«tomv  19.,  Homily  on  Acts;  i'hko 
PBTliAOT  on  Luke  19.;  and  Balsaman  on  Canon  25L, 
Council  of  LaodAcea.)  The  appointing  of  "the  seven" 
in  Acta  9.  Is  perhaps  not  meant  to  describe  the  first,  ap- 
pointment of  the  deacons  of  the  Church.  At  least  the 
chaszan  previously  suggested  the  similar  order  of  dea- 
cons, double  tongued — (it.,  "of  double-speech;"  saying 
one  thing  to  this  person,  and  another  to  that  person. 
[Tmodorbt.J  The  extensive  personal  intercoms'*  theft 
deacons  would  have  with  the  members  of  the  i  hnrck 
might  prove  a  temptation  to  snoh  a  fault.  Others  explain 
It,  "Baying  one  thing,  thinking  another"  (Proverbs  29. 
19 ;  Galattans  2. 18).  I  prefer  the  former,  mot  greedy  oi 
tilth  y  lucre— All  gain  Is  filthy  (lit.,  "  base")  which  Is  set 
before  a  man  as  a  by-end  In  his  work  for  God  [  Aa.fohd(| 
(1  Peter  5,2).  The  deacon's  office  of  collecting  and  dis- 
tributing alms  would  render  this  a  necessary  quallfiea- 
tion.  9.  the  mystery  of  the  faith— Holding  the  faith, 
which  to  the  natural  man  remains  a  mystery,  but  which 
has  been  revealed  by  the  Spirit  to  them  (Romans  16.  25;  1 
Corinthians  2.  7-19),  in  a  pure  eonscienee  (ch.  1.  5,  19). 
("  Pure,"  i.  •.,  in  which  nothing  base  or  foreign  is  inter- 
mixed. [TrTTMANic.])  Though  deacons  were  not  ordinarily 
ceiled  on  to  preach  (Stephen  and  Philip  are  not  exceptions 
to  this,  since  It  was  as  evangelists,  rather  than  as  deacons, 
they  preached),  yet  as  being  office-bearers  in  the  Churoh, 
and  having  much  intercourse  with  all  the  members,  they 
especially  needed  to  have  this  characteristic,  which 
every  Christian  onght  to  have.  1©.  "And  moreover,"  dm. 
[AuroBD.]  he  preved  —  not  by  a  period  of  probation, 
but  by  a  searching  inquiry,  conducted  by  Timothy,  the 
ordaining  president  (ch.  5.  22),  whether  they  be  "  blame- 
less ;"  then  when  fonnd  so, "  let  them  act  as  deacons." 
'Blameless;"  the  Greek,  "unexceptionable;"  as  the  result 
ot  public  investigation  unaccused.  [Ttttmann.)  U. 
their  wives— rather,  "the  women,"  i.  e„  the  deaconesses. 
(Tor  mere  is  no  reason  that  special  rules  should  be  laid 
down  as  to  the  wives  of  the  deacons,  and  not  also  as  to  the 
wives  of  the  bishops  or  overseers.  Moreover,  if  the  wive* 
sf  the  deacons  were  meant,  there  seems  no  reason  for  the 
amission  of  "  their"  (not  In  the  Greek).  Also  the  Greek  fief 
even  so"  (the  same  as  for  "  likewise,"  v.  8.  and  "  iw  ii*  t 
410 


manner."  ch.  2. 9), denotes  a  transition  to  anothei  class  « 
persons.  Further,  there  were  doubtless  deaconesses  at 
Bphesns,  such  as  Phoebe  was  at  Cenohrea  (Romans  19.  1, 
"servant,"  Greek,  deaconess),  yet  no  mention  Is  made  of 
them  in  this  Eptstlelf  not  here;  whereas, supposing  them 
to  be  meant  here,  oh.  8.,  embraces  in  dne  proportion  all 
the  persons  in  the  service  oi  the  Church.  Naturally  after 
specifying  the  qualifications  of  the  deacon,  Paul  passes  to 
those  of  the  kindred  office,  the  deaconess,  "urave" 
oeeuxs  in  the  case  both.  "Not  slanderers"  here,  an- 
swers to  "not  double-tongued"  in  the  deacons;  so  "not 
false  accusers"  (Titus  2.  8).  "  Sober"  here  answers  to  "  not 
given  to  much  wine,"  In  the  case  of  the  deacons  <t>  8) 
Thus  It  appears  he  reqnires  the  same  qualifications  lr 
female  deacons  as  tn  deacons,  only  with  such  modifica- 
tions as  the  difference  of  sex  suggested.  Pi.iity,  In  hi* 
celebrated  letter  to  Trajan,  calls  them  "  female  minister*  ' 
faithful  in  ail  things— of  life  as  well  as  faith.  Trust- 
worthy in  respect  to  the  alms  committed  to  them  ana 
their  other  functions,  answering  to  "  not  greedy  of  fllth> 
lucre,"  v.  8,  in  the  case  of  thedeaoons.  19.  husband*  of 
one  wife— OVert*,  V.  2.)  ruling  their  children— There  is 
no  article  In  the  Greek,  rt  ruling  children  ;"  implying  that 
he  regarded  the  having  children  to  rule  as  a  qualification 
(v.  1 ;  Titus  1.6).  their  own  houses — as  distinguished  (row 
"♦.he  Church  of  God"  (Note,  v.  6).  in  the  case  of  the  dea 
eons,  as  in  that  of  the  bishops,  he  mentions  the  first  con- 
dition of  receiving  office,  rather  than  the  .special  qualm- 
cations  for  its  discharge.  The  practical  side  of  Christianity 
to  theone  most  dwelt  on  in  tne  Pastoral  Kpistles,  in  oppev 
sltion  to  the  heretical  teachers  ;  moreover,  as  the  miracu- 
lous gifts  began  to  be  withdrawn,  the  safest  criterion 
Of  efficiency  would  be  the  previous  moral  character  of 
the  candidate,  the  disposition  and  talent  lor  the  e>ffie«6 
being  presupposed.  So  in  Acts  tt.  8,  a  similar  criterion 
was  applieei,  "  L<x>k  ye  out  among  you  seven  men  of  >i&n~ 
eet  report."  Less  stress  is  laid  on  personal  dignity  in  the 
case  of  the  deacon  than  In  that  of  the  bishop  (Notes,  cf.  ». 
2  3).  13.  purchase  to  themselves  a  good  degree — Hi., 
" are  acquiring  .  .  .  a  .  .  .  step."  Understood  hy  many  an 
"a  higher  step,"  i.  e.,  promotion  to  the  higher  office  of 
presbyter.  But  ambition  of  rising  seems  hardly  the 
motive  to  faithfulness  which  the  apostle  would  urge; 
bvO'es,  it  would  require  the  comparative,  "a  better  de- 
gree."  Then  the  past  aorlst  participle,  "they  that  used 
the  office  of  deacon  well,"  implies  that  the  present  verb. 
"  are  acquiring  to  themselves  boldness,"  Is  the  result  of 
the  completed  action  of  using  the  dlaconate  well.  Also, 
St.  Paul  would  not  probably  hold  emt  to  every  deacon  tb« 
prospect  of  promotion  to  the  presbytery  in  reward  of  hid 
service.  The  idea  of  moving  upwards  in  Church  offices 
was  us  yet  unknown  (cf.  Romans  12.  7,  etc  ;  1  Corinthians 
12.  1-11).  Mejreover,  there  seems  little  connection  between 
reierencetoa  higher  Churoh  rank  and  the  words  "great 
boldness."  Therefore,  what  those  who  have  faithfully 
discharged  the  eliaconate  acquire  for  themselves  Is  "a 
good  standing-place"  [Alford]  (a  well-grounded  Ae>p«of 
salvation)  against  the  day  of  judgment,  cb  6.  19;  1  Co- 
rinthians 3.  13, 14  (the  figurative  meaning  of  "degree"  or 
"step,"  being  the  degree  of  worth  which  one  jas  obtained 
In  the  eye  of  God  [ Wikhinqer]  ) ;  and  boldness  (resting  on 
that  standing-place),  as  well  for  preaching  and  admonish- 
ing others  now  (Bphesians  6. 19;  a  firm  standing  forth  for 
the  truth  against  error),  as  also  especially  in  relation  te 
God  their  coming  Judge,  before  whom  they  maybe  boldly 
confident  (Acts  24. 18;  1  John  2.  28;  4.17;  3.  11;  Hebrews  4. 
18).  tn  the  faith— rather  as  Greek,  "  In  fa  th,"  i.  ft,  bold- 
ness resting  on  their  own  faith,  which  is  lis  Christ 
•leans— resting  in  Christ  Jesus.  1*.  write  I  .  .  .  hoping 
— i.  e.,  "though  I  hope  to  come  unto  thee  shortly"  (ch.  4. 
13).  As  his  hope  was  not  very  confident  (v.  16),  he  provider 
for  Timothy's  lengthened  superintendence  by  giving  bins 
the  preceding  rules  to  guide  him.  He  now  proceeds  U. 
gi  ve  more  general  ' nstructions  to  him  a*  an  evangelist, 
having  a  "gift"  •jommitted  to  him  (ch.  4. 14).  shortly- 
Greek, "  sooner  "  vis.,  than  is  piesupposed  in  the  pree^din* 
directions  given  to  him.  See  my  Introduction  '*o  *Xilf< 
vrsrse.    This  verse  best  suits  tht.  ttteor)    las*  t/»U»    f\r** 


1  TIMOTHY   IIL 


Bplstle  was  not  written  after  Paul's  visit  and  departure 
from  Ephesus  (Acts  19.  and  20.),  when  he  had  resolved  to 
winter  at  Corinth  after  passing  the  summer  in  Macedonia 
(1  Corinthians  16.  6),  bnt  after  his  first  imprisonment  at 
Bocae  (Acts  28.);  probably  at  Corinth,  where  he  might 
have  some  thoughts  of  going  on  to  Epirus  before  returning 
to  Ephesus.    [BlRKS.J     15.  But  if  I  tarry  long— before 
coming  to  thee,    that — i.  e.,  I  write  (v.  14)  "  that  thou  may- 
Hi  know,"  Ac.    behave  thyself— in  directing  the  Church 
at  Ephesus  (ch.  4.  11).    the  home  of  God— the  Church 
^Hsbrews  3.  2,  5,  8 ;  10.  21 ;  1  Peter  4. 17 ;  1  Corinthians  8.  16, 
"the  temple  of  God;"  Ephesians  2.  22).    which  Is— i.  e„ 
Inasmuch  as  it  is.  the  Church—"  the  congregation."  The 
Ifcct  that  the  sphere  of  thy  functions  is  "the  congregation 
of  the  living  God"  (who  is  the  ever-living  Master  of  the 
boose,  3  Timothy  2. 10,  20,  21),  is  the  strongest  mottve  to 
felthfulneBS  In  this  behaviour  as  president  of  a  department 
of  •*  the  house."     The  living  God  forms  a  striking  contrast 
to  the  lifeless  idol,  Diana  of  Ephesus  (1  Thessalonlans  1. 
•).    He  la  the  fountain  of  "truth,"  and  the  foundation  of 
our  "trust"  (ch.  4.  10).    Labour  directed  to  a  particular 
Church  Is  servloe  to  the  one  great  houre  of  God,  of  which 
each  particular  Church  Is  a  part,  and  each  Christian  a 
lively  stone  (1  Peter  2.  5).    the  pillar  and  ground  of  the 
truth  —  evidently  predicated  of  the  Church,  not  of  "the 
mystery  of  godliness"  (an  Interpretation  not  started  till 
the  l«th  century ;  so  Bbihgel)  ;  for  after  two  weighty  pred- 
icates, "  pillar  and  ground,"  and  these  substantives,  the 
third,  a  much  weaker  one,  and  that  an  adjective,  "confess- 
edly," or  "without  controversy  great,"  would  not  come. 
"Pillar"  Is  soused  metaphorically  of  the  three  apostles  on 
whom  principally  the  Jewish  Christian  Church  depended 
(Galatlans  2.  9;  cf.  Revelation  8. 12).    The  Church  Is  "the 
pillar  of  the  truth,"  as  the  continued  existence  (histori- 
cally) of  the  truth  rests  on  It ;  for  It  supports  and  preserves 
the  word  of  truth.    He  who  Is  of  the  truth  belongs  by 
the  very  fact  to  the  Church.    Christ  Is  the  alone  ground 
of  the  truth  in  the  highest  sense  (1  Corinthians  8. 11). 
The  apostles  are  foundations  in  a  secondary  sense  (Ephe- 
sians 2.  20;  Revelation  21.  14).    The  Church  rests  on  the 
truth  as  it  is  in  Christ;  not  the  truth  on  the  Church.    Bat 
Che  truth  as  it  i$  in  itself  is  to  be  distinguished  from  the 
(ruth  as  U  is  acknowledged  in  the  world.    In  the  former 
sense  It  needs  no  pillar,  but  supports  itself;  in  the  latter 
sense,  It  needs  the  Church  as  its  pillar,  i.  e.,lts  supporter 
and  preserver.  [Batjmgabten.,  The  lmpor tan ce  of  Timo- 
thy's commission  Is  set  forth  by  reminding  him  of  the 
excellence  of  "  the  house"  in  which  he  serves ;  and  this 
In  opposition  to  the  coming  heresies  which  Paul  pre- 
eolently  forewarns  him  of  immediately  after  (ch.  4.  1). 
The  Church  is  to  be  the  stay  of  the  truth  and  its  conserver 
tor  the  world,  and  God's  instrument  for  securing  its  con- 
tinuance on  earth,  in  opposition  to  those  heresies  (Mat- 
thew 19. 18 ;  38. 20).  The  apostle  does  not  recognize  a  Church 
which  has  not  the  truth,  or  has  It  only  in  part.    Rome 
ffelsely  claims  the  promise  for  herself.    But  It  is  not  his- 
torical descent  that  constitutes  a  Church,  but  this  only, 
that  it  has  truth  for  its  foundation.  The  absence  of  the  lat- 
ter unchurches  Rome.    The  "pillar"  is  the  intermediate; 
the  "  ground,"  or  "  basement"  (similar  to  "  foundation,"  2 
Timothy  2.  18)  the  final  support  of  the  building.    [Ax- 
ford.]    It  is  no  objection  that,  having  called  the  Church 
before  "  the  house  of  God,"  he  now  calls  it  the  "pillar;" 
tor  the  literal  word  "Church"  immediately  precedes  the 
aew  metaphors:  so  the  Church,  or  congregation  of  be- 
lievers, which  before  was  regarded  as  the  habitation  of  God, 
te  now,  from  a  different  point  of  view,  regarded  as  the 
pillar  upholding  the  truth.    16.  And— following  up  t\  15: 
The  pillar  of  the  truth  Is  the  Church  In  which  thou  art 
required  to  minister ;  "  and  (that  thou  mayest  know  how 
grand  is  that  truth  which  the  Church   so  upholds)  con- 
fessedly (so  the  Greek  for  'without  controversy')  great 
is  the  mystery  of  godliness:  (viz.)  He  who  (so  the  oldest 
MBS.  and  versions  read  for  '  God')  was  manifested  In  (the) 
flesh  (He  who)  was  Justified  In  the  Spirit,"  Ac.    There  Is 
set  before  us  the  whole  dignity  of  Christ's  person.    If  He 
•are  not  essentially  superhuman  (Titus  2.  13),  how  could 
the  apostle  emphatieai'v  declare  that  He  was  manifested 
73 


<n  (the) fUsht   [Trkgelijes,  Printed  text,  Greek  ye%*  fteaS» 
menl.]     (John   L  14;    Phillppians  2.  7;   1  John   L  2;  4.  HJ 
Christ,  in  all  His  aspects,  is  Himself  "  the  mystery  cf  god- 
liness."    He  who  before  was   hidden   "with  God"  wan 
made  manifest  (John  1.  1, 14;  Romans  16.  25,  20;  Colosslaae 
1.  26;   2  Timothy  1.  10;   Titus  2.  11;  3.  4;   1  John  8.  5,8). 
"Confessedly,"  i.  e.,  by  the  universal  confession  of  th« 
members  of  "the  Church,"  which  is  In  this  respect  the 
"  pillar"  or  upholder  "  of  the  truth."    the  mystery— the 
Divine  scheme  embodied  in  Chbist  (Colossians  1.  27),  ooeo 
hidden  from,  but  now  revealed  to,  us  who  believe,    of 
godliness — rather,  "piety :"   a  different  Greek  word  ex- 
presses godliness  (ch.  2.  10).  In  opposition  to  the  ungodliness 
or  impiety  Inseparable  from  error  {departure  from  the  faUk: 
"doctrines  of  devils,"  "profane  fables,"  ch.  4. 1,  7;  cf,  eh 
8.  8).    To  the  vlotlms  of  such  error,  the  "  mystery  of  piety* 
(I.  e.,  Christ  Himself)  remains  a  mystery  unrevealed  (ch.  4, 
2).    It  is  accessible  only  to  "piety"  (v.  9):  in  relation  te 
the  pious  it  is  termed  a  "  mystery,"  though  revealed  (1 
Corinthians   2.  7-14),  to   Imply   the  excellence  of    Him 
who  is  the  surpassing  essential  subject  of  it,  and   who 
Is  Himself  "  wonderful"  (Isaiah  9.  6),  surpassing  know- 
ledge  (Epheslans    8.  18,  19),  cf.    Ephesians    5.  32.      The 
apostle  now  proceeds  to  unfold  this  confessedly  great 
mystery  In  its   details.     It  is  not  unlikely  that  some 
formula  of  confession  or  hymn  existed  in  the  Church  and 
was  generally  accepted,  to  which  Paul  alludes  in  the 
words  "confessedly  great  is  the  mystery,"  Ac,  (to  wit) 
"He  who  was  manifested,"  Ac.    Such  hymns  were  thee 
used  (cf.  Ephesians  5.  19 ;  Colossians  3.  16).    Plikt,  I,  M, 
Ep.  97,  "They  are  wont  on  a  fixed  day  before  dawn  te 
meet  and  sing  a  hymn  in  alternate  responses  to  CLf.ort,  at 
being  God;"   and  EUSEBIUS,  Ecclesiastical  History,  5.  2& 
The  short  unconnected  sentences  with  the  words  similarly 
arranged,  and  the  number  of  syllables  almost  equal,  antf 
the  ideas  antithetically  related,  are  characteristics  of  t> 
Christian  hymn.    The  clauses  stand  in  parallelism ;  each 
two  are   connected  as  a  pair,  and  form  an   antithesi* 
turning  on  the  opposition  of  heaven  to  earth ;  the  ordeT 
of  this  antithesis  is  reversed  in  each  new  pair  of  clauses: 
flesh  and  spirit,  angels  and  Gentiles,  world  and  glory ;  and 
there  is  a  correspondence  between  the  first  and  the  last 
clause :  "  manifested  in  the  flesh,  received  up  into  glory." 
[Wiesinoeb.]   Justified— i.  e„  approved  to  be  righteous. 
[Alfobd.]  Christ,  whilst  "  in  the  flesh,"  seemed  to  be  JueJ 
such  a  one  as  men  in  the  flesh,  and  in  fact  bore  their  sing ; 
but  by  having  died  to  sin,  and  having  risen  again,  He 
gained  for  Himself  and  His  people  justifying  righteousneen 
(Isaiah  50.  8;  John  16. 10;  Acts  22. 14;  Romans  4.  25;  8.  7, 10; 
Hebrews  9.  28;  1  Peter  3. 18;  4. 1;  1  John  2.  1)[Bknqe*.];  or 
rather,  as  the  antithesis  to  "  was  manifest  in  the  flesh"  re- 
quires.   He  was  justified  in  the  Spirited  the  same  time  thai 
He  was  manifest  In  the  flesh,  i.  e.,  He  was  vindicated  as 
Divine  "  In  His  Spirit,"  i.  e.,  in  His  higher  nature;  In  con- 
trast to  "  in  the  flesh,"  His  visible  human  nature.    This  con- 
trasted opposition  requires  "in  the  Spirit"  to  be  thus  ex- 
plained :  not  "  by  the  Spirit,"  as  Afford  explains  it.    Se 
Romans  I.  3,  4,  "Made  of  the  seed  of  David  according  to 
the  flesh,  and  declared  to  be  the  Son  of  God  with  power,  ac- 
cording to  the  Spirit  of  holiness,  by  the  resurrection 
from  the  dead."    So  "Justifled"  is  used  to  mean  vindicated 
in  one's  true  character  (Matthew  11. 19;  Luke  7.  85;  Romans 
8.4).    His  manifestation  "in  the  flesh"  exposed  him  to 
misapprehension,  as  though  he  were  nothing  more  (John  8. 
41;  7.  27).    Sis  justification,  or  vindication,  in  respect  to  Hit 
Spirit  or  higher  being,  was  effected  by  all  that  manifested 
that  higher  being.  His  words  (Matthew  7.  29;  John  7.  48X 
His  works  (John  2. 11 ;  3.  2),  by  His  Father's  testimony  at 
His  baptism  (Matthew  8.  17),  and  at  the  transfiguration 
(Matthew   17.  5),   and    especially    by   His    resurrectloa 
(Acts  13.  83;  Romans  1.  4),  though  not  by  this  exclusivity, 
as  Brkgkl   limits   it.     seen   of  angels— Answering   te 
"preached  unto  the  Gentiles"  (or  rather  "among  the  no 
Hons;"  Including  the  Jews),  on  the  other  hand  (Matthew 
28.  19;  Romans  18.  25,  28).    "Angels  saw  the  Son  of  Qo6 
with  us,  not  having  seen  Him  before"  [Chbysootokj  : 
"not  even  they  had  Been  His  Divine  nature,  which  Is  no< 
visible  to  any  creature,  but  they  saw  Him  Incarnate 

411 


i  TIMOTHY  IV. 


rTHKODOKET]  (Epheslans  3. 8, 10;  1  Peter  1. 12;  cf.  Cblqsslans 
1. 16,  20).  What  angels  came  to  know  by  seeing,  the  nations 
learned  by  preaching.  He  is  a  new  message  to  the  one 
olass  as  well  as  to  the  other;  in  the  wondrous  union  in  His 
person  of  things  most  opposite,  viz.,  heaven  and  earth, 
lies  "the  mystery."  [Wiesingbb.]  If  the  English  Ver- 
sion, "  Gentiles,"  be  retained,  the  antithesis  will  be  be- 
tween the  angels  who  are  so  near  the  Son  of  God,  the 
Lord  of  angels,  and  the  Gentiles  who  were  so  utterly  "  afar 
off"  (Ephesiana  2.  17).  believed  on  in  the  world— which 
lieth  in  wickedness  (1  John  2.  15;  5.  19).  Opposed  to 
"glory"  (John  1  16,  17).  This  followed  upon  His  being 
■•preached"  (Romans  10.  14).  received  up  into  glory— 
Greek,  "  in  glory."  However,  English  Version  may  be  re- 
tained thus,  "Received  up  (so  as  now  to  be)  in  glory," 
i. «.,  into  glory  (Mark  16. 19;  Luke  24.  51;  Acts  1. 11).  His 
reception  In  heaven  answers  to  His  reception  on  earth  by 
being  "  believed  on." 

OHAPTEE    IV. 

Ver.  1-16.  Pbbdiction  of  a  Coming  Dkfabtubb 
raoit  thb  Faith:  Timothy's  Duty  as  to  it:  Genb- 
bai<  Dibections  to  him.  The  "mystery  of  iniquity" 
here  alluded  to,  and  already  working  (2  Thessalonlans 
2.  7),  stands  opposed  to  the  "mystery  of  godliness" 
Just  mentioned  (1  Timothy  8. 16).  1.  Now—  Greek,  "  But." 
In  contrast  to  the  "mystery  of  godliness."  the  Spirit- 
speaking  by  the  prophets  in  the  Church  (whose  prophe- 
cies rested  on  those  of  the  Old  Testament,  Daniel  7.  25;  8. 
2S,  Ac. ;  11.  80,  as  also  on  those  of  Jesus  In  the  New  Testa- 
ment, Matthew  24.  U-24),  and  also  by  Paul  himself,  2  Thes- 
salonlans 2.  8  (with  whom  accord  2  Peter  3.  8 ;  1  John  2. 18 ; 
Jude  18).  expressly— "  in  plain  words."  This  shows  that 
he  refers  to  prophecies  of  the  Spirit  then  lying  before  him. 
in  the  latter  times— In  the  times  following  upon  the  times 
in  which  he  is  now  writing.  Not  some  remote  future,  but 
times  immediately  subsequent,  the  beginnings  of  the  apos- 
tasy being  already  discernible  (Acts  20.  29) :  these  are  the 
forerunners  of  "the  last  days"  (2  Timothy  8.  1).  depart 
Croat  the  faith— The  apostasy  was  to  be  within  the 
Church,  the  faithful  one  becoming  the  harlot.  In  2  Thes- 
salonlans 2.  8  (written  earlier),  the  apostasy  of  the  Jews 
from  God  (Joining  the  heathen  against  Christianity)  is 
the  groundwork  on  which  the  prophecy  rises;  whereas 
here,  in  the  Pastoral  Epistles,  the  prophecy  is  connected 
with  Gnostic  errors,  the  seeds  of  which  had  already  been 
sown  in  the  Church  [Atxbeblen]  (2  Timothy  2. 18).  Apol- 
lonius  Tyanseus,  a  heretic,  came  to  Ephesus  in  the  life- 
time of  Timothy,  giving  heed— (Ch.  1.  4;  Titus  1.  14.) 
seducing  spirit* — working  in  the  heretical  teachers.  1 
John  4.  2,  8,  6,  "  the  spirit  of  error,"  opposed  to  "  the  spirit 
of  truth,"  "the  Spirit"  which  "speaketh"  in  the  true 
prophets  against  them,  doctrines  of  devils—  lit.,  "  teach- 
ings of  (i.  «.,  suggested  by)  demons."  James  3.  15,  "wis- 
dom-devilish;" 2  Corinthians  11. 16,  "Satan's  ministers." 
*,  Rather  translate,  "Through  (lit.,  'in:'  the  element  in 
which  the  apostasy  has  place)  the  hypocrisy  of  lying 
speakers;"  this  expresses  the  means  through  which  "some 
shall  (be  led  to)  depart  from  the  faith,"  viz.,  the  feigned 
sanctity  of  the  seducers  (cf.  "deceivers,"  Titus  1.  10). 
having  their  conscience  seared—  Greek,  "having  their 
own  conscience,"  Ac.,  i.  e.,  not  only  "speaking  lies"  to 
others,  but  also  having  their  own  oonscienoe  seared.  Pro- 
fessing to  lead  others  to  holiness,  their  own  conscience  is 
all  the  while  defiled.  Bad  consciences  always  have  re- 
course to  hypocrisy.  As  faith  and  a  good  conscience  are 
joined  (eh.  1.  5) ;  so  hypocrisy  (i.  e.,  unbelief,  Matthew  24.  5, 
51 ;  cf.  I.sike  12.  46)  and  a  bad  conscience  here.  Theodobet 
explains  IV&e  English  Version,  "seared,"  as  implying  their 
extreme  insensibility;  the  effect  of  cauterizing  being  to 
deaden  senaatlon.  The  Greek,  however,  primarily  means 
"  branded"  with  the  consciousness  of  crimes  committed 
against  their  better  knowledge  and  conscience,  like  so 
many  scars  burnt  in  by  a  branding-iron.  Cf.  Titus  1. 15 ; 
8.  U,  "  condemned  of  himself."  They  are  conscious  of  the 
brand  within,  and  yet  with  a  hypocritical  show  of  sanc- 
tity they  strive  to  seduce  others.  As  "a  seal"  is  used  in 
413 


a  good  sense  (2  Timothy  2.  19),  so  "a  brand"  in  a  bad 
sense.    The  image  Is  taken  from  the  branding  of  crimi- 
nals.    3.  Sensuality  leads  to  false  spiritualism.    Their 
own  inward  impurity  is  reflected  in  their  eyes  In  th« 
world  without  them,  and  hence  their  asceticism  (Titus  L 
14, 15).    [Wiesingbb.]    By  a  spurious  spiritualism  (2  Tim- 
othy 2. 18),  which  made  moral  perfection  consist  in  absti- 
nence from  outward  things,  they  pretended  to  attain  to  a 
higher  perfection.    Matthew  19. 1C-12;  cf.  1  Corinthians  7. 
8,  26,  88,  gave  a  seeming  handle  to  their  "forbidding  mar- 
riage" (contrast  ch.  6. 14),  and  the  Old  Testament  distinc- 
tion as  to  clean  and  unclean,  gave  a  pretext  for  teaching 
to  "abstain  from  meats"  (cf.  Colossians  2.  16,  17,  20-23).    As 
these  Judaizlng  Gnostics  combined  the  harlot  or  apostate 
Old  Testament  Church  with  the  beast  (Revelation  17.  8), 
or  Gnostic  spiritualizing   anti-Christianity,  so    Rome's 
Judaizlng  elements  (ch.  4.  3)  shall  ultimately  be  com- 
bined with  the  open  worldly-wise  antl-Chrlstlanlty  of 
the  false  prophet  or  beast  (ch.  6.  20,  21;  Colossians  2.  8;  1 
John  4.1-8;  Revelation  13.12-15).     Austerity  gained  for 
them  a  show  of  sanctity  whilst  preaching  false  doctrine 
(Colossians  2.  23).     Eosebics,  Ecclesiastical  History,  4.  29, 
quotes  from  Ibbn.mus  (1.  28),  a  statement  that  Saturnlnus, 
Marcion,  and  the  Encratltes,  preached  abstinence  from 
marriage  and  animal  meats.    Paul  prophetically  warns 
against  such  notions,  the  seeds  of  which  already  were 
being  sown  (ch.  6.  20 ;  2  Timothy  2. 17, 18).    to  be  received— 
Greek,  "to  be  partaken  of."    of  them— lit.,  (created  and 
designed)  "for  them,"  Ac.    Though  all  (even  the  unbe- 
lieving, Psalm  104.  14;    Matthew  5.  45)  are  partakers  In 
these  foods  created  by  God,  "they  which  believe"  alone 
fulfil  God's  design  In  creation  by  partaking  of  them  with 
thanksgiving;  as  opposed  to  those  who  abstain  from  them, 
or  in  partaking  of  them,  do  not  do  so  with  thanksgiving. 
The  unbelieving  have  not  the  designed  use  of  such  foods 
by  reason  of  their  "conscience  being  defiled"  (Titus  1. 15). 
The  children  of  God  alone  "inherit  the  earth;"  for  obe- 
dience is  the  necessary  qualification  (as  it  was  In  the 
original  grant  of  the  earth  to  Adam),  which  they  alone 
possess,     and  know  the  truth— Explanatory  and  de 
fining  who  are  "  they  which  believe."    Translate  as  Greek, 
"And  have/uH  knowledge  of  the  truth"  (N<te,  Phlllppians 
1.  9).     Thus  he  contradicts  the  assumptl«  n  of  superior 
knowledge  and  higher  moral  perfection,  put  forward  by 
the  heretics,  on  the  ground  of  their  abstinence  from  mar- 
riage and  meats.    "The  truth"  stands  in  opposition  to 
their  "lies"  (v.  2).     4,  5.  Translate  as  Greek,   "Because" 
(expressing  a  reason  resting  on  an  objective  fact;  or,  as 
here,  a  Scripture  quotation) — "For"  (a  reason  resting  on 
something  subjective  in  the  writer's  mind),    every  creature 
.  .  .  good— (Genesis  1.31;  Romans  14.  14,  20.)    A  refutation 
by  anticipation  of  the  Gnostie  opposition  to  creatiou :  the 
seeds  of  which  were  now  lurking  latently  In  the  Church. 
Judaism  (Acts  10.  11-16;  1  Corinthians  10.25,  26)  was  the 
starting-point  of  the  error  as  to  meats :  Oriental  Gnosis 
added  new  elements.    The  old  Gnostic  heresy  is  now  al- 
most extinct;  but  its  remains  in  the  celibacy  of  Rome's 
priesthood,  and  in  its  fasts  from  animal  meats,  enjoined 
under  the  penalty  of  mortal  sin,  remain,     if .  .  .  with 
thanksgiving — Meats,  though  pure  in  themselves,  be- 
come impure  by  being  received  with  an  unthankful  mind 
(Romans  14.  6;  Titus  1. 15).    5.  sanctified— "  hallowed :"  set 
apart  as  holy  for  the  use  of  believing  men :   separated 
from  "  the  creature,"  which  is  under  the  bondage  of  vanitg 
and  corruption  (Romans  8.  19,  Ac).    Just  as  in  the  Lord's 
Supper,  the  thanksgiving  prayer  sanctifies  the  elements, 
separating  them  from  their  naturally  alien  position  In 
relation  to  the  spiritual  world,  and  transferring  them  to 
their  true  relation  to  the  new  life.    So  in  every  use  of  the 
creature,  thanksgiving  prayer  has  the  same  effect,  and 
ought  always  to  be  used  (1  Corinthians  10.  30,  31).    by  Uwt 
word  of  God  and  prayer — t.  e.,  "  by  means  of  irUercessorjf 
prayer"  (so  the  Greek) — i.  e.,  consecratory  prayer  in  behalf 
of  "the  creature"  or  food— that  prayer  mainly  consisting 
of  "the  word  of  God."    The  Apostolic  Constitutions,  7.  4fe. 
give  this  ancient  grace,  almost  wholly  consisting  of  Scrip- 
ture, "Blessed  art  thou,  O  Lord,  who  feedest  me  from  my 
youth,  who  glvest  food  to  all  flesh :  Fill  our  hearts  with  joj. 


1  TIMOTHY  IV. 


fit-id  gladness,  thai  we,  naving  all  sufficiency,  may  abound 
uiito  every  good  work  in  Christ  Jesus  our  Lord,  through 
whom  glory,  honour,  and  might,  be  to  thee  for  ever. 
Ainen.'-  In  the  case  of  Inspired  men,  "  the  word  of  God" 
would  refer  to  their  inspired  prayers  (1  Kings  17. 1);  but 
as  Paul  sj  daks  in  general,  including  uninspired  men's 
thanksgiving  for  meals,  the  "word  of  God"  more  proba- 
bly refers  to  the  Scripture  words  used  in  thanksgiving 
prayers.  6.  If  thou  put  .  .  .  In  remembrance— rather 
M  Greek,  "If  thou  suggest  to  (bring  under  the  notice  of) 
the  brethren,"  Ac.  these  tilings—  viz.,  the  truths  stated 
in  v.  4,  5,  in  opposition  to  the  errors  foretold,  v.  1-3.  min- 
tat*r—  "servant."  nourished  up— The  Greek  Is  present, 
not  past:  "Continually  being  nourished  in"  (2  Timothy  1. 
i ;  8.  14,  15).  the  words  of  faith— rather,  "...  of  the 
faith"  (cf.  ».  12).  good  doctrine— "  the  good  teaching." 
Explanatory  of  "  the  faith,"  In  opposition  to  the  "teach- 
ings of  demons"  (English  Version,  doctrines  of  devils,  v.  1) 
which  Timothy  was  to  counteract.  Cf.  "  sound  doctrine" 
(en.  1. 10;  6.  8;  Titus  1.  9;  2.  1).  wherennto  thou  hast  at- 
tained—"the  course  of  which  thou  hast  followed;"'  hast 
followed  along  by  tracing  its  course  and  accompanying  It. 
jaub-obd.J  Thou  hast  began  to  follow  up.  [Bengel.] 
The  same  Greek  occurs,  "Thou  hast  fully  known"  (2  Tim- 
othy 8. 10),  "  having  had  perfect  understanding"  (Luke  1. 
8).  It  is  an  undesigned  coincidence  that  the  Greek  verb 
Is  used  only  by  Paul  and  Paul's  companion,  Luke.  7.  re- 
fuse—reject,  avoid,  have  nothing  to  do  with  (2  Timothy  2. 23; 
Titus  3.  10).  old  wives'  fable*— anile  myths  (ch.  1.4,9; 
Titus  L  14).  They  are  "  profane,"  because  leading  away 
from  "godliness"  or  "piety"  (ch.  1.4-7;  6.20;  2 Timothy 
8. 16;  Titus  1. 1,  2).  exercise  thyself—  lit.,  "exercise  thy- 
•elf"  as  one  undergoing  training  in  a  gymnasium.  Let 
thy  self-discipline  be  not  in  ascetlcal  exercises  as  the 
false  teachers  (v.  8,  8;  cf.  2  Timothy  2.  22,  23;  Hebrews  6. 
14;  U  11),  but  with  a  view  to  godliness  or  "  piety"  (ch.  6. 
11, 12).  8.  but  little—  Greek,  "profiteth  to  (but)  a  small 
extent."  Paul  does  not  deny  that  fasting  and  abstinence 
from  conjugal  intercourse  for  a  time,  with  a  view  to  reach- 
ing the  inward  man  through  the  outward,  do  profit  some- 
what, Acts  18.  8;  1  Corinthians  7. 5,  7;  9.  26,  27  (though  In 
Its  degenerate  form,  asceticism,  dwelling  solely  on  what 
is  outward,  v.  3,  is  not  only  not  profitable  but  injurious). 
Timothy  seems  to  have  had  a  leaning  to  such  outward 
self-discipline  (cf.  ch.  5.  28).  Paul,  therefore,  whilst  not 
disapproving  of  this  in  its  due  proportion  and  place, 
shows  the  vast  superiority  of  godliness  or  piety,  as  being 
profitable  not  merely  "to  a  small  extent,"  but  unto  all 
things;  for,  having  its  seat  within,  it  extends  thence  to 
the  whole  outward  life  of  a  man.  Not  unto  one  portion 
only  of  his  being,  but  to  every  portion  of  it,  bodily  and 
spiritual,  temporal  and  eternal.  [Alfobd.]  "He  who 
has  piety  (which  Is  'profitable  unto  all  things')  wants 
nothing  needed  to  his  well-being,  even  though  he  be 
without  those  helps  which,  'to  a  small  extent,'  bodily 
exercise  furnishes."  [Calvin.]  "Piety,"  which  is  the  end 
for  which  thou  art  to  "exercise  thyself"  (v.  7),  is  the  es- 
sential thing :  the  means  are  secondary,  having  prom- 
ise, Ac— translate  as  Greek,  "  Having  promise  of  life,  that 
which  now  is,  and  that  which  is  to  come."  "  Life"  in  its 
truest  and  best  sense  now  and  hereafter  (2  Timothy  1. 1). 
Length  of  life  now  so  far  as  It  Is  really  good  for  the  be- 
liever; life  In  Its  truest  enjoyments  and  employments 
now,  and  life  blessed  and  eternal  hereafter  (Matthew  6. 
83 ;  Mark  10. 29,  80).  "Now In  this  time"  (Psalm  84. 11 ;  112. ; 
Romans  8. 28;  1  Corinthians  8. 21, 22,  "  all  things  are  yours 
.  .  .  the  world,  life  .  .  .  things  present,  things  to  come"). 
Christianity,  which  seems  to  aim  only  at  our  happiness 
aereafter,  effectually  promotes  it  here  (ch.  C.  6 ;  2  Peter  L 
8).  Cf.  Solomon's  prayer  and  the  answer  (1  Kings  8.  7-18). 
9.  (Ch.  1. 15.)  This  verse  (Greek),  "  faithful  Is  the  saying," 
Ac.,  confirms  the  assertion  as  to  the  "  promise"  attached 
to  "  godliness,"  v.  8  and  forms  a  prefatory  introduction  to 
».  10,  whioh  is  Joined  to  v.  9  by  "  for."  So  2  Timothy  2. 11. 
Oodly  men  seem  to  suffer  loss  as  to  this  life :  Paul  hereby 
f Bfutes  tha  notion.  [Bknqkx.]  "  God  is  the  Saviour  spe- 
oially  of  those  that  believe"  (v.  10),  both  as  to  "  the  life 
that  now  is,"  and  also  as  to  "the  life  which  is  to  come" 


(v.  8).  10.  therefore—  Greek,"  with  a  view  to  tills."  Ttu 
reason  why  "we  both  ('both'  is  omitted  in  the  olde« 
MSS.)  labour  (endure  hardship)  and  suffer  reproach 
(some  oldest  MSS.  read  'strive')  is  because  we  hav« 
rested,  and  do  rest  our  hope,  on  the  living  (and  therefore. 
life-giving,  v.  8)  God."  Saviour— even  In  this  life  (v.  8). 
specially  .  .  .  those  that  believe— Their  "  labour  and  re- 
proach" are  aot  inconsistent  with  their  having  from  the 
living  God,  their  Saviour,  even  the  present  life  (Mark  10. 
80,  "  a  hundred-fold  now  in  this  time  .  .  .  with  persecu- 
tions"), much  more  the  life  to  come.  If  God  Is  in  a  sen»« 
"Saviour"  of  unbelievers  (oh.  2.  4,  i.  e.,  is  willing  to  be  s» 
everlastingly,  and  is  temporally  here  their  Preserver  ana 
Benefactor),  much  more  of  believers.  He  is  the  Saviour 
of  all  men  potentially  (ch.  1. 15);  of  believers  alone  effect- 
ually. 11.  These  truths,  to  the  exclusion  of  those  uselesn 
and  even  injurious  teachings  (v.  1-8),  whilst  weighing  well 
thyself,  charge  also  upon  others.  IS.  Let  no  man  desphM 
thy  youth— Aot  bo  as  to  be  respected  In  spite  of  thy  youth 
(1  Corinthians  16. 11 ;  Titus  2. 15) ;  cf.  "  youthful"  as  to  Tim- 
othy (2  Timothy  2.  22).  He  was  but  a  mere  youth  whea 
he  Joined  St.  Paul  (Acts  16. 1-8).  Eleven  years  had  elapsed 
since  then  to  the  time  subsequent  to  Paul's  first  Impris- 
onment. He  was,  therefore,  still  young;  especially  ia 
comparison  with  Paul, whose  place  he  was  filling;  also 
In  relation  to  elderly  presbyters  whom  he  should  "en- 
treat as  a  father"  (ch.  6. 1),  and  generally  In  respect  to  hi» 
duties  In  rebuking,  exhorting,  and  ordaining  (ch.  8. 1), 
whioh  ordinarily  accord  best  with  an  elderly  person  (oh. 
5.19).  be  thou  ait  example—  Greek,  "become  a  pattern" 
(Titus  2. 7).  The  true  way  of  making  men  not  to  despise 
(slight,  or  disregard)  thy  youth.  In  word— in  ail  that 
thou  sayest  In  publio  and  private,  conversation— i,  <?., 
"behaviour:"  the  Old  English  sense  of  the  word.  In 
charity  .  .  .  faith— the  two  cardinal  principles  of  the 
Christian  (Galatians  5.  6).  The  oldest  MSS.  omit  "In 
spirit."  In  purity— simplicity  of  holy  motive  followed 
out  in  consistency  of  holy  action  [Alfobd]  (oh.  5. 22 ;  2  Co- 
rinthians 6.  6;  James  3. 17;  4.  8;  1  Peter  1.  22).  13.  Till  I 
come— when  Timothy's  commission  would  be  superseded 
for  the  time  by  the  presence  of  the  apostle  himself  (oh.  1. 
8;  8.  14).  reading— especially  in  the  public  congregation. 
The  practice  of  reading  Scripture  was  transferred  from 
the  Jewish  synagogue  to  the  Christian  Church  (Lake  4, 
1C-20;  Acta  13.15;  15.21;  2  Corinthians  8. 14).  The  New 
Testament  Gospel  and  Epistles  being  recognized  as  in- 
spired by  those  who  had  the  gift  of  discerning  spirits,  were 
from  the  first,  according  as  they  were  written,  read  along 
with  the  Old  Testament  in  the  Church  (1  Thessalonians  ft. 
21,  27 ;  Colossians  4. 16).  [Justin  Mabttb,  Apology,  1.  67.] 
I  think  that  whilst  publio  reading  is  the  prominent 
thought,  the  Spirit  Intended  also  to  teach  that  Scrip- 
ture reading  in  private  should  be  "  the  fountain  of  all  wis- 
dom from  whioh  pastors  ought  to  draw  whatever  they 
bring  before  their  nook."  [Auobd.]  exhortation— ad- 
dressed to  the  feelings  and  will  with  a  view  to  the  regula- 
tion of  the  conduct,  doctrine—  Greek  (ministerial),  "  teach- 
ing" or  instruction.  Addressed  to  the  understanding,  so  as 
to  Impart  knowledge  (ch.  6.  2;  Romans  12.  7,  8).  Whether 
in  public  or  private,  exhortation  and  instruction  should  be 
based  on  Scripture  reading.  14.  Neglect  not  the  gift— by 
letting  it  lie  unused.  In  2  Timothy  L  6  the  gift  is  repre- 
sented as  a  spark  of  the  Spirit  lying  within  him,  and 
sure  to  smoulder  by  neglect,  the  stirring  up  or  keeping  in 
lively  exercise  of  whioh  depends  on  the  will  of  him  on 
whom  it  is  bestowed  (Matthew  25. 18,  25,  27,  28).  The 
chartsm  or  spiritual  gift,  is  that  of  the  Spirit  whioh 
qualified  him  for  "the  work  of  an  evangelist"  (Epheslaas 
4.11;  2  Timothy  4.5),  or  perhaps  the  gift  of  discerning 
spirits,  specially  needed  in  his  function  of  ordaining,  as 
overseer.  [Bishop  Hinds.]  given  thee— by  God  d  0»- 
rlnthians  12.  4,  6).  by  prophecy— i.  e„  by  the  Holy  Spirit, 
at  his  general  ordination,  or  else  consecration,  to  the 
special  see  of  Ephesus,  spsaklng  through  the  prophets 
God's  will  to  give  him  the  graces  needed  to  qualify  him 
for  his  work  (oh.  1. 18;  Acts  13.  1-3).  with  .  .  .  laying  on 
of .  .  .  hands— So  in  Joshuas  case,  Numbers  27.  18-80, 
Deuteronomy  34.  9.  The  gift  was  connected  with  the  sys»- 

41 8 


1  TIMOTHY   V. 


feolioal  act  of  laying  on  hands.  But  the  Greek  "  with" 
implies  that  tfie  presbyter's  laying  on  hands  was  the  mere 
accompaniment  of  the  conferring  of  the  gift.  "  By"  (2  Tim- 
othy 1.  8)  Implies  that  Paul's  laying  on  his  hands  was  the 
actual  instrument  of  its  being  conferred,  of  the  presby- 
tery—In  2  Timothy  1. 8  the  apostle  mentions  only  his  own 
laying  on  of  hands.  But  there  his  aim  is  to  remind  Tim- 
sthy  specially  of  the  part  he  himself  took  in  imparting  to 
him  the  gift.  Here  he  mentions  the  fact,  quite  consistent 
with  the  other,  that  the  neighbouring  presbyters  took 
part  in  the  ordination  or  consecration,  he,  however,  tak- 
ing the  foremost  part.  Paul,  though  having  the  general 
oversight  of  the  elders  everywhere,  was  an  elder  himself 
(1  Peter  5. 1 ;  2  John  1).  The  Jewish  council  was  composed 
»f  the  elders  of  the  Church  (the  presbytery,  Luke  22.  66; 
Act*  33.  5),  and  a  presiding  rabbi ;  so  the  Christian  Church 
was  composed  of  apostles,  elders,  and  a  president  (Acts  15. 
M).  As  the  president  of  the  synagogue  was  of  the  same 
order  as  his  presbyters,  so  the  bishop  was  of  the  same  or- 
der as  his  presbyters.  At  the  ordination  of  the  president 
of  the  synagogue  tnere  were  always  three  presbyters  pres- 
ent to  lay  on  hands,  so  the  early  Church  canons  required 
three  bishops  to  be  present  at  the  consecration  of  a  bishop. 
As  the  president  of  the  synagogue,  so  the  bishop  of  the 
Church  alone  could  ordain,  he  acting  as  the  representa- 
tive, and  in  the  name  of  the  whole  presbytery.  [Vl- 
yringa.]  So,  in  the  Anglican  Church,  the  bishop  ordains, 
the  presbyters  or  priests  present  Joining  with  him  in  lay- 
ing on  hands.  15.  Meditate—  Greek,  "  Meditate  carefully 
vpon"  (Psalm  1.  2;  119.  15;  cf.  "Isaac,"  Genesis  24.  83). 
'these  things— (v.  12-14.)  As  food  would  not  nourish  with- 
out digestion,  which  assimilates  the  food  to  the  substanco 
af  the  body,  so  spiritual  food,  in  order  to  profit  us,  needs 
to  be  appropriated  by  prayerful  meditation,  give  thy- 
self wholly  to— lit., "  Be  in  these  things ;"  let  them  engross 
thee  wholly;  be  wholly  absorbed  in  them.  Entire  self- 
dedication,  as  in  other  pursuits,  so  especially  In  religion, 
Is  the  secret  of  proficiency.  There  are  ohanges  as  to  all 
other  studies,  fashionable  to-day,  out  of  fashion  to-mor- 
row ;  this  study  alone  is  never  obsolete,  and  when  made 
the  all-engrossing  aim  sanctifies  all  other  studies.  The 
exercise  of  the  ministry  threatens  the  spirit  of  the  min- 
istry, unless  It  be  sustained  within.  The  minister  must 
Sm  first  his  own  scholar  before  he  can  be  another's  teacher. 
profiting—  Greek,  "progress"  towards  perfection  in  the 
Christian  life,  and  especially  towards  the  fullest  realiza- 
tion of  the  Ideal  of  a  Christian  minister  (v.  12).  may  ap- 
pear to  all— not  for  thy  glory,  but  for  the  winning  of  souls 
(Matthew  6.  18).  16.  Take  heed— Give  heed  (Acts  8.  5). 
thyself,  and  ,  .  .  doctrine — "and  unto  thy  teaching." 
The  two  requisites  of  a  good  pastor ;  His  teaching  will  be 
af  no  avail,  unless  his  own  life  accord  with  It;  and  his 
own  purity  of  life  Is  not  enough,  unless  he  be  diligent  in 
leaching.  [Calvin.]  This  verse  Is  a  summary  of  v.  12. 
continue  In  them- (2  Timothy  3.  14.)  in  doing  this— not 
"by  doing  this,"  as  though  he  could  save  himself  by 
works,  thou  shalt  .  .  .  save  thyself,  and  them,  Ac— 
CEssekiel  33.  9;  James  5.  20.)  In  performing  faithfully  his 
duty  to  others,  the  minister  Is  promoting  his  own  salva- 
tion. Indeed  he  cannot "  give  heed  unto  the  teaching"  of 
others,  unless  he  be  at  the  same  time  "  giving  heed  unto 
himself." 

CHAPTER    V. 

Ver.  1-25.  General  Directions  as  to  how  Timothy 
sxroT/LB  Deal  with  Different  Classes  in  the  Church. 
L.  an  elder— tn  age  ;  probably  not  an  elder  In  the  ministry  ; 
these  latter  are  not  mentioned  till  v.  17,  "  the  elders  that 
rule."  Ct  Acts  2. 17,  "Your  old  men,"  lit.,"  elders."  Con- 
trasted with  "  the  younger  men."  As  Timothy  was  admon- 
ished so  to  conduct  himself  as  to  give  no  man  reason  to 
despise  his  youth  (ch.  4.  12) ;  so  here  he  is  told  to  bear  In 
aaind  his  youth,  and  to  behave  with  the  modesty  which 
becomes  a  young  man  in  relation  to  his  elders.  "  Re- 
auke,"  lit.,  "  Strike  hard  upon ;"  Rebuke  not  sharply:  a  dif- 
ferent word  from  "  rebuke,"  2  Timothy  4.  2.  entreat—ex- 
hort, as  brethren—and  therefore  ci n als  ;  not  lording  it 
them  (1  Peter  5.  l-S),    8.  with  all  ;;nrlty— Respectful 


treatment  of  the  other  «ex  will  promote  "parity."  & 
Honour— by  setting  on  the  Church-roll,  as  fit  object*  ol 
charitable  sustenance  (v.  9, 17, 18 ;  Acts  6. 1).  So  "  honour 
Is  used  for  support  with  necessaries  (Matthew  15.  i,  6;  Act* 
28.  10).  widows  indeed— (v.  16.)  Those  really  desolate 
not  like  those  (v.  4)  having  children  or  relations  answer- 
able for  their  support,  nor  like  those  (In  v.  6) "  who  live  1  a 
pleasure;"  but  such  as,  from  their  earthly  desolitlon  ■■*: 
to  friends,  are  most  likely  to  trust  wholly  In  God,  perse 
vere  In  continual  prayers, and  carry  out  the  religious  du- 
ties assigned  to  Church  widows  (v.  5).  Care  foi  widows 
was  transferred  from  the  Jewish  economy  to  the  Christian 
(Deuteronomy  14.  29;  16. 11;  24. 17, 19).  4.  if  any  widow 
—not  "  a  widow  indeed,"  as  having  children  who  ought 
to  support  her.  nephews— rather,  as  Greek,  "descend- 
ants," or  "grandchildren."  [Hesychius.]  Nephews  In 
old  English  meant  grandchildren  [Hooker,  Ecclesiastical 
Polity,  5.  20].  let  them— the  children  and  descendants. 
learn  first— ere  it  falls  to  the  Church  to  support  them. 
to  show  piety  at  home— filial  piety  towards  their  wid- 
owed mother  or  grandmother,  by  giving  her  sustenance. 
Lit.,  "...  towards  their  own  house."  "  Piety  is  applied  to 
the  reverential  discharge  of  filial  duties;  as  the  parental 
relation  Is  the  earthly  representation  of  God  our  heavenly 
Father's  relation  to  us.  "Their  own"  stands  in  opposition 
to  the  Church,  in  relation  to  which  the  widow  is  compara- 
tively a  stranger.  She  has  a  claim  on  her  own  children, 
prior  to  her  claim  on  the  Church ;  let  them  fulfil  this  prior 
claim  which  she  has  on  them,  by  sustaining  her  and  not 
burdening  the  Church,  parents—  Greek,  (living)  "pro- 
genitors," i.  e.,  their  mother  or  grandmother,  as  the  case 
may  be.  "Let  them  learn,"  implies  that  abuses  of  this 
kind  had  crept  Into  the  Church,  widows  claiming  Church 
support,  though  they  had  children  or  grandchildren  able 
to  support  them,  good  and— The  oldest  MSS.  omit.  The 
words  are  probably  Inserted  by  a  transcriber  from  oh.  Z. 
3.  5.  widow  indeed,  and  desolate — contrasted  with  her 
who  has  children  or  grandchildren  to  support  her  (v.  4). 
trusteth  in  God— Perfect  tense  in  Greek,  "  Hath  rested, 
and  doth  rest  her  hope  in  God."  This  v.  5  adds  another 
qualification  tn  a  widow  for  Church  maintenance,  besides 
her  being  "desolate"  or  destitute  of  children  to  support 
her.  She  must  be  not  one  "  that  liveth  In  pleasure"  (v.  6), 
but  one  making  God  her  main  hope  (the  accusative  iu 
Greek  expresses  that  God  is  the  ultimate  aim  whereto  her 
hope  is  directed;  whereas,  ch.  4. 10,  dative  expresses  hope 
resting  on  God  as  her  present  stay  [Wiekinger]),  and  con- 
tinuing instantly  in  prayers.  Her  destitution  oi  chil- 
dren, and  of  all  ties  to  earth,  would  leave  her  more  unen- 
cumbered for  devoting  the  rest  of  her  days  to  God  and  the 
Church  (1  Corinthians  7. 88, 34).  Cf.  also  "Anna  a  widow," 
who  remained  unmarried  after  her  husband's  death,  and 
"departed  not  from  the  temple,  but  served  God  with  fast- 
ings and  prayers  day  and  night"  (Luke  2.  38,  H7).  Such  a 
one,  Paul  implies,  would  be  the  fittest  object  for  the 
Church's  help  (v.  8);  for  such  a  one  Is  promoting  the 
cause  of  Christ's  Church  by  her  prayers  for  It.  "Ardour 
In  prayers  flows  from  hoping  confidence  In  God."  [Leo.] 
in  supplications  and  prayers — Greek,  "In  her  sup- 
plications and  prayers;"  the  former  signifies  asking 
under  a  sense  of  need,  the  latter,  prayer  (Notes,  ch.  2.  1 ; 
Philippians  4.  6).  night  and  day— Another  coincidence 
with  Luke  (Luke  18.  7,  "cry  day  and  night");  contrast 
Satan's  accusations  "day  and  night"  (Revelation  12.  10). 
6.  she  that  liveth  in  pleasure — the  opposite  of  such  a 
widow  as  is  described  v.  5,  and  therefore  one  utterly  un- 
deserving of  Church  charity.  The  Greek  expresses  wanton 
prodigality  and  excess.  [Tittmann.]  The  ro<*t  expresses 
weaving  at  a  fast  rate,  and  so  lavish  excess  {Note,  James  5. 
6).  dead  while  she  liveth— dead  in  tbeSpirit  whilstallve 
in  the  flesh  (Matthew  8.  22;  Ephesians  5.  14;.  7.  these 
chinfrs— just  now  spoken  (v.  5,  6).  that  they  may  be 
blameless — viz.,  the  widows  supported  by  the  Church.  tk: 
But—  Re  verting  to  v.  4,  "If  any  (a  general  proposition* 
therefore  including  in  its  application  iw  widow's  c/Uldren 
or  grandchildren)  provide  not  for  his  own  (relations  la 
general),  and  especially  for  those  of  his  own  house  (la 
particular),  be  hath  (practically)  denied  the  iaith,"    Faltt 


1  TIMOTHY  V. 


•yiAAvUtl^Tuend  its  works  Is  dead ;  "for  the  subject-matter 
sf  fe»ln  \&  nut  naere  opinion,  but  the  grace  and  truth  of 
flod,  to  which  be  that  Delieves  gives  up  his  spirit,  as  he 
that  loves  give*  ap  his  heart."  [Mack.1  If  in  any  case  a 
<Sa:y  of  love  is  plain,  it  is  in  relation  to  one's  own  rela- 
tives; to  fail  in  so  T>lain  an  obligation  is  a  plain  proof  of 
wsjt  of  love,  and  therefore  of  want  of  faith.  "  Faith  doe6 
not  set  aside  natural  duties,  but  strengthens  them." 
'Bksobl,]  worse  tnsua  »n  infidel— because  even  an  in- 
fciel  (or  unbeliever)  in  taught  by  nature  to  provide  for  his 
own  relatives,  and  generally  recognizes  the  duty ;  the 
Christian  who  does  not  so,  is  worse  (Matthew  5. 46,  47).  He 
tins  less  excuse  with  his  greater  light,  than  thfc  infidel  who 
noay  break  the  laws  of  nature.  9.  Translate,  "As  a  widow 
(i.  «.,  of  the  ecclesiastical  order  of  widowhood,  a  kind  of 
female  presbytery),  let  none  be  enrolled  (in  the  catalogue) 
who  is  less  than  sixty  years  old."  These  were  not  deacon- 
esses, who  were  chosen  at  a  youagsr  age  (forty  was  the  age 
fixed  at  the  Council  of  Chalcedon),  and  who  had  virgins 
(in  a  later  age  called  widows)  aa  well  as  widow.*  among 
them,  but  a  band  of  widows  set  apart,  though  not  yet  for- 
mally and  finally,  to  the  service  of  God  and  the  Church. 
Traces  of  such  a  class  appear  In  Acta  9.  41.  Dorcas  herself 
was  such  a  one.  As  it  was  expedient  (Note,  ch.  3.  2;  Titus 
1.  6)  that  the  presbyter  or  bishop  should  have  bee.n  but 
once  married,  so  also  in  her  case.  There  is  a  transition 
here  to  a  new  subject.  The  reference  here  cannot  be,  as  In 
v.  8,  to  providing  Church  sustenance  for  them.  For  the  re- 
striction to  widows  above  sixty  would  the©  be  needless  and 
harsh,  since  many  widows  might  be  in  nved  of  help  at  a 
much  earlier  age;  as  also  the  rule  that  the  widow  must 
not  have  been  twice  married,  especially  since  he  himself, 
Delow  (v.  14),  enjo&ns  the  younger  widows  to  marry  again  ; 
as  also  that  she  must  have  brought  up  children.  Moreover, 
v.  10  presupposes  some  competence,  at  least  In  past  times, 
and  so  poor  widows  would  be  excluded,  the  very  class  re- 
quiring charity.  Also,  v.  11  would  then  be  senseless,  for 
then  their  re-marrying  would  be  a  benefit,  not  an  injury, 
to  the  Chutoh,  as  relieving  it  of  the  burden  of  their  sus- 
tenance. Tektcllian,  De  Velandis  Virginibus,  c.  9.,  Her- 
MAS,  Shepherd,  B.  1.  2,  and  Chrysostom,  Homily  31,  men- 
tion such  an  order  of  ecclesiastical  widowhood,  each  one 
aot  less  than  sixty  years  old,  and  resembling  the  presby- 
ters in  the  resjtect  paid  to  them,  and  in  some  of  their  du- 
ties; they  ministered  with  sympathizing  counsel  to  other 
widows  and  to  orphans,  a  ministry  to  which  their  own 
experimental  knowledge  of  the  feelings  and  sufferings  of 
the  bereaved  adapted  them,  and  had  a  general  supervis- 
ion of  their  sex.  Age  was  doubtless  a  requisite  in  presby- 
ters, as  it  is  here  stated  to  have  been  In  presbyteresses,  with 
a  view  to  their  Influence  on  the  younger  persons  of  their 
sex.  They  were  supported  by  the  Church,  but  not  the 
only  widows  so  supported  (t>.  3,  4).  wife  of  one  mail— In 
order  not  to  throw  a  stumbling-block  in  the  way  of  Jews 
and  heathen,  who  regarded  with  disfavour  second  mar- 
riages (Note,  ch.  3.  2;  Titus  1.  6).  This  is  the  force  of 
"  blameless,"  giving  no  offence,  even  In  matters  indiffer- 
ent. 10.  for  good  works—  Greek,  "  in  honourable  (excel- 
lent) works ;"  the  sphere  or  element  in  which  the  good  re- 
port of  her  had  place  (Titus  2.  7).  This  answers  to  ch.  3.  7, 
as  to  the  bishop  or  presbyter,  "He  must  have  a  good  report 
of  them  which  are  without."  If— if,  in  addition  to  being 
"  well  reported  Of,"  she,  Ac.  she  .  .  .  brought  up  chil- 
dren—either  her  own  (ch.  3. 4, 12),  or  those  of  others,  which 
Is  one  of  the  "good  works;"  a  qualification  adapting  her 
for  ministry  to  orphan  children,  and  to  mothers  of  fami- 
lies, lodged  strangers— ch.  8.  2,  "  given  to  hospitality," 
Titus  1.  8;  in  the  case  of  presbyters,  washed  .  .  .  saints' 
feet— after  the  example  of  the  Lord  (John  13.  14) ;  a  speci- 
men of  the  universal  spirit  of  humbly  "  by  love  serving 
nue  another,"  which  actuated  the  early  Christians,  re- 
lieved the  afflicted— whether  by  pecuniary  or  other  relief. 
followed  .  .  .  good— (1  Thessalonians  6.  15;  cf.  instances 
in  Matthew  25.  85,  86.)  11.  younger— than  sixty  years  old 
in.  9).  refuse— to  take  on  the  roll  of  presby  teress  widows. 
wax  wanion-W.,  "over-strong"  (2  Chronicles  26.  16). 
KRaJbiflt  Christ— rebelling  against  Christ,  their  proper 
Bridegroom,  [Jerome.]  they  will—  Greek,  they  wish ;  their 


desire  is  to  marry  again.  13.  Having— Bringing  on  them- 
selves, and  so  having  to  bear  as  a  burden  (Galatians  5. 10. 
Judgment  from  God  (cf.  ch.  3,  6),  weighing  like  a  load  oh 
them,  cast  off  their  first  faith— viz.,  pledged  to  Christ 
and  the  service  of  the  Church.  There  could  be  no  hard- 
ship at  the  age  of  sixty  or  upwards  in  not  marrying  again 
(end  of  v.  9),  for  the  sake  cf  serving  better  the  cause  of 
Christ  as  presbyteresses ;  though,  to  ordinary  widows,  no 
barrier  existed  against  re-marrlage  (1  Corinthians  7.  39). 
This  is  altogether  distinct  from  Rome's  unnatural  vowt 
of  celibacy  in  the  case  of  young  marriageable  women.  The 
widow-presbyteresses,  moreover,  engaged  to  remain  sin- 
gle, not  as  though  single  life  were  holier  than  married 
life  (according  to  Rome's  teaching),  but  because  the  in- 
terests of  Christ's  cause  made  it  desirable  (Note,  ch.  8.  2). 
They  had  pledged  "their  first  faith  "  to  Christ  as  presby- 
teress  widows ;  they  now  wish  to  transfer  their  faith  to  a 
husband  (cf.  1  Corinthians  7.  32,  34).  13.  withal— "at  the 
same  time,  moreover."  learn— usually  in  a  good  sense. 
But  these  women's  "learning"  is  idleness,  trifling,  and 
busybodies'  tattle,  wandering—  Greek,  "going  about.'* 
from  house  to  house— of  the  members  of  the  Church  (8 
Timothy  3.  8).  "They  carry  the  affairs  of  this  house  to 
that,  and  of  that  to  this ;  they  tell  the  affairs  of  all  to  all." 
[Theophylact.]  tattlers— lit.,  "  trifling  talkers."  In  I 
John  10,  translated  "prating."  busybodies—  mischievously 
busy  ;  inconsiderately  curious  (2  Thessalonians  8.  11).  Acts 
19. 19,  "  curious,"  the  same  Greek.  Curiosity  usually  springs 
from  idleness,  which  is  itself  the  mother  of  garrulity. 
[Calvin.]  speaking— not  merely  "saying."  The  subject- 
matter,  as  well  as  the  form,  is  involved  in  the  Greek  word. 
[Alford.]  which  they  ought  not— (Titus  1.  11.)  14. 
younger  women— rather,  as  ellipsis  ought  to  be  supplied, 
"  the  younger  widows,"  viz.,  younger  widows  in  general, 
as  distinguished  from  the  elder  widows  taken  on  the  roll  of 
presbyteresses  (v.  9).  The  "therefore"  means  seeing  tha 
young  widows  are  exposed  to  such  temptations,  "  I  will,"  o 
"desire,"  <fec.  (v.  11-13).  The  precept  here  that  th6yehoul, 
marry  again,  is  not  inconsistent  with  1  Corinthians  7.  40 
for  the  circumstances  of  the  two  cases  were  distinct  (cf.  1 
Corinthians  7.  26).  Here  re-marriage  is  recommended  a* 
an  antidote  to  sexual  passion,  idleness,  and  the  other  evils 
noted  v.  11-13.  Of  course,  where  there  was  no  tendency 
to  these  evils,  marriage  again  would  not  be  so  requi- 
site; St.  Paul  speaks  of  what  Is  generally  desirable, 
and  supposing  there  should  be  danger  of  such  evils, 
as  was  likely.  "He  does  not  impose  a  law,  but  point* 
out  a  remedy,  to  younger  widows."  [Chrysostom.]  bear  I 
children — (Ch.  2.  15)— thus  gaining  one  of  the  qualifica- 
tions (v.  10)  for  being  afterwards  a  presby  teress  widow, 
should  Providence  so  ordain  it.  guide—  Greek,  "Rule  the 
house"  in  the  woman's  due  place;  not  usurping  authority 
over  the  man  (ch.  2. 12).  give  none  occasion— lit.,  "  start- 
ing-point;" handle  of  reproach  through  the  loose  con- 
duct of  nominal  Christians,  the  adversary — of  Chris- 
tianity, Jew  or  Gentile.  Phllippians  1.  28 ;  Titus  2.  8,  "  He 
that  is  of  the  contrary  part."  Not  Satan,  who  is  intro- 
duced in  a  different  relation  (v.  15.)  to  apeak  reproach- 
fully—i«.,v"  for  the  sake  of  reproach"  (ch.  3.  7;  6. 1;  Titus 
2.  5,  10).  If  the  handle  were  given,  the  adversary  would  use 
it  for  the  sake  of  reproach.  The  adversary  Is  eager  to  ex- 
aggerate the  faults  of  a  few,  and  to  lay  the  blame  on  the 
whole  Church  and  its  doctrines.  [Bengki..]  15.  For— For 
in  the  case  of  some  this  result  has  already  ensued ;  "  Some 
(widows)  are  already  turned  aside  after  Satan,"  the  seducer 
(not  by  falling  away  from  the  faith  in  general,  but)  by 
such  errors  as  are  stigmatized  v.  11-13,  sexual  passion, 
idleness,  &c.,  and  so  have  given  occasion  of  reproach  (v.  14). 
"Satan  finds  some  mischief  still  for  the  Idle  hands  to  do." 
16.  If  any  .  .  .  have  widows— of  his  family,  however 
related  to  him.  Most  of  the  oldest  MSS.  and  versions 
omit "  man  or,"  and  read, "  If  any  woman  that  believeth." 
But  the  Received  text  seems  preferable.  If,  however,  the 
weightiest  authorities  are  to  prevail,  the  sense  will  be.  He 
was  speaking  of  younger  widows;  He  now  says,  If  any  be- 
lieving young  widow  have  widows  related  to  her  needing 
support,  let  her  relieve  them,  thereby  easing  the  Churefc 
of  the  burden,  v.  8,  4  (there  It  was  ths  children  and  grand 

415 


1   TIMOTHY  V. 


ehUdren ;  here  it  Lb  the  young  widow,  who,  in  order  to  avoid 
the  evils  of  idleness  and  wantonness,  the  result  of  idleness, 
*.  11, 18 ;  Esekiel  16. 49,  is  to  be  diligent  In  good  works,  such 
an  "  relieving  the  afflicted,"  v.  10,  thus  qualifying  herself  for 
being  afterwards  a  widow-presbyteress).  let  them- rather 
m  Greek,  "  let  hlin,"  or  "  her ;"  "  let  such  a  one,"  <fec.  (v.  10). 
fee  charged  -  lit.,  "be  burdened11  with  their  support. 
widow*  indeed— really  helpless  and  friendless  (v.  3,  4). 
17.  The  transition  from  the  wldow-presbyteresses  (v.  9)  to 
the  presbyters  here,  is  natural,  rale  well— til.,  "  preside 
well,"  with  wisdom,  ability,  and  loving  faithfulness,  over 
the  flock  assigned  to  them,  be  counted  worthy  of 
double  honour— i.  «.,  the  honour  which  is  expressed  by 
gifts  (v.  8, 18),  and  otherwise.  If  a  presbyter  as  sach,  in 
virtue  of  his  office,  is  already  worthy  of  honour,  he  who 
rules  vhU  Is  doubly  so  [Wiesimukr]  (1  Corinthians  9. 14; 
Galatians  8. 8 ;  1  Thessalonlans  5. 12).  Not  literally  that  a 
presbyter  who  rales  well  should  get  double  the  salary  of 
one  who  does  not  rule  well  [Alford],  or  of  a  presby  teress 
widow, or  of  the  deacons.  [Chrysostom.]  "Double"  is 
ased  for  large  In  general  (Revelation  18.  6).  especially 
they  who  labour  in  the  word  and  doctrine—  Greek, 
"teaching;"  preaching  of  the  word, and  Instruction,  oate- 
ohetical  or  otherwise.  This  implies  that  of  the  ruling 
presbyters  there  were  two  kinds,  those  who  laboured  in  the 
word  and  teaching,  and  those  who  did  not.  Lay  presby- 
ters, so  called  merely  because  of  their  age,  have  no  place 
here;  for  both  classes  mentioned  here  alike  are  ruling 
presbyters.  A  college  of  presbyters  is  implied  as  existing 
in  each  large  congregation.  As  in  ch.  8.  their  qualifica- 
tions are  spoken  of,  so  here  the  acknowledgments  due  to 
them  for  their  services.  18.  the  Scrlptnre  —  (Deuter- 
onomy 25.  4;  quoted  before  in  1  Corinthians  9.  9.)  the  ox 
that  treadeth  ots.t— Greek,  "An  ox  whilst  treading,"  Ac 
The  labourer  Is  worthy  of  his  reward  —  or  "hire;" 
quoted  from  Lake  10.  7,  whereas  Matthew  10. 10  has  "  his 
meat,"  or  "  food."  If  St.  Paul  extends  the  phrase,  "Scrip- 
ture saith,"  to  this  second  clause,  as  well  as  to  the  first,  he 
will  be  hereby  recognizing  the  Gospel  of  St.  Luke,  his 
own  helper  (whence  appears  the  undesigned  apposlteness 
of  the  quotation),  as  inspired  Scripture.  This  I  think  the 
eorrect  view.  The  Gospel  according  to  St.  Luke  was  pro- 
bably in  circulation  then  about  eight  or  nine  years. 
However,  it  is  possible  "Scripture  saith"  applies  only  to 
the  passage  quoted  from  Deuteronomy  25.  4;  and  then  his 
quotation  will  be  that  of  a  common  proverb,  quoted  also 
by  the  Lord,  which  commends  itself  to  the  approval  of 
all,  and  is  approved  by  the  Lord  and  His  apostle.  19. 
Against  an  elder— a  presbyter  of  the  Church,  receive 
not —"  entertain  not."  [Alford.]  but  before  two  or 
three  witnesses — A  Judicial  conviction  was  not  permitted 
In  Deuteronomy  17.  6;  19. 16,  except  on  the  testimony  of 
at  least  two  or  three  witnesses  (cf.  Matthew  18. 16;  John  8. 
17;  2  Corinthians  18. 1;  1  John  6.  8,  7).  But  Timothy's  en- 
tertaining an  accusation  against  any  one  is  a  different  case, 
where  the  object  was  not  Judicially  to  punish,  but  to  ad- 
monish; here  he  might  ordinarily  entertain  it  without  the 
■need  of  two  or  three  witnesses;  but  not  in  the  case  of  an 
elder,  since  the  more  earnest  an  elder  was  to  convince 
gainsayeri  (Titus  L  9),  the  more  exposed  would  he  be  to 
vexatious  and  false  accusations.  How  Important  then 
was  it  that  Timothy  should  not,  without  strong  testimony, 
entertain  a  charge  against  presbyters,  who  should,  in 
order  to  be  efficient,  be  "  blameless"  (ch.  8.  2;  Titus  1.  6). 
Verses  21, 24  imply  that  Timothy  had  the  power  of  Judging 
in  the  Church.  Doubtless  he  would  not  condemn  any  save 
•xi  ihe  testimony  of  two  or  three  witnesses,  but  in  ordi- 
nary cases  he  would  oite  them,  as  the  law  of  Moses  also 
allowed,  though  there  were  only  one  witness.  But  in  the 
case  of  elders,  he  would  require  two  or  three  witnesses 
before  even  citing  them;  for  their  character  for  innocence 
stands  higher,  and  they  are  exposed  to  envy  and  calumny 
more  than  others.  [Bewgsl.]  "Receive"  does  not,  as 
AwroEO  thinks.  Include  both  citation  and  conviction, but 
means  only  the  former.  '40.  Them  that  sin— whether 
presbyters  or  laymen,  rebuke  before  all— publicly  be- 
fore the  Church  (Matthew  18.15-17;  1  Corinthians  5.9-18; 
Kphesiann  5. 11).  Not  until  this  "  rebuke"  was  disregarded 
41  ft 


was  the  offender  to  be  excommunicated,  others  .  .  .  feai 
—that  other  members  of  the  Church  may  have  a  whole- 
some fear  of  offending  (Deuteronomy  13.il;  Acts  5.11). 
HI.  I  charge  thee— rather  as  Greek,  "  I  adjure  thee t"  so  it 
ought  to  be  translated  2  Timothy  4.  1.  before— "in  (Ac 
presence  of  God."  Lord— Omitted  in  the  oldest  MSS.  God 
the  Pother,  and  Christ  the  Son,  will  testify  against  thee,  If 
thou  dlsregardest  my  injunction.  He  vividly  Bets  before 
Timothy  ihe  last  judgment,  in  which  God  shall  be  revealed, 
and  Christ  seen  face  to  face  with  His  angels,  [Bengxl.] 
eleet  angels— an  epithet  of  reverence.  The  objects  of 
Divine  electing  love  (1  Peter  2.  6).  Not  only  "  elect"  [ac- 
cording to  the  everlasting  purpose  of  God]  in  contradis- 
tinction to  the  reprobate  angels  (2  Peter  2.  4),  but  also  to 
mark  the  excellence  of  the  angels  In  general  [as  God's 
chosen  ministers,  "holy  angels,"  "angels  of  light"],  and 
so  to  give  more  solemnity  to  their  testimony  [Calvin]  as 
witnesses  to  Paul's  adjuration.  Angels  take  part  by 
action  and  sympathy  in  the  affairs  of  the  earth  (Luke  15. 
10;  1  Corinthians  4.9).  these  things — the  injunctions,  v.  19, 
20.  without  preferring  one  before  another — rather  as 
Greek,  "prejudice;"  "Judging  before"  hearing  all  the  facts 
of  a  case.  There  ought  to  be  judgment,  but  not  prejudging. 
Cf.  "  suddenly,"  v.  22 ;  also  v.  24.  partiality— in  favour  of  a 
man,  as  "  prejudice"  is  bias  against  a  man.  Some  of  the 
oldest  MSS.  read,  "  in  the  way  of  summoning  (brethren) 
before  a  (heathen)  judge."  But  Vulgate  and  other  good 
authorities  favour  the  more  probable  reading  in  English 
Version.  8».  Lay  hands— i.  e.,  ordain  (ch.  4.  14;  2  Tim- 
othy 1.  8;  Titus  1.  5).  The  connection  Is  with  v.  19.  The 
way  to  guard  against  scandals  occurring  in  the  case  of 
presbyters  is,  be  cautious  as  to  the  character  of  the  can- 
didate before  ordaining  him;  this  will  apply  to  other 
Church  officers  so  ordained,  as  well  as  to  presbyters. 
Thus,  this  clause  refers  to  v.  19,  as  next  clause,  "neither 
be  partaker  of  other  men's  site,"  refers  to  v.  20.  Ei.licott, 
'  Wiesinger,  Ac,  understand  it  of  receiving  back  into  Church 
fellowship  or  absolution,  by  laying  hands  on  those  who  had 
been  "  rebuked"  (v.  20)  and  then  excommunicated  (Matthew 
18.  17) ;  v.  20  favours  this.  But  as  in  ch.  4.  14,  and  Acts  6.  6, 
18.  8;  2  Timothy  1.  6,  the  laying  on  of  hands  is  used  of  or* 
dination  (cf.  however  as  to  confirmation.  Acts  8. 17),  it  seems 
better  to  take  it  so  here,  suddenly— hastily :  v.  24, 25  show 
that  waiting  for  a  time  is  salutary,  neither  be  partaker 
of  other  men's  sins— by  negligence  in  ordaining  ungodly 
candidates,  and  so  becoming  In  some  degree  responsible 
for  their  sins.  Or,  there  is  the  same  transition  from  the 
elders  to  all  in  general  who  may  sin,  as  in  v.  19,  20.  Be  not 
a  partaker  in  other  men's  sins  by  not  "rebuking  them 
that  sin  before  all,"  as  well  as  those  that  are  candidates 
for  the  presbytery,  as  also  all  "  that  sin."  keep  thyself 
pure — "  Thyself"  is  emphatic.  "  Keep  thyself"  clear 
of  participation  In  other  men's  sin  by  not  failing  tor«- 
buke  them  that  sin  (v.  20).  Thus  the  transition  Is  easy  to  e. 
23,  which  Is  concerning  Timothy  personally;  cf.  also  v.  24. 
23.  no  longer— as  a  habit.  This  injunction  to  drink  wine 
occasionally  Is  a  modification  of  the  preceding  "  keep  thy- 
self pure."  The  presbyter  and  deacon  were  enjoined  to 
be  "not  given  to  wine"  (ch.  3.  3,  8).  Timothy  seems  to 
have  had  a  tendency  to  undue  ascetlcal  strictness  on  this 
point  (ct  Note,  ch.  4.  8;  of.  the  Nazarene  vow,  Numbers  6. 
1-4;  John  Baptist,  Luke  1.15;  Romans  14).  Paul  therefore 
modifies  the  preceding  words,  "  keep  thyself  pure,"  vir- 
tually saying,  "Not  that  I  mean  to  enjoin  that  kind  of 
purity  which  consists  in  asceticism,  nay,  be  no  longer  a 
water-drinker,"  i.  e„  no  longer  drink  only  water,  but  use  a 
little  wine,  as  much  as  is  needed  for  thy  health.  So  Ell* 
cott  and  Wiesinger.  Alfokd  thus:  Timothy  was  of  a 
feeble  frame  (Note,  1  Corinthians  16. 10, 11),  and  prone  to 
timidity  in  his  duties  as  overseer  where  vigorous  action 
was  needed ;  hence  Paul  exhorts  him  to  take  all  proper 
means  to  raise  his  bodily  condition  above  these  inflncl- 
ties.  God  hereby  commands  believers  to  use  all  doe 
means  for  preserving  health,  and  condemns  by  anticipa- 
tion the  human  traditions  which  among  various  sect* 
have  denied  the  use  of  wine  to  the  faithful.  «4.  Two 
kinds  of  sins  are  specified:  those  palpably  manifest  (so  tb< 
Greek  for  "open  beforehand"  ought  to  be  translated    ao  If 


1  TIMOTHY  VL 


Hebrews  7. 14,  H  is  translated  "evident;"  lit.,  "before"  the 
*yc*,i.  e.,  notorious),  further  explained  as  "going  before 
to  Judgment;"  and  those  which  follow  after  the  men 
1,aonw  men  they,  i.  e.,  their  sins,  follow  after"),  viz.,  not 
solng  beforehand,  loudly  accusing,  but  hidden  till  they 
oome  to  the  Judgment :  so  v.  25,  the  good  works  are  of  two 
classes:  those  palpably  manlfeit  (translate  so,  Instead  of 
"  manifest  beforehand")  and  "  those  that  are  otherwise," 
t  e.,  not  palpably  manifest.  Both  alike  "cannot  be  hid;" 
the  former  class  In  the  case  of  bad  and  good  are  manifest 
already ;  the  latter  class  In  the  case  of  both  are  not  mani- 
fest now,  but  shall  be  so  at  the  final  judgment,  going  be- 
fore to  Judgment — as  heralds ;  crying  sins  which  accuse 

heir  perpetrator.  The  connection  seems  to  me  this:  He 
had  enjoined  Timothy,  t>.  20,  "Rebuke  them  that  sin  before 
all:"  and  in  v.  22,  "Neither  be  partaker  of  other  men's 
sins,"  by  ordaining  ungodly  men;  having  then  by  a  di- 
gression at  the  clause,  "keep  thyself  pure,"  guarded 
against  an  ascetlcal  error  of  Timothy  in  fancying  purity 
consisted  in  asceticism,  and  having  exhorted  him  to  use 
wine  lor  strengthening  him  in  his  work,  he  returns  to  the 
subject  of  his  being  vigorous  as  an  overseer  In  rebuking 
tin,  whether  in  presbyters  or  people,  and  in  avoiding  par- 
tlcli  k:  t  ion  in  men's  sins  by  ordaining  ungodly  candidates. 
He  says,  therefore,  there  are  two  classes  of  sins,  as  there 
are  two  classes  of  good  works:  those  palpably  manifest,  and 
those  not  so ;  the  former  are  those  on  which  thou  shouldeet 
act  decidedly  at  once  when  called  on,  whether  to  rebuke 
In  general,  or  to  ordain  ministers  In  particular;  as  to  the 
iatter,  tbe  final  judgment  alone  can  decide;  however  hid- 
den now  they  "cannot  be  hid"  then.  This  could  only  be 
said  of  the  final  judgment  (1  Corinthians  4.  5;  therefore, 
Alford's  reference  of  this  verse  to  Timothy's  judgment  in 
choosing  elders  must  be  wrong),  all  judgments  before 
then  are  fallible.  Thus  he  implies,  that  Timothy  can 
only  be  responsible  If  he  connive  at  manifest,  or  evident 
sins;  not  that  those  that  are  otherwise  shall  escape  Judg- 
ment at  last :  Just  as  In  the  case  of  good  works,  he  can  only 
be  responsible  for  taking  Into  account  In  his  Judgmeuts 
those  which  are  patent  to  all,  not  those  secret  good  works 
which  nevertheless  will  not  remain  hidden  at  the  final 

|o  dgment. 

CHAPTER  VI. 

Vvr.  1-21.  Exhortations  as  to  Distinctions  of  Civil 
Rank;  The  Doty  of  Slaves,  in  Opposition  to  thb 
False  Teachings  of  Gain-Seekers;  Timothy's  Pur- 
suit is  to  be  Godliness,  which  is  an  Everlasting 
Possession:  Solemn  Adjuration  to  do  so  Against 
Christ's  Coming  ;  Charge  to  be  given  to  the  Rich. 
Concluding  Exhortation.  1.  servants— To  be  taken 
as  predicated  thus,  "  Let  as  many  as  are  under  the  yoke 
(as)  slaves"  (Titus  2.  9).  The  exhortation  is  natural,  as 
there  was  a  danger  of  Christian  slaves  inwardly  feeling 
above  their  heathen  masters,  their  own  masters — The 
phrase  their  own,  is  an  argument  for  submissiveness ;  It  Is 
not  strangers,  but  their  own  masters  whom  they  are  required 
to  respect,  all  honour — all  possible  and  fitting  honour; 
not  merely  outward  subjection,  but  that  inward  honour 
from  which  will  flow  spontaneously  right  outward  con- 
duct (Not*,  Epheslans  5.  22).  that  the  name  of  God— by 
which  Christians  are  called,  blasphemed  —  Heathen 
masters  would  say,  What  kind  of  a  God  must  be  the  God 
of  the  Christians,  when  such  are  the  fruits  of  His  worship 
(Romans  2.  24 ;  Titus  2. 6, 10)  T  a.  And— rather,  "  But."  The 
opposition  is  between  those  Christian  slaves  under  the 
yoke  of  heathen,  and  those  that  have  believing  masters  (he 
does  not  use  the  phrase  "under  the  yoke"  in  the  latter 
ease,  for  service  under  believers  Is  not  a  yoke).  Connect 
the  following  words  thus,  "Let  them  (the  slaves)  not,  be- 
cause they  (the  masters)  are  brethren  (and  so  equals,  mas- 
ters and  slaves  alike  being  Christians),  despise  them"  (the 
masters),  but  rather,  Ac. — "  but  all  the  more  (so  much 
the  more:  with  the  greater  good  will)  do  them  service, 
because  they  (the  masters)  are  faithful  (i.  e.,  believers)  and 
iMloved  who  receive  (in  the  mutual  interchange  of  relative 
iaties  between  master  and  servant;  so  the  Greek)  the 
Mraeflt"  (English  Version  violates  Greek  grammar).    This 


latter  clause  is  parallel  to  "  Because  they  are  brethren ;" 
which  proves  that  "they"  refers  to  the  masters,  not  tht 
servants,  as  Tittmann  takes  it,  explaining  the  verb  in  the 
common  sense  (Luke  1.  64;  Acts  20.  85),  "who  sedulously 
labour  for  their  (masters')  benefit."  The  very  term  "  bene- 
fit" delicately  Implies  service  done  with  the  right  motive, 
Christian  "good  will"  (Epheslans  8,  7).  It  the  common 
sense  of  the  Greek  verb  be  urged,  the  sense  must  be,  "  Be- 
cause they  (the  masters)  are  faithful  and  beloved  who  art 
sedulously  intent  on  the  benefiting"  of  their  servants.  But 
Porphyry,  de  abstin.  1.  46,  Justifies  the  sense  of  the  Greek 
verb  given  above,  which  also  better  accords  with  the  con- 
text; for  otherwise,  the  article  "the  benefit,"  will  have 
nothing  In  the  preceding  words  to  explain  it,  whereas 
in  my  explanation  above,  "the  benefit"  will  be  that  of 
the  slaves'  service.  These  things  teach— (ch.  4.  11; 
Titus  2.  15).  3.  teach  otherwise  —  than  I  desire 
thee  to  "teach"  (v.  2).  The  Greek  Indicative  implies,  he 
puts  not  a  merely  supposed  case,  but  one  actually  exist- 
ing, oh.  1.  8,  "  Every  one  who  teaches  otherwise,"  i.  e.,  who 
teaches  heterodoxy,  consent  vkoi^-Greek,  "  accede  not  to." 
wholsesome— "  sound"  (ch.  1.  10):  opposed  to  the  false 
teachers'  words,  unsound  through  profitless  science  and 
Immorality,  words  of  oar  Lord  Jesus— Paul's  inspired 
words  are  not  merely  his  own,  but  are  also  Christ's  words. 
4.  He  is  proud— lit.,  "wrapt  in  smoke;"  filled  with  the 
fumes  of  self-conceit  (ch.  8.  6)  whilst  "  knowing  nothing," 
viz.,  of  the  doctrine  which  is  according  to  godliness  (v.  3), 
though  arrogating  pre-eminent  knowledge  (ch.  1.  7). 
doting  about—  lit.,  "sick about;"  the  opposite  of  "whole- 
some" (v.  8).  Truth  Is  not  the  centre  about  which  his  In- 
vestigations move,  but  mere  word-strifes,  questions— of 
controversy,  strifes  of  words— rather  than  about  reali- 
ties (2  Timothy  2. 14).  These  stand  with  them  instead  oi 
"godliness"  and  "wholesome  words"  («.  3;  ch.  1.  4;  Titus 
8.  9).  evil  surmlsings— as  to  those  who  are  of  a  different 
party  from  themselves.  5.  Perverse  dlgputlngs—  Us. Jless 
disputings.  The  oldest  MSS.  read,  "lasting  contests"  [Wiii- 
siNGEH] ;" Incessant  collisions."  [Alford.]  "Strifes  ol 
words"  had  already  been  mentioned,  so  that  he  would 
not  be  likely  to  repeat  over  the  same  idea  (as  in  the  Eng- 
lish Version  reading)  again,  corrupt  minds — Greek,  "of 
men  corrupted  (depraved)  in  mind."  The  Inmost  source 
of  the  evil  is  In  the  perverted  mind  (v.  4;  2  Timothy  3.  8; 
Titus  1. 16).  destitute  of  the  truth— (Titus  1.  14.)  They 
had  had  the  truth,  but  through  want  of  moral  Integrity 
and  of  love  of  the  truth,  they  were  misled  by  a  pretended 
deeper  gnosis  (knowledge)  and  higher  ascetlcal  holiness, 
of  which  they  made  a  trade.  [Wiesinger.]  supposing, 
<fec— The  Greek  requires,  "Supposing  (regarding  the  mat- 
ter in  this  point  of  view)  that  piety  (so  ti  anslated  for  '  god- 
liness') is  a  means  of  gain"  (i.  e.,  a  way  of  advancing  one's 
worldly  interests:  a  different  Greek  form,  poriswa,  ex- 
presses the  thing  gained,  gain);  not  "that  gain  is  godli- 
ness," as  English  Version,  from  such  withdraw  thy- 
self—Omitted in  the  oldest  MSS.  The  connection  with  v. 
6  favours  the  omission  of  these  words,  which  interrupt 
the  connection.  8.  But— Though  they  err  in  this,  there 
is  a  sense  in  which  "piety  is"  not  merely  gain,  but  "  great 
means  of  gain:"  not  the  gaining  which  they  pursue,  and 
which  makes  men  to  be  discontented  with  their  present 
possessions,  and  to  use  religion  as  "a  cloak  of  covetous- 
ness"  (1  Thessalonlans  2.  5)  and  means  of  earthly  gain,  but 
the  present  and  eternal  gain  which  piety;  whose  accompani- 
ment is  contentment,  secures  to  the  soul.  Wiesinger  re- 
marks that  Paul  observed  in  Timothy  a  tendency  to  in- 
dolence and  shrinking  from  the  conflict,  whence  he  felt 
(v.  11)  that  Timothy  needed  cautioning  against  such  temp- 
tation ;  cf.  also  the  second  Epistle.  Not  merely  content- 
ment Is  great  gain  (a  sentiment  of  the  heathen  Cicero 
has,  Parad.  6.,  "the  greatest  and  surest  riches"),  but 
"piety  with  contentment;"  for  piety  not  only  feels  ne 
need  of  what  it  has  not,  but  also  has  that  which  exalts  It 
above  what  it  has  not.  [Wiesinger.]  The  Greek  for  con- 
tentment is  translated  "sufficiency,"  2  Oorinthlaus  9.  & 
But  the  adjective  (Philipplans  4. 11)  "content;"  lit.,  "hav- 
ing a  sufficiency  in  one  s  self"  Independent  of  othera  "  Tat 
Lord  always  supplies  His  people  with  what  is  nc 

417 


1  TIMOTHY   VI. 


•tor  them.  Trne  happiness  lies  In  piety,  but  this  sufficiency 
[supplied  by  God,  with  which  moreover  His  people  are 
oontent]  is  thrown  into  the  scale  as  a  kind  of  overweight" 
[OAlTTBr]  (1  Kings  17. 1-16;  Psalm  37. 19;  Isaiah  33.  6, 18; 
Jeremiah  87.  21).  T.  For— confirming  the  reasonableness 
of  "  contentment."  and  It  Is  certain—  Vulgate  and  other 
old  versions  support  this  reading.  The  oldest  MSS.,  how- 
over,  omit  "and  It  Is  certain;"  then  the  translation  will 
oe,  "We  brought  nothing  into  the  world  (to  teach  us  to 
remember)  that  neither  can  we  carry  anything  out"  (Job 
1,  21;  Bocleslastes  5.  16.  Therefore,  we  should  have  no 
gain-seeking  anxiety,  the  breeder  of  discontent  (Matthew 
6.  25).  8.  And—  Greek,  "But."  In  contrast  to  the  greedy 
gain-seekers  (v.  6).  having— so  long  as  we  have  food. 
(The  Greek  expresses  "  food  sufficient  In  each  case  for  our 
continually  recurring  wants."  [Alfobd.])  It  is  implied 
that  we,  as  believers,  shall  have  this  (Isaiah  23. 16).  rai- 
ment— Greek,  "covering;"  according  to  some  Including  a 
rwf  to  cover  us,  <•  «.,  a  dwelling,  as  well  as  clothing,  let 
us  b«  therewith  contents-tit.,  "  we  shall  be  sufficiently 
provided;"  "we  shall  be  sufficed."  [Alfobd.]  9.  will 
be  rich—  Greek,  "  wish  to  be  rich ;"  not  merely  are  willing, 
but  are  resolved,  and  earnestly  desire  to  have  riches  at 
any  cost  (Proverbs  38.  20,  22).  This  wishing  (not  the  riches 
themselves)  Is  fatal  to  "  contentment"  (v.  6).  Rich  men 
are  not  told  to  cast  away  their  riches,  but  not  to  "  trust" 
in  them,  and  to  "do  good"  with  them  (v.  17, 18;  Psalm  62. 
W).  to  be  rich— to  have  more  than  "food  and  raiment." 
fall  Into  temptation— not  merely  "are  exposed  to  temp- 
tation," but  actually  "fall  into"  it.  The  falling  into  it  is 
what  we  are  to  pray  against,  "  Lead  us  not  into  tempta- 
tioa"  (James  1. 14) ;  such  a  one  is  already  In  a  sinful  state, 
even  before  any  overt  act  of  sin.  The  Greek  for  temptation 
and  gain  contains  a  play  on  sounds— Porasmus,  Peiras- 
mm.  snare — a  further  step  downwards  (oh.  3.  7).  He  falls 
Into  "  the  snare  of  the  devil."  foolish— Irrational,  hurt- 
ful—to those  who  fall  into  the  snare.  Cf.  Ephesians  4.  22, 
"deceitful  lusts"  which  deceive  to  one's  deadly  hurt. 
lusts— With  the  one  evil  lust  ("wish  to  be  rich")  many 
others  Join  themselves:  the  one  is  the  "rootof  ait  evils"  (v. 
10).  which— Greek,  "  whatever  (lusts)."  drown— an  aw- 
ful descending  climax  from  "fall  into;"  this  is  the  last 
step  in  the  terrible  descent  (James  1.  15).  Translated 
"sink,"  Luke  5.7.  destruction  .  .  .  perdition — destruc- 
tion In  general  (temporal  or  eternal),  and  perdition  In  par- 
ticular, viz.,  that  of  body  and  soul  in  hell.  10.  the  love  of 
money — not  the  money  itself,  but  the  love  of  It — the  wish- 
ing to  be  rich  (v.  9)—"  is  a  root  (Ellicott  and  Middleton  : 
aot  as  English  Version,  "the  root")  of  all  evils."  (So  the 
Greek  plural.)  The  wealthiest  may  be  rich  not  in  a  bad 
sense;  the  poorest  may  covet  to  be  so  (Psalm  62. 10).  Love 
If  ■money  Is  not  the  sole  root  of  evils,  but  It  is  a  leading 
"root  of  bitterness"  (Hebrews  12.  15),  for  "it  destroys 
ftulth,  the  root  of  all  that  is  good"  [Bengkl];  its  offshoots 
are  "temptation,  a  snare,  lusts,  destruction,  perdition." 
eoveted  after— lusted  after,  erred  from— tit.,  "  have  been 
made  to  err  from  the  faith"  (ch.  1. 19;  4. 1).  pierced— (Luke 
1  85.)  with  .  .  .  sorrows— "pains:"  the  "thorns"  of  the 
parable  (Matthew  18. 22)  which  choke  the  word  of  "  faith." 
"The  prosperity  of  fools  destroys  them"  (Proverbs  1.32). 
Bengkl  and  Wiesingeb  make  them  the  gnawings  of  con- 
science, produolng  remorse  for  wealth  badly  acquired ;  the 
harbingers  of  the  future  "  perdition"  (v.  9).  11.  But  thou 
—in  contrast  to  the  "some"  (v.  10).  man  of  God— who 
taaat  God  as  thy  trne  riches  (Genesis  15.1;  Psalm  16.6; 
Lamentations  S,  24).  Applying  primarily  to  Timothy  as  a 
minister  (cf.  2  Peter  1.21),  Just  as  the  term  was  used  of 
Moses  (Deuteronomy  33. 1),  Samuel  (1  Samuel  9.  6),  Elijah, 
And  Elisha ;  but,  as  the  exhortation  is  as  to  duties  incum- 
bent also  on  all  Christians,  the  term  applies  secondarily  to 
kim  (so  2  Timothy  3. 17)  as  a  Christian  man  born  of  God 
(James  L  18 ;  1  John  5. 1),  no  longer  a  man  of  the  world 
raised  above  earthly  things;  therefore,  God's  property, 
not  his  own,  bought  with  a  price,  and  so  having  parted 
with  all  right  in  himself:  Christ's  work  is  to  be  his  great 
work :  he  Is  to  be  Christ's  living  representative,  flee  these 
thl]*g»-~ri*->  "the  love  of  money"  with  its  evil  result*. 
„%.  8,  1&  follow  after  righteousness— (2  Timothy  2.  22.) 
418 


godliness— "piety."  Rignleousness  is  more  in  relation  1* 
our  fellow-man ;  piety  ("  godliness")  to  God ;  faith  is  the 
root  of  both  (Note,  Titus  2.  12).  love— by  which  "faith 
worketh."  patience— enduring  perseverance  am  i  dat  trials. 
meekness— The  oldest  MSS.  read,  meek-spirltedness,  vis., 
towards  the  opponents  of  the  Gospel.  13.  Fight  the  good 
flght— Bibks  thinks  this  Epistle  was  written  from 
Corinth,  where  contests  in  the  national  games  recurred 
at  stated  seasons,  which  will  account  for  the  allusion  here 
as  1  Corinthians  9.  24-26.  Contrast  "strifes  of  words"  (t>. 
4).  Cf.  ch.  1. 18;  2  Timothy  4.  7.  The  "good  profession" 
Is  connected  with  the  "  good  fight "  (Psalm  60.  4).  lay  hold 
on  eternal  life— the  crown,  or  garland,  the  prize  of  vic- 
tory, laid  hold  of  by  the  winner  In  the  good  fight  (2  Tim- 
othy 4.  7,  8;  Philippians  8.  12-14).  "Fight  (lit.,  'strive') 
with  such  striving  earnestness  as  to  lay  hold  on  the  prise, 
eternal  life."  also— not  in  the  oldest  MSS.  professed  a 
good  profession—  Greek,  "didst  confess  THE  good  confes- 
sion," viz.,  the  Christian  confession  (as  the  Greek  word  is 
the  same  In  this  verse  as  that  for  "coufession  "  in  v.  18, 
probably  the  profession  here  is  the  confession  that  Christ's 
kingdom  is  the  kingdom  of  the  truth,  John  18.  36,  87),  at  thy 
being  set  apart  to  thy  ministerial  function  (whether  In 
general,  or  as  overseer  at  Ephesus) :  the  same  occasion  as 
Is  referred  to  In  ch.  1.  18;  4. 14;  2  Timothy  1.  4.  before 
many  witnesses— who  would  testify  against  thee  if  thon 
shouldest  fall  away.  [Bbnqel.]  13.  quickeneth  all  things 
— i.  «.,  "  maketh  alive."  But  the  oldest  MSS.  read,  "  pre- 
serveth  alive;"  as  the  same  Greek  means  In  Acts  7.  It;  of. 
Nehemlah  9.  6.  He  urges  Timothy  to  faithfulness  here  by 
the  present  manifestation  of  God's  power  in  preserving 
all  things,  as  In  t>.  14,  by  the  future  manifestation  of  God's 
power  at  the  appearing  of  Christ.  The  assurance  that 
"eternal  life,"  v.  12,  will  be  the  result  of  "fighting  the 
good  flght,"  rests  on  the  fulness  and  power  of  Him  who 
is  the  God  of  all  life,  present  and  to  come,  witnessed— 
It  was  the  Lord's  part  to  witness,  Timothy's  part  to  confess 
(or  "  profess,"  v.  12)  "  the  good  coufession."  [Bengel.]  The 
confession  was  His  testimony  that  He  was  King,  and  His 
kingdom  that  of  the  truth  (v.  15;  Note,  v.  12;  Matthew  27. 
11).  Christ,  In  attesting,  or  bearing  witness  to  this  truth, 
attested  the  truth  of  the  whole  of  Christianity.  Timothy's 
profession,  or  confession,  included  therefore  the  whole  of 
the  Christian  truth.  14.  keep  this  commandment— 
Greek,  "the  commandment,"  i.  «.,  the  Gospel  rule  of  life 
(ch.  1.  6;  John  13.  34;  2  Peter  2.  21 ;  3.  2).  without  spot, 
unrebukeable— agreeing  with  "  thou."  Keep  the  com- 
mandment and  so  be  without  spot,  &c.  "  Pure  "  (ch.  5.  22; 
Ephesians  5.  27 ;  James  1.  27 ;  2  Peter  3.  14).  until  th« 
appearing  of  .  .  .  Christ— His  coming  in  person  (2  Theesa- 
lonlans  2.  8;  Titus  2.  18).  Believers  then  used  in  their 
practice  to  set  before  themselves  the  day  of  Christ  as  near 
at  hand  ;  we,  the  hour  of  death.  [Benqel.]  The  fact  has 
in  all  ages  of  the  Church  been  certain,  the  time  as  uncer- 
tain to  Paul,  as  It  is  to  us;  hence,  v.  15,  he  says,  "in  His 
times:"  the  Church's  true  attitude  is  that  of  oontlnual 
expectation  of  her  Lord's  return  (1  Corinthians  1.  8;  Phil- 
ippians 1.  6, 10).  15.  In  his  times—  Greek,  "His  own  [fit- 
ting] times"  (Acts  1.  7).  The  plural  implies  successive 
stages  in  the  manifestation  of  the  kingdom  of  God,  each 
having  its  own  appropriate  time,  the  regulating  principle 
and  knowledge  of  which  rests  with  the  Father  (ch.  2.  6;  J 
Timothy  1.  9;  Titus  1.  3;  Hebrews  1.  1).  he  shall  show— 
"display:"  an  expression  appropriate  in  reference  to  His 
"appearing,"  which  is  strongei  than  His  "coming," 
and  implies  its  visibility;  "manifest:"  make  visible  (ct 
Acts  8.20):  "He"  is  the  Father  (v.  16).  blessed— in  Him- 
self: so  about  to  be  the  source  of  blessing  to  His  people  at 
Christ  appearing,  whence  flows  their  "  blessed  hope  ■'  (ch. 
1. 11 ;  Titus  2. 18).  only— (John  17.  3 ;  Romans  16.  27 ;  Rev- 
elation 16.  4).  King  of  kings— Elsewhere  applied  also  to 
Jesus  (Revelation  1.  5;  17. 14;  19.  16).  16.  Who  only  bath 
immortality— In  His  own  essence,  not  merely  at  the  will 
of  another,  as  all  other  Immortal  beings.  [Justin  Martti, 
Qwest  ad  Orthod.,  61.]  As  He  hath  immortality,  so  will  He 
give  it  to  us  who  believe ;  to  be  out  of  Him  is  death.  It  Is 
mere  heathen  philosophy  that  attributes  to  the  soul  inJe> 
structlblllty  In  Itself,  which  is  to  be  attributed  solely  tc 


i  TIMOTHY    VI. 


Sod's  gl"t.  As  He  hath  life  in  Himself,  so  hath  He  given 
to  the  Bon  to  have  life  in  Himself  (John  5.  26).  The  term 
used  In  the  New  Testament  for  immortal,  which  does  not 
occur,  Is  "lncorrnptlble."  "Immortality"  Is  found  I  Co- 
rinthians 15.  53,  54.  dwelling  In  the  light  which  no 
man  can  approach  unto— After  life,  comes  mention  of 
Ught,  as  in  John  1.  4.  That  light  Is  unwpproaclvable  to  crea- 
tures except  so  far  as  they  are  admitted  by  Him,  and  as 
<3e  goes  forth  to  them.  [Bengel.]  It  is  unapproachable 
"«  account  of  Its  exceeding  brightness.  [Theophylact.] 
if  one  cannot  gaze  steadfastly  at  the  sun,  which  Is  but  a 
small  part  of  creation,  by  reason  of  Its  exceeding  heat  and 
power,  how  much  less  can  mortal  man  gaze  at  the  inex- 
pressible glory  of  God  [Theophylact,  ad  Autolycus] 
(Psalm  101  2 ;  1  John  1. 5).  no  man  hath  seen— (Exodus 
».  20;  John  1. 18;  Colosslans  1. 15;  Hebrews  11. 27 ;  1  John 
4. 12).  Perhaps  even  In  the  perfect  state  no  creature  shall 
fully  see  God.  Still  the  saints  shall,  in  some  sense,  have 
the  blessedness  of  seeing  Him,  which  is  denied  to  mere 
man  (Matthew  5.  8;  1  Corinthians  13. 12;  1  John  3.  2;  Rev- 
elation 92.  4).  IT.  Resuming  the  subject  from  above,  v.  5, 
10.  The  Immortality  of  God,  alone  rich  in  glory,  and  of 
His  people  through  Him,  is  opposed  to  the  lust  of  money 
(of.  v.  14-10).  From  speaking  of  the  desire  to  be  rich,  he 
here  passes  to  those  who  are  rich  :  1.  What  ought  to  be 
their  disposition;  2.  what  use  they  ought  to  make  of 
their  riches,  and,  3.  the  consequences  of  their  so  using 
them,  rich  In  this  world— contrasted  with  the  riches 
of  the  future  kingdom  to  be  the  portion  of  believers  at 
Christ's  "appearing,"  v.  14.  high-minded  — often  the 
character  of  the  rich  (see  Romans  12. 18).  trust — Greek, 
"to  have  their  trust  resting."  In  .  .  .  in— rather,  "upon 
.  .  .  upon,"  as  the  oldest  MSS.  uncertain  riches— rather 
as  Greek,  "the  uncertainty  of  riches."  They  who  rest  their 
trust  on  riches,  rest  trust  on  uncertainty  itself  (Proverbs 
28.  5).  Now  they  belong  to  one  person,  now  to  another, 
and  that  which  has  many  masters  is  possessed  by  none. 
[Thbodobkt.]  living  God— The  best  MSS.  and  versions 
omit  "  living."  He  who  trusts  in  riches  transfers  to  them 
the  duty  he  owes  to  God.  [Calvin.]  who  glveth— Greek, 
"aflbrdeth."  all  things  richly— temporal  and  eternal, 
for  the  body  and  for  the  soul.  In  order  to  be  truly  rich, 
aeok  to  be  blessed  of,  and  In,  God  (Proverbs  10.  22 ;  2  Peter 
1.  8).  to  enjoy— Greek,  "  for  enjoyment."  Not  that  the 
heart  may  cleave  to  them  as  Its  idol  and  trust  (ch.  4.  3). 
Enjoyment  consists  in  giving,  not  in  holding  fast.  Non- 
employment  should  be  far  removed,  as  from  man,  so  from 
his  resources  (James  5.  2,  3).  [Bengel.]  18.  do  good- 
like  God  Himself  (Psalm  119.68;  Acts  14.17)  and  Christ 
(Acts  10. 38).  Tittmann  translates,  to  do,  or  act  well ;  as  the 
Greek  for  to  be  beneficent  is  a  distinct  word,  agathopoiein. 
rieh  In  good  works — so  "rich  In  faith,"  which  produces 
good  works  f James  2.5).  Contrasted  with  "rich  in  this 
world,"  v.  17.  Lit.,  it  is  "rich  in  honourable  (right) 
works."  Greek  kalois,  ergois,  are  works  good  or  right  In 
themselves:  agathois,  good  to  another,  ready  to  dis- 
tribute—freegi  vers  [Alford]  ;  the  heart  not  cleaving  to 
possessions,  but  ready  to  impart  to  others,  willing  to 
communicate  — ready  contributors  [Alford]:  liberal 
in  admitting  others  to  share  our  goods  In  common  with 
ourselves  (Galatians  6.  6;  Hebrews  13.  16).  19.  Laying 
up  in  store— "  therefrom  (f.  e„  by  this  means  [Alford]  ; 
but  Bengel  makes  the  Greek  apo  mean  laying  apart 
against  a  future  time),  laying  up  for  themselves  as 
a  treasure"  [Alford]  (Matthew  6.  19,  20).  This  is  a 
treasure  which  we  act  wisely  in  laying  up  in  store, 
whereas  the  wisest  thing  we  can  do  with  earthly  treas- 
ures is  "  to  distribute"  them,  and  give  others  a  share  of 
them  («.  18).  good  foundation— {Note,  ch.  3. 13 ;  Luke  6. 
46;  1  Corinthians  3. 11.)  The  sure  reversion  of  the  future 
heavenly  inheritance:  earthly  riches  scattered  In  faith 
iay  up  In  store  a  sure  increase  of  heavenly  riches.  We 
irather  by  scattering  (Proverbs  11.24;  18.7;  Luke  16.9). 
that  .  .  .  eternal  life  — The  oldest  MSS.  and  versions 
read,  '  that  which  is  realty  life,"  its  Joys  being  solid  and 
*udurlng  (Psalm  16. 11).  The  life  that  now  is  cannot  be 
sailed  so,  its  goods  being  unsubstantial,  and  itself  a 
t»pobi  (James  4. 14).    "In  order  that  ('with  their  feet  so 


to  speak  on  this  foundation'  [De  Wette])  they  may  Iftj 
hold  on  that  which  is  life  Indeed."  30,  81.  Recapltul* 
tory  conclusion :  the  main  aim  of  the  whole  Epistle  being 
here  summarily  stated.  «0.  O  Timothy— A  personal 
appeal,  marking  at  once  his  affection  for  Timothy,  and 
his  prescience  of  the  coming  heresies.  Iteep — from  spir- 
itual thieves,  and  from  enemies  who  will,  whilst  men 
sleep,  sow  tares  amidst  the  good  seed  sown  by  the  Son  of 
man.  that  which  Is  committed  to  thy  trust—  Greek, 
"  the  deposit"  (ch.  1. 18 ;  2  Timothy  1. 12, 14 ;  2.  2).  The  true 
or  sound  doctrine  to  be  taught,  as  opposed  to  the  science 
falsely  so  called,  which  leads  to  error  concerning  the  faith 
(v. 21).  "It  Is  not  thine:  It  is  another's  property  with 
which  thou  bast  been  entrusted :  Diminish  it  not  at  alL" 
[Chbysostom.]  "  That  which  was  entrusted  to  thee,  not 
found  by  thee;  whloh  thou  hast  received,  not  invented; 
a  matter  not  of  genius,  but  of  teaching ;  not  of  private 
usurpation,  but  of  public  tradition ;  a  matter  brought  to 
thee,  not  put  forth  by  thee,  in  which  thou  ougbtest  to  be 
not  an  enlarger,  but  a  guardian ;  not  an  originator,  but  a 
disciple ;  not  leading,  but  following.  '  Keep,'  saith  he, 
'  the  deposit ;'  preserve  Intact  and  Inviolate  the  talent  of 
the  catholic  faith.  What  has  been  entrusted  to  thee,  let 
that  same  remain  with  thee;  let  that  same  be  handed 
down  by  thee.  Gold  thou  hast  received,  gold  return.  I 
should  be  sorry  thou  shouldest  substitute  aught  else.  I 
should  be  sorry  that  for  gold  thou  shouldest  substitute 
lead  impudently,  or  brass  fraudulently.  I  do  not  want 
the  mere  appearance  of  gold,  but  its  actual  reality.  Not 
that  there  Is  to  be  no  progress  in  religion  In  Christ's 
Church.  Let  there  be  so  by  all  means,  and  the  greatest 
progress ;  but  then  let  it  be  real  progress,  not  a  change  of 
the  faith.  Let  the  intelligence  of  the  whole  Church  and 
Its  individual  members  increase  exceedingly,  provided  it 
be  only  in  its  own  kind,  the  doctrine  being  still  the  same. 
Let  the  religion  of  the  soul  resemble  the  growth  of  the 
body,  which,  though  it  develops  its  several  parts  in  the 
progress  of  years,  yet  remains  the  same  as  it  was  essen- 
tially." [VlNCENTIUS  LlRINENSIS,  A.  D.  431.]  avoiding— 
"turning  away  from"  (cf.TJ  Timothy  3.  4).  Even  as  they 
have  "  turned  away  from  the  truth"  (ch.  1.6;  5.15;  2  Tim- 
othy 4.  4).  profane— (Ch.  4.7;  2  Timothy  2.16.)  vain— 
Greek,  "-empty:"  mere  "strifes  of  words,"  v. 4,  producing 
no  moral  fruit,  oppositions— dialectic  antithesis  of  the 
false  teachers.  [Alford.]  Wiesinger,  not  so  probably, 
"  oppositions  to  the  sound  doctrine."  I  think  it  likely 
germs  existed  already  of  the  heresy  of  duallstlc  opposi- 
tions, viz.,  between  the  good  and  evil  principle,  afterwards 
fully  developed  In  Gnosticism.  Contrast  Paul's  Just  anti- 
thesis (ch.  3. 16;  6.  5,  6;  2  Timothy  2. 15-23).  science  falsely 
so  called — where  there  is  not  faith,  there  is  not  know- 
ledge. [Chbysostom.]  There  was  true  "knowledge,"  * 
special  gift  of  the  Spirit,  which  was  abused  by  some  (1  Co- 
rinthians 8. 1 ;  12.  8 ;  14.  6).  This  gift  was  soon  counter- 
felted  by  false  teachers  arrogating  to  themselves  pre- 
eminently the  gift  (Colossians  2.  8, 18,  23).  Hence  arose 
the  creeds  of  the  Church,  called  symbols,  i.  e.,  in  Greek 
watchwords,  or  a  test  whereby  the  orthodox  might  distin- 
guish one  another  in  opposition  to  the  heretical.  Per- 
haps here;  v.  20,  and  2  Timothy  1. 13, 14,  imply  the  exist- 
ence of  some  such  brief  formula  of  doctrine  then  existing 
in  the  Church;  if  so,  we  see  a  good  reason  for  its  not 
being  written  in  Scripture,  which  is  designed  not  to  give 
dogmatic  formularies,  but  to  be  the  fountain  whence  all 
such  formularies  are  to  be  drawn  according  to  the  exigen- 
cies of  the  several  churches  and  ages.  Probably  thus  a 
portion  of  the  so  called  apostle's  creed  may  have  haO 
their  sanotion,  and  been  preserved  solely  by  tradition  on 
this  account.  "The  creed,  handed  down  from  the  apos- 
tles, Is  not  written  on  paper  and  with  ink,  but  on  fleshj 
tables  of  the  heart"  [Jerome,  adv.  err.Johann.  Hieros.,  ch 
9.]  Thus,  In  the  creed,  contrary  to  the  "  oppositions"  (the 
germs  of  which  probably  existed  in  the  Church  in  Paul's 
latter  days)  whereby  the  ceons  were  set  off  in  pairs,  God  U 
stated  to  be  "the  Father  Almighty,"  or  all-governin* 
"maker  of  heaven  and  earth."  [Bishop  Hinds.}  »», 
"Which  some  professing— inc.,  professing  these  oppeei- 
Uons  of  science  falsely  so  called,    erred— (Note,  ch.  1.  • :  8.  U 

41  r 


2  TIMOTHY. 

-lit.,  missed  the  mark  (2  Timothy  3.  7,  8).    True  sagacity  is  lie.  [Bkngel.]    But  the  oldest  MSS.  read,  "  be  with  you;v 

inseparable  from  faith.    grace—  Greek,  "the  grace,"  viz.,  and  the  "thee"  may  be  a  transcriber's  alteration  to  h»r» 

of  God,  for  which  we  Christians  look,  and  in  which  we  monlze  with  2  Timothy  4.  22;  Titos  8.  15.    Hwis    Omitted 

stand,  f  Alford.]    be  with  tliee—  He  restricts  the  saluta-  in  the  oldest  MSS. 
tf  on  to  Timothy,  as  the  Epistle  was  not  to  be  read  in  pub- 


THB  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO 

TIMOTHY. 

INTRODUCTION. 

Flack  of  whiting.— St.  .Paul,  in  the  Interval  between  his  first  and  second  Imprisonment,  after  haying  written 
First  Timothy  from  Macedonia  or  Corinth  [Bikks]  (if  we  are  to  adopt  the  opinion  that  First  Timothy  was  written  after 
his  first  imprisonment),  returned  to  Ephesus,  as  he  intended,  by  way  of  Trocu ,  where  he  left  the  books,  Ac.  (men- 
tioned ch.  4. 18),  with  Carpus.  From  Ephesus  he  went  to  Crete  for  a  short  visit,  and  returned,  and  then  wrote  to  Titus. 
Next  he  went  by  Miletus  to  Corinth  (ch.  4.  20),  and  thence  to  Nicopolis  (Titus  8. 12),  whence  he  proceeded  to  Rome 
From  his  prison  there  be  wrote  the  Second  Epistle  to  Timothy,  shortly  before  his  martyrdom.  It  is  not  certain 
where  Timothy  was  at  this  time.  Some  of  the  Internal  evidences  favour  the  view  of  his  having  been  then  at  Ephe- 
sus; thns  the  salutation  of  Prlscilla  and  Aqulla,  who  generally  resided  there  (oh.  4. 19);  also  that  of  the  household 
of  Oneslphorus,  who  Is  stated  in  ch.  1. 16-18  to  have  ministered  to  Paul  at  Ephesus,  a  circumstance  implying  his  resi- 
dence there.  Also,  the  Hymeneus  of  ch.  2. 17  seems  to  be  the  same  as  the  Hymeneus  at  Ephesus  (1  Timothy  1.  20);  ana 
probably  "Alexander  the  coppersmith"  (ch.  4. 14)  is  the  same  as  the  Alexander  Joined  with  Hymeneus  (1  Timothy  L 
30),  and  possloly  the  same  as  the  Alexander  put  forward  by  the  Jews  to  clear  themselves,  not  to  befriend  Paul,  at  the 
riot  in  Ephesus  (Acts  19.  83,  84).  The  difficulty  is,  on  this  supposition,  how  to  account  for  ch.  4. 12,  20:  if  Timothy  was 
at  Ephesus,  why  did  he  need  to  be  told  that  Paul  had  sent  Tychicus  to  Ephesus  f  or  that  Paul  had  left  Trophimus,  him- 
■:.Li  an  Ephesian  (Acts  21. 29),  sick  at  Miletus,  which  was  only  thirty  miles  from  Ephesus  T  See,  however,  the  notes,  ch. 
i.  12,  20.  Troas  lay  on  the  road  to  Rome  from  either  Ephesus  or  Pontus,  so  that  oh.  1  IS  will  accord  with  the  theory 
of  either  Ephesus  or  any  other  place  in  the  north-west  of  Asia  Minor,  being  Timothy's  place  of  sojourn  at  the  time. 
Probably,  he  had  the  general  superintendence  of  the  Pauline  churches  in  Asia  Minor,  in  accordance  with  his  mission 
combining  the  office  of  evangelist,  or  itinerant  missionary,  with  that  of  presiding  overseer.  Ephesus  was  probably  his 
headquarters. 

Tim k  or  writing. — (1.)  Paul's  first  imprisonment,  described  in  Acts  28.,  was  much  milder  than  that  in  which  h« 
was  when  writing  Second  Timothy.  In  the  former,  he  had  liberty  to  lodge  In  his  own  hired  house,  and  to  receive  a!) 
comers,  guarded  only  by  a  single  soldier;  in  the  latter,  he  was  so  closely  confined  that  Oneslphorus  with  <lifficultj 
found  him ;  he  was  chained,  his  friends  had  forsaken  him,  and  he  had  narrowly  escaped  sentence  of  execution  from 
the  Roman  emperor.  Medleeval  legends  represent  the  Mamertlne  prison,  or  Tulllanum,  as  the  scene  of  his  incarcera- 
tion with  Peter.  But  this  is  irreconcilable  with  the  fact  of  Oneslphorus,  Linus,  Pudens,  Ac,  having  access  to  him. 
He  was  probably  under  military  custody,  as  in  his  former  imprisonment,  though  of  a  severer  kind  (ch.  1. 16-18;  2.  9; 
1  6-8, 16, 17).  (2.)  The  visit  to  Troas  (ch.  4. 13)  can  hardly  have  been  that  mentioned  Acts  20.  5-7,  the  last  before  his  first 
Imprisonment;  for,  if  it  were,  the  interval  between  that  visit  and  the  first  imprisonment  would  be  seven  or  eight 
years,  a  period  most  unlikely  for  him  to  have  allowed  to  pass  without  sending  for  his  cloak  and  parchments,  when 
they  might  have  been  of  service  to  him  In  the  interim.  (3.)  Paul's  leaving  Trophimus  sick  at  Miletus  (ch.  4.  20),  could 
not  have  been  on  the  occasion  mentioned  (Acts  20. 15;  for, subsequent  to  that,  Trophimus  was  with  Paul  in  Jerusalem 
(Acts  21. 29).  (4.)  The  words  (ch.  4. 20),  "  Erastus  abode  at  Corinth,"  imply  that  Paul  had  shortly  before  been  at  Corinth, 
where  he  left  Erastus.  But  before  his  first  imprisonment,  Paul  had  not  been  at  Corinth  for  several  years ;  and  In  the 
Interval  Timothy  had  been  with  him,  so  that  Timothy  did  not  need  at  a  later  period  to  be  told  about  thai  visit  (Acts 
20.  2,  4).  For  all  these  reasons  the  imprisonment,  during  which  he  wrote  Second  Timothy,  is  shown  to  be  his  serond 
Imprisonment.  Moreover,  Hebrews  13.  23,  24,  represents  the  writer  (who  was  probably  Paul)  as  in  Italy,  and  at  liberty. 
So  Clkmbnt  or  Rome  (B.  1.  5),  the  disciple  of  Paul,  explicitly  states,  "In  the  east  and  west,  Paul  as  a  preacher  in- 
structed the  whole  world  (<.  e.,  the  Roman  empire)  in  righteousness,  and  having  gone  to  the  extremity  of  the  west,  and 
having  borne  witness  before  the  rulers  (of  Rome),  he  so  was  removed  from  the  world."  This  plainly  implies  that  he 
fulfilled  his  design  (Romans  15.  24-28)  of  a  missionary  journey  into  Spain.  The  canon  of  the  New  Testament,  compiled 
about  170  A.  d.  (called  Mtjbatori's  Canon),  also  mentions  "  the  Journey  of  Paul  from  Rome  to  Spain."  See  Routh. 
Reliq.  8aor.,  vol.  4,  p.  1-12. 

His  martyrdom  is  universally  said  to  have  occurred  in  Nero's  reign.  [Eusxbius,  Ecclesiastical  History,  2. 22 ;  Jkkomjk, 
Caialogus  Scriptorum.]  Five  years  thus  seem  to  have  elapsed  between  the  first  Imprisonment,  63  a.  d.  (Acts  28),  and 
his  martyrdom,  June  68  a.  d.,  the  last  year  of  Nero's  reign.  He  was  probably  arrested  by  the  magistrates  In  Nicopolis 
(Titus  8. 12)  In  Eplrus,  in  the  winter,  on  a  double  charge,  first,  of  being  one  of  the  Christians  who  had  conspired.  It  was 
alleged  by  Nero's  partisans,  to  set  fire  to  Rome,  a.  d.  64;  secondly,  of  introducing  a  novel  and  unlawful  religion.  His 
friends  all  left  him,  except  Luke:  Demas  from  "love  of  this  present  world:"  the  others  from  various  causes  (ch.  4. 10. 
11).  On  the  first  charge  he  seems  to  have  been  acquitted.  His  liberation  from  his  first  imprisonment  took  place  in  81 
A.  d.,  the  year  before  the  great  fire  at  Rome,  which  Nero  made  the  pretext  for  his  persecution  of  the  Christians 
Every  cruelty  was  heaped  on  them ;  some  were  crucified ;  some  were  arrayed  in  the  skins  of  wild  beasts  and  hunted 
to  death  by  dogs;  some  were  wrapped  In  pitch-robes  and  set  on  fire  by  night  to  illuminate  the  circus  of  the  Vatloiui 
and  gardens  of  Nero,  whilst  that  monster  mixed  among  the  spectators  in  the  garb  of  a  charioteer.  But  now  (67  or  H 
x.  D.)  some  years  had  elapsed  since  the  first  excitement  which  followed  the  fire.  Hence,  Paul,  being  a  Roman  citiaen, 
was  treated  in  his  trial  with  a  greater  respect  for  the  forms  of  the  law,  and  nenoe  was  acquitted  (ch.  4, 17)  on  the  flf"» 
zharge  o(  hav  ng  instigated  the  Christians  to  their  supposed  acts  of  incendiarism  before  his  iast  departure  from  8mm 
420 


2  TIMOTHY  L 

Alexander  the  coppersmith  seems  to  have  been  a  witness  against  him  (oh.  4. 14.)  Had  oe  been  condemned  on  the  flm 
shame,  he  would  probably  have  been  burnt  alive,  as  the  preceding  martyrs  were,  for  arson.  His  judge  was  the  city 
rrwfeel  Clemens  Roman  us  specifies  that  his  trial  was  (not  before  the  emperor,  but)  "  before  the  rulers."  No  advo- 
«&v«  ventured  to  plead  his  cause,  no  patron  appeared  for  him,  suoh  as  nnder  ordinary  circumstances  might  hav* 
aided  him,  for  instance,  one  of  the  powerful  jEmiilan  house,  under  which  his  family  possibly  enjoyed  cllentship  (oh. 
1 1«,  17),  whence  he  may  have  taken  his  name  Paul.  The  place  of  trial  was,  probably,  one  of  the  great  basilicas  In 
the  Forum,  two  of  which  were  called  the  Pauline  Basilicas,  from  L.  ^Emilius  Paulus,  who  had  built  one  and  restored 
the  olber.  He  was  remanded  for  the  second  stage  of  his  trial.  He  did  not  expect  this  to  come  on  until  the  following 
"winter"  (ch.  4.  21),  whereas  it  took  place  about  midsummer;  if  In  Nero's  reign,  not  later  than  June.  In  the  Interim 
Lake  was  his  only  constant  companion ;  but  one  friend  from  Asia,  Oneslphorns,  had  diligently  sought  him  and  visited 
him  in  prison,  undeterred  by  the  danger.  Linus,  too,  the  future  bishop  of  Rome,  Pudens,  the  son  of  a  senator,  and 
Claudia,  his  bride,  perhaps  the  daughter  of  a  British  king  (note,  ch.  4.  21),  were  among  his  visitors;  and  Tyohloua, 
before  he  was  sent  by  Paul  to  Ephesus  (ch.  4. 12;  perhaps  bearing  with  him  this  Epistle). 

Object  of  thk  Epistle.— He  was  anxious  to  see  his  disciple  Timothy,  before  his  death,  and  that  Timothy  should 
■ring  Mark  with  him  (ch.  1.  4;  L  9, 11,  21).  But  feeling  how  uncertain  It  was  whether  Timothy  should  arrive  In  time, 
he  felt  It  necessary,  also,  to  give  him  by  letter  a  last  warning  as  to  the  heresies,  the  germs  of  which  were  then  being 
scattered  In  the  Churches.  Hence  he  writes  a  series  of  exhortations  to  faithfulness,  and  zeal  for  sound  doctrine,  and 
patience  amidst  trials :  a  charge  which  Timothy  seems  to  have  needed,  If  we  are  to  judge  from  the  apostle's  earnest- 
ness in  urging  him  to  boldness  in  Christ's*  cause,  as  though  St.  Paul  thought  he  saw  in  him  some  signs  of  constitu- 
tional timidity  (ch.  2.  2-8 ;  4.  1-6 ;  1  Timothy  5.  22,  23). 

St.  Paul's  Dkath.— Dionysitts,  bishop  of  Corinth  (quoted  in  Euskbius,  Ecclesiastical  History,  2.  25)  about  a.  d.  17*, 
Is  the  earliest  authority  for  the  tradition  that  Peter  suffered  martyrdom  at  Rome  "about  the  same  time"  as  Paul, 
after  having  laboured  for  some  time  there.  He  calls  Peter  and  Paul  "the  founders  of  the  Corinthian  and  Roman 
Churches."  The  Roman  presbyter,  Caius  (about  a.  d.  200),  mentions  the  tradition  that  Peter  suffered  martyrdom  in 
the  Vatican.  But  (1.)  Peter's  work  was  among  the  Jeivs  (Galatians  2.  9),  whereas  Rome  was  a  Gentile  Church  (Romans 
L  13).  Moreover,  (2.)  the  First  Epistle  of  Peter  (1.  1;  5. 13)  represents  him  as  labouring  in  Babylon  in  Mesopotamia,  (3.) 
rhe  silence  of  St.  Paul's  Epistles  written  in  Rome,  negatives  the  tradition  of  his  having  founded,  or  laboured  long  at 
Rome ;  though  it  \spossiblehe  may  have  endured  martyrdom  there.  His  martyrdom,  certainly,  was  not,  as  Jhkomb 
says,  "on  the  same  day"  with  that  of  Paul,  else  Paul  would  have  mentioned  Peter's  being  at  Rome  in  ch.  4.  11.  The 
legend  says  that  Peter,  through  fear,  was  fleeing  from  Rome  at  early  dawn  by  the  Applan  Way,  when  he  met  our  Lord, 
and  falling  at  His  feet,  asked.  Lord,  whither  goest  thou  ?  to  which  the  Lord  replied,  I  go  again  to  be  crucified.  The  dis- 
«ipie  returned  penitent  and  ashamed,  and  was  martyred.  The  Church  of  Dornine  quo  vadis,  on  the  Applan  Way,  com- 
memorates the  supposed  fact.  Paul,  according  to  Caius  (quoted  In  Euskbius,  Ecclesiastical  History,  2.  25),  suffered 
martyrdom  on  the  Ostian  Way.  So  also  Jbbome,  who  gives  the  date,  the  14th  year  of  Nero.  It  was  common  to  send 
prisoners,  whose  death  might  attract  too  much  notice  at  Rome,  to  some  distance  from  the  city,  nnder  a  military 
escort,  for  execution;  hence  the  soldier's  sword,  not  the  executioner's  axe,  was  the  instrument  of  his  decapitation 
[Orositts,  Hist.,  7.  7.]  Paul  appears,  from  Philippians  1.,  to  have  had  his  partisans  even  In  the  palace,  and  certainly 
must  have  exercised  such  an  influence  as  would  excite  sympathy  in  his  behalf,  to  avoid  which  the  execution  was 
ordered  outside  the  city.  Cf.  Tacitus,  Hist.,  4.  11.  The  Basilica  of  St.  Paul,  first  built  by  Constantino,  now  stands 
outside  Rome  on  the  road  to  Ostla:  before  the  Reformation  it  was  under  the  protection  of  the  kings  of  England,  and 
the  emblem  of  the  order  of  the  Garter  is  still  to  be  seen  among  Its  decorations.  The  traditional  spot  of  the  martyr- 
dom is  the  Tie  Fontane,  not  far  from  the  Basilica.    [Conybeabb  and  Howsow.J 


_„  .  __,  _  _  _  fathers — whom  I  serve  (Romans  1.  9)  as  did  my  forefather*. 
^>  ti  A.  ir  i  hi K  1 .  He  (joeg  noi  mean  to  put  on  the  same  footing  the  Jewish 
Ver.  1-18.  Abdbess:  Thankful  Expression  of  Love  and  Christian  service  of  God;  but  simply  to  assert  his  own 
ajtd  Desire  to  Skb  him  :  Remembbance  of  his  Faith  conscientious  service  of  God  as  he  had  received  it  from 
and  that  of  his  Mother  and  Grandmotheb.  Ex-  his  proffenitors  (not  Abraham,  Isaac,  Ac,  whom  he  calls 
hortation  to  Stir  up  the  Gift  of  God  in  Him,  and  "the  fathers,"  not  "progenitors"  as  the  Greek  is  here; 
mot  Shrink  from  Affliction,  Enforced  by  the  Romans  9. 5).  The  memory  of  those  who  had  gone  before 
Consideration  of  the  Fbeenkss  of  God's  Grace  in  to  whom  he  is  about  to  be  gathered,  is  now,  on  the  eve  of 
our  Gospel  Calling,  and  by  the  Apostle's  Example,  death,  pleasant  to  him;  hence  also,  he  calls  to  mind  the 
Thk  Defection  of  many  :  The  Steadfastness  of  One-  faith  of  the  mother  and  grandmother  of  Timothy;  as  he 
siphobus.  1.  This  Epistle  is  the  last  testament  and  walks  in  the  faith  of  his  forefathers  (Acts  23. 1;  24.14;  A 
swan-like  death-song  of  Paul.  [Bengel.]  according  to  6, 7 ;  28. 20),  so  Timothy  should  persevere  firmly  in  the  faith 
the  promise  of  life  ...  In  Christ— Paul's  apostleship  is  of  his  parent  and  grandparent.  Not  only  Paul,  but  the 
in  order  to  carry  into  effect  this  promise.  Cf.  "  according  to  Jews  who  reject  Christ,  forsake  the  faith  of  their  fore- 
the  faith  ...  in  hope  of  eternal  life  .  .  .  promise,"  &c.  fathers,  who  looked  for  Christ;  when  they  accept  Him, 
(Titus  1. 1,  2).  This  "promise  of  life  in  Christ"  (cf.  v.  10;  the  hearts  of  the  children  shall  only  be  returning  to  the 
ch  2.  8)  was  needed  to  nerve  Timothy  to  fortitude  amidst  faith  of  their  forefathers  (Malaohi  4. 6 ;  Luke  1. 17;  Romans 
trials,  and  to  boldness  in  undertaking  the  journey  to  11.  23,  24,  28).  Probably  Paul  had,  in  his  recent  defence, 
Rome,  which  would  be  attended  with  much  risk  (v.  8).  3.  dwelt  on  this  topic,  viz.,  that  he  was,  In  being  a  Christian, 
my  dearly  beloved  son— In  1  Timothy  1.  2,  and  Titus  1.  4,  only  following  his  hereditary  faith,  that  ...  I  have  re- 
written at  an  earlier  period  than  this  Epistle,  the  expres-  membrance  of  thee— "Sow  unceasing  I  make  my  mention 
sion  nsed  is  in  the  Greek,  "My  genuine  son."  Alford  concerning  thee"  (cf.  Philemon  4).  The  cause  of  Paul  8 
sees  In  the  change  of  expression  an  intimation  of  an  feeling  thankful  is,  not  that  he  remembers  Timothy  un- 
altered  tone  as  to  Timothy,  more  of  mere  love,  and  less  ceaslngly  in  his  prayers,  but  for  what  Timothy  is  in  fuKh 
of  confidence,  as  though  Paul  saw  in  him  a  want  of  Arm-  (v.  5)  and  graces ;  cf.  Romans  1.  8,  9  from  which  supply  the 
aess,  whence  arose  the  need  of  his  stirring  up  afresh  the  elliptical  sentence  thus,  "  I  thank  God  [for  thee,  for  God 
<a!th  and  grace  in  Him  (v.  6).  But  this  seems  to  me  not  is  my  witness]  whom  I  serve,  &c,  that  (or  how)  w Knout 
justified  by  the  Greek  word  agapetos,  which  implies  the  ceasing  I  have  remembrance  (or  make  men  von)  of  thee 
attachment  of  reasoning  and  choice,  on  the  ground  of  merit  &c.  night  and  day-^ote.  1  Timothy  o.  5.)  4.  deslrf  n8 
in  the  one  "  beloved,"  not  of  merely  instinctive  love.  See  -Greek,  "  with  yearning  as  for  one  much  m»«d.  mind- 
rawtOH,  Synonyms  of  New  Testament.  3.  I  th.nk-Or«t,  fol  of  thy  tears-not  only  at  our  .^^i^  .  ™  ► 
"  \f*A  vTutuude  to  God."    whom  I  serve  from  my  fore-  also  often  when  under  pious  feelings,      that       may   v. 

47* 


2  TIMOTHY    1. 


•Had  with  Joy—  to  be  Joined  with  "desiring  to  see  thee" 
IKomans  i.  11,  12;  15.  32).  5.  When  I  call  to  remem- 
braneo,  Afl.— This  Increased  his  "desire  to  see"  Timothy. 
The  oldest  MSB.  read,  "When  I  called  to  remembrance ;" 
Implying  that  some  recent  incident  (perhaps  the  con- 
trasted cowardice  of  the  hypocrite  Demas,  who  forsook 
him)  had  reminded  him  of  the  sincerity  of  Timothy's 
truth.  faith  that  U  in  thee-- Alfokd  translates,  "  that 
was  In  thee."  He  remembers  Timothy's  faith  in  the  past 
as  a  fact ;  its  present  existence  in  him  is  only  matter  of  his 
confident  persuasion  or  hope,  which- Greek,  "snch  as." 
•welt— "made  its  dwelling"  or  abode  (John  14. 23).  The 
past  tense  Implies  they  were  now  dead,  first— before  it 
dwelt  in  thee.  She  was  the  furthest  back  of  the  progen- 
itors of  Timothy  whom  Paul  knew,  mother  Eunice— a 
believing  Jewess;  but  his  father  was  a  Greek,  i.e.,  a 
heathen  (Acts  16.  1).  The  faith  of  the  one  parent  sancti- 
fied the  ohlld  (oh.  8. 15;  1  Corinthians  7. 14).  She  was  pro- 
bably converted  at  Paul's  first  visit  to  Lystra  (Acts  14.  6). 
It  is  an  undesigned  coincidence,  and  so  a  mark  of  truth, 
that  In  Acts  10. 1  the  belief  of  the  mother  alone  is  men- 
tioned, Just  as  here  praise  is  bestowed  on  the  faith  of  the 
mother,  whilst  no  notice  is  taken  of  the  father.  [Palkv's 
Hot*  PauHna.]  and—  Greek,  "but,"  i.  e„  notwithstand- 
ing appearances.  [Altobd.]  persuaded  that— it  dwells,  or 
it  shall  dwell  "  in  thee  also."  The  mention  of  the  faith  of 
his  mother  and  grandmother  is  designed  as  an  incentive 
to  stir  up  his  faith.  «.  "Wherefore—  Greek,  "  For  which 
cause,"  trie,  because  thou  hast  inherited,  didst  once  pos- 
sess, and  I  trust  [T  "am  persuaded"]  still  dost  possess, 
such  unfeigned  faith.  [Alford.]  stir  up— W.,"  rekindle," 
"revive  the  spark  of;"  the  opposite  of  "quench"  or  ex- 
tinguish (1  Thes8alonians  5.  19).  Paul  does  not  doubt  the 
existence  of  real  faith  in  Timothy,  but  he  desires  it  to  be 
put  Into  active  exercise.  Timothy  seems  to  have  become 
somewhat  remiss  from  being  so  long  without  Paul  (ch.  2. 
22).  gift  of  God— the  spiritual  grace  received  for  his  min- 
isterial office,  either  at  his  original  ordination,  or  at  his 
consecration  to  the  particular  office  of  superintending  the 
Epheslan  Church  (Note,  1  Timothy  4. 14),  Imparting  fear- 
lessness, power,  love,  and  a  sound  mind  (v.  7).  by  the  put- 
ting on  ef  my  hand*— In  1  Timothy  4. 14,  it  is  "  with  (not 
by)  the  laying  on  of  the  hands  of  the  presbytery."  The 
apostle  was  chief  in  the  ordination,  and  to  him  "  by"  is 
applied.  The  presbytery  were  his  assistants;  so  "with," 
implying  merely  accompaniment,  is  said  of  them.  Paul 
was  the  instrument  in  Timothy's  ordination  and  recep- 
tion of  the  grace  then  conferred;  the  presbyters  were  the 
eonourrent  participants  in  the  act  of  ordination;  so  the 
Greek,  dia  and  meta.  So  in  ordinations  by  a  bishop  in  our 
days,  he  does  the  principal  act,  they  Join  in  laying  on 
hands  with  him.  7.  For,  Ac. — Implying  that  Timothy 
needed  the  exhortation  "to  stir  up  the  gift  of  God  in  him," 
being  constitutionally  timid:  "  For  God  did  not  give  us  (so 
the  Greek,viz.,  at  our  ordination  or  consecration)  the  spirit 
of /ear."  The  spirit  which  He  gave  us,  was  not  the  spirit 
©f  timidity  (lit.,  cowardice,  which  is  weakness),  but  of 
"power"  (exhibited  in  a  fearless  "  testimony"  for  Christ, 
v.  8).  "Power  is  the  invariable  accompaniment  of  the  gift 
of  the  Holy  Ghost.  Luke  24. 49 ;  Acts  1. 8 ;  cf.  6. 6,  "  full  of  faith 
and  of  the  Holy  Ghost,"  with  v.  8,  "  full  of  faith  and  power." 
Fear  is  the  result  of  "  the  spirit  of  bondage"  (Romans  8. 
16).  Fear  within  exaggerates  the  causes  of  fear  without. 
"The  spirit  of  power"  is  the  spirit  of  man  dwelt  In 
by  the  Spirit  of  God  imparting  power ;  this  power  "cast- 
eth  out  fear"  from  ourselves,  and  stimulates  us  to  try  to 
cast  it  out  of  others  (1  John  4. 18).  love— which  moves  the 
believer  whilst  "speaking  the  truth"  with  power,  when 
giving  his  testimony  for  Christ  (v.  8),  at  the  same  time  to 
do  so  "in  love"  (Epheslans  4.15).  a  aound  mind— The 
Greek  is  rather,  "the  bringing  of  men  to  a  sound  mind." 
[Wahl.]  Bkngkl  supports  English  Veision,  "a  sound 
mind,"  or  "  sobermindedness;"  a  duty  to  which  a  young 
man  like  Timothy  especially  needed  to  be  exhorted 
ifih.  2.  22;  1  Timothy  4. 12;  Titus  2.  4,  6).  So  Paul  urges  him, 
in  ch.  2.  4,  to  give  up  worldly  entanglements,  which  as 
&*eru3  (Lake  8. 14)  choke  the  word.  These  three  gifts  are 
gsrariwrable  to  any  miraculous  newer?  whatever.  8.  there- 
423 


fore — seeing  that  God  hath  given  us  such  a  spirit,  no! 
that  of  fear.  Be  not  thou  .  .  .  ashamed—  I  agree  With 
EiiUCOTT,  in  opposition  to  Alford,  that  the  Greek  sub- 
junctive here,  with  the  negative,  implies  action  completed 
at  one  time,  not  continued  action,  which  the  present  imper- 
ative would  express;  thus  implying  that  Timothy  had 
not  decidedly  yet  evinced  such  feeling  of  shame  ;  though  I 
think,  Paul,  amidst  the  desertion  of  others  who  ones 
promised  fair,  and  from  being  aware  of  Timothy's  consti- 
tutional timidity  (Note,  v.  7),  felt  it  necessary  to  stir  him 
up  and  guard  him  against  the  possibility  of  unchristian 
dereliction  of  duty  as  to  bold  confession  of  Christ.  8har*6 
(v.  8)  is  the  companion  of  fear  (v.  7) ;  if  fear  be  overcome, 
false  shame  flees.  [Bengel.]  Paul  himself  (v.  12),  and  One- 
siphorus  (v.  18),  were  instances  of  fearless  profession  re- 
moving false  shame.  He  presents  in  contrast  sad  in- 
stances of  fear  and  shame  (v.  15).  of  the  testimony  of  our 
Lord — of  the  testimony  which  thou  art  bound  to  give  in  the 
cause  of  our  Lord ;  he  says  "  our,"  to  connect  Timothy  and 
himself  together  In  the  testimony  which  both  should  give 
for  their  common  Lord.  The  testimony  which  Christ  gave 
before  Pilate  (1  Timothy  6.  12, 13),  Is  an  incentive  to  the  be- 
liever that  he  should,  after  His  Lord's  example,  witness  a 
good  testimony  or  confession,  nor  of  me  his  prisoner— 
The  cause  of  God's  servants  Is  the  cause  of  God  Himself 
(Epheslans  4. 1).  Timothy  might  easily  be  tempted  to  be 
ashamed  of  one  in  prison,  especially  as  not  only  worldly 
shame,  but  great  risk,  attended  any  recognition  of  Paul 
the  prisoner,  be  thou  partaker — with  me.  of  the  Gospel 
—rather,  as  Greek,  "for  the  Gospel,"  t.  e.,  suffered  for  the 
Gospel  (ch.  2.  8-6;  Philemon  13).  according  to  the  power 
of  God — exhibited  in  having  saved  and  called  us  (v.  9). 
God  who  has  done  the  greater  act  of  power  (t.  e.,  saved  us), 
will  surely  do  the  less  (carry  us  safe  through  afflictions 
borne  for  the  Gospel).  "Think  not  that  thou  hast  to  bear 
these  afflictions  by  thine  own  power,  nay  it  is  by  the 
power  of  God.  It  was  a  greater  exercise  of  power  than 
His  making  the  heaven,  His  persuading  the  world  to  em- 
brace salvation."  [Chbysostom.]  9.  "Who  .  .  .  called  u* 
— viz.,  God  the  Father  (Galatians  1.  6).  The  having  "  save*: 
us"  In  His  eternal  purpose  of  "grace,  given  us  in  Ghrist 
before  the  world  began,"  precedes  his  actual  "calling"  of 
us  in  due  time  with  a  call  made  effective  to  us  by  the 
Holy  Spirit;  therefore,  " saved  us"  comes  before  " called 
us"  (Romans  8.  28-30).  holy  calling— the  actual  call  to  s 
life  of  holiness.  Hebrews  3. 1,  "  Heavenly  calling"  [Titt- 
mann,  Synonyms];  whereas  we  were  sinners  and  enemies 
(Epheslans  1. 18 ;  4. 1).  The  call  comes  wholly  from  God, 
and  claims  us  wholly  for  God.  "  Holy"  implies  the  sepa- 
ration of  believers  from  the  rest  of  the  world  unto  God. 
not  according  to— not  having  regard  to  our  works  In  His 
election  and  calling  of  grace  (Romans  9.  11 ;  Epheslans  2. 
8, 9).  his  own  purpose — The  origination  of  salvation  was 
of  His  own  purpose,  flowing  from  His  own  goodness,  not 
for  works  of  ours  coining  first,  but  wholly  because  of  His 
own  gratuitous,  electing  love.  [Theodobet  and  Calvin.] 
grace  .  .  .  given  us — In  His  everlasting  purpose,  regarded 
as  the  same  as  when  actually  accomplished  in  due  time. 
in  Christ— believers  being  regarded  by  God  as  m  Him, 
with  whom  the  Father  makes  the  covenant  of  salvation 
(Epheslans  1.  4;  3.  11).  before  the  -world  began—  Greek, 
"before  the  times  (periods)  of  ages;"  the  enduring  ages 
of  which  no  end  is  contemplated  (1  Corinthians  2.  7; 
Epheslans  3.  11).  10.  But  .  .  .  now  .  .  .  manifest  —  In 
contrast  to  its  concealment  heretofore  in  the  eternal  pur- 
pose of  God  "before  the  world  began"  (v.  9;  Colosslans  1, 
18;  Titus  1.  2,  3).  appearing— the  visible  manifestation 
in  the  flesh,  abolished  death—  Greek,  "taken  away  tht 
power  from  death."  [Tittmann.]  The  Greece  article  before 
"death,"  implies  that  Christ  abolished  death,  not  only  in 
some  particular  instance,  but  in  its  very  essence,  being, 
and  idea,  as  well  as  in  all  its  aspects  and  consequences 
(John  11.  28;  Romans  8.  2,  38;  1  Corinthians  15.  28,  55;  He- 
brews 2. 14).  The  carrying  out  of  the  abolition  of  death 
into  full  effect  Is  to  be  at  the  resurrection  (Revelation  20. 
14).  The  death  of  the  body  meanwhile  is  but  temporary, 
and  is  made  no  account  of  by  Christ  and  the  apostles, 
brought  ...  to  light— making   visible   by  the  Goep« 


2  TIMOTHY  H. 


what  m  before  bidden  In  God's  purpose,  life— of  the 
"Spirit,  acting  first  on  the  sonl  here,  about  to  act  on  the 
body  also  at  the  resurrection,  immortality—  Greek,  "  in- 
xusruptlblllty"  of  the  new  life,  not  merely  of  the  risen 
body  [Awosd],  (Romans  8. 11.)  through— by  means  of 
0b»  Goepel,  which  brings  to  light  the  life  and  immortality  pur- 
posed by  God  from  eternity,  but  manifested  now  first  to 
ssian  by  Christ,  who  in  His  own  resurrection  has  given 
the  pledge  of  His  people's  final  triumph  over  death 
through  Him.  Before  the  Gospel  revelation  from  God, 
nan,  by  the  light  of  nature,  under  the  most  favourable 
etroumstances,  had  but  a  glimmering  idea  of  the  possi- 
bility of  a  future  being  of  the  soul,  but  not  the  faintest 
Idea  of  the  resurrection  of  the  body  (Acts  17.  18,  32).  If 
Ghrist  were  not  "  the  life,"  the  dead  could  never  live ;  If 
He  were  not  the  resurrection,  they  could  never  rise ;  had 
He  not  the  keys  of  hell  and  death  (Revelation  1. 18),  we 
could  never  break  through  the  bars  of  death  or  gates  of 
hell.  [BISHOP  Pearson.]  11.  Whereunto— For  the  pub- 
lication of  which  Gospel.  I  am  appointed— Greek,  "I 
was  appointed."  preacher  —  Greek,  "herald."  teacher 
at  the  Gentiles— (1  Timothy  2.  7.)  He  brings  forward  his 
own  example  In  this  verse  and  v.  12,  as  a  pattern  for  Tim- 
othy, as  a  public  "  preacher,"  an  "  apostle,"  or  missionary 
from  place  to  place,  and  a  "  teacher"  in  private  Instructing 
Hie  flock  with  patient  perseverance.  13.  For  the  which 
mm-  For  the  Gospel  cause  of  which  I  was  appointed  a 
preacher  (v.  10, 11).  1  also  suffer— besides  my  active  work 
as  a  missionary.  Ellicott  translates,  "  I  suffer  even  these 
things ;"  the  sufferings  attendant  on  my  being  a  prisoner 
(v.  8, 15).  I  am  not  ashamed— neither  be  thou  (v.  8).  for 
— Confidence  as  to  the  future  drives  away  shame.  [Ben- 
'4XL.]  I  know — though  the  world  knows  Him  not  (John 
10. 14;  17.  25).  whom— I  know  what  a  faithful,  promise- 
keeping  God  He  is  (ch.  2.  13).  It  Is  not,  I  know  how  I 
have  believed,  but,  I  know  whom  I  have  believed;  a 
feeble  faith  may  clasp  a  strong  Saviour,  believed  — 
rather,  "trusted;"  carrying  out  the  metaphor  of  a  de- 
positor depositing  his  pledge  with  one  whom  He  trusts. 
I  am  persuaded — (Romans  8.  38.)  He  is  able — in  spite 
af  so  many  foes  around  me.  that  which  I  have  com. 
osltted  unto  him—  Greek,  "my  deposit;"  the  body,  soul, 
and  spirit,  which  I  have  deposited  In  God's  safe  keep- 
lag  (1  Thessalonians  5.  23 ;  1  Peter  1. 19).  So  Christ  Him- 
self in  dying  (Luke  23.  46).  "  God  deposits  with  us  His 
word;  we  deposit  with  God  our  spirit."  [Grotius.] 
There  Is  one  deposit  [His  revelation]  committed  by 
Qod  to  us,  whloh  we  ought  to  keep  (v.  13,  14)  and 
transmit  to  others  (ch.  2.  2);  there  is  another  com- 
mitted by  God  to  us,  which  we  should  commit  to  His 
keeping,  int.,  ourselves  and  our  heavenly  portion,  that 
day— the  day  of  His  appearing  (v.  18 ;  ch.  4.  8).  13.  Hold 
fast  the  form — rather  as  Greek,  "Have  (i.  e.,  keep)  &  pattern 
of  sound  (Greek,  healthy)  words  which  thou  hast  heard 
from  me,  in  faith  and  love."  "  Keep  "  suits  the  reference 
to  a  deposit  In  the  context.  The  secondary  position  of  the 
verb  in  the  Greek  forbids  our  taking  it  so  strongly  as 
English  Version,  "Hold  fast."  The  Greek  for  "form"  Is 
translated  "  pattern  "  in  1  Timothy  1.  16,  the  only  other 
passage  where  It  occurs.  Have  such  a  pattern  drawn  from 
my  sound  words,  in  opposition  to  the  unsound  doctrines  so 
current  at  Ephesus,  vividly  impressed  (Wahl  translates  it 
"delineation;"  the  verb  implies  to  make  a  lively  and  last- 
ing impress)  on  thy  mind.  In  faith  and  love — the  element 
rji  which  my  sound  words  had  place,  and  in  which  thou 
art  to  have  the  vivid  impression  of  them  as  thy  inwardly  de- 
lineated pattern,  moulding  oonformably  thy  outward  pro- 
Session.  So  nearly  Bksokl  explains,  1  Timothy  3.  9.  14. 
Translate  as  Greek,  "That  goodly  deposit  keep  through  the 
Holy  Ghost,"  via,.,  "the  sound  words  which  I  have  com- 
mitted to  thee  "  (v.  18 ;  oh.  2.  2).  In  us— In  all  believers,  not 
merely  In  you  and  me.  The  indwelling  Spirit  enables  us 
to  keep  from  the  robbers  of  the  soul  the  deposit  of  His 
word  committed  to  us  by  God.  15.  all  they  which  are 
tn  Asia— Proconsular  Asia ;  "  All  who  are  there  now,  when 
iStty  were  1m  Rome  (not  "  be  "  or  are,  but)  turned  from  me  " 
uden ;  were  "ashamed  of  my  chain,"  In  contrast  to  Oarx- 
sxphouvs  ;  did  not  stand  with  me  but  forsook  me  (ch  4.  1«). 


It  is  possible  that  the  occasion  of  their  turning  from  him 
was  at  his  apprehension  In  Nicopolls,  whither  they  has* 
escorted  him  on  his  way  to  Rome,  but  from  which  they 
turned  back  to  Asia.  A  hint  to  Timothy,  now  In  Asia, 
not  to  be  like  them,  but  to  Imitate  rather  ONKSiPHORua, 
and  to  come  to  him  (ch.  4.  21).  Phygellus  and  Hermoge. 
nes— specified  perhaps,  as  being  persons  from  whom  such 
pusillanimous  conduct  could  least  be  expected  ;  or,  as  be- 
ing well  known  to  Timothy,  and  spoken  of  before  in  con- 
versations between  him  and  Paul,  when  the  latter  was  in 
Asia  Minor.  16.  The  Lord  give  mercy— even  as  Onb- 
SIPHORus  had  abounded  In  works  of  mercy,  the  house  of 
Oneslphorus— He  himself  was  then  absent  from  Ephesus, 
which  accounts  for  the  form  of  expression  (ch.  4.  18).  His 
household  would  hardly  retain  his  name  after  the  master 
was  dead,  as  Bkngkl,  supposes  him  to  have  been.  No- 
where has  Paul  prayers  for  the  dead,  which  is  fatal  to  th* 
theory,  favoured  by  Alford  also,  that  he  was  dead.  God 
blesses  not  only  the  righteous  man  himself,  but  all  his 
household,  my  chain— Paul  in  the  second,  as  in  his  first 
imprisonment,  was  bound  by  a  chain  to  the  soldier  whe 
guarded  him.  IT.  found  me— In  the  crowded  metropolis. 
So  in  turn  "  may  he  find  mercy  of  the  Lord  In  that  day" 
when  the  whole  universe  shall  be  assembled.  18.  gram* 
unto  him— as  well  as  "  unto  his  house  "  (v.  16).  the  Lord 
—who  rewards  a  kindness  done  to  His  disciples  as  If  done 
to  Himself  (Matthew  25.  45).  at— from  the  Lord;  "the 
Lord  "  is  emphatically  put  instead  of  "  from  Himself,"  for 
solemnity  and  emphasis  (2  Thessalonians  3.  5).  In  how 
many  things— "how  many  acts  of  ministry  he  rendered." 
unto  me— emitted  In  the  oldest  MSS.,  so  that  the  "minis- 
tered "  may  Include  services  rendered  to  others  as  well  as 
to  Paul,  very  -well— rather  as  Greek,  "  Thou  knowest 
better"  (than  I  can  tell  thee,  seeing  that  thou  art  more  of 
a  regular  resident  at  Ephesus). 

CHAPTER  II. 

Ver.  1-26.  Exhortations  ;  To  Faithfulness  as  a  Goon 
Sot/di  kb  of  Christ  ;  Errors  to  be  Shunned  ;  The  Lord'p 
Sure  Foundation  ;  The  Right  Spirit  for  a Servaki 
of  Christ.  1.  Thou  therefore— following  my  example 
(ch.  1.  8, 12),  and  that  of  Onesifhoeus  (ch.  1.  16-18),  and 
shunning  that  of  those  who  forsook  me  (ch.  1.  15).  my  son 
— Children  ought  to  Imitate  their  father,  be  strong— Kt, 
"  be  Invested  with  power."  Have  power,  and  show  thyself 
to  have  It;  implying  an  abiding  state  of  power.  In  the 
grace— the  element  in  which  the  believer's  strength  has 
place.  Cf.  ch.  1.  7,  "God  hath  given  us  the  spirit  of  power." 
3.  among—  Greek,  "through,"  i.  e.,  with  the  attestation 
(lit.,  Intervention)  of  many  witnesses,  viz.,  the  presbyters 
and  others  present  at  his  ordination  or  consecration  (1 
Timothy  4.  14;  6.  12).  commit— in  trust,  as  a  deposit  (ch.  1. 
14).  faithful— The  quality  most  needed  by  those  having 
a  trust  committed  to  them,  who — Greek,  "  (persons)  such 
as  shall  be  oompetent  to  teach  (them  to)  others  also."  Thus 
the  way  is  prepared  for  inculcating  the  duty  of  faithful 
endurance  (v.  3-18).  Thou  shouldest  consider  as  a  motive 
to  endurance,  that  thou  hast  not  only  to  keep  the  deposit 
for  thyself,  but  to  transmit  It  unimpaired  toothers,  who 
In  their  turn  shall  fulfil  the  same  office.  This  is  so  lar 
from  supporting  oral  tradition  now,  that  It  rather  teaches 
how  precarious  a  mode  of  preserving  revealed  truth  it  was, 
depending,  as  it  did,  on  the  trustworthiness  of  each  indi- 
vidual In  the  chain  of  succession  ;  and  how  thankful  we 
ought  to  be  that  God  Himself  has  given  the  written  Word, 
which  Is  exempt  from  such  risk.  3.  Thou  therefore  en- 
dure hardness— The  oldest  MSS.  have  no  "Tltou  therefore," 
and  read,  "  Endure  hardship  with  "  (me).  "  Take  thy  shart 
in  suffering."  [Conybeare  and  Howson.]  4.  "No  on* 
whilst  serving  as  a  soldier."  the  affairs,  Ac.—"  the  busi- 
nesses of  life"  [Alford];  mercantile,  or  other  than  mili- 
tary, hint  who  hath  chosen  him— the  general  who  at 
the  first  enlisted  him  as  a  soldier.  Paul  himself  worked 
at  tent-making  (Acts  18.  3).  Therefore  what  Is  prohibited 
here  Is,  not  all  other  save  religious  occupation,  but  the  be- 
coming entangled,  or  over-engrossed  therewith,  ft. 
"  Moreover  "  strive  for  masteries— "strive  In  the  | 

429 


2  TIMOTHY  H. 


[Axfoud];  viz.,  the  great  national  games  of  Greece,  yet  Is 
ha  not  crowned,  except— even  though  hegain  the  victory. 
•&ri<re  lawfully— observing  all  the  conditions  of  both  the 
contest  (keeping  within  the  bounds  of  the  course  and  stript 
af  nig  clothes)  and  the  preparation  for  it,  viz.,  as  to  self- 
denying  diet,  anointing,  exercise,  self-restraint,  chastity, 
decorum,  Ac.  (1  Corinthians  9.  24-27).  6.  must  be  first 
partaker— The  right  of  first  partaking  of  the  fruits  belongs 
to  him  who  is  labouring;  do  not  thou,  therefore,  relax  thy 
labours,  as  thou  wouldest  be  foremost  In  partaking  of  the 
reward.  Contbkabb  explains  "  first,"  before  the  idler.  T. 
Consider  the  force  of  the  illustrations  I  have  given  from 
the  soldier,  the  contender  in  the  games,  and  the  husband- 
men, as  applying  to  thyself  in  thy  ministry,  and  the  Lord 
give  thee,  Ac— The  oldest  MSS.  read,  "for  the  Lord  will 
five  thee  understanding."  Thou  canst  understand  my 
meaning  so  as  personally  to  apply  it  to  thyself;  for  the 
Lord  will  give  thee  understanding  when  thou  seekest  it 
from  Him  "  in  all  things."  Not  Intellectual  perception,  but 
personal  appropriation  of  the  truths  metaphorically  ex- 
pressed, was  what  he  needed  to  be  given  him  by  the  Lord. 
8.  Rather  as  Greek,  "  Remember  Jesus  Christ,  raised  from 
the  dead."  Remember  Christ  risen,  so  as  to  follow  Him. 
As  He  was  raised  after  death,  so  if  thou  wouldest  share  His 
risen  "life,"  thou  must  now  share  His  "death"  (v.  11).  The 
Greek  perfect  passive  participle,  implies  a  permanent  cha- 
racter acquired  by  Jesus  as  the  risen  Saviour,  and  our  per- 
manent interest  in  Him  as  such.  Christ's  resurrection  is  put 
prominently  forward  as  being  the  truth  now  assailed  (v. 
18),  and  the  one  best  calculated  to  stimulate  Timothy  to 
steadfastness  In  sharing  Paul's  sufferings  for  the  Gospel's 
sake  (Note,  v.  3).  my  Gospel— that  which  I  always 
taught,  of  the  seed  of  David— The  one  and  only  gene- 
alogy (as  contrasted  with  the  "endless  genealogies," 
(1  Timothy  1,  4)  worth  thinking  of,  for  it  proves  Jesus 
to  be  the  Messiah.  The  absence  of  the  article  in  the 
Greek,  and  this  formula,  "of  the  seed  of  David"  (cf. 
Romans  L  8),  Imply  that  the  words  were  probably  part 
of  a  recognized  short  oral  creed.  In  His  death  He 
assured  us  of  His  humanity;  by  His  resurrection,  of  His 
divinity.  That  He  was  not  crucified  for  His  own  sin,  ap- 
pears from  His  resurrection;  that  He  was  crucified,  shows 
that  He  bore  sin,  on  Him,  though  not  in  Him.  9.  Where- 
in—In  proclaiming  which  Gospel,  suffer  trouble — lit., 
"  evil."  I  am  a  sufferer  of  evil  as  though  I  were  a  doer 
of  evil,  bonds— <Ch.  1.  16.)  word  .  .  .  not  bound  — 
Though  my  person  Is  bound,  my  tongue  and  my  pen  are 
not  (ch.  4.  17 ;  Acts  28.31).  Or  he  alludes  not  merely  to  his 
men  proclamation  of  the  Gospel,  though  in  chains,  but  to 
the  freedom  of  its  circulation  by  others,  even  though  his 
power  of  circulating  it  is  now  prescribed  (Philippians  1. 
18).  He  also  hints  to  Timothy,  that  he  being  free  ought  to 
oe  the  more  earnest  in  the  service  of  it.  10.  Therefore— 
Because  of  the  anxiety  I  feel  that  the  Gospel  should  be 
extended ;  that  anxiety  being  implied  In  v.  9.  endure- 
not  merely  "I  passively  suffer,"  but  "I  actively  and  per- 
severingly  endure, "  and  "am  ready  to  endure  patiently 
all  things."  the  elect— for  the  sake  of  the  Church :  all  the 
members  of  Christ's  spiritual  body  (Colosslans  1.  24). 
they  .  .  .  also— as  well  as  myself:  both  God's  elect  not 
yet  converted  and  those  already  so.  salvation  .  . .  glory 
—not  only  salvation  from  wrath,  but  glory  In  reigning  with 
Him  eternally  (v.  12).  Glory  is  the  full  expansion  of  salva- 
tion (Acts  2.  47 ;  Romans  8.  21-24,  80 ;  Hebrews  9.  28).  So 
grace  and  glory,  Psalm  84.  12.  11.  Greek,  "  Faithful  is  the 
saying."  For—  For  the  fact  is  so  that,  "  if  we  be  dead  with 
Him  (the  Greek  aorist  tense  Implies  a  state  once  for  all  en- 
tered into  in  past  times  at  the  moment  of  regeneration,  Ro- 
mans 6.  8,  4,8;  Colossians  2. 12),  we  shall  also  live  with 
Him."  The  symmetrical  form  of  "  the  saying,"  v.  11-18, 
and  the  rhythmical  balance  of  the  parallel  clauses,  makes 
It  likely,  they  formed  part  of  a  Church  hymn  (Note,  1  Tim- 
othy 8.  16),  or  accepted  formula,  perhaps  first  uttered  by 
some  of  the  Christian  "prophets"  in  the  public  assembly 
'1  Corinthians  14.  26).  The  phrase  "faithful  is  the  saying," 
which  seems  to  have  been  the  usual  formula  (cf.  1  Timo- 
thy L  15;  S.  1 ;  4.  9;  Titus  3.  8)  in  such  cases,  favours  this. 
('<&,  swJfer— rather,  as  the  Greek  is  the  same  as  in  v.  10,  "  If 
424 


we  endure  (with  Him),"  Ac.  (Romans  8. 17).  reign  wit* 
him— The  peculiar  privilege  of  the  elect  Church  now  suf- 
fering with  Christ,  then  to  reign  with  Him  (Note,  1  Corin- 
thians 6. 2).  Reigning  is  something  more  than  mere  salta- 
tion (Romans  6. 17 ;  Revelation  3. 21 ;  5. 10 ;  20.  4,  5).  deny— 
with  the  mouth.  As  "believe"  with  the  heart  follows,  v.  12. 
Cf.  the  opposite,  "  confess  with  thy  mouth"  and  "  believe 
in  thine  heart"  (Romans  10.  9, 10).  he  also  will  deny  us— 
(Matthew  10. 33.)  13.  believe  not—"  If  we  are  unbelievers 
(lit.,  ui\faithful),  He  remti\ns  faithful"  (Deuteronomy  7. 9, 101 
The  oldest  MSS.  read,  "For  He  cannot  (it  is  an  impossibility 
that  He  should)  deny  Himself."  2fe  cannot  be  unfaithful 
to  His  word  that  He  will  deny  those  who  deny  Him,  though 
we  be  not  faithful  to  our  profession  of  faith  in  Him  (Ro- 
mans 8.  3).  Three  things  are  impossible  to  God,  to  die,  to 
lie,  and  to  be  deceived  [Attoustine,  Symbolism  ad  Catechu- 
menos,  1. 1]  (Hebrews  6. 18).  This  impossibility  is  not  one 
of  infirmity,  but  of  infinite  power  and  majesty.  Also,  In- 
directly, comfort  is  suggested  to  believers,  that  He  is  faith- 
ful to  His  promises  to  them ;  at  the  same  time  that  apos- 
tates are  shaken  out  of  their  self-deceiving  fancy,  that  be- 
cause they  change,  Christ  similarly  may  change.  A  warn- 
ing to  Timothy  to  be  steadfast  in  the  faith.  14.  them— 
those  over  whom  thou  dost  preside  (Titus  3. 1).  charging 
— Greek,  "testifying continually:"  "adjuring  them."  be- 
fore the  Lord— (1  Timothy  5.  21.)  that  they  strive  not 
about  words— rather,  "strive  with  words:"  "  not  to  have 
a  (mere)  war  of  words"  (v.  23,  24 ;  1  Timothy  6.  4)  where  the 
most  vital  matters  are  at  stake  (v.  17, 18 ;  Acts  18. 15).  The 
oldest  MSS.  put  a  stop  at  "charging  them  before  the 
Lord"  (which  clause  is  thus  connected  with  "put  them  in 
remembrance")  and  read  the  imperative,  "Strive  not 
thou  in  words,"  Ac.  to  no  profit  — not  qualifying 
"words;"  but  Greek  neuter,  in  apposition  with  "strive 
in  words,"  "(a  thing  tending)  to  no  profit,"  lit.,  "profit- 
able for  nothing;"  the  opposite  of  "meet  for  the  master's 
use"  (v.  21).  to  the  subverting— sure  to  subvert  (over- 
turn) the  hearers:  the  opposite  of  "edifying"  (building 
up)  (2  Corinthians  18. 10).  15.  Study—  Greek,  "  Be  earn  ■ 
est,"  or  "diligent."  to  show—  Greek,  "present,"  as  la 
Romans  12.  1.  thyself— as  distinguished  from  those 
whom  Timothy  was  to  charge  (v.  14).  approved— tested 
by  trial :  opposed  to  "  reprobate"  (Titus  1. 16).  workman 
—Alluding  to  Matthew  20.  1,  Ac.  not  to  be  ashamed — by 
his  work  not  being  "approved"  (Philippians  1.  20).  Con- 
trast "deceitful  workers"  (2  Corinthians  11.  13).  rightly 
dividing—"  rightly  handling"  [  Vulgate] ;  "  rightly  admin- 
istering" [Aijohd];  lit.,  cutting  "straight"  or  "right:" 
the  metaphor  being  from  a  father  or  a  steward  (1  Corin- 
thians 4.  1)  cutting  and  distributing  bread  among  his  chil- 
dren [Vitbinga  and  Calvin]  (Luke  12.  42).  LXX.,  Prov- 
erbs 3.  6  and  11.  5,  use  it  of  "making  one's  way:"  so 
Bengel  here  takes  Paul  to  mean  that  Timothy  may 
make  ready  a  straight  way  for  "  the  word  of  truth,"  and 
may  himself  walk  straight  forward  according  to  this 
line,  turning  neither  to  the  right  nor  to  the  left,  "  teach- 
ing no  other  doctrine"  (1  Timothy  1.  3).  The  same  image 
of  a  way  appears  in  the  Greek  for  "  increase"  (Note,  v.  16V 
The  opposite  to  "rightly  handling,"  or  "dispensing,"  is,  2 
Corinthians  2.17,  "corrupt  the  word  ol  God."  truth- 
Greek,  "the  truth"  (cf.  v.  18).  16.  shun—  lit.,  "stand 
above,"  separate  from,  and  superior  to.  vain— opposed 
to  "the  truth"  (v.  15).  babblings— with  loud  voice:  op- 
posed to  the  temperate  "  word"  (Titus  8.  9).  increase— 
Greek,  "advance;"  lit.,  "strike  forward  :"  an  image  from 
pioneers  cutting  away  all  obstacles  before  an  advancing 
army.  They  pretend  progress  ;  the  only  kind  of  progrts* 
they  make  is  to  a  greater  pitch  of  impiety,  more  ungod- 
liness— Greek,  "  a  greater  degree  of  impiety."  17.  will  eal 
—lit.,  "  will  have  pasture."  The  consuming  progress  of 
mortification  is  the  image.  They  pretend  to  give  rich 
spiritual  pasture  to  their  disciples:  the  only  pasture  la 
that  of  a  spiritual  cancer  feeding  on  their  vitals,  eauke; 
— a  cancer  or  gangrene.  Hymeneue — (Note,  1  Timowiy  1. 
20.)  After  his  excommunication  he  seems  to  have  been 
re-admitted  into  the  Church  and  again  to  have  troubled 
it.  18.  erred— ©re**,  "  missed  the  aim"  (Note,  1  Timothy 
6.  21).    is  past  already — has  already  taken  place.    The  b*> 


2  TIMOTHY  IL 


{innings  of  the  subsequent  Gnostic  heresy  already  ex- 
isted.   They  "wrested"  (2  Peter  3. 16)  Paul's  own  words 
(Romans  6.  4 ;   Ephcstans  2.6;    Colosslans  2.  12)  "to  their 
own  destruction,"  as  though  the  resurrection  was  merely 
the  spiritual  raising  of  souls  from  the  death  of  sin.    Cf. 
1  Corinthians  15.  12,  where  he  shows   all  our  hopes  of 
future   glory  rest   on    the    literal    reality  of  the  resur- 
rection.   To  believe  it  past  (as  the  Seleuclane  or  Rer- 
mlans  did,  according  to  Augustine,  Ep.  119.  65   ad  Jan- 
noriiim,  sec  4.),   is  to  deny  it  in  its  true  senso.    over- 
throw—trying to  subvert  "the  foundation"   on  which 
alone  faith  can  rest  secure  (v.  19;   cf.  Titus  1.  11).     19. 
trvertheless— Notwithstanding  the  subversion  of  their 
ith,  "  the  firm  foundation  of  God  standeth"  fast  (so  the 
*eek  ought  to  be  translated).    The  "  foundation"  here  is 
he  Church"  [Alford],  "  the  ground"  or  basement  sup- 
i>ort  "of  the  truth"  (1  Timothy  3.  16),  Christ  Himself 
being  the  ultimate  "foundation"  (1  Corinthians  3.  11). 
In  the  steadfast  standing  of  the  Church  there  is  Involved 
the  steadfast  certainty  of  the  doctrine  in  question  (v.  18). 
Thus  the  "  house"  (t>.  20)  answers  to  the  "  foundation :"  it 
la  made  up  of  the  elect  whom  "  the  Lord  knoweth"  (ac- 
knowledgeth, recognises,  Psalm  1.6;  Matthew?.  23;  John 
10.14;   1  Corinthians 8.  8)  as  "His,"  and  who  persevere 
to  the  end,  though  others  "err  concerning  the  faith" 
(Matthew  24.  24 ;   John  10.  28 ;    Romans  10.  38,  39 ;   1  John 
2. 19).  Bkngkl  takes  "  the  foundation  "  to  be  Vie  immoveable 
faithfulness  of  God  (to  His  promises  to  His  elect  [Calvin  J). 
This  contrasts  well  with  the  erring  from  the  faith  on  the 
part  of  the  reprobate,  v.  18.    Though  they  deny  (lie  faith, 
God  abates  not  Hit  faithfulness  (cf.  v.  13).    having— seeing 
that  it  has.     [Ellicott.]     seal—  inscription:   indicating 
ownership  and  destination;   inscriptions  were  often  en- 
graven on  a  "  foundation  "  stone  (Revelation  21.  14).    [Al- 
fobt>.]    This  will  agree  with  the  view  that  "the  founda- 
tion "  is  the  Church  (Ephesians  2.  20).    If  it  be  taken  God's 
immoveable  faithfulness,  the  "seal "  will  be  regarded  as  at- 
tached to  His  covenant  promise,  with  the  Inscription  or 
legend,  on  one  side  of  its  round  surface,  "  The  Lord  know- 
eth (It  la  'knew'  In  LXX.,  Numbers  16.  6,  to  which  Paul 
here  alludes,  altering  It  for  his  purpose  by  the  Spirit) 
them  that  are  His;"  on  the  obverse  side,  "  Let  every  one 
that  nameth  (as  His  Lord,  Psalm  20.  7,  or  preacheth  in  His 
name,  Jeremiah  20.  9)  Christ,"  &c.    depart — Greek,  "  stand 
aloof."    from  Iniquity— {Isaiah  62.  11.)    In  both  clauses 
there  may  be  an  allusion  to  Numbers  16.  5,  26,  LXX. 
God's  partand  man's  partare marked  out.    God  chooseth 
and  knoweth  His  elect;  our  part  is  to  believe,  and  by  the 
Spirit  depart  from  all  Iniquity,  an  unequivocal  proof  of  our 
being  the  Lord's  (cf.  Deuteronomy  29.  29;  Luke  13.23-27). 
St.  Luclan  when  asked  by  his  persecutors,  "  Of  what  coun- 
try art  thouT"    replied,  "I  am  a  Christian."    "What  is 
your  occupation  T"    "  I  am  a  Christian."    "  Of  what  fam- 
ily f"    "I  am  a  Christian."    [Chrysostom,  Orationes,  75. j 
He  cannot  be  honoured  with  the  name  Christian,  who 
dishonours  by  iniquity,  Christ,  the  Author  of  the  name. 
Blandina's  refreshment  amidst  her  tortures  was  to  say, "  I 
am  a  Christian,  and  with  us  Christians  no  evil  is  done." 
[Eubkbius,  Ecclesiastical  History,  5.  L]    Apostasy  from  the 
feith  is  sure  soon  to  be  followed  by  Indulgence  in  iniquity. 
It  was  so  with  the  false  teachers  (ch.  8.  2-8, 13).    30.  in  ■ 
great  house— i.  «.,  the  visible  professing  Christian  Church 
(1  Timothy  3. 15).    Paul  Is  speaking,  not  of  those  without, 
but  of  the  [visible]  family  of  God.    [Calvin.]    So  the  par- 
able of  the  sweep  net  (Matthew  13. 47^9)  gathering  together 
of  every  kind,  good  and  bad :  as  the  good  and  bad  cannot 
be  distinguished  whilst  under  the  waves,  but  only  when 
Drought  to  shore,  so  believers  and  unbelievers  continue 
•n  the  same  Church,  until  the  Judgment  makes  the  ever- 
lasting distinction.    "The  ark  of  Noah  Is  a  type  of  the 
Ohnrch ;  as  In  the  former  there  were  together  the  leopard 
»nd  the  kid,  the  wolf  and  the  lamb ;  so  In  the  latter,  the 
righteous  and  sinners,  vessels  of  gold  and  silver,  with  ves- 
sels of  wood  and  earth  "  [Jeromk,  contra  Luciferianos,  302] 
Jot  Matthew  20.  16).    vessels  of  gold  .  .  .  sliver— precious 
and  able  to  endure  Are.    of  wood  and  earth — worthless, 
fragile,  and  soon  burnt  (1  Corinthians  3. 12-15 ;  15. 47).   some 
.  — mt    the  former  .      the  latter.   to  dishonour— (Pro- 


verbs 16.  4 ;  Romans  9.  17-23).     21.  If  a  man  .  .  .  purgti 
himself  from  these— The  Greek  expresses  "If  one(ez.  gr^ 
thou,  Timothy)  purify  himself  (so  as  to  separate)  from 
among   these"  (vessels  unto  dishonour),     sanctified — Set 
apart  as  wholly  consecrated  to  the  Lord,   and  meet— Some 
oldest  MSS.  omit "  and."  the  master— viz.,  of  "  the  house :" 
the  Lord.     Paul  himself  was  such  a  vessel:  once  one 
amongst  those  of  earth,  but  afterwards  he  became  by 
grace  one  of  gold,    prepared  unto  every  good  work— 
(Ch.  3.  17;   Titus  8.1.)    Contrast  Titus  I.  16.     33.  also— 
Greek,  "But:"   In  contrast  to  "every  good  work,"  v.  21. 
flee— There  are  many  lusts  from  which  our  greatest  safety 
is  in  flight  (Genesis  39. 12).    Avoid  occasions  of  sin.    From 
the  abstemious  character  of  Timothy  (1  Timothy  6.  23)  K 
is  likely  that  not  animal  Indulgences,  bat  the  Impetu- 
osity, rash  self-confidence,   hastiness,  strife,  and  vain- 
glory of  young  men  (1  John  2. 14-16),  are  what  he  Is  here 
warned  against:  though  the  Spirit  probably  Intended  the 
warning  to  include  both  in  its  application  to  the  Church 
in  general,    youthful— TI  mothy  was  a  youth  (1  Timothy 
4.  12.    righteousness— The  opposite  of  "Iniquity,"  t. «., 
unrighteousness  (v.  19;  cf.  1  Timothy  6. 11).    peace,  'with 
—rather  put  no  comma,  "peace  wiUi  them  that  call  on  the 
Lord  out  of  a  pure  heart "  (1  Timothy  1.  6 ;  Ephesians  6.  5; 
Colosslans  3.  22).     We  are  to  love  all  men,  but  it  Is  not 
possible  to  be  at  peace  with  all  men,  for  this  needs  com- 
munity of  purpose  and  opinion ;  they  alone  who  call  on 
the  Lord  sincerely  [as  contrasted  with  the  false  teachers 
who  had  only  the  form  of  godliness,  ch.  3.  5,  8 ;  Titus  1. 15, 
16]  have  this  community  [ThkodoretJ  (Romans  12.  18). 
33.  (Titus  3.  9.)    unlearned—  Greek,  "undisciplined:"  not 
tending  to  promote  the  discipline  of  faith  and  morals 
(Proverbs  5.  23).    "Unlnstructive:"  in  contrast  with  "  in- 
structing" (v.  25),  and  "wise  unto  salvation  "  (ch.  3.15). 
avoid— " decline."    34.  not  strive — "The  servant  of  the 
Lord"  must  imitate  his  master  in  not  striving  conten- 
tiously,  though  uncompromising  in  earnestly  contending 
for  the  faith  (Jude  3;  Matthew  12. 19).     gentle  unto  all 
men— "patient"  (Greek,  "patient  in  bearing  wrongs")  in 
respect  to  adversaries.    He  is  to  be  gentle  so  that  he  may 
occasion  no  evils ;  patient  ko  that  he  may  endure  evils,  ap 
vo  teach— Implying  not  only  solid  teaching  and  ease  In 
teaching,  but  patience  and  assiduity  in  it.  [Bbngbl.]  85. 
Instructing—  Greek,  "disciplining,"  instructing  with  cor- 
rection, which  those  who  deal  in  " uninstructive "  or  "un- 
disciplined questions  "  need  (Notes,  v.  23;  1  Timothy  1.  20). 
those  that  oppose  themselve* — Greek,  "oppositely  af- 
fected:"  those  of  a  different  opinion.    If  .  .  .  peradv«n- 
ture—  Greek,  "  if  at  any  time."    repentance — which  they 
need  as  antecedent  to  the  full  knowledge  (so  the  Greek  for 
"  acknowledgment  ")of  the  truth  (1  Timothy  2. 4),  their  minda 
being  corrupted  (ch.  3.  8),  and  their  lives  Immoral.    Th« 
cause  of  the  spiritual  Ignorance  which  prompts   such 
"questions"  is  moral,  having  Its  seat  in  the  will,  not  In 
the  Intellect  (John  7. 17).    Therefore  repentance  is  theli 
first  need.    That,  not  man,  but  God  alone  can  "give 
(Acts  5.  31).    38.  recover  themselves—  Greek,  "  awake  op 
to  soberness,"  vt*.,  from  the  spiritual  Intoxication  whereby 
they  have  fallen  into  the  snare  of  the  devil,    the  snare— 
(Ephesians  6. 11,  "  the  wiles  of  the  devil;"  1  Timothy  8.  7: 
6.  9.)   taken  csptlve  by  him  at  hi*  will— so  as  to  follow  the 
will  of  "that"  (the  Greek  emphatically  marks  Satar 
thus)  foe.    However,  different  Greek  pronouns  stand  for 
"him"  and  "his;"  and  the  Greek  for  "taken  captive" 
means  not  "captivated  for  destruction,"  but  "for  beino 
saved  alive,"  as  in  Luke  5. 10,  "Thou  shalt  catch  men  to 
8a ve  them  unto  life;"  also  there  Is  no  article  before  the 
Greek  participle,  which  the  English   Version  "who  are 
taken    captive,"    would    require.     Therefore,   translate 
"  That  they  may  awake,  Ac,  taken  as  saved  (and  willing) 
captives  by  him  (the  servant  of  the  Lord,  v.  24),  so  as  to 
follow  the  wii"i  d  HiH  (**«  Lord,  v.  24,  or  "  God,'    v.  25). 
There  are  here  two  evils,  the     Kiiare  "  <uid  sleep,  from 
which  they  are  delivered :  and  two  goods  to  which  they 
are   translated,  awaking  and  deliverance.   Instead  of  Sa- 
tan's thrall  comes  the  free  and  willing  captivity  of  obedienct 
to  Christ  (2  Corinthians  10.  5).    It  is  God  who  goes  before 
giving  repentance  (v.  25) ;  then  the  work  of  His  servant  *»(■ 

42fi 


2  TIMOTHY  m. 


S&wlag  U  aare  to  be  crowned  with  success,  leading  the 
son  vert  henceforth  to  "  live  to  the  will  of  God"  (Acts  22. 14 ; 
1  Peter  4. *). 

CHAPTER     III. 

Ver.  1-17.  Coming  Evil  Days  :  Signs  of  Evil  already  : 

0OWTBABT  DC  TH1  DOCTRINE  AND  LIFE  OF  PAUL,  WHICH 
fTMOTHT:  SHOULD     FOLLOW    IN    ACCOKDANCK    WITH     Hl8 

Early  Training  in  Scripture.  1.  also—  Greek,  "  but." 
last  days— preceding  Christ's  second  coming  (2  Peter  3.  3; 
Jnde  18).  "The  latter  times,"  1  Timothy  4.  1,  refer  to  a  period 
not  so  remote  as  "  the  last  days,"  viz.,  the  long  days  of  Pa- 
pal and  Greek  antl-Chrlstianlty.  perilous — lit.,  "  difficult 
times,"  In  whleh  it  is  difficult  to  know  what  is  to  be  done : 
"grievous  times."  shall  come — Greek,  "shall  be  immi- 
nent;" "shall  come  unexpectedly."  [Bkngel.]  'it.  men 
—in  the  professing  Church.  Cf.  the  catalogue,  Romans  1. 
28,  Ac.,  where  much  the  same  sins  are  attributed  to 
Heathen  men.  It  shall  be  a  relapse  into  virtual  heathen- 
dom, with  all  its  beast-like  propensities,  whence  the  sym- 
bol of  it  is  "a  beast"  (Revelation  13.  1, 11, 12,  Ac;  17.  3,  8, 
11).  covetous—  translate,  "money-loving,"  a  distinct  Greek 
word  from  that  for  "  covetous' '  (Note,  Colosslaus  3. 5).  The 
cognate  Greek  substantive  (1  Timothy  8. 10)  is  so  translated, 
"the  love  of  money  is  a  {Greek,  not  "the")  root  of  all  evil." 
boaster*— empty  boasters  [Alford];  boasting  of  having 
what  they  have  not.  proud — overweening:  lit.,  showing 
themselves  above  their  fellows,  blasphemous — rather, 
"evil-speakers,"  revilers.  disobedient  to  parent*— The 
character  of  the  times  is  even  to  be  gathered  especially 
from  the  manners  of  the  young.  [Bengel.]  unthank- 
ful—The obligation  to  gratitude  is  next  to  that  of  obedience 
to  parents,  unholy— Irreligious  [Alford];  Inobservant 
of  the  offices  of  piety.  3.  truce-breakers — rather  as  the 
Greek  is  translated  Romans  1.  31,  "Implacable."  false 
accusers— slanderers  (1  Timothy  3. 11 ;  Titus  2.  3).  Incon- 
tinent, fierce — at  once  both  soft  and  hard :  incontinently 
indulging  themselves,  and  inhuman  to  others,  deeiplsers, 
Ac— "no  lovers  of  good"  [Alford];  the  opposite  of  "a 
lover  of  good"  (Titus  1.8).  4.  heady— precipitate  lu  action 
mk;  In  passion.  high-inlnded— lit.,  "puffed  up"  with 
pride,  as  with  smoke  blinding  them,  lovers  of  pleasure 
.  .  .  God— Love  of  pleasure  destroys  the  love  and  sense  of 
God.  6.  form — outward  semblance,  godliness — piety. 
denying  —  rather  as  Greek,  "having  denied,"  i.  «.,  re- 
nounced, the  power— the  living,  regenerating,  sanctify- 
ing Influence  of  it.  turn  away— Implying  that  some  of 
such  characters,  forerunners  of  the  last  days,  were  al- 
ready In  the  Church.  6.  of  this  tort^Greek,  "of  these," 
such  as  were  desorlbed  (».  6).  creep  into— stealthily. 
laden  with  sins — (Isaiah  1.  4) — applying  to  the  "silly 
women"  whose  consciences  are  burdened  with  sins,  and 
so  are  a  ready  prey  to  the  false  teachers  who  promise  ease 
of  concisnoe  if  they  will  follow  them.  A  bad  conscience 
Leads  easily  to  shipwreck  of  faith  (1  Timothy  1. 19).  di- 
vers lusts— not  only  animal  lusts,  but  passion  for  change 
in  doctrine  and  manner  of  teaching ;  the  running  after 
fashionable  men  and  fashionable  tenets,  drawing  them 
in  the  most  opposite  directions.  [Alford.]  7.  Ever 
learning— some  new  point,  for  mere  curiosity,  to  the  dis- 
paragement of  what  they  seemed  to  know  before,  the 
knowledge—  Greek,  "the  perfect  knowledge;"  the  only 
safeguard  against  further  novelties.  Gnosticism  laid 
hold  especially  of  the  female  sex  [Irkn.sus,  1. 13.  3.]:  so 
•toman  Jesuitism.  8.  Jto-ve— Greek,  "But;"  It  is  no  won- 
:!ar  there  shonld  be  now  such  opponents  to  the  truth,  for 
'heir  prototypes  existed  in  aucieut  times.  iAlford.] 
.lannes  .  .  Jambrea — Traditional  names  of  the  Egyp- 
tian magicians  who  resisted  Moses  (Exodus  7. 11,  22),  de- 
rived from  "  the  unwritten  teaching  of  the  Jews."  [The- 
odorkt.]  In  a  point  so  immaterial  as  the  names,  where 
Scripture  had  not  recorded  them,  Paul  takes  the  names 
which  general  opinion  had  assigned  the  magicians. 
KuRHBiua,  Praparatio  Bvangelica,  quotes  from  Nume- 
wius,  "  Jannes  and  Jambres  were  sacred  scribes  (a  lower 
srder  of  priests  in  Egypt)  skilled  in  magic."  Hiller  in- 
terprets Jannes  from  the  Abyssinian  language  a  trickster. 
Mad  fambreo  a  juggler  (Acts  13.  Si.  resist—"  withstand 
496 


as  before.  They  aid  so  by  trying  to  rival  Moses'  mli&olm, 
So  the  false  teachers  shall  exhibit  lying  wonders  In  th« 
last  days  (Matthew  24.  24;  2  Thessalonians  2.  9;  Revela- 
tion 13. 14, 15).  reprobate — incapable  of  testing  the  truth 
(Romans  1.  28).  [Bkngel.]  Alford  takes  passively, 
"not  abiding  the  test;"  rejected  on  being  tested  (Jere- 
miah 6.  30).  9.  they  shall  proceed  no  further— though 
for  a  time  (ch.  2.  16)  "  they  shall  advance  or  proceed  (Stag- 
lish  Version,  'increase')  unto  more  ungodliness,"  yet 
there  is  a  final  limit  beyond  which  they  shall  not  be 
able  to  "proceed  further"  (Job  38. 11;  Revelation  11.  7, 11). 
They  themselves  shall  "wax  worse  and  worso"  (v.  13'„  but 
they  shall  at  last  be  for  ever  prevented  from  seducing 
others.  "Often  malice  proceeds  deeper  down,  when  It 
cannot  extend  itself."  [Bkngel.]  their  folly— lit.,  "de- 
mentation  :"  wise  though  they  think  themselves,  shall 
be  manifest—  Greek,  "shall  be  brought  forth  from  con- 
cealment into  open  day"  [Bkngel]  (1  Corinthians  4.  5). 
as  theirs  ,  .  .  was— as  that  of  those  magicians  was,  when 
not  only  could  they  no  longer  try  to  rival  Moses  in  send- 
ing bolls,  but  the  bolls  fell  upon  themselves:  so  as  to  the 
lice  (Exodus  8.  18;  9.  11).  10.  fully  known— lit.,  "fully 
followed  up"  and  traced,  viz.,  with  a  view  to  following  me 
as  thy  pattern,  so  far  as  I  follow  Christ;  the  same  Greek 
as  Luke  1.  3,  "having  had  perfect  understanding  of  all 
things."  His  pious  mother  Lois,  and  grandmother  Eu- 
nice, would  recommend  him  to  study  fully  Paul's  Chris- 
tian course  as  a  pattern.  He  had  not  been  yet  the  com- 
panion of  Paul  at  the  time  of  the  apostle's  persecutions  la 
Antloch,  Iconlum,  and  Lystra  (Acts  13.  60;  14.  6, 19),  but  it 
first  mentioned  as  such  Acts  16. 1-3.  However,  he  was  "e 
disciple"  already,  when  Introduced  to  us  In  Acts  16.  1-8; 
and  as  Paul  calls  him  "my  own  son  In  the  faith,"  hs 
must  have  been  converted  by  the  apostle  previously; 
perhaps  in  the  visit  to  those  parts  three  years  before. 
Hence  arose  Timothy's  knowledge  of  Paul's  persecutions, 
which  were  the  common  talk  of  the  churches  in  those 
regions  about  the  time  of  his  conversion.  The  incidental 
allusion  to  them  here  forms  an  undesigned  coincidence  be- 
tween the  history  and  the  Epistle,  Indicating  genuineness. 
[Palky's  Hora  Paulince.]  A  forger  of  Epistles  fiom  the 
Acta  would  never  allude  to  Timothy's  knowledge  of  perse- 
cutions, when  that  knowledge  is  not  expressly  men- 
tioned In  the  history,  but  is  only  arrived  at  by  indirect 
Inference ;  also  the  omission  of  Derbe  here,  in  the  Epistle, 
Is  In  minute  accordance  with  the  fact  that  In  Derbe  no 
persecution  Is  mentioned  in  the  history,  though  Derbe  and 
Lystra  are  commonly  mentioned  together.  The  reason 
why  he  mentions  his  persecutions  before  Timothy  be- 
came his  companion,  and  not  those  subsequent,  was 
because  Timothy  was  familiar  with  the  latter  as  an  eye- 
witness, and  Paul  needed  not  to  remind  him  of  them,  but 
the  former  Timothy  had  traced  up  by  seeking  the  Infor- 
mation from  others,  especially  as  the  date  and  scene  of 
them  was  the  date  and  scene  of  his  own  conversion. 
doctrine—"  teaching."  manner  of  life — "conduct,"  "be- 
haviour." purpose— The  Greek  Is  elsewhere  usually  used 
of  God's  "purpose."  But  here,  as  In  Acts  11.  28,  of  Paul's 
determined  "purpose  of  heart  In  cleaving  unto  the 
Lord."  My  set  aim,  or  resolution,  In  my  apostolic  func- 
tion, and  in  every  action  is,  not  my  selfish  gain,  but  the 
glory  of  God  In  Christ,  long-suffering— towards  my  ad- 
versaries, and  the  false  teachers ;  towards  brethren  In  bear- 
ing their  Infirmities ;  towards  the  unconverted,  and  tn« 
lapsed  when  penitent  (ch.  4.2;  2  Corinthians  6.6;  Gala 
lians  5.22;  Epheslans  4.2;  Colosslans  3.12).  charity- 
Love  to  all  men.  patience — "  endurance :"  patient  continu 
ance  in  well-doing  amidst  adversities  \v.  11 ;  Romans  2.  7). 
11.  affliction*—  "sufferings."  which— Greek,  "such  as." 
in  Antioeh— of  Pisidia  (Acts  13. 14, 50, 51).  Iconium— (Actr 
14.1-5.)  Lystra— (Acts  14. 6, 19.)  what^-How  grievous,  owr 
of .  .  all . .  .  Lord  delivered  me— (Ch.  4. 17 ;  Psalm  34. 17 ;  S 
Corinthians  L  10.)  An  encouragement  to  Timothy  not  t* 
fear  persecutions.  I'i.  Tea,  and— An  additional  consid- 
eration for  Timothy:  if  he  wishes  to  live  godly  in  Christ 
he  must  make  up  his  mind  to  encounter  persecution 
that  will—  Greek,  "all  whose  will  is  to  live,"  Ac  So  fiw 
should  persecution   :>a  from  being  a  stumbling-block  T« 


2  TIMOTHY   in. 


flmothy,  he  should  consider  It  a  mark  of  the  pious.  So 
the  same  Greek  is  used  of  the  same  tning,  Luke  14.  28,  33, 
"intending  (Oreek,  wishing)  to  build  a  tower  .  . .  counteth 
Use  cost."  live  godly  In  Christ— (Galatians  2.  20;  Philip- 
plans  1.21.)  There  is  no  godliness  (Greek,  "piously")  or 
piety  out  of  Christ.  The  world  easily  puts  up  with  the 
mask  of  a  religion  which  depends  on  Itself,  but  the  piety 
which  derives  its  vigour  directly  from  Christ  is  as  odious 
io  modern  Christians  as  it  was  to  the  anolent  Jews.  [Bkj»- 
ait.]  shall  wiflkr  persecution— and  will  not  decline  it 
(Galatians  5.  11).  Bishop  Peakhon  proves  the  Divine 
<wlgin«tlon  of  Christianity  from  its  success  being  inex- 
plicable on  the  supposition  of  its  being  of  human  origin. 
The  nature  of  its  doctrine  was  no  way  likely  to  command 
success :  (1)  it  condemned  all  other  religions,  some  estab- 
lished for  ages ;  (2)  It  enjoins  precepts  ungrateful  to  flesh 
and  blood,  the  mortifying  of  the  flesh,  the  love  of  enemies, 
and  the  bearing  of  the  cross ;  (3)  it  enforces  these  seem- 
ingly unreasonable  precepts  by  promises  seemingly  in- 
credible ;  not  good  things  such  as  afford  complacenoy  to 
our  senses,  but  such  as  cannot  be  obtained  till  after  this 
life,  and  presuppose  what  then  seemed  impossible,  the 
resurrection;  (4)  It  predicts  to  Its  followers  what  would 
seem  sure  to  keep  most  of  the  world  from  embracing  it, 
pertectUiont.  13.  Reason  why  persecutions  must  be  ex- 
pected, and  these  becoming  worse  and  worse  as  the  end 
approaches*.  The  breaoh  between  light  and  darkness,  so 
far  from  being  healed,  shall  be  widened.  [Alfoed,]  evil 
men— in  contrast  to  the  "godly"  (v.  12).  seducers — lit., 
"conjurors."  Magical  arts  prevailed  at  Ephesus  (Acts  19. 
19),  and  had  been  renounced  by  many  Ephesians  on  em- 
bracing Christianity:  but  now  when  Paul  was  writing  to 
Ephesus,  symptoms  of  a  return  to  conjuring  tricks  ap- 
peared: an  undesigned  coincidence.  [Bukton.]  Prob- 
ably sorcery  will  characterize  the  final  apostasy  (Revela- 
tion 18. 16;  18, 23 ;  22. 16).  wax  worse— lit.,  "  advance  in  the 
sSireotion  of  worse"  (Note,  v.  9).  Not  contradictory  to 
that  verse:  there  the  diffusion  of  the  evil  was  spoken  of; 
here  its  intensity.  [Alfobd.]  deceiving,  and  being  de- 
selved— He  who  has  once  begun  to  deceive  others,  is  the 
ess  easily  able  to  recover  himself  from  error,  and  the 
ittore  easily  embraces  In  turn  the  errors  of  others.  [Ben- 
jm..]  14.  But . . .  thou— Whatever  they  may  do.  Resum- 
ing the  thread  begun  at  v.  10.  learned— from  me  and  thy 
mother  and  grandmother  (oh.  L  5 ;  2. 2).  assured  of— from 
Sciipture  (v.  16).  of  whom— plural,  not  singular,  in  the 
oldest  MBS.,  "from  what  teachers."  Not  only  from  me, 
but  h'om  Lois  and  Eunice.  15.  froin  a  child — lit..,  "  from 
an  infant."  The  tender  age  of  the  first  dawn  of  reason  is 
that  wheieln  the  most  lasting  impressions  of  faith  may 
be  made,  holy  Scriptures— The  Old  Testament  taught  by 
his  Jewei*  mother.  An  undesigned  coincidence  with  ch. 
L  5 ;  Acts  16. 1-8.  able  —  In  themselves :  though  through 
men's  own  fault  they  often  do  not  in/act  make  men  sav- 
ingly alive,  wise  unto  salvation — i.  e.,  wise  unto  the 
attainment  of  salvation.  Contrast  "folly"  (v.  9).  Wise 
also  in  extending  It  to  others,  through  faith— as  the  in- 
strument of  this  wisdom.  Each  knows  Divine  things  only 
as  far  as  his  own  experience  in  himself  extends.  He  who 
has  not  faith,  has  not  wisdom  or  salvation,  which  is  in— 
i.  e.,  rests  on  Christ  Jesus.  16.  All  Scripture — Oreek, 
"  Every  Scripture,"  i. «.,  Scripture  in  Its  every  part.  How- 
ever, English  Version  is  sustained,  though  the  Oreek  ar- 
ticle be  wanting,  by  the  technical  use  of  the  term  "  Scrip- 
ture" being  so  notorious  as  not  to  need  the  article  (cf. 
Greek,  Ephesians  3. 15;  2. 21).  The  Oreek  is  never  used  of 
writings  in  general,  but  only  of  the  sacred  Scriptures.  The 
position  of  the  two  Oreek  adjectives  closely  united  by 
"and,"  forbids  our  taking  the  one  as  an  epithet,  the  other 
as  predicated  and  translated  as  AI.F0RD  and  ELLICOTT, 
•'  Every  Scripture  given  by  inspiration  of  God  is  also  prof- 
itable." Vulgate  in  the  best  MSS.,  favours  English  Ver- 
sfcw.  Clearly  the  adjectives  are  so  closely  connected,  that 
M  surely  as  one  Is  a  predicate,  the  other  must  be  so  too. 
\LFOttD  admits  his  translation  to  be  harsh,  though  legit- 
imate. It  is  better  with  English  Version  to  take  it  in  a 
gonsLructlon  legitimate,  and  at  the  same  time  not  fuirsh. 
Tb*  Oreek,  "God-inspired,"  is  found  nowhere  else.  Most 
t* 


of  the  New  Testament  books  were  written  when  Pbmb; 
wrote  this  his  latest  Epistle :  so  he  includes  in  the  claoos 
"All  Scripture  is  God-inspired,"  not  only  the  Old  Test** 
ment,  In  which  alone  Timothy  was  taught  when  a  child 
(v.  15),  but  the  New  Testament  books  according  as  th*y 
were  recognized  in  the  churches  which  had  men  giiW 
with  "discerning  of  spirits,"  and  so  able  to  distinguish 
really  inspired  utterances,  persons,  and  so  their  writing 
from  spurious.  8t.  Paul  means,  "All  Scripture  is  God-in- 
spired and  therefore  useful :"  because  we  see  no  utility  In 
any  words  or  portion  of  it,  it  does  not  follow  it  is  not  God- 
Inspired.  It  is  useful,  because  God-inspired,  not  God-to* 
spired,  because  useful.  One  reason  for  the  article  not 
being  before  the  Greek,  "Scripture,"  may  be  that,  If  It 
had,  it  might  be  supposed  that  it  limited  the  sense  to  the 
hiera  grammata,  "Holy  Scriptures"  (v.  15)  of  the  Old  Testa- 
ment, whereas  here  the  assertion  Is  more  general:  "aU 
Scripture"  (of.  Greek,  2  Peter  1.20).  The  translation,  M«B 
Scripture  that  Is  God-inspired  is  also  useful,"  would  im- 
ply that  there  is  some  Scripture  which  is  not  God-inspired. 
But  this  would  exclude  the  appropriated  sense  ol  the 
word  "  Scripture ;"  and  who  would  need  to  be  told  that 
"all  Divine  Scripture  is  useful"  ("profitable")?  Hebrews 
4.  IS  would,  In  Aijokd's  view,  have  to  be  rendered,  "  AH 
naked  things  are  also  open  to  the  eyes  of  Him,"  Ac:  m 
also  1  Timothy  4.  4,  which  would  be  absurd.  [Tkeseliuk 
on  Daniel.]  Knapp  well  defines  Inspiration,  "An  extra- 
ordinary Divine  agenoy  upon  teachers  whilst  giving  In- 
struction, whether  oral  or  written,  by  which  they  were 
taught  how  and  what  they  should  speak  or  write"  fcsf 
2  Samuel  28.1;  Acts  4.25;  2  Peter  1.21).  The  inspiration 
gives  the  Divine  sanction  to  all  the  words  of  Scrlpturs 
though  those  words  be  the  utterances  of  the  Individual 
writer,  and  only  in  special  oases  revealed  directly  by  God 
(1  Corinthians  2. 13).  Inspiration  is  here  predicated  of  th« 
writings,  "  all  Scripture,"  not  of  the  persons.  The  question 
Is  not  how  God  has  done  it ;  It  is  as  to  the  word,  not  the 
men  who  wrote  it.  What  we  must  believe  is  that  He  has 
done  it,  and  that  all  the  sacred  writings  are  everywhere- 
inspired,  though  not  all  alike  matter  of  special  revelation; 
and  that  even  the  very  words  are  stamped  with  Divin* 
sanction,  as  Jesus  used  them  (ex.  gr.,  in  the  temptation, 
and  John  10. 34,  35),  for  deciding  all  questions  of  doctrine 
and  practice.  There  are  degrees  of  revelation  In  Scripture, 
but  not  of  inspiration.  The  sacred  writers  did  not  even 
always  know  the  full  signiflcancy  of  their  own  God-In- 
spired words  (1  Peter  L  10, 11, 12).  Verbal  inspiration  does 
not  mean  mechanical  dictation,  but  "  all  Scripture  is  (so) 
Inspired  by  God,"  that  every  thing  in  it,  its  narratives, 
prophecies,  citations,  the  whole  —  ideas,  phrases,  and 
words— are  such  as  He  saw  fit  to  be  there.  The  present 
condition  of  the  text  is  no  ground  for  concluding  against 
the  original  text  being  inspired,  but  is  a  reason  why  we 
should  use  all  critical  diligence  to  restore  the  original  in- 
spired text.  Again,  inspiration  may  be  accompanied  by 
revelation  or  not,  but  it  is  as  much  needed  for  writing 
known  doctrines  or  facts  authoritatively,  as  for  commu- 
nicating new  truths.  [TkeoeliiKS.]  The  omission  here 
of  the  substantive  verb  is,  I  think,  designed  to  mark  that, 
not  only  the  scripture  then  existing,  but  what  was  still  Co 
be  written  till  the  canon  should  be  completed,  is  included  as 
God-inspired.  The  Old  Testameni  law  was  the  school- 
master to  bring  us  to  Christ;  so  it  is  appropriately  said 
to  be  "able  to  make  wise  unto  salvation  through  faith 
In  Jesus  Christ:"  the  term  wisdom  being  appropriated 
to  a  knowledge  of  the  relations  between  the  Old  and 
New  Testaments,  and  opposed  to  the  pretended  wisdom  of 
the  false  teachers  (1  Timothy  1.  7,  8).  doctrine  -Greek, 
"teaching,"  i.  e„  teaching  the  ignorant  dogmatic  truths 
which  they  cannot  otherwise  know.  He  so  uses  the  Old 
Testament,  Romans  1.  17.  reproof—"  refutation,"  con- 
victing the  erring  of  their  error.  Including  poletaioai 
divinity.  As  an  example  of  this  use  of  the  Old  Testa- 
ment, cf.  Galatians  3.  8,  13,  18.  "Doctrine  and  reproof" 
comprehend  the  speculative  parts  of  divinity.  Next  follow 
the  practical:  Scripture  is  profitable  for  (1.)  corret&m 
(Greek,  "setting  one  right;"  cf.  an  example,  1  Corinth, 
ians  10.1-10)  and  instruction  (Greek    "disciplining,"  am  s 

427 


2  TIMOTHY  IV. 


tether  does  his  child,  Note,  ch.  2.  25;  Ephesians  6.  4;  He- 
brews 12.  5, 11,  or  "training"  by  instruction,  warning,  ex- 
ample, kindnesses,  promises,  and  chastisements ;  cf.  an 
example,  1  Corinthians  5. 13).  Thus  the  whole  science  of 
theology  Is  complete  In  Scripture.  Since  Paul  is  speaking 
of  Scripture  In  general  and  in  the  notion  of  it,  the  only 
general  reason  why,  In  order  to  perfecting  the  godly  (v.  17), 
It  should  extend  to  every  department  of  revealed  truth, 
must  be  that  it  was  Intended  to  be  the  complete  and  suf- 
ficient rule  in  all  things  touching  perfection.  See  Article 
VI.,  (Xnnmon  Prayer  Book.  in—  Greek, "  Instruction  which 
is  in  righteousness,"  as  contrasted  with  the  "  Instruction" 
in  wordly  rudiments  (Colossians  2.  20,  22).  17.  man  of 
God— {Note,  1  Timothy  6.  11.)  perfect,  throughly  fur- 
nished— Or.,  "thoroughly  perfected,"  and  so  "perfect." 
The  man  of  God  Is  perfectly  accoutred  out  of  Scripture 
for  his  work,  whether  he  be  a  minister  (cf.  ch.  4.  2  with 
ch.  8.  16)  or  a  spiritual  layman.  No  oral  tradition  is 
needed  to  be  added. 

CHAPTER    IV. 

Ver.  1-22.  Solemn  Chakgk  to  Timothy  to  do  His  Duty 

ZEALOUSLY,  FOB  TIMES  OF  APOSTASY  ARK  AT  HAND,  AND 

the  Apostle  D3  near  his  Triumphant  End  •  Requests 
Him  to  Comb  and  Bring  Mark  with  him  to  Rome,  as 
Lukk  alone  is  with  him,  the  Othkbs  having  Gone  : 
also  his  Cloak  and  Parchment  :  Warns  him  against 
Alexander:  Tells  what  Befell  him  at  his  First 
Defence  :  Greetings  :  Benediction,  l.  charge—  Greek, 
"adjure."  therefore— Omitted  in  the  oldest  MSS.  the 
Lord  Jesus  Christ^-The  oldest  MSS.  read  simply,  "  Christ 
Jesus."  shall  judge— His  commission  from  God  is  men- 
tioned, Acts  10.  42 ;  his  resolution  to  do  so,  1  Peter  4.  5 ;  the 
execution  of  his  commission,  here,  at  his  appearing— 
The  oldest  MSS.  read,  "and"  for  "at;"  then  translate,  "(I 
charge  thee  before  God,  <fcc.)  and  by  His  appearing."  and 
liU  kingdom— to  be  set  at  His  appearing,  when  we  hope 
u>  reign  with  him.  His  kingdom  is  real  now,  but  not  vis- 
ible. It  shall  then  be  both  real  and  visible  (Luke  22. 18, 
SO ;  Revelation  1. 7 ;  11. 15 ;  19. 6).  Now  he  reigns  in  the  midst 
of  His  enemies  expecting  till  they  shall  be  overthrown 
(Psalm  110.2;  Hebrews  10. 18).  Then  He  shall  reign  with 
His  adversaries  prostrate,  8.  Preach— Lit.,  "proclaim  as 
a  herald."  The  term  for  the  discourses  in  the  synagogue 
was  Daraschoth;  the  corresponding  Greek  term  (implying 
dialectial  style,  dialogue,  and  discussion,  Acts  17.  2, 18 ;  18. 
4,  19)  is  applied  in  Acts  to  discourses  in  the  Christian 
Church.  Justin  Mabtyb,  Apology  2,  describes  the  order 
of  public  worship,  "  On  Sunday  all  meet,  and  the  writings 
of  the  apostles  and  prophets  are  read ;  then  the  president 
delivers  a  discourse;  after  this  all  stand  up  and  pray; 
then  there  Is  offered  bread  and  wine  and  water;  the  pres- 
ident likewise  prays  and  gives  thanks,  and  the  people 
solemnly  assent,  saying,  Amen."  The  bishops  and  pres- 
byters had  the  right  and  duty  to  preach,  but  they  some- 
times called  on  deacons,  and  even  laymen,  to  preach. 
Eubsbius,  JBoclesiastical  History,  6.  19;  In  this  the  Church 
Imitated  the  synagogue  (Luke  4. 17-22;  Acts  13. 15, 16).  be 
Instant — i.  e.,  urgent,  earnest,  in  the  whole  work  of  the 
ministry,  in  season,  out  of  season — t.  «.,  at  all  seasons ; 
whether  they  regard  your  speaking  as  seasonable  or  un- 
seasonable. "Just  as  the  fountains,  though  none  may 
draw  from  them,  still  flow  on;  and  the  rivers,  though  none 
drink  of  them,  still  run ;  so  must  we  do  all  on  our  part  in 
speaking,  though  none  give  heed  to  us."  [Chbysostom, 
Homily,  80.,  vol.  5.,  p.  221.]  I  think  with  Chbysostom, 
there  Is  Included  also  the  idea  of  times  whether  season- 
able or  unseasonable  to  Timothy  himself;  not  merely  when 
convenient,  but  when  inconvenient  to  thee,  night  as  well 
as  day  (Acts  20. 31),  in  danger  as  well  as  in  safety,  in  prison 
and  when  doomed  to  death  as  well  as  when  at  large,  not 
only  in  church,  but  everywhere  and  on  all  occasions, 
whenever  and  wherever  the  Lord's  work  requires  It. 
NfNwra—  "convict,"  "confute."  with—  Greek,  "in  (the 
etemen*  in  which  the  exhortation  ought  to  have  place)  all 
kw»g-«uflerlng  (ch.  2.  24,  25;  3. 10)  and  teaching ;"  cf.  ch.  2. 
in.  "apt  to  teach."  The  Greek  for  "doctrine"  here  is  <H~ 
428 


dache,  but  In  ch.  8. 16  didcucalia.  "Dida-scalia''  is  what  one 
receives;  didache  Is  what  is  commuoica ted.  [Tittmakw.' 
3.  they—professing  Christians,  sound  doctrine—  Greek, 
"the  sound  (Note,  1  Timothy  1. 10)  doctrine"  (dulascalia^ 
or  "teaching,"  viz.,  of  the  Gospel.  Presently  follows  the 
concrete,  "teachers."  after  their  own  lusts— instead  of 
regarding  the  will  of  God  they  dislike  being  interrupted 
In  their  lusts  by  true  teachers,  heap— one  on  another; 
an  Indiscriminate  mass  of  false  teachers.  Variety  lie 
lights  Itching  ears.  "He  who  despises  sound  teaching 
leaves  sound  teachers ;  they  seek  instructors  like  them 
selves."  [Bengel.]  It  is  the  corruption  of  the  people  1r 
the  first  Instance,  that  creates  priestcraft  (Exodus  32.  lj 
to  themselves— such  as  will  suit  their  depraved  tastes ; 
"populus  vult  decipi,  et  decipiatur,"  the  people  wish  to  be 
deceived,  so  let  them  be  deceived.  "  Like  priest,  like  people" 
(1  Kings  12. 31 ;  Hosea  4. 9).  itching— liking  to  hear  teach- 
ers who  give  them  mere  pleasure  (Acts  17. 19-21),  and  do 
not  offend  by  truths  grating  to  their  ears.  They,  as  It 
were,  tickle  with  pleasure  the  levity  of  the  multitude 
[Cicebo],  who  come  as  to  a  theatre  to  hear  what  will  de- 
light their  ears,  uot  to  learn  [SenecAj  Ep.  10.  8]  what  will 
do  them  good.  "  Itch  in  the  ears  is  as  bad  as  in  any  other 
part  of  the  body,  and  perhaps  worse."  [South.]  4.  The 
ear  brooks  not  what  is  opposed  to  the  man's  lusts. 
turned—  Greek,  "turned  aside"  (1  Timothy  1.  6).  It  Is  a 
righteous  retribution,  that  when  men  turn  away  from  the 
truth,  they  should  be  turned  to  tables  (Jeremiah  2.  19). 
fables— (1  Timothy  1.  4.)  5.  I  am  no  longer  here  to  with- 
stand these  things;  be  thou  a  worthy  successor  of  me, 
no  longer  depending  on  me  for  counsel,  but  thine  own 
master,  and  swimming  without  the  corks  [Calvin];  fol- 
low my  steps,  Inherit  their  result,  and  the  honour  of  their 
end.  [Alford.]  watch  thou— lit.,  "  with  the  wakefulness 
of  one  sober."  in  all  things — on  all  occasions  and  under 
all  circumstances  (Titus  2.  7).  endure  affliction— suffer 
hardships.  [Alford.]  evangelist— A  missionary  bishop, 
preacher,  and  teacher,  make  full  proof  of— fulfil  in  ail 
Its  requirements,  leaving  nothing  undone  (Acts  12.  26. 
Romans  15.  19;  Colossians  4.  17).  6.  Greek,  "For  I  air 
already  being  offered;"  lit.,  as  a  libation;  appropriate  tr 
the  shedding  of  his  blood.  Every  sacrifice  began  with  as 
Initiatory  libation  on  the  victim's  head  (Note,  cf.  Phillp- 
pians  2. 17).  A  motive  to  stimulate  Timothy  to  faithful- 
ness—the departure  and  final  blessedness  of  Paul ;  it  is  the 
end  that  crowns  the  work.  [Bengel.]  As  the  time  of  his 
departure  was  indicated  to  Peter,  so  to  Paul  (2  Peter  1. 14), 
my  departure—  lit.,  "  loosing  anchor"  (Note,  Philipplans 
1.  23).  Dissolution.  7.  "I  have  striven  the  good  strife;"  thf 
Greek  is  not  restricted  to  a  fight,  but  includes  any  com- 
petitive contest,  ex.  gr.,  that  of  the  raco-cenrse  (1  Timothy 
6.  12  [Alford];  1  Corinthians  9.  24,  <fec;  Hebrews  12. 1, 1), 
kept  the  faith— the  Christian  faith  committed  to  me  as  a 
believer  and  an  apostle  (cf.  ch.  1. 14 ;  Revelation  2. 10 ;  3. 10). 
8.  a  crown— rather  as  Greek,  "the  crown."  The  "hence- 
forth "  marks  the  decisive  moment ;  he  looks  to  his  state 
In  a  threefold  aspect,  (1.)  The  past,  J  have  fought;  (2.)  tht 
Immediately  present,  there  is  laid  up  for  me;  (3.)  the  future, 
the  Lord  will  give  in  that  day.  [Bengel.]  crown—A  crown, 
or  garland,  used  to  be  bestowed  at  the  Greek  national 
games  on  the  successful  competitor  in  wrestling,  running., 
&c.  (cf.  1  Peter  5.  4 ;  Revelation  2.  10).  of  righteousness— 
the  reward  is  in  recognition  of  rigfUeousnc.is  wrought  in  Paul 
by  God's  Spirit ;  the  crown  is  prepared  for  the  righteous ; 
but  it  Is  a  crown  which  consists  in  righteousness.  RiglUeous- 
ness  will  be  its  own  reward  (Revelation  22. 11).  Cf.  Exodus 
89.  80.  A  man  Is  Justified  gratuitously  by  the  merits  of 
Christ  through  faith;  and  when  he  is  so  justified  God  ac- 
cepts his  works  and  honours  them  with  a  reward  which  is 
not  their  due,  but  is  given  of  grace.  "So  great  is  Oof* 
goodness  to  men  that  He  wills  thai  their  works  should  be 
merits,  though  they  are  merely  His  own  gifts."  [  ICp.,  Pops 
CELESTINK  I.,  12.]  give—  Greek,  "shall  award"  in  right 
eous  requital  as  "Judge  "  (Acts  17.  31 ;  2  Corinthians  5.  10 
2  Thessalonlans  1.  6,  7).  in  that  day— not  until  His  &y 
pearlng  (ch.  1.  12).  The  partakers  of  the  first  resurrecti«E 
may  receive  a  crown  also  at  the  last  day,  and  obtain  in  that 
general  assembly  of  all  men.  a  new  award   >t  praise,     fbe 


2  TIMOTHY  IV. 


favourable  sentence  passed  on  the  "brethren"  of  the 
Judge,  who  sit  with  Him  on  His  throne,  is  in  Matthew 25. 
to,  taken  for  granted  as  already  awarded,  when  that  affect* 
lng  those  who  benefited  them  Is  being  passed.    [Bengel.] 
The  former,  the  elect  Church  who  reign  with  Christ  in  the 
millennium,  are  fewer  than  the  latter.    The  righteous  hea- 
venly Judge  stands  In  contrast  to  the  unrighteous  earthly 
Judges  who  condemned  Paul,    me— individual  appropria- 
tion.   Greek,  "  Not  only  to  me."    them  that  love—  Greek, 
14  hare  loved,  and  do  love ;"  habitual  love  and  desire  for 
Christ's  appealing,  which  presupposes  faith  (cf.  Hebrews 
Sl  28).    Cf.  the  sad  contrast,  v.  10,  "  having  loved  this  pres- 
ent worli."     9.  (v.  21 ;  ch.  1.  4,  8.)     Timothy  is  asked  to 
come  to  be  a  comfort  to  Paul,  and  also  to  be  strengthened 
by  Paul,  for  carrying  on  the  Gospel  work  after  Paul's  de- 
cease.     10.   Demu- once  a  "fellow-labourer"  of  Paul, 
along  with  Mark  and  Luke  (Colossians  i.  14 ;  Philemon  24). 
His  motive  for  forsaking  Paul  seems  to  have  been  love  of 
worldly  ease,  safety,  and  comforts  at  home,  and  disincli- 
nation to  brave  danger  with  Paul  (Matthew  13.  20,  21,  22). 
CHBY808TOM  Implies  that  Thessalonlca  was   his   home. 
Galatla— One  oldest  MS.  supports  the  reading  "Gaul." 
But  most  oldest  M8S.,  <fcc.,  "  Galatia."    Titus— He  must 
have  therefore  left  Crete  after  "setting  in  order"  the  af- 
fairs of  the  churches  there  (Titus  1.  5).  Dalmatia— part  of 
the  Roman  province  of  Illyricum  on  the  coast  of  the  Adri- 
atic. Paul  had  written  to  him  (Titus  3. 12)  to  come  to  him  in 
the  winter  to  Nlcopolis  (in  Epirus),  intending  in  the  spring 
to  preach  the  Gospel  in  the  adjoining  province  of  Dalmatia. 
Titus  seems  to  have  gone  thitherto  carry  out  the  apostle's 
Intention,  the  execution  of  which  was  Interrupted  by  his 
arrest.    Whether  he  went  of  his  own  accord,  as  is  likely, 
or  betrg  sent  by  Paul,  which  the  expression  "is  departed" 
hardly  accords  with,  cannot  be  positively  decided.    Paul 
here  speaks  only  of  his  personal  attendants  having  for- 
saken him ;  he  had  still  friends  among  the  Roman  Christ- 
ians who  visited  him  (ch.  4.  21),  though  they  had  been 
afraid  to  stand  by  him  at  his  trial  (v.  16).  11.  Take—  Greek, 
"  take  up  "  on  thy  Journey  (Acts  20. 13, 14).  John  Mark  was 
probably  in,  or  near,  Colosse,  as  In  the  Epistle  to  the  Co- 
lossians (Colossians  4. 10),  written  two  years  before  this, 
he  is  mentioned  as  about  to  visit  them.  Timothy  was  now 
absent  from  Ephesus,  and  somewhere  in  the  interior  of 
Asia  Minor ;  hence  he  would  be  sure  to  fall  In  with  Mark 
on  his  Journey,    he  Is  profitable  to  me  for  the  ministry 
—Mark  had  been  under  a  cloud  for  having  forsaken  Paul 
at  a  critical  moment  in  his  missionary  tour  with  Barnabas 
(Acts  15.  37-40;  13.  5, 13).    Timothy  had  subsequently  occu- 
pied the  same  post  in  relation  to  Paul  as  Mark  once  held. 
Hence  Paul,  appropriately  here,  wipes  out  the  past  cen- 
sure by  high  praise  of  Mark,  and  guards  against  Timothy's 
making  self-complacent  comparisons   between  himself 
and  Mark,  as  though  he  were  superior  to  the  latter  (cf. 
Philemon  24).    Demas  apostatizes.    Mark  returns  to  the 
right  way,  and  is  no  longer  unprofitable,  but  is  profitable 
for  the  Gospel  ministry  (Philemon  11).    13.  And—  Greek, 
"But."    Thou  art  to  come  to  me,  but  Tychicus  I  have  sent 
to  Ephesus  to  supply  thy  place  (If  thou  so  wiliest  it)  in 
presiding  over  the  Church  there  in  thy  absence  (cf.  Titus 
8. 12).  It  Is  possible  Tychicus  was  the  bearer  of  this  Epistle, 
though  the  omission  of  "  to  thee  "  is  rather  against  *his 
view.    13.  cloak  ...  I  left— Probably  obliged  to  leave  it 
In  a  hurried  departure  from  Troas.    Carpus— a  faithful 
friend  to  have  been  entrusted  with  so  precious  deposits. 
The  mention  of  his  "  cloak,"  so  far  from  being  unworthy 
of  inspiration,  is  one  of  those  graphic  touches  which  sheds 
a  flood  of  light  on  the  last  scene  of  Paul's  life,  on  the  con- 
fines of  two  worlds ;  in  this  wanting  a  cloak  to  cover  him 
from  the  winter  cold,  in  that  covered  with  the  righteous- 
ness of  saints,  "clothed  upon  with  his  house  from  heaven." 
IGausskn.]    So  the  inner  vesture  and  outer  garment  of 
Jesus,  Paul'B  master,  are  suggestive  of  most  instructive 
thought  (John  19).     books— he  was  anxious  respecting 
Vhese  that  he  might  transmit  them  to  the  faithful,  so  that 
Ihcy  might  have  the  teaching  of  his  writings  when  he 
ttiould  be  gone,    especially  the  parchments — containing 
perhaps  som»  o*  his  inspired  Epistles  themselves.    14. 
Alexander  the  coppersmith— or   "smith"   in   general. 


Perhaps  the  same  as  the  Alexander,  1  Timothy  1.  20  ( note 
there)  at  Ephesus.  Excommunicated  then  he  subsequently 
was  restored,  and  now  vented  his  personal  malice  because 
of  his  excommunication  in  accusing  Paul  before  the  Ro- 
man Judges,  whether  of  incendiarism  or  of  introducing  a 
new  religion.    See  my  Introduction.    He  may  have  been 
the  Alexander  put  forward  by  the  Jews  in  the  tumult  at 
Ephesus  (Acts  19.  33,  34).    reward— The  oldest  MSS.  read 
"shall  reward,"  or  "  requite  him."    Personal  revenge  oer 
tain ly  did  not  influence  the  apostle  (v.  16,  end).    15.  om 
words — the  arguments  of  us  Christians  for  our  common 
faith.    Believers  have  a  common  cause.    16.  At  my  first 
answer— i.  e.,  "defence"  in  court,  at  my  first  public  ex- 
amination. Timothy  knew  nothing  of  this,  it  is  plain,  till 
Paul  now  informs  him.    But  during  his  former  imprison- 
ment at  Rome,  Timothy  was  with  him  (Philippiansl.  1,7). 
This  must  have  been,  therefore,  a  second  imprisonment. 
He  must  have  been  set  free  before  the  persecution  in  a.  d 
64,  when  the  Christians  were  accused  of  causing  the  con- 
flagration in  Rome ;  for,  had  he  been  a  prisoner  then,  he 
certainly  would  not  have  been  spared.    The  tradition 
[EusBBitrs,  2. 25]  that  he  was  finally  beheaded,  accords  with 
his  not  having  been  put  to  death  In  the  persecution,  A.  D 
64,  when  burning  to  death  was  the  mode  by  which  the 
Christians  were  executed,  but  subsequently  to  it.    His 
"  first "  trial  in  his  second  imprisonment  seems  to  have 
been  on  the  charge  of  complicity  in  the  conflagration ;  his 
absence  from  Rome  may  have  been  the  gronnd  of  his  ac- 
quittal on  that  charge ;  his  final  condemnation  was  pro- 
bably on  the  charge  of  introducing  a  new  and  unlawful 
religion  Into  Rome,  stood  with  me—  Greek,  "came  forward 
with  me  "  [Axfokd]  as  a  friend  and  advocate.    may[ltl 
not  be  laid  to  their  charge— The  position  of  "  their,"  in 
the  Greek,  is  emphatic.    "May  it  not  be  laid  to  theib 
charge,"  for  they  were  intimidated ;  their  drawing  back 
from  me  was  not  from  bad  disposition  so  much  as  from  fear. 
It  Is  sure  to  be  laid  to  the  charge  of  those  who  intimidated 
them.  Still  Paul,  like  Stephen,  would  doubtless  have  offer- 
ed the  same  prayer  for  his  persecutors  themselves  (Acts  7. 
60).  17.  the  Iiord— the  more  because  men  deserted  me.  stood 
with  me— stronger  than  "  came  forward  wl  th  me' '  ( Greek, 
v.  16).    strengthened—  Greek,  "put  strength  in  me."     by 
me— "through  me;"  through  my  means.    One  single  oc- 
casion is  often  of  the  greatest  moment,    the  preaching— 
"the  Gospel  proclamation."    might  be  fully  known- 
might  be  fully  made  (note,  v.  5).    that  all  the  Gentiles- 
present  at  my  trial,  "might  hear"  the  Gospel  proclaimed 
then.    Rome  was  the  capital  of  the  Gentile  world,  so  that 
a  proclamation  of  the  truth  to  the  Romans  was  likely  to 
go  forth  to  the  rest  of  the  Gentile  world.    I  was  delivered 
out  of  the  mouth  of  the  lion— viz.,  Satan,  the  roaring, 
devouring  Hon  (Luke  22. 81 ;  1  Peter  5. 8).    I  was  prevented 
falling  into  his  snare  (ch.  2.  26;  Psalm  22.  21 ;  2  Peter  2.  9); 
v.  18  agrees  with  this  Interpretation,  "The  Lord  6hall  d#- 
liver  me  from  every  evil  work,"  viz.,  both  from  evil  and  the 
Evil  One,  as  the  Greek  of  the  Lord's  Prayer  expresses  It, 
It  was  not  deliverance  from  Nero  (who  was  called  the  lion) 
which  he  rejoiced  in,  for  he  did  not  fear  death  (v.  6-8),  but 
deliverance  from  the  temptation,  through  fear,  to  deny 
His  Lord.-^so  Alfobd.    18.  And  the  Lord  shall— Hope 
draws  its  conclusions  from  the  past  to  the  future.    [Bbw- 
GKL.J    will  preserve  me-K,  "will  save"  (Psalm  22.  21) 
"will  bring  me  safe  to."    Jesus  is  the  Lord  and  the  De- 
liverer (Philippians  3.  20;  1  Thessalonians  1. 10:  He  saves 
from  evil;  He  gives  good  things,    heavenly  kingdom— 
Greek,  "His   kingdom  which   is  a  heavenly  one."     tm 
whom,  <&c— Greek,  "to  whom  be  the  glory  unto  the  ages 
of  ages."    The  very  hope  produces  a  dpxology :  how  much 
greater  will  be  the  doxology  which  the  actual  enjoyment 
shall  produce !    [Bkngei..]    19.  Prlsca  and  Aqulla— (Acts 
18.  2,  3;  Romans  16.  3,  4;  1  Corinthians  16.  19,  written  from 
Ephesus,  where  therefore  Aquila  and  Prisciiia  must,  then 
have  been.)  household  of  Oneslphorus—  If  he  were  dead 
at  the  time  the  "household"  would  not  have  been  called 
"  the  household  of  Onesiphorus."    He  was  probably  absent 
(note,  ch.  L  16).    30.  In  order  to  depict  his  desertion,  he 
informs  Timothy  that  Erastus,  one  of  his  usual  compan- 
ions (Acts  19.  22.  possibly  the  same  Erasr.us  as  In 


TITUS. 


14.  28,  though  how  he  could  leave  his  official  duties  for 
Kilasiauary  Journeys  Is  not  clear),  stayed  behind  at  Cor- 
inth, his  native  place,  or  usual  residence,  of  which  city 
i.e  was  "chamberlain,"  or  city  steward  and  treasurer 
aomans  16.  23);  and  Trophlmns  he  left  behind  at  Miletus 
sick.  (Bee  on  his  former  history,  Acta  20.  4 ;  21.  29.)  This 
serss  la  irreconcilable  with  the  imprisonment  from  which 
ae  writes  being  the  first:  for  he  did  not  pass  by  Corinth 
or  Miletus  on  his  way  to  Rome  when  about  to  be  Impris- 
oned for  the  first  time.  As  Miletus  was  near  Ephesus, 
there  Is  a  presumption  that  Timothy  was  not  at  Ephesus 
when  Paul  wrote,  or  he  would  not  need  to  inform  Timothy 
of  Tropblmus  lying  sick  In  his  immediate  neighbour- 
hood. However,  Trophlmns  may  not  have  been  still  at 
Miletus  at  the  time  when  Paul  wrote,  though  he  had  left 
aim  there  on  his  way  to  Rome.  Prlsca  and  Aquila  were 
moat  likely  to  be  at  JOphesut  (v.  19),  and  he  desires  Timothy 
u>  salute  them:  so  also  Onesiphorus'  household  (ch.  1. 18). 
Paul  had  not  the  power  of  healing  at  will  (Acts  19. 12),  but 
as  the  Lord  allowed  him.  91.  before  winter— when  a 
voyage,  according  to  ancient  usages  of  navigation,  would 
be  out  of  the  question :  also,  Paul  would  need  his  "  cloak" 
against  the  winter  (v.  18).  Pudens  .  .  .  Claudia— after- 
wards husband  and  wife  (according  to  Martial  IV.,  13; 
XI.,  54),  he  a  Soman  knight,  she  a  Briton,  surnamed  Ru- 
fina.  Tacitus,  Agrioola,  14,  mentions  that  territories  In 
south-east  Britain  were  given  to  a  British  king,  Cogldu- 
flus,  in  reward  for  his  fidelity  to  Home,  a.  d.  52,  whilst 
Claudius  was  emperor.    In  1772  a  marble  was  dug  up  at 


Chichester,  mentioning  Cogldunus  with  the  surname 
Claudius,  added  from  his  patron,  the  emperor's  name; 
aud  Pudens  in  connection  with  Cogidunus,  doubtless  hU 
father-in-law.  His  daughter  would  be  Claudia,  wno 
seems  to  have  been  sent  to  Rome  for  education,  as  a 
pledge  of  the  father's  fidelity.  Here  she  was  under  th« 
protection  of  Pomponla,  wife  of  Aulus  Plautlus,  con- 
queror of  Britain.  Pomponla  was  accused  of  foreign  su- 
perstition*, a.  d.  67  [Tacitus,  Annul*,  8.  32],  probably  Chris* 
tianity.  She  probably  was  the  Instrument  of  converting 
Claudia,  who  took  the  name  Ruflna  from  her,  that  being  a 
cognomen  of  the  Pomponlan  gens  (cf.  Romans  18. 18,  Rufus, 
a  Christian).  Pudens  In  Martial  and  in  the  Chichester 
inscription,  appears  as  a  pagan;  but  perhaps  he  or  his 
friends  concealed  his  Christianity  through  fear.  Tra- 
dition represents  Timothy,  a  son  of  Pudens,  as  taking 
part  in  converting  the  Britons.  Linus— put  third; 
therefore  not  at  this  time  yet,  as  he  was  afterwards, 
bishop.  His  name  being  here  inserted  between  Pudens 
and  Claudia,  Implies  the  two  were  not  yet  married.  "  Eu- 
bulus"  is  identified  by  some  with  Arlstobulus,  who,  with 
his  converts,  is  said  to  have  been  among  the  first  Evan- 
gelists of  Britain.  Paul  himself,  says  Clkmknt,  "  visited 
the  farthest  west  [perhaps  Britain,  certainly  Spain],  and  was 
martyred  under  the  rulers  at  Rome,"  who  were  Nero's 
vicegerents  In  his  absence  from  the  city.  as*.  Grace  be 
with  you— Plural  in  oldest  MBS.,  "  with  you,"  i.  *.,  thee 
and  the  members  of  the  Epheslan  and  neighbouring 
churches. 


THE  EPISTLE  OF  PAUL  TO 


TITUS. 

INTRODUCTION. 


ftwa— s> -CUoaarT  or  Rom b  quotes  it  (Bpistola  ad  Corinthios,  c.  2);  Ibbk mvb  (8.  S,  sec  4)  refers  to  H  as  Paul's 
THSOFHTXinB,  ad  Autolyaus,  8.,  sec.  14,  quotes  It  ae  Scripture.  Cf.  Clkmknt of  Albx a ndbi  a,  Stromata,  1. 299 ;  Tbbtuxjja  a, 
Prtescriptiont  HareMeorum,  8. 

Tim  asd  Plaub  OF  Wkitino.— This  Epistle  seems  to  have  been  written  from  Corinth  [Bibks],  subsequently  to 
sis  first  imprisonment,  when  Paul  was  on  his  way  to  Nicopolls  (oh.  8. 12)  in  Eplrus,  where  he  purposed  passing  the 
winter,  shortly  before  his  martyrdom,  a.  d.  67.  Birks  thinks,  from  the  similarity  of  the  Epistle  to  Titus  aud  First 
Timothy,  that  both  were  written  from  the  same  place,  Corinth,  and  at  dates  not  widely  apart;  First  Timothy  shortly 
after  coming  to  Corinth,  before  he  had  planned  a  journey  to  Eplrus,  the  Epistle  to  Titus  afterwards.  The  Journey  to 
Crete  and  Ephesus  for  the  bearers  of  his  letters  would  be  easy  from  Corinth,  and  he  could  himself  thence  easily  pass 
into  Eplrus.  He  had  shortly  before  visited  Crete,  wherein  a  Churoh  existed  (though  without  due  organization),  the 
first  foundation  of  which  he  may  have  partly  laid  at  his  former  visit  (Acts  27.  7,  Ac),  when  on  his  way  to  his  first  im- 
prisonment at  Rome.  That  he  returned  to  the  East  after  his  first  imprisonment  appears  most  probable  from  Phillp- 
pians  2.  24;  Philemon  23.  However,  there  may  have  been  seeds  of  Christianity  sown  in  Crete,  even  before  his  first 
visit,  by  the  Cretans  who  heard  Peter's  preaching  on  Pentecost  (Acts  2. 11). 

Occasion  or  Wbitinq.— Corrupt  elements  soon  showed  themselves  In  the  Cretan  Churoh,  similar  to  those  noticed 
in  the  Epistles  to  Timothy  as  existing  in  the  Epheslan  Church,  Judaism,  false  pretensions  to  science,  and  practical 
ungodliness.  Paul,  on  his  late  visit,  had  left  Titus  in  Crete  to  establish  Church  government,  and  ordain  presbyters  (dea- 
»ma  are  not  mentioned).  Titus  had  been  several  times  employed  by  Paul  on  a  mission  to  the  Corinthian  Churches,  and 
had  probably  thence  visited  Crete,  which  was  within  easy  reach  of  Corinth,  Hence  the  suitableness  of  his  selection 
by  the  apostle  for  the  superintendence  of  the  Cretan  Church.  Paul  now  follows  up  with  instructions  by  letter  those  he 
had  already  given  to  Titus  in  person  on  the  qualifications  of  elders,  and  the  graces  becoming  the  old,  the  young,  and 
females,  and  warns  him  against  the  unprofitable  speculations  so  rife  in  Crete.  The  national  character  of  the  Cretans 
was  low  in  the  extreme,  as  ErariunDKS,  quoted  in  ch.  1. 13,  paints  it.  Lrvr,  44.  45,  stigmatizes  their  avarice;  Poi/rs- 
LUS,  8.  48.  6,  their  ferocity  and  fraud;  and  6.  47.  6,  their  mendacity,  so  much  so,  that  "  to  Cretanlze"  is  another  name  for 
to  lie:  they  were  included  in  the  proverbial  three  infamous  initials  K  or  C,  "Cappadocia,  Crete,  Cllicia." 

Notices  or  Trrxm.— It  is  strange  that  he  is  never  mentioned  by  this  name  in  Acts,  and  there  seems  none  of  those 
mentioned  in  that  book  who  exactly  answers  to  him.  He  was  a  G~eek,  and  therefore  a  Gentile  (Galatians  2. 1, 3),  and 
converted  by  Paul  (oh.  1. 4).  He  accompanied  the  apostle  on  the  deputation  sent  from  the  Church  of  Antioch  to  Jeru- 
salem, to  consult  the  apostles  respecting  the  circumcision  of  Gentile  converts  (Acts  15. 2) ;  and,  agreeably  to  the  decree, 
of  the  council  there,  was  not  circumcised.  He  was  in  company  with  Paul  at  Ephesus,  whence  he  was  sent  to  Corinth' 
to  commence  the  collection  for  the  Jerusalem  saints,  and  to  ascertain  the  effect  of  the  First  Epistle  on  the  Corlc 
thians  (3  Corinthians  7.  8-9;  8.  6;  12. 18),  and  there  showed  an  nnmercenary  spirit.  He  next  proceeded  to  Macedau. 
where  he  Joined  Paul,  who  had  been  already  eagerly  expecting  him  at  Troas  (2  Corinthians  2. 12,  IS,  "Titus  my 
brother;"  7. 6).  He  was  then  employed  by  the  apostle  In  preparing  the  collection  for  the  poor  saints  in  Judea,  an* 
bee&me  the  bearer  of  the  Second  Epistle  to  tn»  Corinthians  (2  Corinthians  8. 16, 17,  231  Paul  In  it  calls  hlna  "  sssj 
430 


TITU8  L 


partner  and  fellow-helper  concerning  you."  His  being  located  in  Orate  (Titus  1.  C)  was  subsequent  to  Paul's  first  lwi 
prlsonment,  and  shortly  before  the  second,  about  67  a.  d.,  ten  years  subsequent  to  the  last  notice  of  him  In  Second 
Corinthians,  57  a.  d.  He  probably  met  Paul,  as  the  apostle  desired,  at  Nicopolls;  for  his  subsequent  Journey  Into 
Dalmatla,  thence  (oi  alse  from  Rome,  whither  he  may  have  accompanied  Paul)  would  be  more  likely,  than  from  th« 
listen  t  Crete  (2  Timothy  4. 10,  written  subsequently  to  the  Epistle  to  Tiius).  In  the  unsettled  state  of  things  then,  Titua' 
episcopal  commission  In  Crete  was  to  be  but  temporary,  Paul  requiring  the  presence  of  Titus  with  himself,  when- 
ever Artemas  or  Tychious  should  arrive  in  Crete  and  set  him  free  from  his  duties  there. 

Tradition  represents  him  to  have  died  peaceably  in  Crete,  as  archbishop  of  Gortyna,  at  an  advanced  age. 


CHAPTER  I. 
Vsr.  1-19.    Abdbjbss  :  Fob  what  End  Titus  was  Left 

ID  CBKTB       QUAUFIOATIONO  FOB  ELI>KBS :    GAIN8AYKR8 

XU  Cbrtk  Nbbdino  Retboof.    1.  servant  of  God— not 
(bund  elsewhere  In  the  same  connection.    In  Romans  l. 
1  It  U  "servant  of  Jesus  Christ"  (Oalatians  1. 10;  Philip* 
plans  1.  1 ;  of.  Acta  16. 17 ;  Revelation  1. 1 ;  16. 8).    In  Ro- 
mans 1. 1,  there  follows,  "  called  to  be  an  apostle,"  which 
corresponds  to  the  general  designation  of  the  office  first, 
"  servant  of  God,"  here,  followed  by  the  special  descrip- 
tion, "  apostle  of  Jesus  Christ."    The  full  expression  of  his 
apostolic  office  answers,  In  both  Epistles,  to  the  design, 
and  is  a  comprehensive  index  to  the  contents.    Thepecw 
Uar  form  here  would  never  have  proceeded  from  a  forger. 
according  to  the  faith— rather,  "  for,"  "  with  a  view  to 
subserve  the  faith ;"  this  is  the  object  of  my  apostleshlp 
fcf.  t>.  4,9;   Romans  L.  5).     the  elect— for  whose  sake  we 
ought  to  endure  all  things  (2  Timothy  2. 10).   This  election 
has  its  ground,  not  In  anything  belonging  to  those  thus 
distinguished,  but  In  the  purpose  and  will  of  God  from 
everlasting  (2  Timothy  1.  9;  Romans  8.  80-33;  of.  Luke  18. 
7;  Ephesians  1. 4 ;  Colossians  8. 12).    Acts  13. 48  shows  that 
all  faith  on  the  part  of  the  elect,  rests  on  the  Divine  fore- 
ordination  :  they  do  not  become  elect  by  their  faith,  but 
receive  faith,  and  so  become  believers,  because  they  are 
eletX.    and  the  acknowledging  of  the  truth— "  and  (for 
promoting)  the  full  knowledge  of  the  truth,"  i.  e.,  the  Chris- 
tian truth  (Ephesians  1. 18).    after  godliness— i.  «.,  which 
belongs  to  piety:  opposed  to  the  knowledge  which  has 
not  for  its  object  the  truth,  but  error,  doctrinal  and  prac- 
tical (v.  11, 16;  1  Timothy  6.  8);  or  even  which  has  for  its 
abject  mere  earthly  truth,  not  growth  in  the  Divine  life. 
*  Godliness,"  or  "  piety,"  is  a  term  peculiar  to  the  pas- 
toral Epistles :  a  fact  explained  by  the  apostle  having  in 
them  to  oombat  doctrine  tending  to  "ungodliness"  (2 
Timothy  2. 16;  of.  ch.  2. 11, 12).    ».  In  hope  of  eternal  life 
—Connected  with  the  whole  preceding  sentence.    That 
whereon  rests  my  aim  as  an  apostle  to  promote  the  elects' 
faith  and  full  knowledge  of  the  truth,  \s,  "the  hope  of  eter- 
nal life"  (ch.  2. 18;  8.  7;  Acts  23. 6 ;  24.  15;  28. 20).  that  can- 
not lie— (Romans  8.  4;  11.  29;  Hebrews  6. 18.)    promised 
before  the  'world  began — A  contracted  expression  for 
"purposed  before  the  world  began  (lit.,  before  the  ages  of 
time),  and  promised  aotually  in  time,"  the  promise  spring- 
ing from  the  eternal  purpose ;  as  in  2  Timothy  1. 9,  the  gift 
of  grace  was  the  result  of  the  eternal  purpose  "  before  the 
world  began."    3.  in  due  time*—  Greek,  "in  its  own  sea- 
Mtw,"  the  seasons  appropriate  to  it,  and  fixed  by  God  for 
It  (Acts  1  7).    manifested— Implying  that  the  "  promise," 
».  2,  had  lain  bidden  in  His  eternal  purpose  heretofore  (cf. 
Colossians  1.  26;   ?  Timothy  1.  9, 10).    his  word— equiva- 
lent to  "eternal  liie"  (v.  2;    John  5.24;    6.63;    17.3,  17). 
through  preaching— Greek,  "in preaching,"  or  rather  as 
AurORD  {Note,  cf.  2 Timothy  4. 17),  "in  the  (Gospel)  proc- 
lamation (the  thing  preached  the  Gospel)  with  which  I 
was  entrusted."    according   to— in    pursuance  of  (of.  1 
Timothy  1. 1).    of  God  our  Saviour— rather  as  Greek, 
"  of  our  Saviour  God,"  God  is  predicated  of  our  Saviour  (of. 
lade  25 ;  Luke  L  47).    Also  Psalm  24. 5 ;  Isaiah  12.  2 ;  45. 15, 
ft.LXX.  Applied  to  Jesus,  v.  4;  oh.  2. 18;  8.6;  2  Timothy  L 
10.    4.  Titus,  mine  own  son—  Greek,  "  my  genuine  ohlld" 
a  Timothy  L  2), «,  «.,  converted  by  my  instrumentality 
Q.  Corinthians  4. 17;   Philemon  10).    after  the  common 
fttfth— A  genuine  son  In  respect  to  (in  virtue  of)  the 
Win  common  to  all  the  people  of  God,  comprising  in  a 
acmmon  brotherhood  Gentiles  as  well  as  Jews,  therefore 


embracing  Titus  a  Gentile  (2  Peter  1.1;  JudeS).  Oraee, 
mercy,  and  peace— "  Mercy"  is  omitted  in  some  of  the 
oldest  MSB.  But  one  of  the  best  and  oldest  MSS.  sup- 
ports it  {Notes,  of.  1  Timothy  1.  2;  2  Timothy  1.  2).  There 
are  many  similarities  of  phrase  in  the  Pastoral  Epistles. 
the  Lord  Jesus  Christ— The  oldest  MSS.  read  only  "  Christ 
Jesus."  our  Saviour— found  thus  added  to  "  Christ"  only 
in  Paul's  Pastoral  Epistles,  and  2  Peter  1.1,11;  2.  20 ;  3. 18. 
0.  I  left  thee— "I  left  thee  behind"  [Alfobd]  when  I  left 
the  Island :  not  Implying  permanence  of  commission  (of.  1 
Timothy  1.8).  in  Crete— now  Candia.  set  in  order- 
rather  as  Greek,  "that  thou  mlghtest  follow  up  (the 
work  begun  by  me)  setting  right  the  things  that  are 
wanting,"  which  I  was  unable  to  complete  by  reason 
of  the  shortness  of  my  stay  in  Crete.  Christianity, 
doubtless,  had  long  existed  in  Crete:  there  were  some 
Cretans  among  those  who  heard  Peter's  preaching  on 
Pentecost  (Acts  2. 11).  The  number  of  Jews  in  Crete  was 
large  (v.  10),  and  it  Is  likely  that  those  scattered  in  the 
persecution  of  Stephen  (Acts  11.  19)  preached  to  them, 
as  they  did  to  the  Jews  of  Cyprus,  Ac.  Paul  also  was  there 
on  his  voyage  to  Rome  (Acts  27.  7-12).  By  all  these  in- 
strumentalities the  Gospel  was  sure  to  reach  Crete.  But 
until  Paul's  later  visit,  after  his  first  imprisonment  at 
Rome,  the  Cretan  Christians  were  without  Church  or- 
ganization. This  Paul  began,  and  had  commissioned 
(before  leaving  Crete)  Titus  to  go  on  with,  and  now  re- 
minds him  of  that  commission,  ordain— rather,  "ap 
point,"  "  constitute."  In  every  city—"  from  city  to  city." 
as  I  .  .  .  appointed  thee— i.  e.,  as  I  directed  thee ;  pre- 
sort bing  as  well  the  act  of  constituting  elders,  as  also  the 
manner  of  doing  so,  which  latter  includes  the  qualifica- 
tions required  in  a  presbyter  presently  stated.  Those 
called  "elders"  here  are  called  "  bishops,"  v.  7.  Elder  is 
the  term  of  dignity  in  relation  to  the  college  of  presbyters ; 
bishop  points  to  the  duties  of  his  office  in  relation  to  the 
flock.  From  the  unsound  state  of  the  Cretan  Christians 
described  here,  we  see  the  danger  of  the  want  of  Church 
government.  The  appointment  of  presbyters  was  de- 
signed to  check  idle  talk  and  speculation,  by  setting  forth 
the  "  faithful  word."  6.  (.Notes,  cf.  1  Timothy  3.  2-4.)  The 
thing  dwelt  on  here  as  the  requisite  in  a  bishop,  is  a  good 
reputation  among  those  over  whom  he  is  to  be  set.  The 
immorality  of  the  Cretan  professors  rendered  this  a 
necessary  requisite  in  one  who  was  to  be  a  reprovers 
and  their  unsoundness  in  doctrine  also  made  needful 
great  steadfastness  in  the  faith  (v.  9, 13).  having  faithful 
children— i.  e.,  believing  children.  He  who  could  not 
bring  his  children  to  faith,  how  shall  he  bring  others? 
[Bkngel.]  Alfobd  explains,  "  established  In  the  faith." 
not  accused— Not  merely  not  riotous,  but  "  not  (even)  ac- 
cused of  riot"  ("profligacy"  [Axford];  "Dissolute  life" 
[Wahl]).  unruly— insubordinate;  opposed  to  "in  sub 
jection"  (1  Timothy  3. 4).  7.  for  .  .  .  must— The  empha- 
sis is  on  must.  The  reason  why  I  said  "  blameless,"  Is  the 
very  idea  of  a  "  bishop"  (an  overseer  ot  the  flock ;  he  here 
substitutes  for  "  presbyter"  the  term  which  expresses  his 
duties)  involves  the  necessity  for  such  blamelessness,  J  he 
is  to  have  Influence  over  the  flock,  steward  of  Cod  -The 
greater  the  master  Is,  the  greater  the  virtues  required  In 
His  servant  [Bbngki,]  (1  Timothy  8.  15);  the  Church  it 
God's  house,  over  which  the  minister  is  set  as  a  steward 
(HebrewB  8.  S-6;  1  Peter  4. 10, 17).  Note,  ministers  are  noi 
merely  Church  officers,  but  God's  stewards ;  Church  gov- 
ernment Is  of  Divine  appointment,  not  self-willed— m., 
"  self-pleasing ;"  unaccommodating  to  others ;  harsh,  thf 
opposite  of  "a  lover  of  hospitality"  (v.  6);  so  NabeJ  C 

481 


TITUS  II. 


rtamuel  25.);   self-loving  and  Imperious;    such  a  spirit 
would  Incapacitate  him  for  leading  a  willing  flock,  in- 
stead of  driving,    nor  given  to  wine — (Notes,  1  Timothy 
3.  3  8.)    not  given  to  filthy  lncre— not  making  the  Gos- 
pel a  means  of  gain  (1  Timothy  3.  3,  8).    In  opposition  to 
those  "teaching  for  filthy  lucre's  sake"  (v.  11;  1  Timothy 
8.  5;  1  Peter  6.  2).    8.  lover  of  hospitality— needed  espe- 
cially in  those  days  (Romans  12. 13;  1  Timothy  3.  2;  He- 
brews 13.  2;  1  Peter  4.  9;  3  John  5).    Christians  travelling 
from  one  place  to  another  were  received  and  forwarded 
on  their  journey  by  their  brethren,    lover  of  good  men 
—Greek,  "  a  lover  of  (all  that  Is)  good,"  men  or  things  (Phil- 
Ippians  4.  8,  9).     sober— towards  one's  self;  "discreet;" 
aelf-restrained"  [Alford.J    (Note,  1  Timothy  2.  9.)   just 
—towards  men.   holy— towards  God  (Note,  1  Thessalonians 
.8.  10),    temperate  —  "  One  having  his   passions,  tongue, 
hand,  and  eyes,  at  command"  [Chrysostom] ;    "conti- 
nent."   9.  Holding  fast— Holding  firmly  to  (cf.  Matthew 
8.24;  Luke  16.  13).    the  faithful  —  true  and  trustworthy 
(1  Timothy  1. 15).    word  as  he  has  been  taught— lit.,  "  the 
word  (which  is)  according  to  the  teaching"  which  he  has 
received  (cf.  1  Timothy  4.  6,  end ;  2  Timothy  3. 14).    by— 
translate   as   Greek,  "to   exhort  in   doctrine  (instruction) 
which  is  sound;"  sound  doctrine  or  instruction  is  the  ele- 
ment in  which  bis  exhorting  is  to  have  place.   On  "  sound" 
(peculiar  to  the  Pastoral  Epistles),  see  1  Timothy  1.  10;  6. 
t.     con vince  —  rather,   "reprove"  [Alford]  (v,  13).     10. 
unruly  — "Insubordinate."    and— Omitted  in  the  oldest 
M88.  "  There  are  many  unruly  persons,  vain  talkers,  and 
deceivers;"  "unruly"  being  predicated  of  both  vain  talk- 
ers and  deceivers,     vain  talkers — opposed  to  "  holding 
fast  the  faithful  word"  (v.  9).    "  Vain  Jangling"  (1  Timothy 
L  6);  "foolish  questions,  unprofitable  and  vain"  (ch.  3. 
9).    The  source  of  the  evil  was  corrupted  Judaism  (v.  14). 
Many  Jews  were  then  living  in  Crete,  according  to  Jose- 
phpb;  so  the  Jewish  leaven  remained  in  some  of  them 
after  conversion,    deceivers—  lit.,  "deceivers of  the  minds 
of  others"  (Greek,  Galatians6.  3).     11.  mouths  .  .  .  stopped 
— lit.,  "  muzzled,"  "  bridled"  as  an  unruly  beast  (cf.  Psalm 
32. 9).    ■who — Greek,  "(seeing  that  they  are)  such  men  as ;" 
or  "inasmuch  as  they."  [Ellicott.]    subvert  .  .  .  houses 
— "  overthrowing"  their  "  faith"  (2  Timothy  2.  18).    "  They 
are  the  devil's  levers  by  which  he  subverts  the  houses  of 
God*  [Theophylaot].    for  filthy  lucre— (1  Timothy  3.  3, 
8;  8.  5.)    1».  One— Epimenides  of  Phsestus,  or  Gnossus,  In 
Crete,  about  600  b.  c.    He  was  sent  for  to  purify  Athens 
from  Its  pollution  occasioned  by  Cylou.    He  was  regarded 
as  a  diviner  and  prophet.  The  words  here  are  taken  prob- 
ably from  his  treatise   "concerning  oracles."     Paul  also 
quotes  from  two  other  heathen  writers,  Aratus  (Acts  17. 
28)  and  Msnandeb  (1  Corinthians  15.  33),  but  he  does  not 
honour  them  so  far  as  even  to  mention  their  names,    of 
themselves  .  .  .  their  own— which  enhances  his  author- 
ity as  a  witness.    "To  Cretanlze"  was  proverbial  for  to 
He;  as  "  to  Corinthlanize"  was  for  to  be  dissolute,    alway 
liars — not  merely  at  times,  as  every  natural  man  Is.    Con- 
trast v.  2,  "  God  that  cannot  lie."    They  love  "  fables"  (v. 
14);  even  the  heathen  poets  laughed  at  their  lying  asser- 
tion that  they  had  in  their  country  the  sepulchre  of  Jupi- 
ter,   evil  beasts—  rude,  savage,  cunning,  greedy.    Crete 
was  a  country  without  wild  beasts.    Epimenides'  sarcasm 
was  that  its  human  inhabitants  supplied  the  place  of  wild 
beasts,    slow  bellies — indolent  through  pampering  their 
bellies.     Tliey  themselves  are  called  "  bellies,"  for  that  Is 
the  member  for  which  they  live  (Romans  16.  18;  Philip- 
plans  8. 19).    13.  This  witness— "This  testimony  (though 
joining  from  a  Cretan)  is  true."     sharply  —  Gentleness 
would  not  reclaim  so  perverse  offenders,    that  they — that 
those  seduced  by  the  false  teachers  may  be  brought  back 
to  soundness  in  the  faith.    Their  malady  is  strifes  about 
words  and  questions  (ch.  3.  9;  1  Timothy  6.  4).    14.  Jew- 
lab.  fatolea— (Notes,  1  Timothy  1.  4;  4.  7;  2  Timothy  4.  4.) 
These  formed  the  transition  stage  to  subsequent  Gnosti- 
cism; as  yet  the  error  was  but  profitless,  and  not  tending 
to  godliness,  rather  than  openly  opposed   to  the  faith. 
oowt in a.md m onts  ctf  men — as  to  ascetic  abstinence  (v.  15; 
Mark  7.  7-»;  Colosslans  2.  16,  20-23;  1  Timothy  4.  3).    that 
tons  tir.-aa  the  truth— whose  characteristic  is  that  they 
432 


turn  away  from  the  truth  (2  Timothy  4.  4).  15.  all  thlv^ 
—external,  "are  pure"  in  themselves;  the  distinction  of 
pure  and  impure  is  not  in  the  things,  but  In  the  disposition 
of  him  who  uses  them;  In  opposition  to  "the  command- 
ments of  men"  (v.  14),  which  forbade  certain  things  as  if 
impure  intrinsically.  "  To  the  pure"  inwardly,  i.  e.,  those 
purified  in  heart  by  faith  (Acts  15. 9 ;  Romans  14.  20 ;  1  Ti  oa- 
othy  4. 3),  all  outward  things  are  pure ;  all  are  open  to 
their  use.  Sin  alone  touches  and  defiles  the  soul  (Mat- 
thew 23.  26 ;  Luke  11. 41).  nothing  pure— either  within  oi 
without  (Romans  14.  23).  mind— their  mental  sense  and 
intelligence,  conscience — their  moral  consciousness  of 
the  conformity  or  discrepancy  between  their  motives  and 
acts  on  the  one  hand,  and  God's  law  on  the  other.  A 
conscience  and  a  mind  defiled  are  represented  as  the 
source  of  the  errors  opposed  In  the  Pastoral  Epistles  (1 
Timothy  1. 19;  3.  9;  6.  5).  16.  They  profess  — i.e.,  make  a 
profession  acknowledging  God.  He  does  not  deny  their 
theoretical  knowledge  of  God,  but  that  they  practically 
know  Him.  deny  him  — The  opposite  of  the  previous 
"profess"  or  "confess"  Him  (1  Timothy  5.  8;  2  Timothy 
2. 12 ;  3.  5).  abominable  —  themselves,  though  laying  so 
much  stress  on  the  contracting  of  abomination  from  out- 
ward things  (cf.  Leviticus  11. 10-13 ;  Romans  2.  22).  diso< 
bedlent— to  God  (ch.  3.  3 ;  Epheslans  2. 2;  5.  6).  reprobate 
—rejected  as  worthless  w)um  tested  (Notes,  Romans  1.  28' 
1  Corinthians  9.  27;  2  Timothy  3.  8). 

CHAPTER  II. 
Ver.  1-16.  Directions  to  Titus :  How  to  Exhort  V.» 
rioub  Classes  of  Believers:  The  Grace  or  God  n. 
Christ  our  Grand  Incentive  to  Live  Godly,  l.  B»« 
.  .  .  thou— in  contrast  to  the  reprobate  seducers  stig- 
matized ch.  1, 11, 15, 16.  "He  deals  more  In  exhortations, 
because  those  Intent  on  useless  questions  needed  chiefly 
to  be  recalled  to  the  study  of  a  holy,  moral  life ;  for  notn- 
lug  so  effectually  allays  men's  wandering  curiosity,  as  the 
being  brought  to  recognize  those  duties  in  which  thej 
ought  to  exercise  themselves."  [Calvin.]  speak— with- 
out  restraint:  contrast  ch.  1. 11,  "mouths  .  .  .  stopped." 
doctrine — "Instruction"  or  "teaching."  a.  sober — trans- 
lated "  vigilant,"  as  sober  men  alone  can  be,  1  Timothy  3. 
2.  But  "sober"  here  answers  to  "not  given  to  wine,"  v. 
8;  ch.  1.  7.  grave— "dignified:"  behaving  with  reverent 
propriety,  temperate — "self-restrained:"  " discreet" [Al- 
FORD]  (ch.  1.  8;  1  Timothy  2.  9).  faith  .  .  .  charity  [love) 
.  .  .  patience — combined  in  1  Timothy  6. 11.  "  Faith,  hope 
charity"  (1  Corinthians  13.  13).  "Patience,"  Greek,  "en- 
during perseverance,"  Is  the  attendant  on,  and  Is  sup- 
ported by,  "hope"  (1  Corinthians  13.  7;  1  Thessalonians  L 
3).  It  Is  the  grace  which  especially  becomes  old  men, 
being  the  fruit  of  ripened  experience  derived  from  trials 
overcome  (Romans  5.  8).  3.  behaviour— "deportment, 
as  becometh  holiness — "as  becometh  women  oonse 
crated  to  God"  [W ahl]  :  being  by  our  Christian  calling 
priestesses  unto  God  (Epheslans  5.8;  1  Timothy  2.  10). 
"Observant  of  sacred  decorum."  [Bengel.]  not  falsa 
accusers — not  slanderers :  a  besetting  sin  of  some  elderly 
women,  given  to  much  wine— the  besetting  sin  of  the 
Cretans  (ch.  1. 12).  Lit.,  "  enslaved  to  much  wine."  Ad- 
diction to  wine  is  slavery  (Romans  6. 16;  2  Peter  2. 19) 
teachers— In  private:  not  in  public  (1  Corinthians  14.34; 
1  Timothy  2.  11,  12);  Influencing  for  good  the  younger 
women  by  precept  and  example.  4.  to  be  sober—  Gteek, 
"self-restrained,"  "discreet:"  the  same  Greek  as  in  c.  2, 
"  temperate."  But  see  Note  ;  cf.  Note,  2  Timothy  1. 7.  Al- 
ford  therefore  translates,  "That  they  school  [admonish 
in  their  duty]  the  young  women  to  be  lovers  of  their  hus- 
bands," Ac  (the  foundation  of  all  domestic  happiness). 
It  was  judicious  that  Titus,  a  young  man,  should  admon- 
ish the  young  women,  not  directly,  but  through  the  eld*r 
women.  5.  keepers  at  home — as  "guardians  of  tus 
house,"  as  the  Greek  expresses.  The  oldest  MSS.  read, 
"  Workers  at  home :"  active  in  household  duties  (Proverb* 
7.  11;  1  Timothy  5.  13>.  good— kind,  beneficent  (Matthew 
20.  15;  Romans  5.  7;  1  Peter  2.  18).  Not  churlish  and  Hts* 
gardly,  whilst  thrifty  as  housewives,    obedient — rathei 


TITUS  IL 


■  submissive,"  as  the  Greek  Is  translated,  see  Notes,  Ephe- 
sians 6.  21.  22,  24.  their  own- marking  the  duty  of  sub- 
jection which  they  owe  thern,  as  being  their  own  hus- 
bands (Ephesians  5.  22 ;  Colossians  3.  18).  blasphemed— 
"evil  spoken  of."  That  no  reproach  maybe  cast  on  the 
wtospel,  through  the  Inconsistencies  of  its  professors  (v.  8, 
13;  Romans  2.  24;  1  Timothy  5. 14;  8. 1).  "Unless  we  are 
rtrtuous,  blasphemy  will  come  through  us  to  the  faith." 
[Thbophylaot.]  6.  Young- Greek,  "The  younger  men." 
sober-minded — sell-restrained.  [ALFOBD.]  "Nothing  Is 
sc  hard  at  this  age  as  to  overcome  pleasures  and  follies." 
[Chbysostoh.]  7.  In—  With  respect  to  all  things,  thy- 
self a  pattern— though  but  a  young  man  thyself.  All 
teaching  is  useless,  unless  the  teacher's  example  confirm 
his  word.  In  doctrine — in  thy  ministerial  leaching  (show- 
ing) uncorruptness,  i.  e.,  untainted  purity  of  motive  on  thy 
part  (of.  2  Corinthians  11.  8),  so  as  to  be  "a  pattern"  to  all. 
As  "gravity,"  &c,  refers  to  Titus  himself,  so  "uncorrupt- 
ness;" though,  doubtless,  uncorruptness  of  the  doctrine 
Will  be  sure  to  follow  as  a  consequence  of  the  Christian 
minister  being  of  simple,  uncorrupt  integrity  himself, 
gravity— dignified  seriousness  in  setting  forth  the  truth, 
sincerity— Omitted  in  the  oldest  MBS.  8.  speech— dis- 
course in  public  and  private  ministrations,  he  that  Is 
of  the  contrary  part— the  adversary  (ch.  1.  9 ;  2  Timothy 
2.  25),  whether  he  be  heathen  or  Jew.  may  be  ashamed 
—put  to  confusion  by  the  power  of  truth  and  innocence 
(ct  v.  5, 10;  1  Timothy  5.  14;  6. 1).  no  evil  thing— in  our 
acts,  or  demeanour,  of  you — So  one  of  the  oldest  MSS. 
Other  very  old  MSS.  read,  "of  us,"  Christians.  9.  ser- 
vants— "slaves."  to  please  them  well— "to  give  satis- 
faction." [Alfobd.]  To  be  complaisant  in  everything ;  to 
have  that  zealous  desire  to  gain  the  master's  good-will 
which  will  anticipate  the  master's  wish  and  do  even  more 
than  is  required.  The  reason  for  the  frequent  recurrence 
of  injunctions  to  slaves  to  subjection  (Ephesians  6.  5,  &c. ; 
Colossians  3.  22;  1  Timothy  6. 1,  Ac;  1  Peter  2.  18)  was, 
thai  in  no  rank  was  there  more  danger  of  the  doctrine  of 
the  spiritual  equality  and  freedom  of  Christians  being 
misunderstood,  than  in  that  of  slaves.  It  was  natural  for 
the  slave  who  had  become  a  Christian,  to  forget  his  place 
and  put  himself  on  a  social  level  with  his  master.  Hence 
the  chargs  for  each  to  abide  in  the  sphere  in  which  he 
was  when  converted  (1  Corinthians  7.  20-24).  not  an- 
swering again — in  contradiction  to  the  muster:  so  the 
Greek,  "not  contradicting."  [Wahl.]  10.  Not  purloin- 
ing— Greek,  "Not  appropriating"  what  does  not  belong  to 
one.  It  means  "keeping  back"  dishonestly  or  deoeit- 
fully  (Acts  5.  2,  3).  showing— manifesting  In  acts,  all— 
all  possible,  good— really  good ;  not  so  in  mere  appear- 
ance (Ephesians  6.  5,  6 ;  Colossians  8. 22-24).  "  The  heathen 
do  not  Judge  of  the  Christian's  doctrines  from  the  doc- 
trine, but  from  his  actions  and  life."  [Chbysostoic.] 
Men  will  write,  fight,  and  even  die  for  tneir  religion;  but 
how  few  live  for  it !  Translate,  "  That  they  may  adorn  the 
4ootrine  of  our  Saviour  God,"  i.  e.,  God  the  Father,  the 
originating  author  of  salvation  (cf.  Note,  1  Timothy  1. 1). 
God  deigns  to  have  His  Gospel-doctrine  adorned  even  by 
slaves,  who  are  regarded  by  the  world  as  no  better  than 
beasts  of  burden.  "Though  the  service  be  rendered  to  an 
earthly  master,  the  honour  redounds  to  God,  as  the  ser- 
vant's good- will  flows  from  the  fear  of  God."  [Theophy- 
IU.OT.]  Even  slaves,  low  as  is  their  status,  should  not  think 
<he  influence  of  their  example  a  matter  of  no  consequence 
to  religion :  how  much  more  those  in  a  high  position.  His 
tore  in  being  "Our  Saviour"  Is  the  strongest  ground  for 
our  adorning  His  doctrine  by  our  lives.  This  is  the  force 
of  "For"  in  v.  11.  11.  the  grace  of  God — God's  gratuitous 
favour  in  the  scheme  of  redemption,  hath  appeared— 
Greek,  "  hath  been  made  to  appear,"  or  "  shine  forth"  (Isaiah 
j.  2;  Luke  L  79),  "hath  been  manifested"  (ch.  3.  4),  after 
having  been  long  hidden  in  the  loving  counsels  of  God 
(Ooloaslanfl.  26;  2  Timothy  1. 9, 10).  The  image  is  lllus- 
irated  Acts  27. 20.  The  grace  of  God  hath  now  been  embod- 
ied in  Jesus,  "  the  brightness  of  the  Father's  glory,"  mani~ 
fasted  as  the  "Sun  of  righteousness,"  "the  Word  made 
Sash."  The  Gospel  dispensation  is  henoe  termed  "  the  day" 
a  Theasalonlans  6.  5. 8 :  there  is  a  double  "  appearing,"  that 


of  "grace"  here,  that  of  "  glory,"  w.  13;  c. .  Romans  18. 13) 
Connect  it  not  as  English  Version,  but,  "The  grace  . . .  that 
bringeth  salvation  to  all  men  hath  appeared,"  or  "been 
manifested"  (1  Timothy  2.  4;  4. 10).  Hence  God  is  called 
"Our  Saviour"  (v.  10).  The  very  name  Jesus  means  the 
same,  to  all — of  whom  he  enumerated  the  different  classes 
(v.  2-9):  even  to  servants;  to  us  Gentiles,  once  aliens  from 
God.  Hence  arises  our  obligation  to  all  men  (ch.  3. 2).  13. 
Teaching—  Greek,  "disciplining  us."  Grace  exercises 
discipline,  and  is  imparted  in  connection  with  disciplin- 
ing chastisements  (1  Corinthians  11.  32;  Hebrews  12.  6,  7). 
The  education  which  the  Christian  receives  from  "the 
grace"  of  God  is  a  discipline  often  trying  to  flesh  and  blood : 
just  as  children  need  disciplining.  The  discipline  which 
it  exercises  teaches  us  to  deny  ungodliness  and  worldly  lusts, 
and  to  live  soberly,  righteously,  and  godly,  in  this  present 
world  {Greek,  age,  or  course  of  things)  where  such  self-dis- 
cipline is  needed,  seeing  that  its  spirit  is  opposed  to  God 
(ch.  1. 12, 16;  1  Corinthians  1.  20;  3. 18, 19):  in  the  coming 
world  we  may  gratify  every  desire  without  need  of  •elf- 
discipline,  because  all  desires  there  will  be  conformable 
to  the  will  of  God.  that—  Greek,  "in  order  that:"  the 
end  of  the  "disciplining"  Is  "in  order  that  ...  we  may 
live  soberly,"  <fec.  This  point  is  lost  by  the  translation, 
"teaching  us."  denying  .  .  .  lust*  — (Luke  9.  23.)  The 
Greek  aorist  expresses  "denying  once  for  all."  We  deny 
them  when  we  withhold  our  consent  from  them,  when 
we  refuse  the  delight  which  they  suggest,  and  the  act  to 
which  they  solicit  us,  nay,  tear  them  up  by  the  roots  out 
of  our  soul  and  mind  [St.  Bebnand,  Serm.  llj.  worldly 
lusts— The  Greek  article  expresses,  "the  lusts  of  the 
world,"  "all  worldly  luste"  [Alfobd]  (Galatians  6.  16; 
Ephesians  2  3;  1  John  2. 15-17;  5. 19).  The  world  (cosmos] 
will  not  come  to  an  end  when  this  present  age  (aion)  or 
course  of  things  shall  end.  live  soberly,  righteously, 
and  godly— the  positive  6ide  of  the  Christian  character; 
as  "denying  .  .  .  lusts"  was  the  negative.  "Soberly," 
t.  e.,  with  self-restraint,,  in  relation  to  one's  self;  "  right- 
eously "  or  justly,  in  relation  to  our  neighbour;  " godly  " 
or  piously,  in  relation  to  God  (not  merely  amiably  and 
justly,  but  something  higher,  godly,  with  love  and  rever- 
ence toward  God).  These  three  comprise  our  "  disciplin- 
ing" In  faith  and  love,  from  which  he  passes  to  hope  (v.  13). 
13.  (Phillpplans  3.  20,21.)  looking  for— with  constant 
expectation  (so  the  Greek)  and  with  joy  (Romans  8. 19).  This 
will  prove  the  antidote  to  worldly  lusts,  and  the  stimulus 
to  "  live  in  this  present  world  "  conformably  to  this  expec- 
tation. The  Greek  is  translated  "waiting  for"  in  Luke 2. 
25.  that—  Greek,  "the."  blessed— bringing  blessedness 
(Romans  4.  7,  8).  hope— i.  e.,  object  of  hope  (Romans  8.  24; 
Galatians  5.  5 ;  Colossians  1.  5).  the  glorious  appearing 
—There  is  but  one  Greek  article  to  both  "  hope  "  and  "  ap- 
pearing," which  marks  their  close  connection  (the  hope 
being  about  to  be  realized  only  at  the  appearing  of  Christ). 
Translate,  "  The  blessed  hope  and  manifestation  (cf.  Note, 
v.  11)  of  the  glory."  The  Greek  for  "manifestation"  is 
translated  "  brightness,"  2  Thessalonlans  2.  8.  As  His 
"coming  "  (Greek, parousia)  expresses  the  fact;  so  "  bright- 
ness, appearing,"  or  "manifestation"  (epiphaneia)  ex- 
presses His  personal  visibility  when  He  shall  come,  the 
great  God  and  our  Saviour  Jesus — There  is  but  one 
Greek  article  to  "  God  "  and  "  Saviour,"  which  shows  that 
both  are  predicated  of  one  and  the  same  Being,  "  Of  Him 
who  is  at  once  the  great  God  and  our  Saviour."  Also  (2.) 
"  appearing  "  (epiphaneia)  is  never  by  Paul  predicated  of 
God  the  Father  (John  1. 18;  1  Timothy  6. 16),  or  even  of 
"  His  glory  "  (as  Alfobd  explains  it) :  it  is  invariably  ap- 
plied to  Ohbist's  coming,  to  which  (at  His  first  advent,  cf.  i 
Timothy  1. 10)  the  kindred  verb  "appeared  "  (epephatu*}, 
v.  11,  refers  (1  Timothy  6. 14 ;  2  Timothy  4.  1,  8).  Also  (8.) 
in  the  context  (v.  14)  there  is  no  referenoe  to  the  Father, 
but  to  Christ  alone ;  and  here  there  is  no  occasion  tor  re*. 
erenoe  to  the  father  in  the  exigencies  of  the  context 
Also  (4.)  the  expression  "  great  God,"  as  applied  to  Christ, 
is  In  accordance  with  the  context,  which  refers  to  As 
glory  qf  His  appearing;  Just  as  "  the  true  God  "  is  predi- 
cated of  Christ,  1  John  5.  20.  The  phrase  occurs  nowhere 
else  In  the  New  Testament,  but  often  In  the  Old  Taste- 

488 


titus  in. 


sseenfc.  Deuteronomy  7.  21;  10  17.  predicated  of  Jehovah, 
Who,  aa  their  manifested  Lord,  led  the  Israelites  through 
the  wilderness,  doubtless  the  Second  Person  In  the  Trin- 
ity. Believers  now  look  for  the  manifestation  of  His 
glory,  inaamuoh  as  they  shall  share  in  it.  Even  the  So- 
olnlan  explanation,  making  "the  great  God"  to  be  the 
VtUher,  "our  Saviour,"  the  Son,  places  God  and  Christ  on 
ok  equal  relation  to  "  the  glory  "  of  the  future  appearing : 
a  fact  incompatible  with  the  notion  that  Christ  Is  not 
Divine,  indeed  it  would  be  blasphemy  so  to  couple 
any  mere  oreated  being  with  God.  14.  gave  himself— 
"The  forcible  'Himself,  His  whole  self,  the  greatest  gift 
ever  given,'  must  not  be  overlooked."  for  ni — Greek,  "  in 
our  behalf."  redeem  na — deliver  nafrom  bondage  by  paying 
the  price  of  His  precious  blood.  An  appropriate  image  in 
addressing  bond  servants  (v.  9, 10).  from  all  Iniquity— 
the  essence  of  sin,  viz.,  "transgression  of  the  law:"  in 
bondage  to  which  we  were  till  then.  The  aim  of  His  re- 
demption was  to  redeem  ns,  not  merely  from  the  penalty, 
tout  from  the  being  of  all  iniquity.  Thus  he  reverts  to  the 
w  teaching  "  in  righteousness,  or  disciplining  effect  of  the 
grace  of  God  that  bringeth  salvation  (v.  11,  12).  peculiar — 
peculiarly  Hi*  own,  as  Israel  was  of  old.  xealoua — in  doing 
and  promoting  "good  works."  15.  with  all  authority — 
translate,  " authorltatlveness "  (cf.  "sharply,"  ch.  1.  18). 
Let  no  man  despise  thee— Speak  with  such  vigour  as  to 
aommaiid  respeot  (1  Timothy  4.  12).  Warn  them  with 
such  authority  that  no  one  may  think  himself  above  (so 
the  Greek  lit.)  the  need  of  admonition.  [Tittmann, 
Oynonynts  o/  New  Testament.] 

CHAPTER  III. 

Ver.  1-15.  What  Titus  is  to  Teach  Concerning 
Christians'  Behaviour  towards  the  World:  How 
he  is  to  Treat  Heretics  :  When  and  Where  he  is  to 
Meet  Paul.  Salutation.  Conclusion.  1.  Put  them 
In  mind- as  they  are  in  danger  of  forgetting  their  duty, 
though  knowing  It.  The  opposition  of  Christianity  to 
heathenism,  and  the  natural  disposition  to  rebellion  of 
the  Jews  under  the  Roman  empire  (of  whom  many  lived 
in  Crete),  might  lead  many  to  forget  practically  what  was 
a  recognized  Christian  principle  In  theory,  submission  to 
the  powers  that  he.  Dlodorus  Slculus  mentions  the  ten- 
dency of  the  Cretans  to  riotous  insubordination,  prin- 
cipalities .  .  .  powers—  Greek,  "magistracies  . .  .  author- 
ities." to  be  *ul>}*>cl~^wUlinyly  (so  the  Greek),  to  obey— 
the  commands  of  "magistrates:"  not  necessarily  Imply- 
ing spontaneous  obedience.  Willing  obedience  Is  implied 
in  "ready  to  every  good  work."  Cf.  Romans  13.  8,  as 
showing  that  obedience  to  the  magistracy  would  tend  to 
good  works,  since  the  magistrate's  aim  generally  Is  to 
favour  the  good  and  punish  the  bad.  Contrast  "disobe- 
dient" (v.S).  ».  To  speak  evil  of  no  man — especially, 
not  of  "  dignities  "  and  magistrates,  no  brawlers — "  not 
quarrelsome,"  not  attacking  others,  gentle — towards 
those  who  attack  us.  Yielding,  considerate,  not  urging 
one's  rights  to  the  uttermost,  but  forbearing  and  kindly 
(Note,  Phillpplans  4.  6).  Very  different  from  the  innate 
greediness  and  spirit  of  aggression  towards  others  which 
characterized  the  Cretans,  allowing— in  acts,  all — all 
possible,  meekness— {Note,  2  Corinthians  10. 1) — the  oppo- 
site of  passionate  severity,  unto  all  men— The  duty  of 
Christian  conduct  towards  all  men  is  the  proper  conse- 
quence of  the  universality  of  God's  grace  to  all  men,  so 
often  set  forth  in  the  pastoral  Epistles.  3.  For — our 
own  past  sins  should  lead  us  to  be  lenient  towards  those 
of  others.  "  Despise  none,  for  such  wast  thou  also,"  as 
the  penitent  thief  said  to  his  fellow-thief,  "  Dost  thou  not 
fear  God  .  .  .  seeing  that  thou  art  in  the  same  condemna- 
tion." we — Christians,  -were — Contrast  v.  4,  "But  when," 
At',.,  i  «.,  now:  a  favourite  contrast  in  Paul's  writing,  that 
between  our  past  state  by  nature,  and  our  present  state  of 
deliveranoe  from  It  by  grace.  As  God  treated  us,  we  ought 
to  treat  our  neighbour,  sometimes — once,  foolish— Want- 
uir  right  reason  in  our  coarse  of  living.  Irrational.  The 
szaot  picture  of  human  life  without  grace.  Grace  is  the 
w»ie  remedy  even  lor  foolishness,  disobedient— to  God. 
434 


deceived— lea  astray.  The  same  Greek,  "  out  of  the  way,  ' 
Hebrews  5.  2.  aervtng—  Greek,  "  in  bondage  to,"  "serving 
as  slaves."  dlvera — the  cloyed  appetite  craves  constant 
variety,  pleasures — of  the  flesh,  malice — malignity. 
hateful  .  .  .  hating— Correlatives.  Provoking  the  hatred 
of  others  by  their  detestable  character  and  conduct,  and 
in  turn  hating  them.  4r.  To  show  how  little  reason  the 
Cretan  Christians  had  to  be  proud  of  themselves,  and  de- 
spise others  not  Christians  (Notes,  v.  2,  3).  It  is  to  the 
"kindness  and  love  of  God,"  not  to  their  own  merits,  that 
they  owe  salvation,  kindness—  Greek,  "goodness,"  "be- 
nignity," which  manifests  His  grace,  love  .  .  .  toward 
man— teaching  us  to  have  such  "love  (benevolence)  to- 
ward man"  (Greek, philanthropy),  "showing  all  meekness 
unto  all  men"  (v.  2),  even  as  God  had  "toward  man"  (ch.  2. 
11);  opposed  to  the  "  hateful  and  hating"  characteristic* 
of  unrenewed  men,  whose  wretchedness  moved  God's  be- 
nevolent kindness,  of  God  our  Saviour — Greek,  "  of  oui 
Saviour  God,"  viz.,  the  Father  (ch.  1.  8),  who  "saved  us" 
(v.  5)  "  through  Jesus  Christ  our  Saviour"  (v.  6).  appeared 
—Greek,  "was  made  to  appear;"  was  manifested.  5.  Ne» 
by—  Greek,  "Out  of;"  "not  as  a  result  springing  from 
works,"  <fcc.  of  righteousness — Greek,  "in  righteous- 
ness," t.  e.,  wrought  in  a  stale  of  righteousness ;  as  "deeds 
.  .  .  wrought  in  God."  There  was  an  utter  absence  In  as 
of  the  element  ("righteousness")  In  which  alone  righteous 
works  could  be  done,  and  so  necessarily  an  absence  of  the 
works.  "We  neither  did  works  of  righteousness,  nor 
were  saved  in  consequence  of  them ;  but  His  goodness  did 
the  whole."  [Theophylact.]  we— emphatically  opposed 
to  "  His."  mercy— the  prompting  cause  of  our  salvation 
Individually :  "  In  pursuance  of  His  mercy."  His  kindnest 
and  love  to  man  were  manifested  in  redemption  once  for 
all  wrought  by  Him  for  mankind  generally;  His  mercy  la 
the  prompting  cause  for  our  individual  realization  of  1U 
Faith  is  pre-supposed  as  the  Instrument  of  our  being 
"saved;"  our  being  so,  then,  is  spoken  of  as  an  accom- 
plished fact.  Faith  Is  not  mentioned,  but  only  God's  part, 
as  Paul's  object  here  is  not  to  describe  man's  new  state 
but  the  saving  agency  of  God  in  bringing  about  that  state 
independent  of  all  merit  on  the  man's  part  (Note,  v.  4).  by— 
Greek,  "  through  ;"  by  means  of.  the  washing— rather, 
"  the  laver,"  i.  «.,  the  baptismal  font,  or  lavatory,  of  re- 
generation— designed  to  be  the  visible  Instrument  of  re- 
generation. "  The  apostles  are  wont  to  draw  an  argument 
from  the  sacraments  to  prove  the  thing  therein  signified, 
because  it  ought  to  be  a  recognized  principle  among  the 
godly,  that  God  does  not  mark  us  with  empty  signs,  but 
by  His  power  inwardly  makes  good  what  he  demonstrate* 
by  the  outward  sign.  Wherefore  baptism  is  congruously 
and  truly  called  the  laver  of  regeneration.  We  must  con- 
nect the  sign  and  thing  signified,  so  as  not  to  make  the 
sign  empty  and  ineffectual ;  and  yet  not,  for  the  sake  of 
honouring  the  sign,  to  detract  from  the  Holy  Spirit  what 
is  peculiarly  His"  [Calvin]  (1  Peter  3.  21).  Adult  candi- 
dates for  baptism  are  presupposed  to  have  had  repentance 
and  falth(for  Paul  often  assumes  In  faith  and  charity  that 
those  addressed  are  what  they  profess  to  be,  though  in  fact 
some  of  them  were  not  so,  1  Corinthians  6.  11),  in  which 
case  baptism  would  be  the  visible  "  laver  of  regeneration" 
to  t'  .em,  "  faith  being  thereby  confirmed,  and  grace  in- 
creased, by  virtue  of  prayer  to  God"  (Church  of  England, 
Article  27).  Infants  are  charitably  presumed  to  have  re- 
ceived a  grace  in  connection  with  their  Christian  descent. 
In  answer  to  the  believing  prayers  of  their  parents  or  guar- 
dians presenting  them  for  baptism,  which  grace  is  visibly 
sealed  and  increased  by  baptism,  "the  l*Ter  of  regenera- 
tion." They  are  presumed  to  be  then  regenerated,  until 
years  of  developed  consciousness  prove  whether  they 
have  been  actually  so  or  not.  "  Born  of  (from)  water  and 
(no  'of  in  Greek)  the  Spirit."  The  Word  Is  the  remote  and 
anterior  Instrument  of  the  new  birth ;  Baptism  the  prox- 
imate instrument.  The  Word,  the  instrument  to  the  indt- 
vidual;  Baptism,  in  relation  to  the  Society  of  Christiana, 
The  laver  of  cleansing  stood  outside  the  door  of  the  taber- 
nacle, wherein  the  priest  had  to  wash  before  entering  the 
Holy  Place;  so  we  must  wash  In  the  laver  of  regeneration 
before  we  ?an  enter  the  Church,  whose  members  arr  "a 


TITUS  III. 


■re/ai  priesthood."     "Baptism  by  the  Spirit"  (whereof 
water-baptism  is  the  designed  accompanying  seal)  makes 
Dm  difference  between  Christian  baptism  and  that  of 
John.    As  Panl  presnpposes  the  outward  Church  is  the 
risible  community  of  the  redeemed,  so  he  speaks  of  bap- 
tism on  the  supposition  that  It  answers  to  its  Idea;  that 
ail  that  Is  Inward  belonging  to  its  completeness  accom- 
panied the  outward.    Hence  he  here  asserts  of  outward 
baptism  whatever  is  Involved  in  the  believing  appropri- 
ation of  the  Divine  facts  which  it  symbolizes,  whatever  is 
realised  when  baptism  fully  corresponds  to  Its  original 
design.    80  Galatlans  3.  27 ;  language  holding  good  only 
of  those  in  whom  the  inward  living  communion  and  out- 
ward baptism  coalesce.    "Saved  us"  applies  fully  to  those 
truly  regenerate  alone ;  in  a  general  sense  It  may  include 
many  who,  though  put  within  reach  of  salvation,  shall 
aot  finally  be  saved.    "  Regeneration"  occurs  only  once 
more  in  New  Testament,  Matthew  19.  28,  i.  e.,  the  new  birth 
•/  the  heaven  and  earth  at  Christ's  second  coming  to  renew 
all  material  things,  the  human  body  included,  when  the 
areature,  now  travailing  in  labour-throes  to  the  blrta, 
■hall  be  delivered  from  the  bondage  of  corruption  into  the 
glorious  liberty  of  the  children  of  God.    Regeneration, 
whloh  now  begins  in  the  believer's  soul,  shall  then  be  ex- 
tended to  his  body,  and  thence  to  ah  creation,    and  re- 
a«nli>K- not  "the  laver  ('washing')  of  renewing,"  but 
'and  by  the  renewing,"  4c,  following  "saved  us."    To 
make  "  renewing  of  the  Holy  Ghost"  follow  "  the  laver," 
would  destroy  the  balance  of  the  clauses  of  the  sentence, 
tnd  would  make  baptism  the  seal,  not  only  of  regen- 
eration, but  also  of  the  subsequent  process  of  progressive 
ttnotiflcaUon  ("renewing  of  the  Holy  Ghost").    Regenera- 
tion Is  %  thing  onoe  for  all  done ;  renewing  is  a  process  dally 
proceeding.    As  "the  washing,"  or  "laver,"  is  connected 
with  "regeneration,"  so  the  "  renewing  of  the  Holy  Ghost" 
'■m  connected  with  "shed  on  us  abundantly"  (v.  6).     6. 
Which— The  Holy  Ghost,  he  shed—  Greek, "  poured  out  5" 
aot  only  on  the  Church  in  general  at  Pentecost,  but  also 
"  on  us"  individually.  This  pouring  out  of  the  Spirit  com- 
prehends the  grace  received  before,  in,  and  subsequently 
So  baptism,    abundantly—  Greek,  "  richly"  (Colossians  3. 
<J%.    through  Jesus  Christ-  -the  channel  and  Mediator  of 
(Cfce  gift  of  the  Holy  Ghost,    our  Saviour— immediately; 
<ts  the  Father  is  mediately  "  our  Saviour."    The  Father  is 
the  author  of  our  salvation,  and  saves  us  by  Jesus  Christ. 
1.  That,  Ac.— the  purpose  which  He  aimed  at  in  having 
"saved  us"  'v.  5),  viz.,  "That  belna:  (having  been)  Justified 
[avcuiunted  righteous  through  faith  at  our  'regeneration,' 
and  made  righteous  by  the  daily  'renewing  of  the  Holy 
Ghost')  by  His  grace  (as  opposed  to  works,  v.  5)  we  should 
be  made  heirs."     his  grace — Greek,  "the  grace  of  the 
former,"  i.  **.,  God  (v.  4 ;  Romans  5. 15).    heirs— (Galatians 
1  29.)    according  to  the  hope  of  eternal  life — ch.  1.  2, 
and  also  the  position  of  the  Greek  words,  confirm  English 
Version,  i.  «.,  agreeably  to  the  hope  of  eternal  life;    the 
eternal  inheritance  fully  satisfying  the  hope.    Bengkl, 
Ellicott,  Ac,  explain  it,  "  heirs  of  eternal  life,  in  the  way 
of  hope,"  i.  e„  not  yet  in  actual  possession.  Such  a  blessed 
hope,  which  once  was  not  possessed,  will  lead  a  Christian 
to  practice  holiness  and   meekness  toward  others,  the 
lesson   especially   needed   by   the    Cretans.       8.    Greek, 
"faithful   is   the  saying."    A   formula   peculiar   to  the 
Pastoral  Epistles.    Here  "the  saying"  is  the  statement 
{v.  4-7)  as  to  the  gratuitousness  of  God's  gift  of  salva- 
tion.    Answering   to   the  "Amen."     these  things,  Ac. 
Greek,  "Concerning  these  things  (the  truths  dwelt  on,  v.  4-7 ; 
not  as  English  Version,  what  follow),  I  will  that  thou  af- 
firm, {insist)  strongly  and  persistently,  in  order  that  they  who 
*»ave  believed  God  (the  Greek  for  '  believed  in  God  '  is  dif- 
ferent, John  14.  L    '  They  who  have  learnt  to  credit  God ' 
tu  what  He  salth)  may  be  careful  ('  solicitously  sedulous  ;' 
diligence  U  necessary)  to  maintain  (lit.,  'to  set  before  them- 
selves so  as  to  sustain  ')  good  works."  No  longer  applying 
their  eosre  to  '•  unprofitable"  and  unpractical  speculations 
B.  9)      these  things— These  lesults  of  doctrine  ("good 


works")  are  "good and  profitable  unto  men."  whereas  at 
such  practical  results  flow  from  "  foolish  quastious."    Sfl 
Oeotius  and  Wiesinger.  But  Aljokd,  to  avoid  the  tau- 
tology, "  these  (good  works)  are  good  unto  men,"  explains, 
"  these  truths  "  (v.  4-7).    9.  foolish—  Greek,  "  insipid ;"  pro- 
ducing no  moral  fruit.    "Vain  talkers."    genealogies— 
—akin  to  the  "  fables  "  (see  Note,  1  Timothy  1.  4).    Not  so 
much  direct  heresy  as  yet  is  here  referred  to,  as  profitless 
discussions  about  genealogies  of  oeons,  Ac,  which  ulti- 
mately led  to  Gnosticism.    Synagogue  discourses  were 
termed  daraschoth,  i.  e.,  discussions.    Cf.  "  disputer  of  this 
world  (Greek,  dispensation)."    strivings  about  the  law— 
about  the  authority  of  the  "commandments  of  men," 
which  they  sought  to  confirm  by  the  law  (ch.  1. 14;  Note,  1 
Timothy  1.  7),  and  about  the  mystical  meaning  of  the  va- 
rious parts  of  the  law  in  connection  with  the  "  genealo- 
gies."   avoid — stand  aloof  front.    Same  Greek,  as  in  Not*,% 
Timothy  2.  16.  10.  heretic; — Greek  heresy,  originally  meant 
a  division  resulting  from  Individual  self-will;  the  indi- 
vidual doing  and  teaching  what  he  chose  independently 
of  the  teaching  and  practice  of  the  Church.    In  course  of 
time  it  came  to  mean  definitely  "  heresy  "  in  the  modern 
sense;  and  in  the  later  Epistles  it  has  almost  assumed 
this  meaning.    The  heretics  of  Crete,  when  Titus  was 
there,  were  in  dootrlne  followers  of  their  own  self-willed 
"  questions  "  reprobated  In  v.  9,  and  immoral  in  practice. 
reject — decline, avoid;  not  formal  excommunication, but, 
"  have  nothing  more  to  do  with  him,"  either  in  admoni- 
tion or  intercourse.    11.   is  .  .  .  subverted — "  is   become 
perverse."    condemned  of  himself— He  cannot  say,  no 
one  told  him  better;  continuing  the  same  after  frequent 
admonition  he  Is  self-condemned.  "He  sinneth"  wilfully 
against  knowledge.    13.  When  I  shall  send  [have  sent] 
Artemas  or  Tychicus — to  supply  thy  place  in  Crete.    Ar- 
temas  is  said  to  have  been  subsequently  bishop  of  Lystra. 
Tychicus  was  sent  twice  by  Paul  from  Rome  to  Lesser 
Asia  in  his  first  Imprisonment  (which  shows  how  well 
qualified  he  was  to  become  Titus'  successor  In  Crete) 
Ephesians  6.  21 ;  and  In  his  second,  2  Timothy  4. 12.  Tradi- 
tion makes  him  subsequently  bishop  of  Chalcedon,  in 
Bithynla.  Nicopolls— "  The  city  of  victory,"  called  so  from 
the  battle  of  Actium,  in  Eplrus.  This  Epistle  was  probably 
written  from  Corinth  in  the  autumn.    Paul  purposed  a 
journey  through  CEtolia  and  Acarnanla,  into  Epirus,  and 
there  "  to  winter."    See  my  Introduction  to  the  pastoral 
Epistles.    13.  Bring  ...  on  their  journey— Enable  them 
to  proceed  forward  by  supplying  necessaries  for  their 
Journey.    Zenas— the  contracted  form  of  Zenodorus.  law- 
yer—A  Jewish  "scribe,"  who,  when  converted,  still  re- 
tained the  title  from  his  former  occupation.  A  civil  lawyer. 
A  polios—  with  Zenas,  probably  the  bearers  of  this  Epistle. 
In  1  Corinthians  16. 12,  Apollos  Is  mentioned  as  purposing 
to  visit  Corinth ;  his  now  being  at  Corinth  (on  the  theory 
of  Paul  being  at  Corinth  when  he  wrote)  accords  with  this 
purpose.    Crete  would  be  on  his  way  either  to  Palestine  or 
his  native  place,  Alexandria.    Paul  and  Apollos  thus  ap- 
pear in  beautiful  harmony  in  that  very  city  where  their 
names  had  been  formerly  the  watchword  of  unchristian 
party  work.    It  was  to  avoid  this  party  rivalry  that  Apol- 
los formerly  was  unwilling  to  visit  Corinth,  though  Paul 
desired  him.v   Hippolytus  mentions  Zenas  as  one  of  the 
Seventy,  and  afterwards  bishop  of  Dlospolls.   14.  And . . . 
also—  Greek,  "  But . . .  also."    Not  only  thou,  but  let  others 
also  of  "  our  "  fellow-believers  (or  "  whom  we  have  gained 
over  at  Crete  ")  with  thee,    for  necessary  uses— to  supply 
the  necessary  wants  of  Christian  missionaries  and  b.  ethren, 
according  as  they  stand  in  need  in  their  Journeys  for  the 
Lord's  cause.  Cf.  ch.  1.8,  "a  lover  of  hospitality."  15.  Greet 
—"Salute  them  that  love  us  in  the  faith."  All  at  Crete  had 
not  this  love  rooted  in  faith,  the  true  bond  of  fellowship.  A 
salutation  peculiar  to  this  Epistle,  such  as  no  forger  would 
have  used.  Grace—  Greek.  "  The  grace,"  viz.,  of  God.  with 
you  all— not  that  the  Epistle  Is  addressed  to  ad  the  Cre- 
tan Christians,  but  Titus  would  naturally  impart  it  to  hie 
flock. 

435 


PHII EMO*. 
THE  EPISTLE  OF  FAUL  TO 

PHILEMON. 

INTRODUCTION. 

THE  testimonies  to  its  Authenticity  are — Oriskn,  Homily  19,  on  Jerem.,  vol.  1.,  p.  185,  Ed.  Huet.,  cites  It  as  the  lett** 
•4  Paul  to  Philemon  concerning  Onesimus  ;  Tkbtui.lian,  against  Marcion,  6.  21,  "  The  brevity  of  this  Epistle  Is  th*, 
sole  cause  of  its  escaping  the  falsifying  hands  of  Marcion ;"  Eusekius,  Ecclesiastical  History,  3.  25,  mentions  It  among 
"the  universally  acknowledged  Epistles  of  the  canon;"  Jerome,  Prooemium  in  Philemonem,  vol.  lv.,  p.  442,  argues  foj 
It  against  those  who  objected  to  Its  canonicity  on  the  ground  of  its  subject  being  beneath  an  apostle  to  write  about, 
Ignatius,  Kph.  2.,  and  Magnes.  12,  seems  to  allude  to  Philemon  20.  Cf.  Epistle  to  Polyoabp  (ch.  1.  and  8).  Its  brevity 
is  the  cause  of  its  not  being  often  quoted  by  the  Fathers.  Paley,  Horae  Paulinas,  has  shown  striking  proofs  of  Its  au- 
thenticity In  the  undesigned  coincidences  between  It  and  the  Epistle  to  the  Colosslans. 

Place  and  Time  of  Whiting.— This  Epistle  Is  closely  linked  with  the  Epistle  to  tne  Colosslans.  Both  were  carried 
by  the  same  bearer,  Onesimus  (with  whom,  however,  Tyohlcus  is  Joined  in  this  Epistle  to  the  Colosslans),  Colosslans 
t  9.  The  persons  sending  salutations  are  the  same,  except  one,  Jesus  called  Justus  (Colosslans  4.  11).  In  both  alike 
Archippus  is  addressed  (v.  2;  Colosslans  4. 17).  Paul  and  Timothy  stand  In  the  headings  of  both.  And  In  both  Paul 
appears  as  a  prisoner  (v.  9;  Colosslans  4. 18).  Hence  It  follows,  It  was  written  at  the  same  time  and  place  as  the  Epistle 
to  ttie  Colosslaus  (which  was  about  the  same  time  as  the  Epistle  to  the  Epheslans),  viz.,  at  Rome,  during  Paul's  ant 
imprisonment,  a.  d.  61  or  62. 

Object.— Onksim us,  of  Colosse  ("  one  of  you,"  Colosslans  4.  9),  slave  of  Philemon,  had  fled  from  his  master  to  Rome, 
after  having  probably  defrauded  him  (v.  18).  He  there  was  converted  to  Christianity  by  St.  Paul,  and  being  induoed 
by  him  to  return  to  his  master,  he  was  furnished  with  this  Epistle,  recommending  him  to  Philemon's  favourable  r»- 
eeption,  as  being  now  no  longer  a  mere  servant,  but  also  a  brother  In  Christ.  Paul  ends  by  requesting  Philemon  to 
prepare  him  a  lodging,  as  he  trusted  soon  to  be  set  free  and  visit  Colosse.  This  Epistle  is  addressed  also  to  Apphla, 
supposed  from  its  domestic  subject  to  have  been  Philemon's  wife,  and  Archippus  (a  minister  of  the  Colossian  Church, 
Colosslans  4. 17),  for  the  same  reason,  supposed  to  be  a  near  relative  and  Inmate. 

Onesimus  In  the  Apostolical  Canons  (73),  is  said  to  have  been  emancipated  by  ais  master.  The  Apostolical  Con- 
futations (7.  46)  state  that  he  was  consecrated  by  Paul,  bishop  of  Berea,  in  Macedonia,  and  that  he  was  martyred  at 
Rome.    Ignatius,  Bpistola  ad  Ephesum,  ch.  1.,  speaks  of  him  as  bishop  of  the  Epheslans. 

Style.— It  has  been  happily  termed,  from  its  graceful  and  delicate  urbanity,  "  the  polite  Epistle."  Yet  there  Is 
nothing  of  Insincere  compliment,  miscalled  politeness  by  the  world.  It  is  manly  and  straightforward,  without  mis- 
representation or  suppression  of  facts;  at  the  same  time  that  it  is  most  captlvatingly  persuasive.  Alfobd  quote* 
Luther's  eloquent  description,  "  This  Epistle  showeth  a  right,  noble,  lovely  example  of  Christian  lore.  Here  we  sec 
how  at.  Paul  layeth  himself  out  for  the  poor  Onesimus,  and  with  all  his  means  pleadeth  his  cause  with  his  master, 
and  so  setteth  himself  as  If  he  were  Onesimus,  and  had  himself  done  wrong  to  Philemon.  Yet  all  this  doeth  he,  not 
with  force,  as  If  he  had  right  thereto,  but  he  stripped  himself  of  his  right,  and  thus  enforceth  Philemon  to  forego  his 
right  also.  Even  as  Christ  did  for  us  with  God  the  Father,  thus  also  doth  St.  Paul  for  Onesimus  with  Philemon :  tor 
Christ  also  stripped  Himself  of  His  right,  and  by  love  and  humility  enforced  (?)  the  Father  to  lay  aside  His  wrath 
and  power,  and  to  take  us  to  His  grace  for  the  sake  of  Christ,  who  lovingly  pleadeth  our  cause,  and  with  all  His  jeart 
tayeth  Himself  out  for  us;  for  we  are  all  His  Oneslml,  to  my  thinking." 


Ver.  1-25.    addkess.    Thanksgiving  fob  Philemon's  never  yet  seen.    Yet  v.  19  here  implies  that  Philemon  was 

Love  and  Faith.    Intercession  fob  Onesimus.    Con-  his   convert.     Philemon,   doubtless,   was  converted   at 

cluding    Request    and    Salutations.     This   Epistle  Ephesus,  or  In  some  other  place  where  he  met  PauL 

affords  a  specimen  of  the  highest  wisdom  as  to  the  man-  love  and  faith— The  theological  order  is  first  faith,  then 

ner  in  which  Christians  ought  to  manage  social  affairs  love,  the  fruit  of  faith.    But  he  purposely  puts  Philemon's 

on  more  exalted  principles.    1.  prisoner  of  Jesus  Christ  love  in  the  first  place,  as  It  is  to  an  act  of  love  that  he  Is 

—one  whom  Christ's  cause  has  made  a  prisoner  (cf.  "In  exhorting  him.    toward  .  .  .  toward- Different   Ore** 

the  bonds  of  the  Qospel,"  v.  13).    He  does  not  call  himself,  words:  towards  .  .  .  unto.    Towards  Implies  simply  direc- 

as  In  other  Epistles,  "  Paul  an  apostle,"  as  he  Is  writing  tion;  unto,  to  the  advantage  of.    6.  That,  Ac— The  al/o. 

familiarly,  not  authoritatively,  our  .  . .  fellow-labourer  of  my  thanksgiving  and  prayers  for  thee  is,  in  order  that 

— -in  building  up  the  Church  at  Colosse,  while  we  were  at  the,  Ac.    the  communication  of  thy  faith— the  imparting 

*phesus.    See  my  Introduction  to  Colosslans.    a.  Apphla  of  it  and  its  fruits  (viz.,  aots  of  love  and  beneficence:  as  He- 

— The  Latin  "Appia."     Either  the  wife  or  some  close  brews  13. 16,  "To  communicate,"  t.  e.,  to  Impart  a  share) 

relative  of  Philemon.    She  and  Archippus,  if  they  had  toothers;  or,  the  liberality  to  others  flowing  from  thy  faith  (su 

not  belonged  to  his  family,  would  not  have  been  In-  the  Greek  Is  translated,  "liberal  distribution,"  2  Corin- 

oluded  with  Philemon   in  the  address  of  a  letter  on  a  thiaus  9.  13).    effectual  by—Qreek,  "in:"  the  element  in 

fomestlo  matter.     Archippus — a  minister  of  the  Colos-  which  his  liberality  had  place,  i.  e.,  may  be  proved  by  uci* 

*'»m  Church  (Colosslans  4. 17).    fellow-soldier— (2  Timo-  in,  Ac.     acknowledging—  Greek,  "the   thorough   know 

thy  2.  S.)    Church  La  thy   house— In  the  absence  of  a  ledge,"  i.  «.,  the  experimental  or  practical  recognition,    of 

regular  Church  building,  the  houses  of  particular  saints  every  good  thing  which  Is  In   you— The  oldest    MSSl 

rere  u*ed  for  that  purpose.     Observe  St.  Paul's  tact  In  read,  "which  is  in  us,"  i.e.,  the  practical   recognition 

associating  with  Philemon  those  associated  by  kindred  of  every  grace  which  is  in  us  Christians,  in  so  far  as  we 

or  Chilsl'an  brotherhood  with  his  house,  and  not  going  realise  the  Christian  character.    In  short,  that  thy  faita 

oeyond  1l   *.  always— Joined  by  Alfobd  with  "I  thank  may  by  acts  be  proved  to  be  "a  faith  which  worketh  Ly 

my  God."    5.  Hearing— The  ground  of  his  thanksgiving,  love."    In  Christ   Jesus—  rather  as    Greek,  "unto  Chrixl 

U  Is  a  delicate  mark  of  authenticity,  that  he  says  "hear-  Jesus,"  t.  e.,  to  the  glory  of  Christ  Jesus.    Two  of  the  oldewl 

•ag"  as  to  churches  and  persons  whom  he  had  not  seen  or  MSS.  omit  "Jesus."    This   verse  answers  to  v.  o,  "Th| 

*«»  v  sited.    Now  Colosse,  Philemon's  residence,  bo  b«d  love  and  talth  toward  «.i|  saints."   Paul  never  ceases  »/ 
436 


PHILEMON. 


Mention  him  In  his  prayers,  in  order  that  his  faith  may 
still  farther  show  its  power  in  his  relation  to  others,  by 
exhibiting  every  grace  which  Is  in  Christians  to  the  glory 
of  Christ.    Thus  he  paves  the  way  for  the  request  in  be- 
balf  of  Oneslmus.   7.  For— A  reason  for  the  prayer,  v.  4-& 
we  have—  Greek,   "we  had."     Joy    and    consolation  — 
Joined  in  2  Corinthians  7.  i.    saints  are  refreshed  by 
Ki»r his  house  was  open  to  them,    brother— pat  last,  to 
sonclllate  his  favourable  attention  to  the  request  which 
toltDwa.    8.  Wherefore— Because  of  my  love  to  thee,  I 
prefer  to  "beseech,"  rather  than  "enjoin,"  or  authorita- 
thtejjj  command.    I  might  .  .  .  enjoin — In  virtue  of  the 
obligation  to  obedience  which  Philemon  lay  under  to  Paul, 
as  having  been  converted  through  his  instrumentality. 
In  Christ — the  element  in  which  his  boldness  has  place. 
t.  for  love's  sake—  mine  to  thee,  and  [what  ought  to  be] 
thine  to  Oneslmus.    Or,  that   Christian  love  of  which 
thou  showest  so  bright  an  example  (v.  7).    being  such 
an  one— Explain,  Being  such  a  one  as  thou  It n owes t  me 
to  be,  wis.,  Paul  (the  founder  of  so  many  churches,  and  an 
apostle  of  Christ,  and  thy  father  in  the  faith)  the  aged  (a 
circumstance  calculated  to  secure  thy  respect  for  any- 
thing I  request),  and  now  also  a  prisoner  of  Jesus  Christ 
(the  strongest  claim  I  have  on  thy  regard :  if  for  no  other 
reason,  at  least  in  consideration  of  this,  through  commis- 
eration gratify  me).    10.  I  beseech  thee— Emphatically 
repeated  fromt).  9.    In  the  Greek,  the  name  "Oneslmus" 
Is  skilfully  put  last,  he  puts  first  a  favourable  descrip- 
tion of  him  before  he  mentions  the  name  that  had  fallen 
Into  so  bad  repute  with  Philemon.    "I  beseech  thee  for 
my  son,  whom  I  have  begotten  In  my  bonds,  Oneslmus." 
Scripture  does  not  sanction  slavery,  but  at   the  same 
time  does  not  begin  a  political  crusade  against  it.    It 
sets  forth  principles  of  love  to  our  fellowmen  which  were 
sure  (as  they  have  done)  in  due  time  to  undermine  and 
overthrow  it,  without  violently  convulsing  the  then  ex- 
isting political  fabric,  by  stirring  ud  slaves  against  their 
masters.    11.  "Which  .  .  .  was  .  .      unprofitable — Bely- 
ing his  name  Oneslmus,  which  means  profitable.  Not  only 
Was    he   unprofitable,   but    positively    Injurious,    having 
14  wronged"  his  master.    Paul   uses  a   mild  expression. 
now  profitable— Without,  godliness  a  man  is  in  no  sta- 
tion.   Profitable  in  spiritual,  as  well  as  In  temporal  things. 
13.  mine  own  bowels — as  dear  to  me  as  my  own  heart. 
[Alforix]    Cf.».  17,  "as  myself."    The  object  of  my  most 
Intense  affection  as  that  of  a  parent  for  a  child.    13.  I— 
Emphatlcal.    I  for  my  part.    Since  I  had  such  Implicit 
trust  in  him  as  to  desire  to  keep  him  with  me  for  his  ser- 
vices, thou  may  est.    I  would   have  retained— Different 
Greek  from  the  "  would,"  v.  14,  "  I  could  have  wished,"  "I 
was  minded"  here ;  but "  I  was  not  willing,"  Ac,  v.  14.  in  thy 
stead — that  he  might  supply  In  your  place  all  the  services 
to  me  which  you,  if  you  were  here,  would  render  in  virtue 
of  the  love  you  bear  to  me  (v.  19).  bonds  of  the  Gospel— my 
bonds  endured  for  the  Gospel's  sake  (v.  9).    14.  without 
thy  mind— i.  e.,  consent,    should  not  be  as — "  should  not 
appear  as  a  matter  of  necessity,  but  of  free  will."    Had 
Paul  kept  Oneslmus,  however  willing  to  gratify  Paul,  in 
fact,  Philemon  might  be,  he  would  have  no  opportunity 
given  him  of  showing  he  was  so,  his  leave  not  having 
been  asked.    15.  perhaps — speaking  In  human  fashion, 
yet  as  one  believing  that  God's  Providence  probably  (for 
we  cannot  dogmatically  define  the  hidden  purposes  of 
God  in  providence)  overruled  the  past  evil  to  ultimately 
greater  good  to  him.    This  thought  would  soften  Phile- 
mon's indignation  at  Oneslmus'  past  offence.    So  Joseph 
in  Genesis  45.  5.    departed— lit.,  "was  parted  from  thee:" 
»  softening  term  for  "ran  away,"  to  mitigate  Philemon's 
"wrath,     receive  him — Greek,  Have  him  for  thyself  in  full 
possession  (note,  Phlllppians  4.  18).    The  same  Greek  as  in 
Katthew&,&    forever—  in  this  life  and  in  that  to  come 


(of.  Exodus  21.  6).    Oneslmus'  time  of  absence,  nowevet 
long,  was  but  a  short  "hour"  (so  Greek)  compared  witn 
the  everlasting  devotion  henceforth  binding  him  to  bis 
master.    16.  No  longer  as  a  mere  servant  or  slave  (though 
still  he  is  that),  but  above  a  servant,  so  that  thou  shalt 
derive  from  him  not  merely  the  services  of  a  slave,  but 
higher  benefits:  a  servant  "in  the  flesh,"  he  is  a  brother 
"  in  the  Lord."    beloved,  specially  to  me — who  am  his 
spiritual  father,  and  who  have  experienced  his  faithful 
attentions.    Lest  Philemon  should  dislike  Oneslmus  bein* 
called  "  brother,"  Paul  first  recognizes  him  as  a  bi other, 
being  the  spiritual  son  of  the  same  God.    much  mor« 
unto  thee — to  whom  he  stands  in  so  much  nearer  and 
more  lasting  relation.    IT.  a  partner— in  the  Christian 
fellowship  of  faith,  hope,  and  love,    receive  him  as  my- 
self—Resuming "  receive  him  that  is  mine  own  bowels." 
18.  Greek,  "But  If  (thou  art  not  inclined  to  'receive  him' 
because)  he  hath  wronged  thee:"    a  milder  term  than 
"  robbed  thee."    Oneslmus  seems  to  have  confessed  some 
such  act  to  Paul.  *  put   that  on   mine  account — I  am 
ready  to  make  good  the  loss  to  thee  if  required.    The 
latter  parts  of  v.  19, 21,  Imply  that  he  did  not  expect  Phile- 
mon would  probably  demand  It.    19.  with  mine  own 
hand— not  employing  an  amanuensis,  as  In  other  Epis- 
tles: a  special  compliment  to  Philemon  which  he  ought 
to  show  bis  appreciation  of  by  granting  Paul's  request. 
Contrast  Colosslans  4. 18,  whioh  shows  that  the  Epistle  to 
the  Colossian  Church,  accompanying  our  Epistle,  had 
only  Its   closing  "salutation"   written    by   Paul's   own 
hand,    albeit,  &c— lit.,  "  that  I  may  not  say  .  .  .  not  to 
say,"   &c.     thou  owest  .  .  .  even  thine  own  self— not 
merely   thy   possessions.     For   to   my   instrumentality 
thou  owest  thy  salvation.    So  the  debt  which  "  he  oweth 
thee"  being  transferred  upon  me  (I  making  myself  re- 
sponsible for  it)  is  cancelled.    20.  let  me — "Me"  is  em- 
phatic: "Let  me  have  profit  (so  Greek  'for  Joy,'  onaimen, 
referring  to  the  name  Oneslmus,  'profitable')  from  thee,  as 
thou  shouldst  have  had  from  Oneslmus:"  for  "  thou  owest 
thine  own  self  to  me."    In  the  Lord— not  In  worldly  gain, 
but  in  thine  Increase  in  the  graces  of  the  Lord's  Spirit. 
[AFFORD.]    my  bowels— my  heart.    Gratify  my  feelings 
by  granting  this  request,    in  the  Lord— The  oldest  MSS. 
read,  "in  Christ."    The  element  or  sphere  In  which  this 
act  of  Christian  love  naturally  ought  to  have  place.    21. 
Having  confidence  in  thy  obedience — to  my  apostolus 
authority,  if  I  were  to  "enjoin"  it  (v.  8),  which   I  do 
not,  preferring  to  beseech  thee  for  it  as  a  favour  (v.  9). 
thou  wilt  also  do  more — towards  Oneslmus:  hinting  at 
his  possible   manumission    by  Philemon,  besides  being 
kindly  received.     22.   This  prospect  of  Paul's  visiting 
Colosse  would  tend  to  secure  a  kindly  reception  for  Ones- 
lmus, as  Paul  would  know  In  person  how  he  had  been 
treated,    your  .  .  .  you— Referring  to  Philemon,  Apphia, 
Archlppus,  and  the  Church  in  Philemon's  house.    Th« 
same  expectation  Is  expressed  by  him,  Philippians  2.  23, 
24,  written  in   the  same  Imprisonment.    23.  The  same 
persons  send  salutations  In  the  accompanying  Epistle, 
except  that"  Jesus  Justus"  is  not  mentioned  here.  Epaph- 
ras,  my  fellow-prisoner— he  had  been  sent  by  the  Col- 
ossian Church  to  inquire  after,  and  minister  to,  Paul, 
and  possibly  was  cast  into  prison  by  the  Roman  authori- 
ties on  susploion.    However,  he  is  not  mentioned  as  a 
prisoner  in  Colosslans   4.  12,  so   that   "fellow-prisoner" 
here  may  mean  merely  one  who  was  afalthful  companion 
to  Paul  in  his  imprisonment,  and  by  his  society  put  him- 
self In  the  position  of  a  prisoner.    So  also  "  Aristarchus, 
my  fellow-prisoner,"  Colossians  4.  10,  may  mean.    Bkv- 
bon  conjectures  the  meaning  to  be  that  on  some  former 
occasion  these  two  were  Paul's  "  fellow-prisoners,"  not  at 
the  time.     2».    be  with  your  spirit— (Galatians  ft.  18;   a 
Timothy  4.  x&) 

487 


HEBREWS. 
THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

HEBREWS. 

INTRODUCTION. 

Cakowioity  ami  Authorship.— Clement  of  Boms,  at  the  end  of  the  first  century,  a.  d.,  copiously  uses  It,  adopt 
.ug  Its  words  Just  a*  he  does  those  of  the  other  books  of  the  New  Testament;  not  Indeed  giving  to  either  the  Usric 
"  Scripture,"  which  he  reserves  for  the  Old  Testament  (the  canon  of  the  New  Testament  not  yet  having  been  formally 
established),  but  certainly  not  ranking  It  below  the  other  New  Testament  acknowledged  Epistles.  As  our  Episll* 
claims  authority  on  the  part  of  the  writer,  Clkment's  adoption  of  extracts  from  it  is  virtually  sanctioning  its  au- 
thority, and  this  in  the  apostolic  age.  Justin  Martyk  quotes  it  as  Divinely  authoritative,  to  establish  the  titlei 
"  apostle,"  as  well  as  "  angel,"  as  applied  to  the  Son  of  God.  Clement  or  Almakdkia  refers  it  expressly  to  Paul,  on 
the  authority  of  Pant/jenus,  chief  of  the  Catechetical  school  i  n  Alexandria,  In  the  middle  of  the  second  century,  saying, 
that  as  Jesus  Is  termed  In  it  the  "apostle"  sent  to  the  Hebrews,  Paul,  through  humility,  does  not.  in  It  call  himself 
apostle  of  the  Hebrews,  being  apostle  to  the  Gentiles.  Cljcment  also  says  that  Paul,  as  the  Hebrews  were  prejudiced 
against  him,  prudently  omitted  to  put  forward  his  name  in  the  beginning ;  also,  that  it  was  originally  written  in  He- 
brew for  the  Hebrews,  and  that  Luke  translated  It  into  Greek  for  the  Greeks,  whence  the  style  is  similar  to  that  oJ 
Acts.  He,  however,  quotes  frequently  the  words  of  the  existing  Greek  Epistle  as  St.  Paul's  words.  Origen  similarly 
quotes  it  as  8t.  Paul's  Epistle.  However,  In  his  Homilies,  he  regards  the  style  as  distinct  from  that  of  Paul,  and  aa 
"more  Greolan,"  but  the  thoughts  as  the  apostle's;  adding  that  the  "ancients  who  have  handed  down  the  tradition  - 
of  It*  Pauline  authorship,  must  have  had  good  reason  for  doing  so,  though  God  alone  knows  the  certainty  who  was 
the  actual  writer"  «.  «.,  probably  "transcriber"  of  the  apostle's  thoughts).  In  the  African  Church,  In  the  beginning 
of  the  third  century,  Tektullian  ascribes  it  to  Barnabas.  Ibenjeus,  bishop  of  Lyons,  Is  mentioned  In  Euskbius,  aa 
quoting  from  this  Epistle,  though  without  expressly  referring  it  to  Paul.  About  the  same  period,  Caius,  the  presby- 
ter, in  the  Church  of  Rome,  mentions  only  thirteen  Epistles  of  Paul,  whereas,  If  the  Epistle  to  the  Hebrews  were  in- 
cluded, there  would  be  fourteen.  So  the  canon  fragment  of  the  end  of  the  second  century,  or  beginning  of  the  third. 
published  by  Mueatori,  apparently  omits  mentioning  it.  And  so  the  Latin  Church  did  not  recognize  it  as  Paul's 
till  a  considerable  time  after  the  beginning  of  the  third  century.  Thus,  also,  Novatian  of  Rome,  Cyprian  of  Car- 
rHAOs,  and  Victorinub,  also  of  the  Latin  Church.  But  in  the  fourth  century,  Hilary  of  Poitiers  (a.  d.  868),  Lucifkb 
of  Caqliari  (a.  d.  871),  Ambrose  of  Milan  (a.  d.  397)  and  other  Latins,  quote  it  as  Paul's;  and  the  fifth  Oonncil  of 
Carthage  (a.  D.  419)  formally  reckons  it  among  his  fourteen  Epistles. 

As  to  the  similarity  of  Its  style  to  that  of  St.  Luke's  writings,  this  Is  due  to  his  having  been  so  long  the  companion  ol 
Paul.  Chhtsostom, comparing  Luke  and  Mark,  says,  "Each  imitated  his  teacher:  Luke  imitated  Paul  flowing  alonf  ^ 
with  more  than  river- fulness ;  but  Mark  imitated  Peter,  who  studied  brevity  of  style."  Besides,  there  is  a  greatea 
predominance  of  Jewish  feeling  and  familiarity  with  the  peculiarities  of  the  Jewish  schools  apparent  in  this  EplstU 
than  In  St.  Luke's  writings.  There  Is  no  clear  evidence  for  attributing  the  authorship  to  him,  or  to  Apollos,  whono 
AxroiD  upholds  as  the  author.  The  grounds  alleged  for  the  latter  view  are  Its  supposed  Alexandrian  phraseology 
and  modes  of  thought.  But  these  are  such  as  any  Palestinian  Jew  might  have  used ;  and  Paul,  from  his  Hebraec- 
Hellenistic  education  at  Jerusalem  and  Tarsus,  would  be  familiar  with  Phllo's  modes  of  thought,  which  are  not,  a< 
some  think,  necessarily  all  derived  from  his  Alexandrian,  but  also  from  his  Jewish  education.  It  would  be  unlikely 
that  the  Alexandrian  Church  should  have  so  undoubtlrigly  asserted  the  Pauline  authorship,  if  Apollos,  their  own  coun- 
toyman,  had  really  been  the  author.  The  eloquence  of  Its  style  and  rhetoric,  a  characteristic  of  Apollos'  at  Corinth 
whereas  Paul  there  spoke  In  words  unadorned  by  man's  wisdom,  are  doubtless  designedly  adapted  to  the  minds  of 
those  whom  St.  Paul  In  this  Epistle  addresses.  To  the  Greek  Corinthians,  who  were  in  danger  of  idolizing  human 
eloquence  and  wisdom,  he  writes  In  an  unadorned  style,  In  order  to  fix  their  attention  more  wholly  on  the  GospeJ 
tteelf.  But  the  Hebrews  were  in  no  such  danger.  And  his  Hebraeo-Greclan  education  would  enable  him  to  write  In 
a  style  attractive  to  the  Hebrews  at  Alexandria,  where  Greek  philosophy  bad  been  blended  with  Judaism.  The  Hep 
awtflnl  translation  framed  at  Alexandria  had  formed  a  connecting  link  between  the  latter  and  the  former ;  and  It  if 
remarkable  that  all  the  quotations  from  the  Old  Testament,  excepting  two  (ch.  10.  80;  13.  5),  are  taken  from  the  LXX 
rue  fact  that  the  peculiarities  of  the  LXX.  are  interwoven  into  the  argument,  proves  that  the  Greek  Epistle  Is  an 
original,  not  a  translation;  had  the  original  been  Hebrew,  the  quotations  would  have  been  from  the  Hebrew  Old 
Testament.  The  same  conclusion  follows  from  the  plays  on  similarly-sounding  words  in  the  Greek,  aud  alliterations, 
and  rhythmically-constructed  periods.  Calvin  observes,  If  the  Epistle  had  been  written  In  Hebrew,  eh.  0. 15-17  would 
lose  all  Its  point,  which  consists  in  the  play  upon  the  double  meaning  of  the  Greek  diathece,  a  "covenant,"  or  a  "tes- 
tament," whereas  the  Hebrew  berith  means  only  "covenant." 

Internal  evidence  favours  the  Pauline  authorship.  Thus  the  topic  so  fully  handled  in  this  Epistle,  that  Christianity 
Is  superior  to  Judaism,  Inasmuch  as  the  reality  exceeds  the  type  which  gives  place  to  It,  is  a  favourite  one  with  St. 
Paul  (of.  2  Corinthians  8.  6-18;  Galatlans  8.  23-25;  4. 1-0,  21-31,  wherein  the  allegorical  mode  of  Interpretation  appears 
In  its  divinely  sanctioned  application— a  mode  pushed  to  an  unwarrantable  excess  In  the  Alexandrian  school).  So 
the  Divine  Son  appears  in  ch.  1.  8,  <fec,  as  in  other  Epistles  of  Paul  (Phillpplans  2.  6;  Colosslans  1. 15-20),  as  the  Imape, 
or  manifestation  of  the  Deity.  His  lowering  of  Himself  for  man's  sake  similarly,  cf.  ch.  2.  9,  with  2  Corinthians  8.  •; 
Phillpplans  1  7,  8,  Also  His  final  exaltation,  cf.  ch.  2.  8 ;  10.  18 ;  12.  2,  with  1  Corinthians  15.  25,  27.  The  word  "  Media- 
tor" Is  peculiar  to  Paul  alone,  ct  ch.  8.  6,  with  Galatlans  3.  19,  20.  Christ's  death  is  represented  as  the  sacrifice  for  sin 
prefigured  by  the  Jewish  sacrifices,  cf.  Romans  8.  22-26;  1  Corinthians  5.  7,  with  Hebrews  7.  to  10.  The  phrase,  "God 
of  Peace,"  is  peculiar  to  St.  Paul,  cf.  ch.  13.  20;  Romans  16.  88;  1  Thessalonlans  5.  23.  Also,  cf.  ch.  2.  4,  Margin,  1  Coria- 
thlans  12.  4.  Justification,  or  "righteousness  by  faith,"  appears  in  ch.  1L  7;  10.  38,  as  In  Romans  1. 17;  4.  22;  £.  1;  Gav- 
.atlans  8. 11;  Phillpplans  3.  9.  The  word  of  God  is  the  "  sword  of  the  Spirit,"  of  ch.  4.  12,  with  Epheslans  ft.  J7.  Inex 
Torienoed  Christians  are  children  needing  milk,  i.  e„  instruction  In  the  element*,  whereas  riper  Christians,  as  f%Ul  grrnum 
««  require  strong  meat,  ct  ch.  5.  12,  18;  6. 1,  with  1  Corinthians  8,  1,  2;  14.  20;  Galatlans  4.  9;  Colosslans  8.  11  Bauv** 
438 


HEBREWS. 

Bon  !a  represented  as  a  boldness  af  access  to  God  by  Christ,  cf.  eh.  10. 19,  with  Romans  6.  2;  Epheslans  2  18;  8. 12.  Amo- 
tion* are  a/lfl/tf,  oh.  10.32;  of. Fhlllppians  1.30;  Colosslans 2. 1.  The  Christian  life  Is  a  race,  ch.  12. 1 ;  cf.i  Corinth lans  9. 
A;  Fhilipplans  3. 12-14.  The  Jewish  ritual  Is  a  service,  Romans  9.  4;  cf.  ch.  9. 1,  6.  Cf.  "subject  to  bondage,"  eh.  2.  IS, 
with  Galatians  5.  1.  Other  characteristics  of  Paul's  style  appear  In  this  Epistle,  vix.,  a  propensity  "  to  go  off  at  a  word" 
and  enter  on  a  long  parenthesis  suggested  by  that  word,  a  fondness  for  play  upon  words  of  similar  sound,  and  a  dis- 
position to  repeat  some  favourite  word.  Frequent  appeals  to  the  Old  Testament,  and  quotations  linked  by  "  and 
again,"  of.  oh.  La;  2. 12, 18,  with  Romans  15.  9-12.  Also  quotations  in  a  peculiar  application,  cf.  ch.  2.  8,  with  1  Corin- 
thians 15.  27;  Epheslans  1.  22.  Also  the  same  passage  quoted  in  a  form  not  agreeing  with  the  LXX.,  and  with  the  ad- 
dltion  "  saith  the  Lord,"  not  found  in  the  Hebrew,  in  eh.  10.  30;  Romans  12. 19. 

The  supposed  Alexandrian  (which  are  rather  Phi  ion-like)  characteristics  of  the  Epistle  are  probably  due  to  the 
tact  that  the  Hebrews  were  generally  then  imbued  with  the  Alexandrian  modes  of  thought  of  Philo,  Ac. ;  and  Paul, 
without  colouring  or  altering  Gospel  truth  "to  the  Jews,  became  (in  style)  as  a  Jew,  that  he  might  win  the  Jews"  (1 
Corinthians  9.  20).  This  will  account  for  Its  being  recognized  as  St.  Paul's  Epistle  in  the  Alexandrian  and  Jerusalem 
churches  unanimously,  to  the  Hebrews  of  whom  probably  it  was  addressed".  Not  one  Greek  father  ascribes  the  Epistle 
to  any  but  Paul,  whereas  in  the  Western  and  Latin  churches,  which  It  did  not  reach  for  some  time,  It  wag  for  long 
doubted,  owing  to  its  anonymous  form,  and  generally  less  distinctively  Pauline  style.  Their  reason  for  not  accepting 
it  as  Paul's,  or  indeed  as  canonical,  for  the  flisl  three  centuries,  was  negative,  insufficient  evidence  for  it,  not  positive 
evidence  against  it.  The  positive  evidence  Is  generally  for  its  Pauline  origin.  In  the  Latin  churches,  owing  to  their 
distance  from  the  churches  to  whom  belonged  the  Hebrews  addressed,  there  was  no  generally  received  tradition  on 
the  subject.  The  Epistle  was  in  fact  but  little  known  at  all,  whence  we  find  it  is  not  mentioned  at  ail  in  the  canoa 
of  Muratori.  When  at  last,  in  the  fourth  century,  the  Latins  found  that  it  was  received  as  Pauline  and  canonical  oa 
good  grounds  in  the  Greek  churches,  they  universally  acknowledged  it  as  such. 

The  personal  nolioss  all  favour  its  Pauline  authorship,  viz.,  his  Intention  to  visit  those  addressed,  shortly,  along 
with  Timothy,  styled  "our  brother,"  ch.  13.  23;  his  being  then  in  prison,  oh.  IS.  19;  his  formerly  having  been  Im- 
prisoned in  Palestine,  according  to  English  Version  reading,  ch.  10.  34;  the  salutations  transmitted  to  them  from  be- 
lievers of  Italy,  oh.  18.  24.  A  reason  for  not  prefixing  the  name  may  be  the  rhetorical  character  of  the  Epistle  which 
led  the  author  to  waive  the  usual  form  of  epistolary  address. 

Dmmqh.— His  aim  is  to  show  the  superiority  of  Christianity  over  Judaism,  In  that  It  was  introduced  by  one  far 
blgher  than  the  angels  or  Moses,  through  whom  the  Jews  receive*  the  law,  and  In  that  Its  priesthood  and  sacrifices 
are  fctr  leas  perfecting  as  to  salvation  than  those  of  Christ;  that  He  is  the  substance  of  which  the  former  are  but  the 
shadow,  and  that  the  type  necessarily  gives  place  to  the  antitype;  and  that  now  we  no  longer  are  kept  at  a  compara- 
tive distance  as  under  the  law,  but  have  freedom  of  access  through  the  opened  veil,  (.  e„  Christ's  flesh  ;  hence  he 
warns  them  of  the  danger  of  apostasy,  to  which  Jewish  converts  were  *^mpted,  when  they  saw  Christians  persecuted* 
Whilst  Judaism  was  tolerated  by  the  Roman  authorities.  He  Infers  t&«  obligations  to  a  life  of  faith,  of  which,  even 
In  the  less  perfect  Old  Testament  dispensation,  the  Jewish  history  contained  bright  examples.  He  concludes  in  the 
usual  Pauline  mode,  with  practical  exhortations  and  pious  prayers  for  them. 

His  mode  of  addbkss  is  In  It  hortatory  rather  than  commanding,  just  as  we  might  have  expected  from  St.  Paul 
addressing  the  Jews.  He  does  not  wri'«  to  the  rulers  of  the  Jewish  Christians,  for  In  fact  there  was  no  exclusively 
Jewish  Church  ;  and  his  Epistle,  thougn  primarily  addressed  to  the  Palestinian  Jews,  was  Intended  to  include  the 
HabrewB  of  all  adjoining  churches.  He  inculcates  obedience  and  respect  In  relation  to  their  rulers  (ch.  13. 7, 17, 24) ;  a 
«aoit  obviating  of  the  objection  that  he  was  by  writing  this  Epistle  Interfering  with  the  prerogative  of  Peter  the 
Apostle  of  the  circumcision,  and  James  the  bishop  of  Jerusalem.  Hence  arises  his  gentle  and  delicate  mode  of  deal- 
ing with  them  (Hebrews  13.  22).  So  far  from  being  surprised  at  discrepancy  of  style  between  an  Epistle  to  Hebrews 
and  Epistles  to  Gentile  Christians,  It  Is  just  what  we  should  expect.  The  Holy  Spirit  guided  him  to  choose  means 
best  suited  to  the  nature  of  the  ends  aimed  at.  Wordsworth  notices  a  peculiar  Pauline  Greek  construction,  Romans 
12.  9,  lit.,  "  Let  your  love  be  without  dissimulation,  ye  abhorring  .  .  .  evil,  cleaving  to  .  .  .  good,"  which  is  found  no- 
where else  save  Hebrews  13.  5,  lit.,  "  Let  your  conversation  be  without  covetousness,  ye  being  content  with,"  <feo.  (a 
ooun  singular  feminine  nominative  absolute,  suddenly  passing  into  a  participle  masculine  nominative  plural  abso- 
lute) So  in  quoting  Old  Testament  Scripture,  the  writer  of  the  Epistle  to  the  Hebrews  quotes  It  as  a  Jew  writing  to 
Jews  would  "  God  spoke  to  our  fathers,"  not  "  it  is  written."  So  ch.  13. 18,  "  We  trust  we  have  a  good  conscience"  is  aa 
altogether  Pauline  sentiment  (Acts  23.  1 ;  24. 16;  2  Corinthians  1. 12;  4.  2;  2  Timothy  1.  3).  Though  he  has  not  prefixed 
hiu  name  he  has  given  at  the  close  his  universal  token  to  identify  him,  viz.,  his  apostolic  salutation,  "  Grace  be  with 
jrou  all-"'  this  "salutation  with  his  own  hand"  he  declared  (2  Thessalonlans  3. 17,  18)  to  be  "his  token  in  every  Epis- 
tle-" so 'l  Corinthians  16.  21,  23;  Colosslans  4. 18.  The  same  prayer  of  greeting  closes  every  one  of  his  Epistles,  and  Is 
not  found  in  any  one  of  the  Epistles  of  the  other  apostles  written  in  St.  Paul's  lifetime ;  but  it  is  found  in  the  last 
book  of  the  New  Testament  Revelation,  and  subsequently  in  the  Epistle  of  Clement  of  Rome.  This  proves  that,  by 
whomsoever  the  body  of  the  Epistle  was  committed  to  writing  (whether  a  mere  amanuensis  writing  by  dictation,  oi 
a  companion  of  Paul  by  the  Spirit's  gift  of  interpreting  tongues,  1  Corinthians  12.  10,  transfusing  Paul's  Spirit-taught 
sentiments  into  his  own  Splrlt-gulded  diction),  Paul  at  the  close  set*  his  seal  to  the  whole  as  really  his,  and  sano- 
Uoned  by  him  as  such.  The  churches  of  the  East,  aud  Jerusalem,  their  centre,  to  which  quarter  It  was  first  sent,  re- 
vived It  as  St.  Paul's  from  the  earliest  times  according  to  Cyril,  Bishop  of  Jerusalem  (a.  d.  .549).  Jerome,  though 
bringing  with  him  from  Rome  the  prejudices  of  the  Latins  against  the  Epistle  to  the  Hebrews,  aggravated  doubtless, 
by  ite  seeming  sanction  of  the  Novatian  heresy  (ch.  6.  4-6).  was  constrained  by  the  force  of  facts  to  receive  it  as  Pan J  a, 
an  the  almost  unanimous  testimony  of  all  Greek  Christians  from  the  earliest  times;  and  was  probably  the  main 
instrument  in  correcting  the  past  error  of  Rome  in  rejecting  it.  The  testimony  of  the  Alexandrian  Ghu  re  ^-Jocu- 
larly valuable  for  It  was  founded  by  Mark,  who  was  with  Paul  at  Rome  In  his  first  confinement  when  this  Ep  .U* 
££.  toTve heel  written  (Colosslans  4.  10),  and  who  possibly  was  the  bearer  of  this  EplsU< ,  at  the  same  tell 
tngColoaae  on  the  way  to  Jerusalem  (where  Mark's  mother  lived),  and  thence  to  Alexandria.  Moreov  r,  2Peter8 
XwXeT shortly  before  Peter's  death,  and  like  his  first  Epistle  written  by  him,  "tne  apostle  o  the  clrcum- 
Suon  ^L  Hebrew  Christians  dispersed  In  the  East,  saith,  "As  our  beloved  brother  Paul  ff^^To^Tne 
a*,  to  the  Hebrews;  also  the  words  added,  "As  also  in  all  his  Epistles,"  distinguish  the  E&sUe  to  ^f^™**™^*" 
£,1£n  h.  further  speaks  of  it  as  on  a  level  with  -  other  Scriptures  "thus  assert,  ng  a  ton  eejt*£ ^n£££» 
wn  Wn«  Iteration.    An  interesting  Illustration  of  the  power  of  Christen  Wth  and  love    St  I  eter,  who  had  DOM 


HEBREWS   I. 


wpeniy  rebuked  by  Paul  (Galatians  2.  7-14),  fully  adopted  what  St.  Paul  wrote;  there  was  no  difference  In  the  Gospe 
of  the  apostle  of  the  circumcision  and  that  of  the  apostle  of  the  uncircumcislon.  It  strikingly  shows  God's  sove- 
•eignty  that  He  chose  as  the  instrument  to  confirm  the  Hebrews,  Paul,  the  apostle  of  the  Gentiles;  and  on  the  othet 
hand,  Peter  to  open  the  Gospel-door  to  the  Gentile*  (Acts  10. 1,  die),  though  being  the  apostle  of  the  Jews  ;  thus  perfect 
anity  reigns  amidst  the  diversity  of  agencies. 

Borne,  In  the  person  of  Clement  of  Rome,  originally  received  this  Epistle.  Then  followed  a  period  in  which  It 
ceased  to  be  received  by  the  Roman  churches.  Then,  in  the  fourth  century,  Rome  retracted  her  error.  A  plain  prooi 
she  is  not  unchangeable  or  infallible.  As  far  as  Rome  is  concerned,  the  Epistle  to  the  Hebrews  was  not  only  lost  ft* 
three  centuries,  but  never  would  have  been  recovered  at  all  but  for  the  Eastern  churches ;  it  is  therefore  a  happ) 
thing  for  Christendom  that  Rome  is  not  the  Catholic  Church. 

It  plainly  was  written  before  the  destruction  of  Jerusalem,  which  would  have  been  mentioned  in  the  Epistle  had 
that  event  gone  before,  cf.  ch.  13. 10;  and  probably  to  churches  in  which  the  Jewish  members  were  the  more  numer- 
ous, as  those  in  Judea,  and  perhaps  Alexandria.  In  the  latter  city  were  the  greatest  number  of  resident  Jews  next 
to  Jerusalem.  In  Leontopolls,  in  Egypt,  was  another  temple,  with  the  arrangements  of  which,  Wieseleb  thinks 
the  notices  in  this  Epistle  more  nearly  corresponded  than  with  those  in  Jerusalem.  It  was  from  Alexandria  that  the 
Epistle  appears  first  to  have  come  to  the  knowledge  of  Christendom.  Moreover,  "  the  Epistle  to  the  Alexandrians," 
mentioned  in  the  Canon  of  Muratori,  may  possibly  be  this  Epistle  to  the  Hebrews.  He  addresses  the  Jews  as  pecu- 
liarly "the  people  of  God"  (ch.  2. 17;  4.  9;  13. 12),  "  the  seed  of  Abraham,"  i.e.,  as  the  primary  stock  on  which  Gentil« 
believers  are  grafted,  to  which  Romans  11. 16-24  corresponds;  but  he  urges  them  to  come  out  of  the  carnal  earthly 
Jerusalea  and  to  realise  their  spiritual  union  to  "  the  heavenly  Jerusalem"  (ch.  12. 18-23 ;  13. 13). 

The  use  of  Greek  rather  than  Hebrew  is  doubtless  due  to  the  Epistle  being  Intended,  not  merely  for  the  Hebrew 
but  for  the  Hellenistic  Jew  converts,  not  only  In  Palestine,  but  elsewhere;  a  view  confirmed  by  the  use  of  the  LXX. 
Bknghi,  thinks,  probably  (cf.  2  Peter  3. 15, 16,  explained  above),  the  Jews  primarily,  though  not  exclusively,  addressed, 
were  those  who  had  left  Jerusalem  on  account  of  the  war  and  were  settled  in  Asia  Minor. 

The  notion  of  its  having  been  originally  in  Hebrew  arose  probably  from  its  Hebrew  tone,  method,  and  topics.  It 
Is  reckoned  among  the  Epistles,  not  at  first  generally  acknowledged,  along  with  James,  2  Peter,  2  and  3  John,  Jude,  and 
Revelation.  A  beautiful  link  exists  between  these  Epistles  and  the  universally-acknowledged  Epistles.  Hebrews  unites 
the  ordinances  of  Leviticus  with  their  ant  1  typical  Gospel  fulfilment.  St.  James  Is  the  link  between  the  highest  doc- 
trines of  Christianity  and  the  universal  law  of  moral  duty— a  commentary  on  the  Sermon  on  the  Mount— harmon- 
izing the  decalogue  law  of  Moses,  and  the  revelation  to  Job  and  Elias,  with  the  Christian  law  of  liberty.  Second 
Peter  links  the  teaching  of  Peter  with  that  of  Paul.  Jude  links  the  earliest  unwritten  to  the  latest  written  Revela- 
tion. The  two  shorter  Epistles  to  John,  like  Philemon,  apply  Christianity  to  the  minute  details  of  the  Christian  life 
showing  that  Christianity  can  sanctify  all  earthly  relations. 


CHAPTER    I. 

Ver.  1-14.  The  Highest  of  axl  Revelations  is  Given 
as  now  tn  the  Son  of  God,  who  is  Gbeateb  than  the 
Ajstgels,  and  who,  having  Completed  Redemption, 
Sits  Enthroned  at  God's  Right  Hand.  The  writer, 
(hough  not  inscribing  his  name,  was  well  known  to  those 
Addressed  (oh.  18. 19).  For  proofs  of  Paul  being  the  author, 
Bee  my  Introduction.  In  the  Pauline  method,  the  state- 
ment of  subject  and  the  division  are  put  before  the  dis- 
cussion ;  and  at  the  close,  the  practical  follows  the  doc- 
trinal portion.  The  ardour  of  Spirit  in  this  Epistle,  as  in 
1  John,  bursting  forth  at  once  into  the  subject  (without 
prefatory  inscription  of  name  and  greeting),  the  more 
effectively  strikes  the  hearers.  The  date  must  have  been 
whilst  the  temple  was  yet  standing,  before  its  destruction, 
to  A.  D. ;  some  time  before  the  martyrdom  of  Peter,  who 
mentions  this  Epistle  of  Paul  (2  Peter  3. 15, 18);  at  a  time 
when  many  of  the  first  hearers  of  the  Lord  were  dead.  1. 
at  sundry  times- Greek,  "in  many  portions."  All  was 
not  revealed  to  each  one  prophet ;  but  one  received  one 
portion  of  revelation,  and  another  another.  To  Noah  the 
quarter  of  the  world  to  which  Messiah  should  belong  was 
revealed ;  to  Abraham,  the  nation ;  to  Jacob,  the  tribe ;  to 
David  and  Isaiah,  the  family;  to  Mlcah,  the  town  of  na- 
tivity; to  Daniel,  the  exact  time;  to  Malachl,  the  coming 
of  His  forerunner,  and  His  second  advent;  through  Jonah, 
His  burial  and  resurrection;  through  Isaiah  and  Hosea, 
His  resurrection.  Each  only  knew  In  part;  but  when  that 
which  was  perfect  came  in  Messiah,  that  which  was  in 
purt  was  done  away  (1  Corinthians  13.  12).  in  divers 
manners — e.  g..  Internal  suggestions,  audible  voices,  the 
Lfrim  and  Thummim,  dreams,  and  visions.  "  In  one  way 
He  was  seen  by  Abraham,  in  another  by  Moses,  in  an- 
other by  Ellas,  and  in  another  by  Micah ;  Isaiah,  Daniel, 
and  Exekiel,  beheld  different  forms"  [Theodoret]  (cf. 
Numbers  12.  6-8).  The  Old  Testament  revelations  were 
fragmentary  in  substance,  and  manifold  in  form;  the  very 
multitude  of  prophets  shows  that  they  prophesied  only  in 
pmt.  In  Christ,  the  revelation  of  God  is  full,  not  in  shift- 
ing hues  of  separated  coloui  but  Himself  the  pure  light, 
440 


uniting  In  His  one  person  the  whole  spectrum  (v.  3).  spaJu: 
—the  expression  usual  for  a  Jew  to  employ  In  addressing; 
Jews.  So  St.  Matthew,  a  Jew  writing  especially  for  Jews, 
quotes  Soripture,  not  by  the  formula,  "  It  Is  written,"  but 
"said,"  <£o.  in  time  past— From  Malachl,  the  last  of  the 
Old  Testament  prophets,  for  four  hundred  years,  there  had 
arisen  no  prophet,  in  order  that  the  Son  might  be  the 
more  an  object  of  expectation.  [Bengel.]  As  God  (the 
Father)  is  Introduced  as  having  spoken  here;  so  God  the 
Son,  ch.  2.  3;  God  the  Holy  Ghost,  ch.  8.  7.  the  fathers— 
the  Jewish  fathers.  The  Jews  of  former  days  (1  Corinth- 
ians 10.1).  by—  Greek,  "  in."  A  mortal  king  speaks  6* 
his  ambassador,  not  (as  the  King  of  kings)  in  his  ambas- 
sador. The  Son  is  the  last  and  highest  manifestation 
of  God  (Matthew  21.34,37);  not  merely  a  measure,  as  In 
the  prophets,  but  the  fulness  of  the  Spirit  of  God  dwelling 
In  him  bodily  (John  1.  16;  8.  84;  Colossians  2.  9).  Thus  h« 
answers  the  Jewish  objection  drawn  from  their  prophets 
Jesus  is  the  end  of  all  prophecy  (Revelation  19. 10),  and  of 
the  law  of  Moses  (John  1. 17;  5.  46).  3.  In  these  last  dayi 
—In  the  oldest  MSS.  the  Greek  is,  "At  the  last  part  of 
these  days."  The  Rabbins  divided  the  whole  of  time 
into  "  this  age,"  or  "  world,"  and  "  the  age  to  come"  (ch 
2.  5;  6.  5).  The  days  of  Messiah  were  the  transition  period 
or  "last  part  of  these  days"  (In  contrast  to  "in  timet 
past"),  the  close  of  the  existing  dispensation,  and  begin- 
ning of  the  final  dispensation  of  which  Christ's  second 
coming  shall  be  the  crowning  consummation,  by  his  Soa 
—Greek,  "  in  (His)  Son"  (John  14. 10).  The  true  "  Prophet" 
of  God.  "His  majesty  Is  set  forth,  (1.)  Absolutely  by  th* 
very  name 'Son,'  and  by  three  glorious  predicates, 'Whom 
He  hath  appointed,'  'By  whom  He  made  the  worlds, 
'Who  sat  down  on  the  right  hand  of  the  Majesty  on  high;' 
thus  His  course  is  described  from  the  beginning  of  all 
things  till  he  reached  the  goal  (v.  2, 3).  (2.)  Relatively,  In 
comparison  with  the  angels,  v.  4;  the  confirmation  of  this 
follows,  and  the  very  name  'Son'  Is  proved  at  v.  5;  the 
•heirship,'  v.  6-9;  the  'making  the  worlds/  v.  10-12;  the 
•sitting  at!  the  right  hand'  of  God,  v.  13. 14.'  His  being 
made  heir  follows  His  sonship,  and  preceded  His  makin$ 
the  worlds  (Proverbs  8.  22.  23 ;  Ephesians  S-  U\     *»s  thtfint 


HEBREWS   I. 


t+gotten.  Re  la  heir  of  the  universe  (v.  6),  which  he  made 
tnstromentally,  ch.  U.  3,  where  "by  the  Word  of  God" 
answers  to  "  by  whom"  (the  Son  of  God)  here  (John  1.  3). 
Christ  was  "appointed"  (In  God's  eternal  counsel)  to  cre- 
ation aa  an  office ;  and  the  universe  so  created  was  as- 
signed to  Him  as  a  Kingdom.  He  is  "  heir  of  all  things" 
by  right  of  creation,  and  especially  by  right  of  redemp- 
tion. The  promise  to  Abraham  that  he  should  be  heir  of 
the  world,  had  its  fulfilment,  and  will  have  it  still  more 
fully,  in  Christ  (Romans  4.  13;  Galatians  3.  16;  4.  7). 
world*-- the  Inferior  and  the  superior  worlds  (Colosslans 
1. 18).  Lit.,  ages  with  all  things  and  persons  belonging  to 
them ;  the  universe,  Including  all  space  and  ages  of  time, 
and  all  material  and  spiritual  existences.  The  Qreek  im- 
plies. He  not  only  appointed  His  Son  heir  of  all  things 
before  creation,  but  He  also  (better  than  "also  He")  made 
»y  Him  the  worlds.  3.  Who  being;— by  pre-existent  and 
essential  being,  brightness  of  bis  glory— Qreek,  the 
effulgence  of  His  glory.  "  Light  of  (from)  light."  [Nicbne 
Creed.]  "  Who  Is  so  senseless  as  to  doubt  concerning  the 
eternal  being  of  the  Son  7  For  when  has  one  seen  light 
without  effulgence?"  [Athanasit/s  against  Abius,  Oral. 
2.]  "The  sun  Is  never  seen  without  effulgence,  nor  the 
Father  without  the  Son."  [Theophylact.]  It  is  became 
He  is  the  brightness,  &o.,  and  because  He  upholds,  <tc, 
that  He  tat  down  on  the  right  hand,  &c.  It  was  a  return  to 
His  Divine  glory  (John  6.  62;  17.  5;  cf.  Wisd.  7.  25,  26,  where 
Similar  things  are  said  of  wisdom),  express  Image — 
"Impress."    But  veiled  in  the  flesh. 

"  The  Snn  of  God  in  glory  beams 
Too  bright  for  tw  to  scan ; 
Bet  we  can  fhc«  the  light  that  gtreama 
From  the  mild  Son  of  man."  (2  Cor.  8. 18.) 

afhli'  person — Greek,  "of  His  substantial  essence;"  hj/' 
postasis.  upholding  all  things—  Oree k,  "tfte  universe." 
CL  Colosslans  1. 15, 17, 20,  which  enumerates  the  three  facts 
in  the  wame  order  as  here,  by  the  word— Therefore  the 
Bon  of  God  is  a  Person;  for  He  has  the  word.  [Bengei,.] 
Hi*  word  la  God'*  word  (ch.  11.3).  of  his  power—  "The 
word"  is  the  utterance  which  comes  from  His  (the  Son's) 
power,  and  gives  expression  to  it.  by  himself— Omitted 
in  the  oldest  MSS.  purged—  Gr eek,  "  made  purification  of 
.  .  sins,"  viz.,  in  His  atonement,  which  graciously  covers 
the  guilt  of  sin.  "Our"  Is  omitted  in  the  oldest  MSS.  Sin 
was  the  great  uncleanness  in  God's  sight,  of  which  He  has 
affected  the  purgation  by  His  sacrifice.  [Alford.]  Our 
nature,  as  guilt-laden,  could  not,  without  our  great  High 
Priests  blood  of  atonement  sprinkling  the  heavenly 
merey-»fc*t,  come  into  immediate  contact  with  God. 
Kbkab.i  says,  "  The  mediation  between  man  and  God, 
who  was  present  In  the  Most  Holy  Place,  was  revealed  _in 
Jl^rs«  foi  tns :  (1.)  In  sacrifices  [typical  propitiations  for 
guilt] ;  (2 )  iii  the  priesthood  [the  agents  of  those  sacrifices] ; 
(S.)  in  the  Levltlcal  laws  of  purity  [Levitical  purity  being 
attained  by  sacrifice  positively,  by  avoidance  of  Levit- 
lcal pollution  negatively,  the  people  being  thus  enabled 
to  come  into  the  presence  of  God  without  dying, 
Deuteronomy  5.  26]"  (Leviticus  16).  sat  down  on  the 
right  band  of  the  Majesty  on  high— fulfilling  Psalm  110. 
1.  This  sitting  of  the  Son  at  God's  right  hand  was  by 
the  act  of  the  father  (ch.  8. 1 ;  Ephesians  1.  20) ;  it  is  never 
used  of  His  pre-existing  state  coequal  with  the  Father, 
but  always  of  His  exalted  state  as  Son  of  man  after  His 
Bufferings,  and  as  Mediator  for  man  in  the  presence  of 
God  (Romans  8.  34):  a  relation  towards  God  and  us  about 
to  come  to  an  end  when  its  object  has  been  accomplished 
(1  Corinthians  15.  28).  4-.  Being  made  .  .  .  better— by  His 
exaltation  by  the  Father  (v.  3,  13):  in  contrast  to  His 
being  "  made  lower  than  the  angels"  (oh.  2.  9).  "  Better," 
L  «.,  »upertor  to.  As  "  being"  (v.  3)  expresses  His  essential 
being :  so  "  being  made"  (ch.  7. 26)  marks  what  He  became 
In  His  assumed  manhood  (Philippians  2.  8-9).  Paul  shows 
that  His  humbled  form  (at  which  the  Jews  might  stum- 
ble) Is  no  objection  to  His  Divine  Messiahship.  As  the 
taw  was  given  by  the  ministration  of  angels  and  Moses, 
It  waa  inferior  to  the  Gospel  given  by  the  Divine  Son, 
who  both  Is  (».  4-14)  as  God,  and  has  been  made,  as  the 


exalted  Son  of  man  (ch.  2.  5-18),  much  better  than  th« 
angels.  The  manifestations  of  God  by  angels  (and  ever 
by  the  angel  of  the  covenant)  at  different  times  In  the 
Old  Testament,  did  not  bring  man  and  God  into  persona) 
union,  as  the  manifestation  of  God  In  human  flesh  does 
by  Inheritance  obtained— He  always  had  the  thing  lt^ 
self,  viz.,  Sonthip;  but  He  "obtained  by  inheritance,"  ac- 
cording to  the  promise  of  the  Father,  the  name  "  Son,' 
whereby  He  Is  made  known  to  men  and  angels.  He  ic 
"  the  Son  of  God"  In  a  sense  far  exalted  above  that  In 
which  angels  are  called  "sons  of  God"  (Job  1.6;  38.  T) 
"The  fulness  of  the  glory  of  the  peculiar  name  'the  Soc 
of  God,'  Is  unattainable  by  human  speech  or  thought. 
All  appellations  are  but  fragments  of  its  glory— beams 
united  in  it  as  In  a  central  sun.  Revelation  19. 12.  A 
name  that  no  man  knew  but  He  Himself."  5.  For— Substan- 
tiating His  having  "obtained  a  more  excellent  name 
than  the  angels."  unto  which— A  frequent  argument  i^. 
this  Epistle  Is  derived  from  the  silence  of  Scripture  (t>.  18. 
ch.  2.  16;  7.  3, 14).  [Brngkl.]  this  day  have  I  begotten 
thee— (Psalm  2.  7.)  Fulfilled  at  the  resurrection  of  Jesus, 
whereby  the  Father  "declared,"  i.  e„  made  manifest  His 
Divine  Sonship,  heretofore  veiled  by  His  humiliation 
(Acts  13.  33;  Romans  1.  4).  Christ  has  a  fourfold  right  tc 
tbe  title  "Son  of  God:"  (1.)  By  generation,  as  begotten  of 
God  ;  (2.)  by  commission,  as  sent  by  God  ;  (3.)  by  resurrec- 
tion, as  "the  first-begotten  of  the  dead"  (cf.  Luke  20.  86; 
Romans  1.  4;  Revelation  1.  5);  (4.)  by  actual  possession,  as 
heir  of  all.  [Bishop  Pearson.]  The  Psalm  here  quoted 
applied  primarily  In  a  less  full  sense  to  Solomon,  of  whom 
God  promised  by  Nathan  to  David,  "  I  will  be  His  Father, 
and  he  shall  be  my  son."  But  as  the  whole  theocracy  was 
of  Messianlo  import,  the  triumph  of  David  over  Hadad- 
ezer  and  neighbouring  kings  (2  Samuels.;  Psalm  2.  2,  8 
9-12)  is  a  type  of  God's  ultimately  subduing  all  enemies 
under  His  Son,  whom  He  sets  (Hebrew,  anointed,  Psalm  2, 
6)  on  His  "holy  hill  of  Zion,"  as  King  of  the  Jews  and  of 
the  whole  earth,  the  antitype  to  Solomon,  son  of  David. 
The  "I"  In  Greek  is  emphatic;  I  the  Everlasting  Father 
have  begotten  thee  this  day,  i.  e.,  on  this  day,  the  day  of  thy 
being  manifested  as  My  Son,  "  the  fixat-begotten  of  th 
dead"  (Colosslans  1.18;  Revelation  1.  5),  when  thou  has 
ransomed  and  opened  heaven  to  thy  people.  He  had  been 
always  Son,  but  now  first  was  manifested  as  such  in  His 
once  humbled,  now  exalted  manhood  united  to  His  God- 
head. Alford  refers  "this  day"  to  the  eternal  genera- 
tion of  the  Son:  The  day  in  which  the  Sou  was  begotten 
by  the  Father  is  an  everlasting  to-day :  there  never  was  a 
yesterday  or  past  time  to  Him,  nor  a  to-morrow  or  future 
time:  "Nothing  there  is  to  come,  and  nothing  past,  'M.'t 
an  eternal  now  doth  ever  last"  (Proverbs  30.4;  John  10 
30,  38 ;  16.  28 ;  17.  8).  The  communication  of  the  Divine 
essence  In  Its  fulness,  Involves  eternal  generation  ;  foi 
the  Divine  essence  has  no  beginning.  But  the  context 
refers  to  a  definite  point  of  time,  viz.,  that  of  His  having 
entered  on  the  inheritance  (v.  4).  The  "  bringing  the  first- 
begotten  Into  the  world"  (v.  6),  Is  not  subsequent,  as  At- 
FORD  thinks,  to  v.  5,  but  anterior  to  it  (cf.  Acts  2.  30-35).  6. 
And—  Greek,  "But."  Not  only  this  proves  His  superior- 
ity, BUT  a  more  decisive  proof  Is  Psalm  97.  7,  which  shows 
that  not  only  at  His  resurrection,  but  also  in  prospect  oi 
His  being  brought  into  the  world  (cf.  ch.  9.  11 ;  10.  5)  as  man, 
in  His  incarnation,  nativity  (Luke  2.  9-14),  temptation 
(Matthew  4. 10, 11),  resurrection  (Matthew  28.  2),  and  future 
second  advent  In  glory,  angels  were  designed  by  God  to 
be  subject  to  Him.  Cf.  1  Timothy  3.  16,  "  Seen  of  angels  :" 
God  manifesting  Messiah  as  one  to  be  gazed  at  with  ador 
ing  love  by  heavenly  intelligences  (Ephesians  3.  10;  t 
Thessalonians  1.  9, 10;  1  Peter  3.  22).  The  fullest  realiza- 
tion of  His  Lordship  shall  be  at  His  second  coming 
(Psalm  97.7-  !  Corinthians  15.  24,  25;  Philippians  2.9), 
"  Worship  Him  all  ye  gods"  ("gods,"  t.  e.,  exalted  beings, 
as  angels),  refers  to  God;  but  it  was  universally  admitted 
among  the  Hebrews  that  God  would  dwell,  in  a  peculia* 
sense,  in  Messiah  (so  as  to  be  in  the  Talmud  phrase, 
"capable  of  being  pointed  to  with  the 'finger'  );  and  so 
what)  was  said  of  God  was  true  of,  and  to  be  fulfilled  In. 
Messiah.     Kimchi  says  that  Psalms  93.- 101.  contain  » 

441 


HEBREWS   I. 


them  the  mystery  of  Messiah.    God  ruled  the  theocracy 
In  and  through  Him.    the  world— subject  to  Christ  (ch.  2. 
5).    As "the  first-begotten"  He  has  the  rights  of  primo- 
genitor* (Romans  8.  29 ;  Colossians  1. 15, 18, 18).    In  Deuter- 
onomy 82.  43,  the  LXX.  have,  "  Let  all  the  angels  of  God 
worship  Him,"  words  not  now  found  In  the   Hebrew. 
This  passage  of  the  LXX.  may  have  been  In  Paul's  mind 
as  to  the  form,  but  the  substance  Is  taken  from  Psalm  87.  7. 
The  type  David,  in  the  Psalm  89.  27  (quoted  in  v.  5),  is 
called  "God's  first-born,  higher  than  the  king*   of   the 
earth:"    so  the   antitypical    flrst-begotten,    tne   son   of 
David,  is  to  be  worshipped  by  all  inferior  lords,  as  angels 
("gods,"  Psalm  97.  7) ;  for  He  is  "  King  of  kings  and  Lord 
of  lords"  (Revelation  19.16).     In  the  Qreek,  "again"  is 
transposed;    but   this   does    not   oblige    us,  as  Auobd 
thinks,  to  translate,  "When  He  again  shall  have  intro- 
duced," Ac,  vix.,  at  Christ's  second  coming ;  for  there  is  no 
previous  mention  of  a  firtt  bringing  in  ;  and  "again"  is 
often  used  in  quotations,  not  to  be  joined  with  the  verb, 
but  parenthetically  ("that  I    may  again   quote  Scrip- 
ture").    English   Version  is   correct   (cf.    Matthew   5.  83; 
Qreek,  John  12.  39).    T.  of— The  Greek  is  rather,  "  In  refer- 
ence to  the  angels."    spirits— or  "  winds :"  Who  employ  - 
eth  His  angels  as  the  winds,  His  ministers  as  the  light- 
nings ;  or,  He  maketh  His  angelio  ministers  the  directing 
powers  of  winds  and  flames,  when  these  latter  are  re- 
quired   to   perform    His    will.    "Commissions   them   to 
assume  the  agency  or  form  of  flames  for  His  purposes." 
[Auobd.]    English  Version,  "  Maketh  His  angels  spirits," 
means.  He  maketh  them  of  a  subtle,  incorporeal  nature, 
swift  as  the  wind.    So  Psalm  18. 10, "  A  cherub . . .  the  wings 
of  the  wind."     Verse  14,  "  ministering  spirits,"  favours 
English  Version  here.    As  "spirits"  implies  the  wind-like 
velocity  and  subtle  nature  of  the  Cherubim,  so  "flame 
of  Are"  expresses  the  burning  devotion  and  intense  all- 
consuming  zeal  of  the  adoring  Seraphim  (meaning  "  burn- 
ing"), Isaiah  6.  1.    The  translation,  "  Maketh  winds   His 
messengers,   and  a  flame    of   Are    His   ministers  (!),"  is 
plainly  wrong.    In  the  Psalm  104.  3,  4,    tlie   subject  In 
each  clause  comes   first,  and    the   attribute   predicated 
of  it  second;  so  the  Greek  article  here  marks  "angels" 
and  "  ministers"  as  the  subjects,  and  "  winds"  and  "  flame 
of  Are,"  predicates.    Schemolh  Rabba  says,  "  God  is  called 
God  of  Zebaoth  (the  heavenly  hosts),  because  He  does 
what  he  pleases  with  his  angels.    When  He  pleases,  He 
makes  them  to  sit  (Judges  6. 11);  at  other  times  to  stand 
(Isaiah  6. 2) ;  at  times  to  resemble  women  (Zecharlah  5.  9) ; 
at  other  times  to  resemble  men  (Genesis  18.  2);  at  times 
He  makes  them  'spirits;'   at  times,  Are."      "Maketh" 
Implies  that,  however  exalted,  they  are  but  creatures, 
whereas  the  Son  is  the  Creator  (v.  10) :  not  begotten  from 
everlasting,  nor  to  be  worshipped,  as  the  Son  (Revelation 
14.  7 ;  22.  8, 9).    8.  O  God— the  Greek  has  the  article  to  mark 
emphasis  (Psalm  45.  6,  7).    for  ever  .  .  .  righteousness— 
Everlasting  duration  and  righteousness  go  together  (Psalm 
4*.  2;  89.  14).    a  sceptre  of  righteousness—  lit.,  "a  rod  of 
rectitude,"  or  "straightforwardness."     The  oldest  MS8. 
prefix  "and"  (cf.  Esther  4.  11).    9.  iniquity— "  unright- 
eousness."     Some    oldest    MSS.    read,    "Lawlessness." 
therefore — because  God   loves  righteonsness  and   hates 
iniquity.    God  .  .  .  thy  God— Jerome,  Augustine,  <fcc., 
translate.  Psalm  45.  7,  "O  God,  thy  God,  hath  anointed 
l.hee,  '  whereby  Christ  is  addressed  as  God.    This  is  prob- 
ably the  true  translation  of  the  Hebrew  there,  and  also  of 
the  Greek  of  Hebrews  here ;  for  it  is  likely  the  Son  Is  ad- 
dressed "  O  God,"  as  in  v.  8.    The  anointing  here  meant  is 
aot  that  at  His  baptism,  when  he  solemnly  entered  on 
Hie  ministry  for  us ;  but  that  with  the  "  oil  of  gladness," 
9r  "exulting  Joy"  (which  denotes  a  triumph,  and  follows 
as  the  consequence  of  His  manifested  love  of  righteousness 
and  hatred  of  iniquity),  wherewith,  after  His  triumphant 
completion  of  His  work.  He  has  been  anointed  by  the 
Father  above  His  fellows  (not  only  above  us,  His  fellow- 
men,  the  adopted  members  of  God's  family,  whom  "He 
in   nor  ashamed  to  call  His    brethren,"  but  above  the 
angels,  fellow-partakers  in  part  with  Him,  though  in- 
finitely His  inferiors,  in  the  glories,  holiness,  and  joys  of 
heaven ;  "sons  of  God."  and  angel-'* messengers,"  though 
443 


subordinate  to  the  Divine  Angel  "  Messenger  of  tne  covt*- 
nant").  Thus  He  is  antitype  to  Solomon,  "cbosen  of  all 
David's  many  sons  to  6it  upon  the  throne  of  the  kingdom 
of  the  Lord  over  Israel,"  even  as  His  father  David  was 
chosen  before  all  the  house  of  his  father's  sons.  The  I  in 
age  is  drawn  from  the  custom  of  anointing  guest*  mi 
feasts  (Psalm  23.  5);  or  rather  of  anointing  kings,  not 
until  His  ascension  did  He  assume  the  kingdom  as  Son  of 
man.  A  fuller  accomplishment  is  yet  to  be,  when  He  shall 
be  visibly  the  anointed  King  over  the  whole  earth  (set 
by  the  Father)  on  His  holy  hill  of  Zlon,  Psalm  2.  6,  8.  So 
David,  His  type,  was  first  anointed  at  Bethlehem  (1  Sam- 
uel 16. 13;  Psalm  89.  20);  and  yet  again  at  Hebron,  first 
over  Jndah  (2  Samuel  2.  4),  then  over  all  Israel  (2  SamueJ 
5. 3);  not  till  the  death  of  Saul  did  he  enter  on  his  actual 
kingdom,  as  it  was  not  till  after  Christ's  death  that  the 
Father  set  Him  at  His  right  band  far  above  all  princi- 
pality (Ephesians  1.  20,  21).  The  45th  Psalm  in  its  first 
meaning  was  addressed  to  Solomon;  but  the  Holy  Spirit 
inspired  the  writer  to  use  language  which  in  its  fulness 
can  only  apply  to  the  antitypical  Solomon,  the  true  Royal 
Head  of  the  theocracy.  10.  And— In  another  passage 
(Psalm  102.  25-27)  He  says,  in  the  beginning—  English 
Version,  Psalm  102.  25,  "  of  old:"  Hebrew,  "  before,"  "afore- 
time." LXX.,  "in  the  beginning"  (as  in  Genesis  1.  1)  an- 
swers by  contrast  to  the  end  implied  in  "they  shall  perish," 
Ac.  The  Greek  order  here  (not  in  the  LXX.)  is,  "  Thou  in 
the  beginning,  O  Lord,"  which  throws  the  "Lord"  Into 
emphasis.  "Christ  is  preached  even  in  passages  where 
many  might  contend  that  the  Father  was  principally  in- 
tended." [Bf.NGEL.J  laid  the  foundation  of—  "firmln 
founded  "  is  included  In  the  idea  of  the  Greek,  heavens- 
plural:  not  merely  one,  but  manifold,  and  including 
various  orders  of  heavenly  intelligences  (Ephesians  4.  10). 
works  of  thine  hands — the  heavens,  as  a  woven  veil  or 
curtain  spread  out.  11.  They— The  earth  and  the  heavens 
In  their  present  state  and  form  "shall  perish"  (ch.  12.  26, 
27;  2  Peter  8.  13).  "Perish"  does  not  mean  annihilation; 
Just  as  it  did  not  mean  so  in  the  case  of  "  the  world  that, 
being  overflowed  with  water,  perished"  under  Noau  (2 
Peter  8.6).  The  covenant  of  the  possession  of  the  earth 
was  renewed  with  Noah  and  his  seed  on  the  renovated 
earth.  So  it  shall  be  after  the  perishing  by  Are  (2  Peter  3. 
12,  18).  remalnest— through  (so  the  Greek)  all  changes,  as 
.  .  .  a  garment — (Isaiah  51.  6.)  13.  vesture—  Greek,  "an  en- 
wrapping cloak."  fold  them  up— So  the  LXX.,  Psalm  102. 
28;  but  the  Hebrew,  "change  them."  The  Spirit,  by  Paul, 
treats  the  Hebrew  of  the  Old  Testament,  witli  indi  pend- 
ence  of  handling,  presenting  the  Divine  truth  in  various 
aspects;  sometimes  as  here  sanctioning  the  LXX.  (of. 
Isaiah  34.  4;  Revelation  6.  14);  sometimes  the  Hebrew; 
sometimes  varying  from  bo'h.  changed — as  one  lays 
aside  a  garment  to  put  on  ai. other,  thou  art  the  same— 
(Isaiah  46.4;  Malachi  8.  6,y  The  same  in  nature,' there- 
fore in  covenaut  faithfulness  to  thy  people,  shall  not 
fall— Hebrew,  "shall  not  end."  Israel,  in  the  Babylonian 
captivity,  in  Psalm  102.,  casts  her  hopes  of  deliverance  on 
Messiah,  the  unchanging  covenant-God  of  Israel.  1%. 
Quotation  from  Psalm  110.  L  The  Image  is  taken  from 
the  custom  of  conquerors  putting  the  feet  on  the  necks 
of  the  conquered  (Joshua  10.  24,  25).  14.  ministering 
spirits— Referring  to  v.  7,  "spirits  .  .  .  ministers.-'  They 
are  incorporeal  spirits,  as  God  Is,  but  ministering  to  Him 
as  inferiors,  sent  forth— present  participle :  "  Being  sent 
forth  "  continually,  as  their  regular  service  in  ai'  ages,  t* 
minister—  Greek,  "  unto  (».  «.,  for)  ministry  "  for  them— 
Greek,  "on  account  of  them,"  &c.  Angels  are  sent  forth  on 
ministrations  to  God  and  Christ,  not  primarily  to  men, 
though  for  the  good  of  "those  who  are  about  to  inherit  sal- 
vation" (so  the  Greek):  the  elect,  who  believe,  or  shall  be- 
lieve, for  whom  all  things,  angels  included,  work  together 
for  good  (Romans  8.  28).  Angels'  ministrations  are  not 
properly  rendered  to  men,  since  the  latter  have  no  power 
of  commanding  them,  though  their  ministrations  to  God 
are  often  directed  to  the  good  of  men.  So  the  superiority 
of  the  Son  of  God  to  angels  is  shown.  They  "all,"  how 
ever  various  their  Tanks,  minister;  He  is  ministered  to 
They  "stand"  (Luke  1.  19)  before  God,  or  are  "sent  fbatfc  " 


HEBREWS  II. 


to  execute  the  Divine  commands  on  behalf  of  them  whum 
He  pleases  to  save ;  He  "  sits  on  the  right  hand  of  the  Maj- 
esty on  high  "  (v.  3, 13).    He  rules ;  they  serve. 

CHAPTER    II. 

Ver.  1-18.  Danger  of  Neglecting  so  Qkeat  Salva- 
tion, first  Spoken  by  Christ;  to  whom,  not  to 
Angels,  the  New  Dispensation  was  Subjected; 
Though  He  was  for  a  time  Humbled  Below  the 
A.NGELS-  This  Humiliation  took  place  by  Divine 
Necessity  for  our  Salvation.  1.  Therefore— Because 
Christ  the  Mediator  of  the  new  covenant  Is  so  far  (ch.  1.) 
atove  all  angels,  the  mediators  of  the  old  covenant,  the 
more  earnest—  Greek,  "  the  more  abundantly."  heard — 
spoken  by  God  (ch.  1. 1);  and  by  the  Lord  (v.  3).  let  them 
Blip— lit.,  "flow  past  them  "  (ch.  4. 1).  a.  (Cf.  v.  3.)  Argu- 
ment a  fortiori,  spoken  by  angels — The  Mosaic  law 
spoken  by  the  ministration  of  angels  (Deuteronomy  33. 
2;  Psalm  68.  17;  Acts  7.53;  Galatians  3. 19).  When  It  is 
said.  Exodus  20.  1,  "God  spake,"  it  Is  meant  He  spake 
by  angels  as  His  mouthpiece,  or  at  least  angels  repeating 
In  unison  with  His  voice  the  words  of  the  Decalogue. 
Whereas  the  Gospel  was  first  spoken  by  the  Lord  alone. 
was  steadfast—  Qrcek,  "was  made  steadfast,"  or  "con- 
firmed :"  was  enforced  by  penalties  on  those  violating  it. 
transgression — by  doing  evil ;  lit.,  overstepping  its  bounds : 
a  positive  violation  of  it.  disobedience — by  neglecting 
to  do  good:  a  negative  violation  of  it.  recompense — 
(Deuteronomy  32.  35.)  3.  we  —  who  have  received  the 
message  of  salvation  so  clearly  delivered  to  us  (cf.  ch.  12. 
25).  so  great  salvation— embodied  in  Jesus,  whose  very 
name  means  salvation,  including  not  only  deliverance 
torn  foes  and  from  death,  and  the  grant  of  temporal  bless- 
ings (which  the  law  promised  to  the  obedient),  but  also 
grace  of  the  Spirit,  forgiveness  of  sins,  and  the  promise 
of  heaven,  glory,  and  eternal  life  (v.  10).  which — "  inas- 
much as  it  is  a  salvation  which  began,"  &c.  spoken  by 
the  Cord— as  the  instrument  of  proclaiming  it.  Not  as 
the  law,  spoken  by  the  instrumentality  of  angels  (v.  2). 
Sotli  law  and  Gospel  came  from  God ;  the  difference  here 
•eferred  to  lay  in  the  instrumentality  by  which  each  re- 
.pectlvely  was  promulgated  (cf.  v.  5).  Angels  recognize 
aim  as  "the  Lord"  (Matthew  28.6;  Luke  2.11).  con- 
firmed unto  us— not  by  penalties,  as  the  law  was  con- 
firmed, but  by  spiritual  gifts  (v.  4).  by  them  that  heard 
him -(Cf.  Luke  1.  2.)  Though  Paul  had  a  special  and  inde- 
pendent revelation  of  Christ  (Galatians  1. 16, 17, 19),  yet  he 
classes  himself  with  those  Jews  whom  he  addresses, 
"unto  us;"  for  like  them  in  many  particulars  (ex.  or.,  the 
agony  in  Gethsemane,  ch.  5.  7),  he  was  dependent  for 
autoptic  information  on  the  twelve  apostles.  So  the  dis- 
courses of  Jesus,  ex.  gr.,  the  Sermon  on  the  Mount,  and  the 
first  proclamation  of  the  Gospel  kingdom  by  the  Lord 
(Matthew  4. 17),  he  could  only  know  by  the  report  of  the 
Twelve:  so  the  saying,  "It  is  more  blessed  to  give,  than 
to  receive"  (Acts  20.  35).  Paul  mentions  what  they  had 
heard,  rather  than  what  they  had  seen,  conformably  with 
what  he  began  with,  v.  1,  2,  "Spake  .  .  .  spoken."  Ap- 
propriately also  in  his  Epistles  to  Gentiles,  he  dwells  on 
Ms  independent  call  to  the  apostleship  of  the  Gentiles 
in  his  Epistle  to  the  Hebrews,  he  appeals  to  the  apostles 
R  ho  had  been  long  with  the  Lord  (cf.  Acts  1.  21 ;  10.  41) :  so 
!n  his  sermon  to  the  Jews  in  Antioch  of  Pisidla  (Acts  13. 
31) ;  and  "  he  only  appeals  to  the  testimony  of  these  apos- 
»les  In  a  general  way,  in  order  that  he  may  bring  the  He- 
brews to  the  Lord  alone"  [Bengel],  not  to  become  parti- 
sans of  particular  apostles,  as  Peter,  the  apostle  of  the 
sircumcision,  and  James,  the  bishop  of  Jerusalem.  This 
verse  implies  that  the  Hebrews  of  the  churches  of  Palestine 
and  Syria  (or  those  of  them  dispersed  in  Asia  Minor  [Ben- 
«el],  1  Peter  1.  1,  or  in  Alexandria)  were  primarily  ad- 
flressed  in  this  Epistle;  for  of  none  so  well  could  it  be 
laid,  th3  Gospel  was  confirmed  to  them  by  the  immediate 
learers  of  the  Lord:  the  past  tense,  "was  confirmed," 
Bapllss  si-ine  little  time  had  elapsed  since  this  testifica- 
tion by  eye-witnesses.  4.  Oiem— rather,  "God  also  [as 
»«£  as  Christ,  t;.  3]  bearing  witness  to  it"  .  .  .  "joining  in 


attestation  of  it."  signs  and  wonders — performed  bj 
Christ  and  His  apostles.  "Signs"  and  miracles,  or  othet 
facts  regarded  as  proofs  of  a  Divine  mission ;  "  wonders" 
are  miracles  viewed  as  prodigies,  causing  astonishment 
(Acts  2.  22,  33) ;  powers  are  miracles  viewed  as  evidences 
of  superhuman  power,  divers  miracles—  Greek,  "varied 
(miraculous)  powers"  (2  Corinthians  12. 12)  granted  to  the 
apostles  after  the  ascension,  gifts,  &c— Greek,  "distri- 
butions." The  gift  of  the  Holy  Spirit  was  given  to  Christ 
without  measure  (John  3.  34),  but  to  us  it  is  distributed  in 
various  measures  and  operations  (Romans  12.  3,  6,  &c. ;  1 
Corinthians  12.  4-11).  according  to  his  own  will— God's 
free  and  sovereign  will,  assigning  one  gift  of  the  Spirit  to 
one,  another  to  another  (Acts  5.32;  Ephesians  1.5).  3. 
For— Confirming  the  assertion,  v.  2,  3,  that  the  new  cov- 
enant was  spoken  by  One  higher  than  the  mediators  of 
the  old  covenant,  viz.,  angels.  Translate  In  the  Greek  or- 
der, to  bring  out  the  proper  emphasis,  "  Not  the  angels 
hath  He,"  &c.  the  world  to  come— Implying,  He  hat 
subjected  to  angels  the  existing  world,  the  Old  Testament 
dispensation  (then  still  partly  existing  as  to  its  frame- 
work), v.  2,  the  political  kingdoms  of  the  earth  (Daniel  4. 
13;  10. 13,  20,  21;  12. 1),  and  the  natural  elements  (Revela- 
tion 9. 11 ;  16.  4),  and  even  individuals  (Matthew  18.  10). 
"The  world  to  come"  is  the  new  dispensation  brought  in 
by  Christ,  beginning  in  grace  here,  to  be  completed  in 
glory  hereafter.  It  is  called  "  to  come,"  or  "  about  to  be," 
as  at  the  time  of  its  being  subjected  to  Christ  by  the  Di- 
vine decree,  it  was  as  yet  a  thing  of  the  future,  and  is 
still  so  to  us,  in  respect  to  its  full  consummation.  In  re- 
spect to  the  subjecting  of  all  things  to  Christ  in  fulfilment 
of  Psalm  8.,  the  realization  is  still  "  to  come."  Regarded 
from  the  Old  Testament  stand-point,  which  looks  pro- 
phetically forward  to  the  New  Testament  (and  the  Jewish 
priesthood  and  Old  Testament  ritual  were  in  force  then 
when  Paul  wrote,  and  continued  till  their  forcible  abro- 
gation by  the  destruction  of  Jerusalem),  it  is  "  the  world 
to  come:"  Paul,  as  addressing  Jews,  appropriately  calls  It 
so,  according  to  their  conventional  way  of  viewing  it. 
We,  like  them,  still  pray,  "Thy  kingdom  come;"  for  its 
manifestation  in  glory  is  yet  future.  "  This  world"  is  used 
in  contrast  to  express  the  present  fallen  condition  of  the 
world  (Ephesians  2.  2).  Believers  belong  not  to  this  pres- 
ent world-course,  but  by  faith  rise  in  spirit  to  "  the  world 
to  come,"  making  it  a  present,  though  internal,  reality 
Still,  in  the  present  world,  natural  and  social,  angels  are 
mediately  rulers  under  God  in  some  sense :  not  so  In  the 
coming  world:  man  in  it,  and  the  Son  of  man,  man's 
Head,  are  to  be  supreme.  Hence  greater  reverence  was 
paid  to  angels  by  men  in  the  Old  Testament  than  is  permit- 
ted in  the  New  Testament.  For  man's  nature  is  exalted 
in  Christ  now,  so  that  angels  are  our  "fellow-servants" 
(Revelation  22.  9).  In  their  ministrations  they  stand  on 
a  different  footing  from  that  on  which  they  stood  towards 
us  in  the  Old  Testament.  We  are  "brethren"  of  Christ 
in  a  nearness  not  enjoyed  even  by  angels  (v.  10-12, 16).  0. 
But— It  is  not  to  angels  the  Gospel  kingdom  is  subject, 
but,  &c.  one  .  .  .  testified— The  usual  way  of  quoting 
Scripture  to  readers  familiar  with  it.  Psalm  8.  5-7  praises 
Jehovah  for  exalting  man,  so  as  to  subject  all  the  works 
of  God  on  earth  to  him :  this  dignity  having  been  lost  by 
the  first  Adam,  is  realized  only  in  Christ  the  Son  of  man, 
the  Representative  Man  and  Head  of  our  redeemed  race. 
Thus  Paul  proves  that  It  is  to  man,  not  to  angels,  that 
God  has  subjected  the  "  world  to  come."  In  v.  6-8,  man  is 
spoken  of  in  general  ("him  .  .  .  him  .  .  .  his");  then  at  v. 
9,  first  Jesus  is  introduced  as  fulfilling,  as  man,  all  the 
conditions  of  the  prophecy,  and  through  death  passing 
Himself,  and  so  consequently  bringing  us  men,  Hi* 
"brethren,"  to  "glory  and  honour."  What— How  in- 
significant in  himself,  yet  how  exalted  by  God's  grace! 
(Cf.  Psalm  144.  3.)  The  Hebrew,  Enosh  and  Ben- Adam,  em- 
press man  and  Son  of  man  in  his  weakness:  "Son  of 
man"  is  here  used  of  any  and  every  child  of  man:  unlike, 
seemingly,  the  lord  of  creation,  such  as  he  was  originally 
(Genesis  1.  and  2.),  and  such  as  he  is  designed  to  be 
(Psalm  8.),  and  such  as  he  actually  is  by  title  and  shall 
hereafter  more  fully  be  in  the  person  of,  and  In  unloa 

443 


HEBREWS  II. 


with,  Jesus,  pre-eminently  the  Son   of  man   (v.  9).     art 
mindful— as  of  one  absent,     visitest— lookest  after  him,  as 
one  present.    7.  a  little— Not  as  Bengel,  "a  little  time." 
than  the  angels— Hebrew,  "than  God,"  Mohim,  i.  a.,  the 
abstract  qualities  of  God,  such  as  angel*  possess  in  an  in- 
ferior form,  vis.,  heavenly,  spiritual,  Incorporeal  natures. 
Man,  In  his  original  creation,  was  set  next  beneath  them. 
So  ths  man  Jesns,  though  Lord  of  angels,  when  He  emp- 
tied Himself  of  the  externals  of  His  Divinity  (Note,  Phll- 
ippians  2.  6,  7),  was  in  His  human  nature  "a  little  lower 
than  theange.s;"  though  this  Is  not  the  primary  refer- 
ence here,  but  man  in  general,    crownedst  him  with 
glory  and  honour— as  the  appointed  kingly  vicegerent 
of  God  over  this  earth  (Genesis  1.  and  2).    and  didst  set 
him  over  the  works  of  thy  hands— Omitted  in  some 
of  the  oldest  MSS. ;  but  read  by  others  and  by  oldest  ver- 
sions :  so  Psalm  8. 6,  "Thou  mad  est  him  to  have  dominion 
over  the  works  of  thy  bands."    8.  (1  Corinthians  15.  27.) 
P»r   In  that— 4.  «.,   "For  in  that"    God  saith  in  the  8th 
Psalm,  "He  put  the  all  things  (so  the  Greek,  the  all  things 
jnst   mentioned)   in   subjection   under   him    (man),  He 
left  nothing,"  Ac.    As  no  limitation  occurs  in  the  sacred 
writing,  the  "all  things"  must  Include  heavenly,  as  well 
as  earthly  things  (cf.  1  Corinthians  3.  21,  22).    Bnt  now— 
as  things  now  are,  we  see  not  yet  the  all  things  put  under 
man.    •.  Bnt— We  see  not  man  as  yet  exercising  lordship 
over  all  things,  "but  rather.  Him  who  was  made  a  little 
lower  than  the  angels  (cf.  Luke  22.  43),  we  behold  (by  faith: 
a  different  Greek  verb  from  that  for  'we  tee,'  v.  8,  which 
expresses  the  Impression  which  our  eyes  passively  receive 
from  objects  around  us;  whereas,  'we  behold,'  or  'look 
at,'  implies  the  direction  and  intention  of  one  deliberately 
regarding  something  which  he  tries  to  see:  so  ch.  3. 19; 
19.  25,  Greek),  viz.,  Jesus,  on  account  of  His  suffering  of 
death,  crowned,"  Ac.    He  is  already  crowned,  though  un- 
seen by  as,  save  by  faith;  hereafter  all  things  shall  be 
subjected  to  Him  visibly  and  fully.    The  ground  of  His 
exaltation  is  "on  account  of  His  having  suffered  death" 
v.  10;  Philipplans  2. 8,  9).    that  He  by  the  grace  of  God— 
(Titus  2.  11;  3.  4.)    The  reading  of  Origen,  "That  He  with- 
out God"  (laying  aside  His  Divinity;  or,  for  every  being 
save  God;  or  perhaps  alluding  to  His  having  been  tem- 
porarily "  forsaken,"  as  the  Sin-bearer,  by  the  Father  on 
the  cross),  Is  not  supported  by  the  MSS.    The  "that,"  Ac, 
is  connected  with  "crowned  with  glory,"  Ac,  thus :  His 
exaltation  after  sufferings  is  the  perfecting  or  consumma- 
tion of  His  work  (v.  10) for  as:  without  it  His  death  would 
have  been  Ineffectual;  with  it,  and  from  it,  flows  the  re- 
sult that  His  tasting  of  death  is  available  for  (In  behalf  of, 
for  the  good  of  J  every  tnan.    He  is  crowned  as  the  Head  in 
heaven  of  our  common  humanity,  presenting  His  blood 
as  the  all-prevailing  plea  for  us.    This  coronation  above 
makes  His  death  applicable  for  every  individual  man  (ob- 
serve the  singular :  not  merely  "  for  all  men"),  ch.  4. 14;  9. 
24;  I  John  2.2.    "Taste  death,"  implies  his  personal  ex- 
perimental undergoing  of  death:  death  of  the  body,  and 
death  (spiritually)  of  the  soul,  in  His  being  forsaken  of 
the  Father.    "As  a  physician  first  tastes  his  medicines 
to  encourage  his  sick  patient  to  take  them,  so  Christ, 
when  all  men  feared  death,  in  order  to  persuade  them  to 
be  bold  in  meeting  it,  tasted  it  Himself,  though  He  had  no 
need"  [Chbysostom]  (v.  14, 15).    10.  For— Giving  a  reason 
why  "the  grace  of  God"  required  that  Jesus  "should 
taste  death."    it  became  him— the  whole  plan  was  [not 
only  not  derogatory  to,  but]  highly  becoming  God,  though 
anbellef  considers  it  a  disgrace.    [Bengei,.]    An  answer 
to  the  Jews,  and  Hebrew  Christians,  whosoever,  through 
Impatience  at  the  delay  In  the  promised  advent  of  Christ's 
glory,  were  in  danger  of  apostasy,  stumbling  at  Christ 
crucified.     The    Jerusalem     Christians    especially    were 
liable  to  this  danger.    This  scheme  of  redemption  was 
altogether  such  a  one  as  harmonizes  with  the  love,  jus- 
tice, and  wisdom  of  God.     for  whom— God  the  Father 
(Romans  11.  36;  1  Corinthians  8.  6;  Revelation  4. 11).    In 
Ooloaslans  1.  16  the  same  is  said  of  Christ,    all  things— 
@reek,  "the  universe  of   things,"  "the  all  things."    He 
fSH*  tor  "God,"  the  periphrasis,  "Him  for  whom  ...  by 
wBaom  are  all  things,"  to  mark  the  becomingness  of  Christ's 
444 


suffering  as  the  way  to  His  being  "  pei  fected"  as  "  kj*v 
tain  of  our  salvation,"  seeing  that  His  is  the  way  that 
pleased  Him  whose  will  and  whose  glory  are  the  end  of 
all  things,  and  by  whose  operation  all  things  exist.  In 
bringing— The  Greek  is  past,  "Having  brought  as  Hj 
did,"  vie.,  in  His  electing  purpose  (cf.  "Ye  are  sons,"  vix.  in 
His  purpose,  Galatians  4.  6;  Epheslans  1.  4),  a  purpose 
which  Is  accomplished  in  Jesus  being  "perfected  tlircogk 
sufferings."  many— (Matthew  20.  28.)  "The  Chuich"  (v 
12),  "  the  general  assembly"  (ch.  12.  23).  sons— no  longei 
children  as  under  the  Old  Testament  law.  lint  sons  by 
adoption,  onto  glory — to  share  Christ's  "glory"  (».  8; 
cf.  v.  7;  John  17. 10,  22,  24;  Romans  8.  21).  Sonship,  holi- 
ness (v.  11),  and  glory,  are  Inseparably  Joined.  "  Suffering," 
"salvation,"  and  "glory,"  in  Paul's  writings,  often  go  to- 
gether (2  Timothy  2. 10).  Salvation  presupposes  destruction, 
deliverance  from  which  for  us  required  Christ's  "suffer- 
ings." to  make  .  .  .  perfect— to  consummate:  to  bring  to 
consummated  glory  through  sufferings,  as  the  appointed 
avenue  to  it.  "He  who  suffers  for  another,  not  only 
benefits  him,  but  becomes  himself  the  brighter  and  mors 
perfect."  [Chrtsostom.]  Bringing  to  the  end  of  troubles, 
and  to  the  goal  full  of  glory :  a  metaphor  from  the  con- 
tests in  the  public  games.  Cf.  "It  Is  finished,"  Luke  24. 
26 ;  John  19. 80.  I  prefer,  with  Calvin,  understanding, "  to 
make  perfect  as  a  completed  sacrifice  :"  legal  and  official, 
not  moral,  perfection  is  meant:  "to  consecrate"  (so  the 
same  Greek  is  translated  ch.  7.  28 ;  cf.  Margin)  by  the  fin- 
ished expiation  of  His  death,  as  our  perfect  High  Priest, 
and  so  our  "Captain  of  salvation"  (Luke  13.  82),  This 
agrees  with  v.  11,  "He  that  sanctlfleth,"  i.  e„  consecrates 
them  by  Himself  being  made  a  consecrated  offering  for 
them.  Soch.  10. 14,  29;  John  17.  19:  by  the  perfecting  of 
His  consecration  for  them  in  His  death,  He  perfects  their 
consecration,  and  so  throws  open  access  to  glory  (ch.  10. 
19-21 ;  ch.  6.  9 ;  9.  9,  accord  with  this  sense).  Captain  of, 
Ac. — lit.,  Prince-leader:  as  Joshua,  not  Moses,  led  the  peo- 
ple into  the  Holy  Land,  so  Will  our  Joshua,  or  Jesus,  lead 
us  Into  the  heavenly  inheritance  (Acts  IS.  39).  The  same 
Greek  Is  in  ch.  12.  2,  "  Author  of  our  faith."  Acta  3. 14 
u  Prince  of  life"  (5.  81).  Preceding  others  by  His  example 
as  well  as  the  originator  of  our  salvation.  11.  he  th*4 
sanctlfleth— Christ  who  once  for  all  consecrates  Hie  peo 
pie  to  God  (Jude  1,  bringing  them  nigh  to  Him  as  the 
consequence)  and  everlasting  glory,  by  having  consecrated 
Himself  for  them  In  His  being  made  "  perfect  (as  their 
expiatory  sacrifice)  through  sufferings"  (v.  10;  ch.  10. 10, 14. 
29;  John  17. 17, 19).  God  in  His  electing  love,  by  Christ's 
finished  work,  perfectly  sanctifies  them  to  God's  service 
and  to  heaven  once  for  all:  then  they  are  progressively 
sanctified  by  the  transforming  Spirit.  "Sanctification  is 
glory  working  In  embryo;  glory  is  sanctification  come  to 
the  birth,  and  manifested."  [Alford.]  they  -who  are 
sanctified—  Greek,  "they  that  are  being  sanctified"  (cf 
the  use  of  "sanctified,"  1  Corinthians  7.  14).  of  one- 
Father,  God:  not  In  the  sense  wherein  He  Is  Father  of  all 
beings,  as  angels;  for  these  are  excluded  by  the  argument 
(v.  16) ;  but  as  He  is  Father  of  His  spiritual  human  sons, 
Christ  the  Head  and  elder  Brother,  and  His  believing 
people,  the  members  of  the  body  and  family.  Thus,  tWs 
and  the  following  verses  are  meant  to  Justify  his  having 
said,  "many  sons"  (v.  10).  "Of  one"  is  not  "of  one  father 
Adam,"  or  "Abraham,"  as  Bengei,,  Ac,  suppose.  Foi 
the  Saviour's  participation  in  the  lowness  of  our  humanity 
is  not  mentioned  till  v.  14,  and  then  as  a  consequence  of 
what  precedes.  Moreover,  "Sons  of  God"  Is,  in  Scripture 
usage,  the  dignity  obtained  by  our  union  with  Christ; 
and  our  brotherhood  with  Him  flows  from  God  being 
His  and  our  Father.  Christ's  Sonship  (by  generation)  In 
relation  to  God  is  reflected  in  the  sonship  (by  adoption) 
of  His  brethren,  he  Is  not  ashamed— though  being  the 
Son  of  God,  since  they  have  now  by  adoption  obtained 
a  like  dignity,  so  that  His  majesty  is  not  compromise* 
by  brotherhood  with  them  (cf.  ch.  11. 16).  It  Is  a  strlkint 
feature  in  Christianity  that  it  unites  such  amazing 
contrasts  as  "our  brother  and  our  God.''  [Tholuck.! 
"  God  makes  of  sons  of  men  sons  of  God,  because  God 
hath  made  of  the  Son  of  God  the  Son  of  man."    [St.  At? 


HEBKEWS   II. 


hitstxnk  c>u  Psalm  2.J  l».  (Psalm  22.  22.)  Messiah  de- 
r lares  the  name  of  the  Father,  not  known  fully  as  Christ's 
Father,  and  therefore  their  Father,  till  after  Hts  cruci- 
fixion (John  20. 17),  among  His  brethren  ("the  Church." 
i.  »,  the  congregation),  that  they  In  turn  may  praise  Him 
(Psalm  22.  23).  At  v.  22,  the  22d  Psalm,  which  begins  with 
Christ's  cry,  "  My  God,  my  God,  why  hast  thou  forsaken 
met"  and  details  minutely  His  sorrows,  passes  from 
Christ  %  sufferings  to  His  triumph,  prefigured  by  the  same 
In  the  experience  of  David,  will  I  sing— as  leader  of  the 
ettoir  (Psalm  8. 2).  13. 1  will  pat  my  trust  in  him— From 
ihe  LXX.,  Isaiah  8.  17,  which  immediately  precedes 
I  he  next  quotation,  "Behold,  I  and  the  children,"  Ac. 
The  only  objection  is,  the  following  words,  "and  again," 
usually  Introduce  a  new  quotation,  whereas  these  two  are 
part*  of  one  and  the  same  passage.  However,  this  objec- 
tion is  not  valid,  as  the  two  clauses  express  distinct  ideas; 
"  I  will  put  my  trust  in  Him  "  expresses  His  filial  confi- 
dence in  God  as  His  Father,  to  whom  He  flees  from  His 
sufferings,  and  is  not  disappointed;  which  His  believing 
brethren  imitate,  trusting  solely  in  the  Father  through 
Christ,  and  not  in  their  own  merits.  "Christ  exhibited 
this  'trust,'  not  for  Himself,  for  He  and  the  Father  are 
one,  but  for  His  own  people  "  (v.  16).  Each  fresh  aid  given 
Him  assured  Him,  as  it  does  them,  of  aid  for  the  future, 
until  the  complete  victory  was  obtained  over  death  and 
hell  (Phllippians  1.  16).  [Bengel.]  Behold  I  and  the 
children,  Ac— (Isaiah  8. 18.)  "  Sons  "  (v.  10),  "brethren  " 
(v.  12),  and  "  children,"  Imply  His  right  and  property  in 
them  from  everlasting.  He  speaks  of  them  as  "  children  " 
of  God,  though  not  yet  In  being,  yet  considered  as  such  in 
Hts  purpose,  and  presents  them  before  God  the  Father,  who 
has  given  Him  them,  to  be  glorified  with  Himself.  Isaiah 
(meaning  "salvation  of  Jehovah  ")  typically  represented 
Messiah,  who  is  at  once  Father  and  Son,  Isaiah  and  Ira- 
manuel  (Isaiah  9.  6).  He  expresses  his  resolve  to  rely,  he 
and  his  children,  not  like  Ahaz  and  the  Jews  on  the  As- 
syrian king,  against  the  confederacy  of  Pekah  of  Israel, 
and  Resin  of  Syria,  but  on  Jehovah ;  and  then  foretells  the 
deliverance  of  Judah  by  God,  in  language  which  finds  its 
anti typical  fall  realization  only  in  the  far  greater  deliver- 
ance wrought  by  Messiah.  Christ,  the  an  tl  typical  Prophet, 
similarly,  instead  of  the  human  confidences  of  His  age, 
Himself,  and  with  Him  God  the  Fatheb's  children  (who 
are  therefore  Hi*  children,  and  so  antitypical  to  Isaiah's 
children,  though  here  regarded  as  His  "brethren,"  cf. 
Isaiah  9.  6,  "Father;"  and  "His  seed,"  53. 10)  led  by  Him, 
trust  wholly  in  God  for  salvation.  The  official  words  and 
acts  of  all  the  prophets  find  their  antitype  in  the  Great 
Prophet  (Bevelation  19.  10),  Just  as  His  kingly  office  is  an- 
titypical to  that  of  the  theocratic  kings  ;  and  His  priestly 
office  to  the  types  and  rites  of  the  Aaronic  priesthood.  14. 
He  who  has  thus  been  shown  to  be  the  "  Captain  (Greek, 
Leader)  of  salvation  "  to  the  "many  sons,"  by  trusting  and 
suffering  like  them,  must  therefore  become  man  like  them, 
in  order  that  His  death  may  be  efficacious  for  them.  [Al- 
kokd.]  the  children — before  mentioned  (v.  13) ;  those  ex- 
isting in  His  eternal  purpose,  though  not  in  actual  being. 
are  partakers  of— lit.,  "  have  [In  His  purpose]  been  par- 
takers "  all  in  common,  flesh  and  blood — Greek  oldest 
MSS.  have  "  blood  and  flesh."  The  inner  and  more  impor- 
tant element,  the  blood,  as  the  more  immediate  vehicle  of 
the  soul,  stands  before  the  more  palpable  element,  the 
flesh ;  also,  with  reference  to  Christ's  blood-shedding  with  a 
view  to  which  He  entered  into  community  with  our  corpo- 
real life.  "  The  life  of  the  flesh  is  in  the  blood ;  it  is  the  blood 
that  maketh  an  atonement  for  the  soul "  (Leviticus  17. 11, 
14).  UkewU*- Greek,  "in  a  somewhat  similar  manner;" 
not  altogether  in  a  like  manner.  For  He,  unlike  them,  was 
conceived  and  born  not  in  sin  (ch.  4. 15).  But  mainly  "  in 
like  manner;"  not  in  mere  semblance  of  a  body,  as  the  Do- 
eetse  heretics  taught,  took  part  of— participated  in.  The 
forfeited  Inheritance  (according  to  Jewish  law)  was  ran- 
somed by  the  nearest  of  kin ;  so  Jesus  became  our  nearest 
»f  kin  by  His  assumed  humanity,  in  order  to  be  our  Re- 
Jeemer.  that  through  death— which  He  could  not  have 
andergone  as  God,  but  only  by  becoming  man.  Not  by 
almighty  power   but    •  by  His  death  "  (so  the  Greek)  He 


overcame  death.  "  Jesus  suffering  death  ovei  tame ;  ttata* 
wielding  death  succumbed."    [Bbngbx.]    As  David  eat 
off  the  head  of  Goliath  with  the  giant's  own  sword  where- 
wlth  the  latter  was  wont  to  win  his  victories.    Coming  to 
redeem  mankind,  Christ  made  Himself  a  sort  of  hook  te 
destroy  the  devil ;  for  in  Him  there  was  His  humanity  to 
attract  the  Devourer  to  Him,  His  divinity  to  pierce  him, 
apparent  weakness  to  provoke,  hidden  power  to  transfix 
the  hungry  ravlsher.    The  Latin  epigram  says,  "  Mora 
mortis  mortl  mortem  nisi  morte  tulieset.  .3£tern«e  vlt« 
Janua  clausa  foret."    Had  not  death  by  death  borne  to  death 
the  death  of  Death,  the  gate  of  eternal  life  would  have  been 
closed,    destroy— lit.,"  render  powerless;"  deprive  of  all 
power  to  hurt  His  people.    "  That  thou  mighest  still  the 
enemy  and  avenger  "  (Psalm  8.  2).    The  same  Greek  verb  is 
used.    2  Timothy  1.  10,  "abolished  death."    There  is  no 
more  death  for  believers.    Christ  plants  in  them  an  undy- 
ing seed  the  germ  of  heavenly  immortality,  though  be- 
lievers have  to  pass  through  natural  death,  power— Satan 
is  "  strong  "  (Matthew  12.  29).    of  death— Implying  that 
death  itself  Is  &  power  which,  though  originally  foreign  to 
human  nature,  nowreigns  over  it  (Romans5. 12;  6.9).  The 
power  which  death  has  Satan  wields.    The  author  of  sin 
is  the  author  of  its  consequences.      Cf.   "power  of  the 
enemy"  (Luke  10. 19).    Satan  has  acquired  over  man  (by 
God's  law,  Genesis  2. 17 ;  Romans  6.  23)  the  power  of  death 
by  man's  sin,  death  being  the  executioner  of  sin,  and  man 
being  Satan's  "  lawful  captive."  Jesus,  by  dying,  has  made 
the  dying  His  own  (Romans  14.  9),  and  has  taken  the  prey 
from  the  mighty.     Death's  power  was  manifest;  who 
wielded  that  power,  lurking  beneath  it,  Is  here  expressed, 
viz.,  Satan.  Wisdom  2.  24,  "  By  the  envy  of  the  devil,  death 
entered  Into  the  world."    15.  fear  of  death— even  before 
they  had  experienced  Its  actual  power,   all  their  lifetime 
— Snch  a  life  can  hardly  be  called  life,  subject  to  bondage 
— lit.,  "  subjects  of  bondage ;"  not  merely  liable  to  It,  but  en- 
thralled in  It  (ot  Romans  8. 16 ;  Galatlans  6. 1).    Contrast 
with  this  bondage,  the  glory  of  the  "  sons  "  (v.  10).    "  Bond- 
age"  is  defined  by  Aristotle,  "The  living    not  as  one 
chooses ;"  "liberty,"  "  the  living  as  one  chooses."    Christ 
by  delivering  us  from  the  curse  of  God  against  oar  sin,  baa 
taken  from  death  all  that  made  it  formidable.    Death, 
viewed  apart  from  Christ,  can  only  fill  with  horror.  If  toe 
sinner  dares  to  think.  16.  For  verily—  Greek,  "For  asum 
all  know;"  "  For  as  you  will  doubtless  grant."    Paul  pro- 
bably alludes  to  Isaiah  41.  8;  Jeiemiah  31.  82,  LXX.,  front 
which  all  Jews  would  know  well  that  the  fact  here  stated 
as  to  Messiah  was  what  the  prophets  had  led  them  to  ex- 
pect,   took  not  on  him,  Ac— rather,  "It  Is  not  angels 
that  He  is  helping  (the  present  Implies  duration) ;  bat  it  Is 
the  seed  of  Abraham  that  He  is  helping."    The  verb  Is  UL, 
to  help  by  taking  one  by  the  hand,  as  in  ch.  8.  9,  "  When  I 
took  them  by  the  hand,"  Ac    Thus  it  answers  to  "suc- 
cour," v.  18,  and  "  deliver,"  v.  15.    "  Not  angels,"  who  have 
no  flesh  and  blood,  but  "the  children,"  who  have  "  flesh 
and  blood,"  He  takes  hold  of  to  help  by  "  Himself  taking 
part  of  the  same  "  (v.  14).    Whatever  effect  Christ's  work 
may  have  on  angels,  He  Is  not  taking  hold  to  help  them 
by  suffering  In  their  nature  to  deliver  them  from  death, 
as  in  our  case,    seed  of  Abraham— He  views  Christ's  re- 
demption" (in  compliment  to  the  Hebrews  whom  he  Is  ad- 
dressing, and  as  enough  for  his  present  purpose)  with  ref- 
erence to  Abraham's  seed,  the  Jewish  nation,  primarily 
not  that  he  excludes  the  Gentiles  (t>.  9,  "  for  every  man  "X 
who,  when  believers,  are  the  seed  of  Abraham  spiritually 
(cf.  v.  12 ;  Psalm  22.  22,  25,  27),  but  direct  reference  to  them, 
such  as  Is  In  Romans  4. 11, 12, 16;  Galatlans  3.  7, 14,28,39, 
would  be  out  of  place  In  his  present  argument.    It  Is  the 
same  argument  for  Jesus  being  the  Christ  which  Matthew, 
writing  his  Gospel  for  the  Hebrews,  uses,  tracing  the  gen- 
ealogy of  Jesus  from  Abraham,  the  father  of  the  Jews,  and 
the  one  to  whom  the  promises  were  given,  on  which  the 
Jews  especially  prided  themselves  (cf.  Romans  9. 4,  5).  V* 
Wherefore—  Greek,  "Whence."    Found  in  Paul's  speeon 
Acts  26. 19.  in  all  things— which  are  incidental  to  manhood, 
the  being  born,  nourished,  growing  up,  suffering.  Sin  is  not, 
in  the  original  constitution  of  man,  a  necessary  attendant 
of  manhood,  so  He  had  no  sin.  It  behooved  him—  by  mora? 


446 


HEBREWS   III. 


ueoeBSlty,  considering  what  tue  Justice  and  love  of  God 
required  of  Him  as  Mediator  (cf.  ch.  6.  3),  the  office  which 
he  had  voluntarily  undertaken  in  order  to  "  help"  man 
(«.  1«.)    his  brethren— (v.  11)— "the  seed  of  Abraham"  (t>. 
16),  and  so  also  the  spiritual  seed,  His  elect  out  of  all  man- 
kind,    be— rather  as  Greek,  "that  He  might  become  High 
Priest    'He  was  called  so,  when  He  was  "  made  perfect  by 
the  things  which  He  suffered"  (v.  10;  ch.  5.  8-10).    He  was 
actually  made  so,  when  He  entered  within  the  veil,  from 
which  last   flows  His   ever-continuing   intercession   as 
Priest  for  us.    The  death,  as  man,  must  first  be,  in  order 
that  the  bringing  in  of  the  blood  into  the  heavenly  Holy 
Place  might  follow,  In  which  consisted  the  expiation  as 
High  Priest,    merciful— to  "  the  people"  deserving  wrath 
by  "sins."    Mercy  is  a  prime  requisite  in  a  priest,  since 
his  office  is  to  help  the  wretched  and  raise  the  fallen ;  such 
mercy  is  most  likely  to  be  found  in  one  who  has  a  fellow- 
feeling  with  the  afflicted,  having  been  so  once  Himself  (ch. 
•1. 15);  not  that  the  Son  of  God  needed  to  be  taught  by  suf- 
fering to  be  merciful,  but  that  in  order  to  save  us  He  needed 
to  take  our  manhood  with  all  its  sorrows,  thereby  qualify- 
ing Himself,  by  experimental  suffering  with  us,  to  be  our 
sympathizing  High  Priest,  and  assuring  us  of  His  entire 
fellow-feeling  with  us  In  every  sorrow.    So  in  the  main 
Calvin  remarks  here,    faithful— true  to  God  (ch.  3.  5,  6) 
and  to  man  (ch.  10.  23)  in  the  mediatorial  office  which  He 
has  undertaken.     High  Priest— which   Moses  was  not, 
though  "  faithful"  (ch.  2).    Nowhere,  except,  in  Psalm  J 10., 
Zechariah  6. 13,  and  In  this  Epistle,  is  Christ  expressly 
called  a  Priest.    In  this  Epistle  alone  His  priesthood  is 
professedly  discussed ;  whence  it  is  evident  how  necessary 
is  this  book  of  the  New  Testament.    In  Psalm  110.,  and 
Zechariah  6. 13,  there  Is  added  mention  of  the  kingdom  of 
Christ,  which  elsewhere  is  spoken  of  withont  the  priest- 
hood, and  that  frequently.  On  the  cross,  whereon  as  Priest 
He  offered  the  sacrifice,  He  had  the  title  "  King"  inscribed 
over  Him.  [Bengkl.]    to  make  reconciliation  for  the 
gins— rather  as  Greek,  "to  propitiate  (in  respect  to)  the 
3lns;"  "to  expiate  the  sins."    Strictly  Divine  justice  Is 
"  propitiated  ;"  but  God's  love  is  as  much  from  everlasting 
as   His  justice;    therefore,  lest  Christ's  sacrifice,  or  its 
typical  forerunners,  the  legal  sacrifices,  should  be  thought 
to  be  antecedent  to  God's  grace  and  love,  neither  are  said 
in  the  Old  or  New  Testament  to  have  [yropitialed  God; 
otherwise  Christ's  sacrifices  might  have  been  thought  to 
have  first  induced  God  to  love  and  pity  man,  instead  of 
(as  the  fact  really  is)  His  love  having  originated  Christ's 
sacrifice,  whereby  Divine  Justice  and  Divine  love  are  har- 
monized.    The  sinner  is  brought  by  that,  sacrifice  into 
God's  favour,  which  by  sin  he  had  forfeited;  hence  his 
right  prayer  is,  "God  be  propitiated  (so  the  Greek)  tome 
who  am  a  sinner"  (Luke  18. 13).    Sins  bring  death  and 
"the  fear  of  death"  (v.  15).    He  had  no  sin  Himself,  and 
"made  reconciliation  for  the  iniquity"  of  all  others  1 1  lan- 
lel  9.  24).    of  the  people—"  the  seed  of  Abraham"  («.  16) ; 
the  literal  Israel  first,  and  then  (in  the  design  of  God), 
througu  Israel,  the  believing  Gentiles,  the  spiritual  Israel 
(1  Peter  2. 10).    18.  For— Explanation  of  how  His  being 
made  like  His  brethren  in  all  things  has  made  Him  a  merci- 
ful and  faithful  High  Priest  for  us  (v.  17).    In  tbat— rather 
as  Greek,  "wherein  He  suffered  Himself;    having  been 
tempted,  He  is  able  to  succour  them  that  are  being  tempted" 
in  the  same  temptation;  and  as  "He  was  tempted  (tried 
and  afflicted)  in  all  points,"  He  is  able  (by  the  power  of 
sympathy)  to  succour  us  In  all  possible  temptations  and 
trials  incidental  toman  (ch.  4. 16;  5.2).    He  is  the  anti- 
typical  Solomon,  having  for  every  grain  of  Abraham's 
seed  (which  were  to  be  as  the  sand  for  number),  "  large- 
ness of  heart  even  as  the  sand  that  is  on  the  sea-shore"  (1 
Kings  4.  29).    "  Not  only  as  God  He  knows  our  trials,  but 
also  as  man  He  knows  them  by  experimental  feeling." 

CHAPTER    III. 

Ver.  1-19.    The  Son  of  God  Qheater  than  Moses, 

tyHEREFOKE  Unbelief  towards  Him  will  Incur  a 

Heavier    Punishment  than    befell  Unbelieving 

[kkael  in  thf  Wilderness.    As  Moses  especially  was 

44ti 


the  prophet  by  whom  "God  in  times  past  spake  to  tu* 
fathers,"  being  the  mediator  oi  the  law,  Paul  detaus  it 
necessary  now  to  show  that,  great  as  was  Moses,  the  Sou 
of  God  is  greater.    Ebrard  in  Alfokd  remarks,  The 
angel  of  the  covenant  came  in  the  name  of  God  before 
Israel ;  Moses  In  the  name  of  Israel  before  God ;  whereas 
the  high  priest  came  both  in  the  name  of  God  (bearing  the 
name  Jehovah  on  his  forehead)  before  Israel,  and  in  tin: 
name  of  Israel  (bearing  the  names  of  the  twelve  tribes  om 
his  breast)  before  God  (Exodus  28. 9-29, 36, 38).    Now  Christ 
is  above  the  angels,  according  to  chs.  1.  and  2.,  because  (1.) 
as  Son  of  God  He  is  higher;  and  (2.)  because  manhood, 
though  originally  lower  than  angels,  is  in  Him  exalted 
above  them  to  the  lordship  of  "the  world  to  come,"  inas- 
much as  He  is  at  once  Messenger  of  God  to  men,  and  also 
atoning  Priest- Representative  of  men  before  God  (ch.  2, 
17, 18).    Parallel  with  this  line  of  argument  as  to  His  su 
periority  to  angels  (ch.  1.  4)  runs  that  which  here  follows 
as  to  His  superiority  to  Moses  (ch.  3.  3) :  (1.)  Because  as  iHon 
over  the  house,  He  is  above  the  servant  in  the  house  (v.  5, 
6),  just  as  the  angels  were  showu  to  be  but  ministering 
(serving)  spirits  (ch.  1. 14),  whereas  He  is  the  Son  (v.  7,  8); 
(2.)  because  the  bringing  of  Israel  into  the  promised  rest, 
which  was  not  finished  by  Moses,  is  accomplished  by  Hiu/ 
(ch.  4. 1-11),  through  His  being  not  merely  a  leader  anu 
lawgiver  as  Moses,  but  also  a  propitiatory  High  Priest  (ch 
4.  14;  5. 10).    1.  Therefore — Greek,  " \Vheuc<V  i.  e.,  seeing 
we  have  such  a  sympathizing  Helper  you  ought  to  "  con 
sider  attentively"  .  .  .  "contemplate  ;"  fix  your  eyes  am; 
mind  on  Him  with  a  view  to  profiting  by  the  contem 
plation  (ch.  12.  2).    The  Greek  word  is  often  used  by  Luke 
Paul's  companion  (Luke  12.  24,  27).    brethren— in  Christ 
the  common  bond  of  union,    partakers— •  of  the  Holj 
Ghost."    heavenly  calling — coming  to  us  from  heaven, 
and  leading  us  to  heaven  whence  it  comes.    Philippiuiu 
3.  14,  "the  high  calling;"   Greek  " the  calling  above,"  i.  e. 
heavenly,    the  Apostle  and  High  Priest  of  our  profe»- 
slon— There  is  but  one  Greek  article  to  both  nouns,  "  Him 
who  is  at  once  Apostle  and  High  Priest"—  Apostle,  as  Am- 
bassador (a  higher  designation  than  "augel"-we*seni/e»'> 
sent  by  the  Father  (John  20.  21),  pleading  the  cause  of  Go<i 
with  us ;  High  Priest,  as  pleading  our  cause  with  God.  Bo(  u 
His  Apostleship  and  High  Priesthood  are  comprehended 
in  the  one  title,  Mediator.  [Bengel.]    Though  the  title 
"Apostle"  is  nowhere  else  applied  to  Christ,  it  is  appro- 
priate here  in  addressing  Hebrews,  who  used  the  term  of 
the  delegates  sent  by  the  high  priest  to  collect  the  temple 
tribute  from  Jews  resident  in  foreign  countries,  even  a& 
Christ  was  Delegate  of  the  Father  to  this  world  far  off 
from  Him  (Matthew  21.  37).    Hence  as  what  applies  to 
Him,  applies  also  to  His  people,  the  Twelve  are  designated 
His  apostles,  even  as  He  is  the  Father's  (John  20.  21).    It 
was  desirable  to  avoid  designating  Him  here  "angel,"  in 
order  to  distinguish  His  nature  from  that  of  angels  men- 
tioned before,  though  he  is  "the  Angel  of  the  Covenant." 
The  "  legate  of  the  Church"  {Sheliach  Tsibbur)  offered  up 
the  prayers  in  the  synagogue  in  the  name  of  all,  and  for 
all.  So  Jesus, "  the  Apostle  of  our  profession,"  is  delegated 
to  Intercede  for  the  Church  before  the  Father.  The  words 
"of  our  profession,"  mark  that  it  is  not  of  the  legal  ritual, 
but  of  our  Christian  faith,  that  He  is  the  High  Priest, 
Paul  compares  Him  as  an  Apostle  to  Moses;   as  High 
Priest  to  Aaron.    He  alone  holds  both  offices  combined, 
and  in  a  more  eminent  degree  tnan  either,  which  those 
two  brothers  held  apart.    "  Profession,"  or  "confession," 
corresponds  to  God  having  spoken  to  us  by  His  Son,  sent 
as  Apostle  and  High  Priest.  What  God  proclaims  we  con- 
fess.   3.  He  first  notes  the  feature  of  resemblcrtice  between 
Moses  and  Christ,  in  order  to  conciliate  the  Hebrew  Chris- 
tians whom  He  addressed,  and  who  still  entertained  a 
very  high  opinion  of  Moses ;  he  afterwards  bringsforward 
Christ's  superiority  to  Moses.    Who  was  faithful— The 
Greek  implies  also  that  He  still  is  faithful,  vie.,  as  our  me- 
diating High  Priest,  faithful  to  the  trust  God  has  assigned 
Him  (ch.  2.  17).    So  Moses  in  God's  house  (Numbers  12  7). 
appointed  him — "made  Him"  High  Briest;  to  be  sup» 
plied  from  the  preceding  context.    Greek,  "made;"  so  in 
ch.  5.  5;  1  Samuel  12,  6,  Margin;  Acts  2.  36;  so  the  Greek 


HEBREWS  III. 


rathers.  Not  as  Alford,  with  Ambrose  and  the  Latins, 
"  Created  Him,"  i.  e.,  as  man,  in  His  incarnation.  The 
likeness  of  Moses  to  Messiah  was  foretold  by  Moses  him- 
self (Deuteronomy  18. 15).  Other  prophets  only  explained 
Moses,  who  was  in  this  respect  superior  to  them ;  but 
Cbrist  was  like  Moses,  yet  superior.  3.  For— Assigning  the 
reason  why  they  should  "  consider"  atten  lively  "  Christ" 
{v.  1),  highly  as  they  regard  Moses  who  resembled  Him  in 
faithfulness  (v.  2).  was—  Greek,  "has  been."  counted 
worthy  of  more  glory— by  God,  wben  He  exalted  Him 
to  His  own  right  hand.  The  Hebrew  Christians  admitted 
the  fact  (ch.  1. 13).  builded  the  house—  Greek,  "  inasmuch 
as  He  hath  more  honour  than  the  house,  who  prepared  it," 
or  "established  it."  [Alford.]  The  Greek  verb  is  used 
purposely  instead  of  "  builded,"  in  order  to  mark  that  the 
building  meant  is  not  a  literal,  but  a  spiritual  house;  the 
Church  both  of  the  Old  Testament  and  New  Testament ; 
and  that  the  building  of  such  a  house  includes  all  the 
preparations  of  providence  and  grace  needed  to  furnish  it 
with  "living  stones"  and  fitting  "servants."  Thus,  as 
Christ  the  Founder  and  Establisher  (in  Old  Testament  as 
well  as  the  New  Testament)  is  greater  than  the  house  so 
established,  including  the  servants,  He  is  greater  also 
than  Moses,  who  was  but  a  "  servant."  Moses,  as  a  ser- 
vant, is  a  portion  of  the  house,  and  less  than  the  house; 
Christ,  as  the  Instrumental  Creator  of  all  things,  must  be 
Sod,  and  so  greater  than  the  house  of  which  Moses  was 
but  a  part.  Glory  is  the  result  of  honour.  4.  Some  one 
must  be  the  establisher  of  every  house ;  Moses  was  not 
the  establisher  of  the  house,  but  a  portion  of  it  (but  He 
who  established  all  things,  and  there/ore  the  spiritual 
bouse  in  question,  is  God).  Christ,  as  being  instrument- 
ally  the  Establisher  of  all  things,  must  be  the  Establisher 
of  the  house,  and  so  greater  than  Moses.  5.  faithful  in 
all  his  house — i.  e.,  in  all  God's  house  (v.  4).  servant — 
Not  here  the  Greek  for  "slave,"  but  "a  ministering  at- 
tendant;" marking  the  high  office  of  Moses  towards  God, 
though  inferior  to  Christ,  a  kind  of  steward,  for  a  testi- 
mony, <fec. — in  order  that  he  might  in  his  typical  institu- 
tions give  "  testimony"  to  Israel  "  of  the  things"  of  the 
Gospel  'which  were  to  be  spoken  afterwards"  by  Christ 
{eh  8. 5,  d.  8,  23 ;  10. 1).  6.  But  Christ— was  and  is  faithful 
(v.  2).  as  a  Son  over  his  own  house — rather,  "  over  His 
lGoD's,  v.  4)  house ;"  and  therefore,  as  the  inference  from 
Bis  being  one  with  God,  over  His  own  house.  So  ch.  10.  21, 
"  Having  an  High  Priest  over  the  house  of  God."  Christ 
enters  H  is  Father's  house  as  the  Master  [over  it],  but 
Moses  as  a  servant  [in  it,  v.  2,  5].  [Chrysostom.]  An  am- 
bassador in  the  absence  of  the  king  is  very  distinguished 
—in  the  presence  of  the  king  he  falls  back  into  the  multi- 
tude. [Bengel.]  whose  house  are  we — Paul  and  his  He- 
brew readers.  One  old  MS.,  with  Vulgate  and  Lucifer, 
reads,  "which  house;"  but  the  weightiest  MSS.  support 
English  Version  reading,  the  rejoicing  —  rather,  "the 
matter  of  rejoicing."  of  the  hope — "of  our  hope."  Since 
all  our  good  things  lie  in  hopes,  we  ought  so  to  hold  fast 
our  hopes  as  already  to  rejoice,  as  though  our  hopes  were 
realized.  [Chrysostom.]  firm  unto  the  end— Omitted  in 
Lucifer  and  Ambrose,  and  in  one  oldest  MS.,  but  sup- 
ported by  most  oldest  MSS.  7,  &c— Exhortation  from 
Psalm  95.,  not  through  unbelief  to  lose  participation  in 
the  spiritual  house.  'Wherefore — Seeing  that  we  are  the 
house  of  God  if  we  hold  fast  our  confidence,  &c.  (v.  6).  Je- 
sus is  "  faithful,"  be  not  ye  unfaithful  (v.  2, 12).  The  sen- 
tence beginning  with  "wherefore,"  interrupted  by  the 
parenthesis  confirming  the  argument  from  Psalm  95.,  is 
completed  at  v.  12,  "  Take  heed,"  &c.  Holy  Ghost  saith— 
by  the  inspired  Psalmist ;  so  that  the  words  of  the  latter 
are  the  words  of  God  Himself.  To-day— at  length ;  in 
David's  day,  as  contrasted  with  the  days  of  Moses  in  the 
wilderness,  and  the  whole  time  since  then,  during  which 
they  had  been  rebellious  against  God's  voice ;  as  for  in- 
stance, in  the  wilderness  (v.  8).  The  Psalm,  each  fresh 
time  when  used  in  public  worship,  by  "to-day,"  will 
mean  the  particular  day  when  it  was,  or  is,  used,  hear— 
obediently,  his  voice — of  grace.  8.  Harden  not  your 
hearts—  This  phrase  here  only  is  used  of  man's  own  act ; 
asually  of  God's  act  (Romans  9.  18).    When  man  is  spoken 


of  as  the  agent  in  hardening,  tje  phrase  usuahy  is 
" harden  his  neck,"  or  "back"  (Nehemiah  9. 17).  provo* 
cation  .  .  .  temptation  — Massah-meribah,  translated  in 
Margin,  "tentation  .  .  .  chiding,"  or  "strife"  (Exodus  17. 
1-7).  Both  names  seem  to  refer  to  that  one  event,  the 
murmuring  of  the  people  against  the  Lord  at  Rephidim 
for  want  of  water.  The  first  offence  especially  ought  to 
be  guarded  against,  and  is  the  most  severely  reproved,  as 
it  is  apt  to  produce  many  more.  Numbers  20. 1-13,  and 
Deuteronomy  33.  8,  mention  a  second  similar  occasion  in 
the  wilderness  of  Sin,  near  Kadesh,  also  called  Meribah. 
in  the  day  —  Greek,  "according  to  the  day  of,"  &c.  0. 
When  —  rather,  "  Where,"  viz.,  in  the  wilderness,  your 
fathers — The  authority  of  the  ancients  is  not  conclusive 
[Bengel.]  tempted  me,  proved  me  — The  oldest  MSS 
read,  "  tempted  (me)  in  the  way  of  testing,"  i.e., putting 
(we)  to  the  proof  whether  I  was  able  and  willing  to  relieve 
them,  not  believing  that  I  am  so.  saw  my  works  forty 
years— They  saw,  without  being  led  thereby  to  repent- 
ance, my  works  of  power  partly  in  affording  miraculous 
help,  partly  in  executing  vengeance,  forty  years.  The 
"forty  years"  joined  in  the  Hebrew  and  LXX.,  and  below, 
v.  17,  with  "I  was  grieved,"  is  here  joined  with  "they 
saw."  Both  are  true;  for,  during  the  same  forty  years 
that  they  were  tempting  God  by  unbelief,  notwithstand- 
ing their  seeing  God's  miraculou3  works,  God  was  being 
grieved.  The  lesson  intended  to  be  hinted  to  the  Hebrew 
Christians  is,  their  "  to-day"  is  to  last  only  between  the 
first  preaching  of  the  Gospel  and  Jerusalem's  impending 
overthrow,  viz.,  forty  years;  exactly  the  number  of 
years  of  Israel's  sojourn  in  the  wilderness,  until  the  full 
measure  of  their  guilt  having  been  filled  up  all  the  rebels 
were  overthrown.  10.  grieved — displeased.  Cf.  "walk 
contrary,"  Leviticus  26.  24,  28.  that  generation— "  that" 
implies  alienation  and  estrangement.  But  the  oldest 
MSS.  read,  " this."  said— " grieved,"  or  "displeased,"  a 
their  first  offence.  Subsequently  when  they  hardened 
their  heart  in  unbelief  still  more,  He  sware  in  His  urratl 
(v.  11);  an  ascending  gradation  (cf.  v.  17,  18).  and  they 
have  not  known  —  Greek,  "But  these  very  persons," 
&c. ;  they  perceived  I  was  displeased  with  them,  yet 
they,  the  same  persons,  did  not  a  whit  the  more  wish  to 
know  my  ways  [Bengel]  ;  cf.  "  But  they,"  Psalm  106.  43. 
not  known  my  ways — not  known  practically  and  be- 
lievingly  the  ways  in  which  I  would  have  had  them  go, 
so  as  to  reach  my  rest  (Exodus  18.  20).  11.  So— lit.,  "as." 
I  sware — Bengel  remarks  the  oath  of  God  preceded  the 
forty  years,  not  —  lit.,  "If  they  shall  enter,  &c.  (God 
do  so  to  me  and  more  also),"  2  Samuel  3.  85.  The 
Greek  is  the  same,  Mark  8.  12.  my  rest— Canaan, 
primarily,  their  rest  after  wandering  in  the  wilderness : 
still,  even  when  in  it,  they  never  fully  enjoyed  rest; 
whence  it  followed,  that  the  threat  extended  farther  than 
the  exclusion  of  the  unbelieving  from  the  literal  land  of 
rest,  and  that  the  rest  promised  to  the  believing  in  its 
full  blessedness  was,  and  is,  yet  future :  Psalm  25. 13 ;  37. 
9, 11,  22,  29,  and  Christ's  own  beatitude  (Matthew  5.  5)  all 
accord  with  this,  v.9.  13.  Take  heed— to  be  joined  with 
"wherefore,"  v.  7.  lest  there  he—  Greek  (indicative), 
"  lest  there  shall  be;"  lest  there  be,  as  I  fear  there  is;  im- 
plying that  it  is  not  merely  a  possible  contingency,  but 
that  there  is  ground  for  thinking  it  will  be  so.  in  any— 
"  in  any  one  of  you."  Not  merely  ought  all  in  general  be 
on  their  guard,  but  they  ought  to  be  so  concerned  for  the 
safety  of  each  one  member,  as  not  to  suffer  any  one  to 
perish  through  their  negligence.  [Calvin.]  heart— Th< 
heart  is  not  to  be  trusted.  Cf.  v.  10,  "  They  do  always  err 
in  their  heart."  unbelief— faithlessness.  Christ  is  faith- 
ful; therefore,  saith  Paul  to  the  Hebrews,  we  ought  not 
to  be  faithless  as  our  fathers  were  under  Moses,  depart- 
ing—apostatizing. The  opposite  of  "come  unto"  Him 
(ch.  4. 16).  God  punishes  such  apostates  in  kind.  He  de- 
parts from  them— the  worst  of  woes,  the  living  God- 
Real  :  the  distinctive  characteristic  of  the  God  of  Israel, 
not  like  the  lifeless  gods  of  the  heathen ;  therefore  One 
whose  threats  are  awful  realities.  To  apostatize  from 
Christ  is  to  apostatize  from  the  living  God  (ch.  2.  3).  1» 
one  another—  Greek,  "yourselves:"  let  each  exhort  him 

447 


HEBREWS  IV. 


self  and  his  neighbour,  dally—  Greek,  "on  each  day,"  or 
-day  by  day."  while  it  is  called  To-day— whilst  the 
'to-day"  lasts  (the  day  of  grace,  Luke  4.21,  before  the 
coming  of  the  day  of  glory  and  judgment  at  Christ's 
eomlng,  ch.  10.  25,  37).  To-morrow  Is  the  day  when  Idle 
men  work,  and  fools  repent.  To-morrow  Is  Satan's  to- 
day; he  cares  not  what  good  resolutions  you  form,  If  only 
you  fix  them  for  to-morrow,  lest  .  .  .  of  you  —  The 
"you"  is  emphatic,  as  distinguished  from  "your  fathers" 
(v.  9).  "That  from  among  you  no  one  (so  the  Greek  order 
is  in  some  of  the  oldest  MSS.)  be  hardened"  (v.  8).  deceit- 
fulness— causing  you  to  "  err  in  your  heart."  sin— unbe- 
lief. 14.  For,  Ac— Enforcing  the  warning,  v.  12.  par- 
takers of  Christ— <Cf.  v.  1,  6.)  So  "  partakers  of  the  Holy 
Ghost"  (Ch.  6.  4).  hold—  Greek,  "  hold  last."  the  begin- 
ning of  our  confidence — i.  e,,  the  confidence  (ill.,  sub- 
stantial, solid  confidence)  of  faith  which  we  have  begun  (ch. 
6.  II ;  12.  2).  A  Christian  so  long  as  he  is  not  made  perfect, 
considers  himself  as  a  beginner.  [Bengel.J  unto  the  end 
—onto  the  coming  of  Christ  (oh.  12.  2).  15.  While  it  is 
said— Connected  with  v.  13,  "exhort  one  another,  <fec, 
while  it  us  said  To-day :"  v.  14,  "  for  we  are  made  par- 
takers," &c,  being  a  parenthesis.  "  It  entirely  depends 
on  yourselves  that  the  Invitation  of  the  85th  Psalm  be 
not  a  mere  invitation,  but  also  an  actual  enjoyment." 
Alfobd  translates,  "Since  (i.  e.,  for)  It  is  Bald,"  <&c,  re- 
garding v.  15  as  a  proof  that  we  must  "  hold  .  .  .  confi- 
dence .  .  .  unto  the  end,"  in  order  to  be  "partakers  of 
Christ."  16.  For  some— rather  interrogatively,  "For 
who  was  it  that,  when  they  had  heard  (referring  to  '  if  ye 
will  hear,'  v.  15),  did  provoke  (God)?"  The  "  for"  Implies, 
Te  need  to  take  heed  against  unbelief:  /or,  was  it  not  be- 
cause of  unbelief  that  all  our  fathers  were  exoluded  (Eze- 
klel  2.  8)?  "Some,"  and  "not  all,"  would  be  a  faint  way 
of  putting  his  argument,  when  his  object  is  to  show  the 
universality  of  the  evil.  Not  merely  tome,  but  all  the 
Israelite**,  for  the  solitary  exceptions,  Joshua  and  Caleb, 
are  hardly  to  be  taken  into  account  in  so  general  a  state- 
ment. So  v.  17, 18,  are  Interrogative:  (1.)  The  beginning 
of  the  provocation,  soon  after  the  departure  from  Egypt,, 
is  marked  In  v.  16;  (2.)  the  forty  years  of  it  in  the  wilder- 
ness, v.  17 ;  (8.)  the  denial  of  entrance  Into  the  land  of  rest, 
•.  18.  Note,  cf.  1  Corinthians  10.  6,  "  with  the  majority  of 
them  God  was  displeased."  howfoeit— "  Nay  (why  need 
I  put  the  question  7),  was  it  not  all  that  came  out  of  Egypt" 
(Exodus  17. 1,  2) 7  by  Moses — by  the  instrumentality  of 
Moses  as  their  leader.  17.  But— translate,  "  Moreover," 
as  it  is  not  in  contrast  to  v.  16,  but  carrying  out  the  same 
thought,  corpses — lit.,  "limbs,"  Implying  that  their 
bodies  fell  limb  from  limb.  18.  to  them  that  believed 
not— rather  as  Greek,  "  to  them  that  disobeyed."  Practical 
unbelief  (Deuteronomy  1.  26).  19.  they  could  not  enter 
—though  desiring  it. 

CHAPTER     IV. 

Ver.  1-16.  The  Promise  of  God's  Rest  is  fully  Real- 
ura  through  Christ:  Let  us  Strive  to  Obtain  it  bt 
Hue,  oub  Sympathizing  High  Pbiest.  1.  Let  us  .  .  . 
fear— not  with  slavish  terror,  but  godly  "  fear  and  trem- 
bling" (Philippians  2. 12).  Since  so  many  have  fallen,  we 
have  cause  to  fear  (ch.  3.  17-19).  being  left  us— still  re- 
maining to  us  after  the  others  have,  by  neglect,  lost  it. 
his  rest— God's  heavenly  rest,  of  which  Canaan  is  the 
type.  "To-day"  still  continues,  during  which  there  is 
the  danger  of  failing  to  reach  the  rest.  "  To-day,"  rightly 
used,  terminates  in  the  rest  which,  when  once  obtained, 
U»  never  lost  (Revelation  S.  12).  A  foretaste  of  the  rest  Is 
given  In  the  inward  rest  which  the  believer's  soul  has  in 
Christ,  should  seem  to  come  short  of  it—  Greek,  "  to 
have  come  short  of  it;"  should  be  found,  when  the  great 
trtal  of  all  shall  take  place  [Alfobd],  to  have  fallen  short 
of  attaining  the  promise.  The  word  "  seem"  is  a  mitigat- 
ing mode  of  expression,  though  not  lessening  the  reals  ty. 
Bknghl  and  Owen  take  it,  Lest  there  should  be  any  sem- 
blance or  appearance  of  falling  short.   2.  Gospel  preached 

.  .  unto  them — in  type:  the  earthly  Canaan,  wherein 
they  failed  to  realise  perfect  rest,  suggesting  to  them  that 
448 


they  should  look  beyond  to  the  heavenly  land  of  rest,  n 
which  faith  is  the  avenue,  and  from  which  unbelief  ex- 
cludes, as  it  did  from  the  earthly  Canaan,  the  wars 
preached— lit.,  "  the  word  Of  hearing  :"  Uie  word  heard  bt 
them,  not  being  mixed  with  faith  in  them  that  heard 
—So  the  Syriac  and  the  Old  Latin  Versions,  older  than  any 
of  our  MSS.,  and  Lucifer,  read,  "As  the  world  did  not 
unite  with  the  hearers  In  faith."  The  word  heard  being 
the  food  which,  as  the  bread  of  life,  must  pass  into  flesh 
and  blood  through  man's  appropriating  it  to  himself  in 
faith.  Hearing  alone  is  of  as  little  value  as  undigested 
food  in  a  bad  stomach.  [Tholuck.]  The  whole  of  o-idest 
extant  MS.  authority  supports  a  different  reading,  "  un- 
mingled  as  they  were  {Greek  accusative  agreeing  with 
'  them')  in  faith  with  Its  hearers,"  i.  e.,  with  Its  believing, 
obedient  hearers,  as  Caleb  and  Joshua.  So  "  hear"  is 
used  for  "obey"  in  the  context,  t>.  7,  "To-day,  if  ye 
will  hear  His  voice."  The  disobedient,  instead  of  being 
blended  in  "the  same  body,"  separated  themselves  as 
Koran :  a  tacit  reproof  to  like  separatists  from  the 
Christian  assembling  together  (ch.  10.  25;  Jude  19).  3. 
For— Justifying  his  assertion  of  the  need  of  "faith," 
v.  2.  we  which  have  believed  — we  who  at  Christ's 
coming  shall  be  found  to  have  believed,  do  enter — t. «., 
are  to  enter :  so  two  of  the  oldest  MSS.  and  Lucifer  and 
the  old  Latin.  Two  other  oldest  MSS.  read,  "Let  us 
enter."  into  rest—  Greek,  "  into  the  rest"  which  is  prom- 
ised in  the  95th  Psalm,  as  he  said— God's  saying  that 
unbelief  excludes  from  entrance  implies  that  belief  gains 
an  entrance  Into  the  rest.  What,  however,  Paul  mainly 
here  dwells  on  In  the  quotation  is,  that  the  promised 
"rest"  has  not  yet  been  entered  Into.  At  v.  11  he  again,  as 
In  oh.  3. 12-19  already,  takes  up  faith  as  the  Indispensable 
qualification  for  entering  it.  although,  <fcc. — Although 
God  bad  finished  His  works  of  creation  and  entered 
on  His  rest  from  creation  long  before  Moses'  time,  yet 
under  that  leader  of  Israel  another  rest  was  promised, 
which  most  fell  short  of  through  unbelief;  and  although 
the  rest  In  Canaan  was  subsequently  attained  under 
Joshua,  yet  long  after,  in  David's  days,  God,  la  the 
95th  Psalm,  still  speaks  of  the  rest  of  God  as  not  yel 
attained.  Therefore,  there  must  be  meant  a  rest  still 
future,  viz.,  that  which  "remaineth  for  the  people  of  God  ' 
in  heaven,  v.  3-9,  when  they  shall  rest  from  their  works, 
as  God  did  from  His,  v.  10.  The  argument  Is  to  show  that 
by  "my  rest,"  God  means  a  future  rest,  not  for  Himself,' 
but  for  us.  finished—  Greek,  "brought  Into  existence," 
"  made."  4.  he  spake— God  (Genesis  2.  2).  God  did  rest 
the  seventh  day— A  rest  not  ending  with  the  seventh 
day,  but  beginning  then  and  still  continuing,  into  which 
believers  shall  hereafter  enter.  God's  rest  Is  not  a  rest 
necessitated  by  fatigue,  nor  consisting  In  idleness,  but  is 
that  upholding  and  governing  of  which  creation  was  the 
beginning.  [Alfobd.]  Hence  Moses  records  the  end  of 
each  of  the  first  six  days,  but  not  of  the  seventh,  from 
all  his  works—  Hebrew,  Genesis  2.  2,  "  from  all  His  work." 
God's  "  work  "  was  one,  comprehending,  however,  many 
"works."  5.  in  this  place— In  this  passage  of  the  Psalm 
again,  it  is  implied  that  the  rest  was  even  then  stll 
future.  6.  it  remaineth— still  to  be  realized,  some  muss 
enter— The  denial  of  entrance  to  unbelievers  is  a  virtna. 
promise  of  entrance  to  those  that  believe.  God  wishes 
not  his  rest  to  be  empty,  but  furnished  with  guests  (Luka 
14.  23).  they  to  whom  it  was  first  preached  entered  not 
—lit.,  "  they  who  first  (in  the  time  of  Moses)  had  the  Gos- 
pel preached  to  them,"  viz.,  in  type,  as  Note,  v.  2.  unbe- 
lief— Greek,  rather  "disobedience"  (Note,  ch.  8.  18).  T. 
Again— Aneto  the  promise  recurs.  Translate  as  the  Greek 
order  is,  "He  limited  a  certain  day, ' To-day.' "  Hers 
Paul  Interrupts  the  quotation  by,  "In  (the  Psalm  of] 
David  saying  after  so  long  a  time  "  (after  500  years'  pos- 
session of  Canaan),  and  resumes  it  by, "  As  it  has  been  sale 
before  (so  the  Greek  oldest  MS.,  before,  viz.,  ch.  8.  7, 15),  To 
day  If  ye  hear  His  voice,"  &c.  [Alfobd.]  8.  Answer  is 
the  objection  which  might  be  made  to  his  reasoning,  vie,, 
that  those  brought  Into  Canaan  by  Joshua  (so  "Jesus" 
here  means,  as  in  Acts  7.  45)  did  enter  the  rest  of  God.  If 
the  rest  of  God  meant  Canaan,  God  would  not  after  their 


HEBKEWS   IV. 


asitrftnoe  Into  that  land,  nave  spoken  (or  speak  [Alfobd]) 
ctt  another  (future)  day  of  entering  the  rest.  9.  therefore 
-because  God  "  speaks  of  another  day  "  (Note,  v.  8).  re- 
■aalmeth— still  to  be  realized  hereafter  by  the  "some 
(who)  must  enter  therein  "  (v.  6),  i.  e.,  "  the  people  of  God," 
the  true  Israel  who  shall  enter  into  God's  rest  ("my 
rest,"  t.  8).  God's  rest  was  a  Sabbatism,  so  also  will  ours 
be.  a  ru*t—  Greek,  "  Sabbatism."  In  time  there  are  many 
Sabbaths,  but  then  there  shall  be  the  enjoyment  and 
iieeplnti  of  a  Sabbath  rest :  one  perfect  and  eternal.  The 
"rest"  in  v.  8  Is  Greek  "catapausis;"  Hebrew,  "Noah;" 
test  from  weariness,  as  the  ark  rested  on  Ararat  after  Its 
tossings  to  and  fro;  and  as  Israel,  under  Joshua,  enjoyed 
at  last  rest  from  war  In  Canaan.  But  the  "  nesi  »n  .his 
iv  9  Is  the  nobler  and  more  exalted  (Hebrew)  "Sabbath" 
pest;  lit.,  cessation.:  rest  from  work  when  finished  (v.  4),  as 
God  rested  (Revelation  16.  17).  The  two  Ideas  of  "  rest " 
combined,  give  the  perfect  view  of  the  heavenly  Sabbath. 
Rest  from  weariness,  sorrow,  and  sin;  and  rest  in  the 
sompletion  of  God's  new  creation  (Revelation  21.  5).  The 
whole  renovated  creation  shall  share  in  it;  nothing  will 
there  be  to  break  the  Sabbath  of  eternity ;  and  the  Triune 
God  shall  rejoice  in  the  work  of  His  hands  (Zephanlah  8. 
.7).  Moses,  the  representative  of  the  law,  could  not  lead 
Israel  into  Canaan:  the  law  leads  us  to  Christ,  and  there 
its  office  ceases,  as  that  of  Moses  on  the  borders  of  Canaan  : 
it  is  Jesus,  the  antitype  of  Joshua,  who  leads  us  into  the 
heavenly  rest.  This  verse  Indirectly  establishes  the  obli- 
gation of  the  Sabbath  still ;  for  the  type  continues  until 
the  antitype  supersedes  it:  so  legal  sacrifices  continued 
till  the  great  antityplcal  Sacrifice  superseded  it.  As  then 
the  antityplcal  heavenly  Sabbath  rest  will  not  be  till 
Christ  comes,  our  Gospel  Joshua,  to  usher  us  into  it,  the 
typical  earthly  Sabbath  must  continue  till  then.  The 
Jews  call  the  future  rest  "  the  day  which  is  all  Sabbath." 
10.  For— Justifying  and  explaining  the  word  "rest,"  or 
"  Sabbatism,"  Just  used  (Note,  v.  9).  lie  that  is  entered— 
whosoever  once  enters,  his  rest — God's  rest :  the  rest 
prepared  by  God  for  His  people.  [Estitjs.]  Rather,  His 
rest :  the  man's  rest :  that  assigned  to  him  by  God  as  his, 
Fhe  Greek  Is  the  same  as  that  for  "  his  own  "  immediately 
after,  hath  ceased— The  Greek  aorlst  is  used  of  indefinite 
Ume,  "  Is  wont  to  cease,"  or  rather,  "  rest:"  rests.  The  past 
tense  Implies  at  the  same  time  the  certainty  of  it,  as  also 
that  in  this  life  a  kind  of  foretaste  in  Christ  is  already 
given  [Geottus]  (Jeremiah  6. 16;  Matthew  11.  28,  29).  Our 
highest  happiness  shall,  according  to  this  verse,  consist 
In  our  being  united  In  one  with  God,  and  moulded  into 
conformity  with  Him  as  our  archetype.  [Calvin.]  from 
his  own  -works— even  from  those  that  were  good  and 
suitable  to  the  time  of  doing  work.  Labour  was  followed 
oy  rest  even  In  Paradise  (Genesis  2.  8, 15).  The  work  and 
subsequent  rest  of  God  are  the  archetype  to  which  we 
should  be  conformed.  The  argument  is.  He  who  once 
enters  rest,  rests  from  labours ;  but  God's  people  have  not 
ret  rested  from  them,  therefore  they  have  not  yet  en- 
tered the  rest,  and  so  it  must  be  still  future.  Alfobd 
translates,  "  He  that  entered  into  his  (or  else  God's,  but 
rather  'his;'  Isaiah  11. 10,  *  His  rest:'  'the  Joy  of  the  Lord,' 
Matthew  25.  21,  23)  rest  (vix.,  Jesus,  our  Forerunner,  v.  14; 
oh.  6.  20,  'The  Son  of  God  that  is  passed  through  the  heav- 
ens.-' In  contrast  to  Joshua  the  type,  who  did  not  bring 
God's  people  into  the  heavenly  rest),  he  himself  (emphati- 
oal)  rested  from  his  works  (v.  4),  as  God  (did)  from  His 
twn  "  (so  the  Greek,  works).  The  argument,  though  gen- 
erally applying  to  any  one  who  has  entered  his  rest,  prob- 
ably alludes  to  Jesus  in  particular,  the  antitypical  Joshua, 
Who,  having  entered  His  rest  at  the  Ascension,  has  ceased 
or  rested  from  His  work  of  the  new  creation,  as  God  on 
the  seventh  day  rested  from  the  work  of  physical  crea- 
tion. Not  that  He  has  ceased  to  carry  on  the  work  of  re- 
demption, nay,  He  upholds  it  by  His  mediation  ;  but  He 
nas  ceased  from  those  portions  of  the  work  which  consti- 
tute the  foundation,  the  sacrifice  has  been  once  for  all 
accomplished.  Cf.  as  to  God's  creation  rest,  once  for  all 
wmpleted.and  rested  from,  but  now  still  upheld  (Note,vA). 
il»  L*4  «»  .  .  .  therefore — Seeing  such  a  promise  is  before 
*s,  which  we  may,  like  them,  *all  short  of  through  unbe- 


lief, labour- Greek,  "strive  diJigently."  that 
which  is  still  future  and  so  glorious.  Or,  In  Altoivi 
translation  of  v.  10,  "  That  rest  into  which  Christ  nas  en- 
tered before"  (v.  14;  ch.  6.20).  fall-with  the  soul,  not 
merely  the  body,  as  the  rebel  Israelites  fell  (ch.  8. 17). 
after  the  same  example— Alfobd  translates,  "fall  intt 
the  same  example."  The  less  prominent  place  of  the 
"  fall "  in  the  Greek  favours  this.  The  sense  is,  "  lest  any 
fall  into  such  disobedience  (so  the  Greek  for  'unbelief 
means)  as  they  gave  a  sample  of."  [Gbotius.]  The  Jews 
say,  "  The  parents  are  a  sign  (warning)  to  their  sons.' 
12.  For— Such  diligent  striving  (v.  11)  is  incumbent  on  us, 
fob  we  have  to  do  with  a  God  whose  "  word  "  whereby 
we  shall  be  judged.  Is  heart-searching,  and  whoae  eyes 
are  all-seeing  (v.  13).  The  qualities  here  attributed  to 
the  word  of  God,  and  the  whole  context,  show  that  It 
Is  regarded  in  its  judicial  power,  whereby  it  doomed 
the  disobedient  Israelites  to  exclusion  from  Canaan, 
and  shall  exclude  unbelieving  so-called  Christians  from 
the  heavenly  rest.  The  written  word  of  God  is  not  the 
prominent  thought  here,  though  the  passage  is  oftea 
quoted  as  if  it  were.  Still  the  word  of  God  (the  same 
as  that  preached,  t>.  2),  used  here  in  the  broadest  sense, 
but  with  special  reference  to  its  judicial  power,  ik- 
0LUDE8  the  word  of  God,  the  sword  of  the  Spirit  with 
double  edge,  one  edge  for  convicting  and  converting 
some  (t>.  2),  and  the  other  for  condemning  and  destroy- 
ing the  unbelieving  (v.  14).  Revelation  19.  15  similarly 
represente  the  Word's  judicial  power  as  a  sharp  sword 
going  out  of  Christ's  mouth  to  smite  the  nations.  The 
same  word  which  is  saving  to  the  faithful  (v.  2)  is  destroy- 
ing to  the  disobedient  (2  Corinthians  2.  15, 16).  The  per- 
sonal Word,  to  whom  some  refer  the  passage,  is  not  here 
meant :  for  He  is  not  the  sword,  but  has  the  sword.  Thus 
reference  to  Joshua  appropriately  follows  in  v.  8.  quick 
—Greek,  "  living ;"  having  living  power,  as  "  the  rod  of  the 
mouth  and  the  breath  of  the  lips"  of  "the  living  God." 
powerful—  Greek,  "energetic;"  not  only  living,  but  ener- 
getically efficacious,  sharper— "  more  cutting."  two- 
edged— sharpened  at  both  edge  and  back.  tX.  "  sword  of 
the  Spirit  .  .  .  word  of  God"  (Ephesians  6. 17).  Its  double 
power  seems  to  be  implied  by  its  being  "two-edged."  "It 
judges  all  that  is  in  the  heart,  for  there  it  passes  through, 
at  once  punishing  [unbelievers]  and  searching"  [both  be- 
lievers and  unbelievers].  [Chbysostom.]  Philo  simi- 
larly speaks  of  "  God  passing  between  the  parts  of  Abra- 
ham's sacrifices  [Genesis  15.  17,  where,  however,  it  is  a 
'burning  lamp'  that  passed  between  the  pieces]  with  His 
word,  which  is  the  cutter  of  all  things:  which  sword, 
being  sharpened  to  the  utmost  keenness,  never  ceases  to 
divide  all  sensible  things,  and  even  things  not  percepti- 
ble to  sense  or  physically  divisible,  but  perceptible  and 
divisible  by  the  word."  Paul's  early  training,  both  in  the 
Greek  schools  of  Tarsus  and  the  Hebrew  schools  at  Jeru- 
salem, accounts  fully  for  his  acquaintance  with  Philo's 
modes  of  thought,  which  were  sure  to  be  current  among 
learned  Jews  everywhere,  though  Philo  himself  belonged 
to  Alexandria,  not  Jerusalem.  Addressing  Jews,  he  by 
the  Spirit  sanctions  what  was  true  in  their  current  liter- 
ature, as  he  similarly  did  in  addressing  Gentiles  (Acts  17 
28).  piercing—  Greek,  "coming  through."  even  to  th« 
dividing  asunder  of  soul  and  spirit — i.  e.,  reaching 
through  even  to  the  separation  of  the  animal  soul,  the 
lower  part  of  man's  Incorporeal  nature,  the  seat  of  animal 
desires,  which  he  has  in  common  with  the  brutes;  cf.  the 
same  Greek,  1  Corinthians  2.14,  "the  natural  [animal- 
souled]  man"  (Jude  19),  from  the  spirit  (the  higher  part  of 
man,  receptive  of  the  Spirit  of  God,  and  allying  him  te 
heavenly  beings),  and  of  the  joints  and  marr«w- 
rather,  (reaching  even  to)  "both  the  joints  (so  as  to  divide 
them)  and  marrow."  Christ  "knows  what  is  In  man" 
(John  2.  25) :  so  His  word  reaches  as  far  as  to  the  most  in- 
timate and  accurate  knowledge  of  man's  most  hidden 
parts,  feelings,  and  thoughts,  dividing,  i.  e„  distinguish*!* 
what  is  spiritual  from  what  is  carnal  and  animal  in  hiia 
the  spirit  from  the  soul:  so  Proverbs  20.27.  As  the  knlie 
of  the  Levitical  priest  reached  to  dividing  parts,  closely 
united  as  the  Joints  of  the  limbs,  and  penetrated  to  th»  ia 

449 


HEBREWS   V. 


nermost  parts,  as  the  marrows  (the  Greek  is  plural) ;  so  the 
word  of  God  divides  the  closely-joined  parts  of  man's  im- 
material being,  soul  and  spirit,  and  penetrates  to  the  in- 
nermost parts  of  the  spirit.  The  clause  (reaching  even  to) 
"  both  the  joints  and  marrow"  is  subordinate  to  the  clause, 
"  even  to  the  dividing  asunder  of  soul  and  spirit."     (In 
the  oldest  MSS.,  as  in  English  Version,  there  is  no  "both," 
as  there  is  in  the  clause  "both  the  joints  and,"  &c,  which 
marks  the  latter  to  be  subordinate.)    An  image  (appro- 
priate in  addressing  Jews)  from  the  literal  dividing  of 
Joints,  and  penetrating  to,  so  as  to  open  out,  the  marrow, 
by  the  priest's  knife,  illustrating  the  previously-men- 
tioned spiritual  "dividing  of  soul  from  spirit,"  whereby 
each  (soul  as  well  as  spirit)  is  laid  bare  and  "  naked"  be- 
fore God ;  this  view  accords  with  v.  13.    Evidently  "  the 
dividing  of  the  soul   from   the  spirit"  answers  to  the 
"joints"  which  the  sword,  when  it  reaches  unto,  divides 
asunder,  as  the  "  spirit"  answers  to  the  innermost  "  mar- 
row."   "  Moses  forms  the  soul,  Christ  the  spirit.   The  soul 
draws  with  it  the  body;  the  spirit  draws  with  it  both 
soul  and  body."    Alford's  interpretation  is  clumsy,  by 
which  he  makes  the  soul  itself,  and  the  spirit  itself,  to  be 
divided,  instead  of  the  soul  from  the  spirit:  so  also  he 
makes  not  only  the  joints  to  be  divided  asunder,  but  the 
marrow  also  to  be  divided  (?).    The  Word's  dividing  and 
far-penetrating  power,  has  both  a  punitive  and  a  healing 
effect,     dlscerner  of  the  thoughts — Greek,  "capable  of 
judging  the  purposes."     Intents  —  rather,  "conceptions" 
[Crellius];    "ideas."      [Alford.]      As    the     Greek    for 
"thoughts"  refers  to  the  mind  and  feelings,  so  that  for 
"intents,"  or  rather  "mental  conceptions,"  refers  to  the 
intellect.    13.  creature — visible  or  invisible,    in  his  sight 
—in  God's  sight  (v.  12).    "  God's  wisdom,  simply  manifold, 
and  uniformly  multiform,  with  incomprehensible  com- 
prehension, comprehends  all  things  incomprehensible." 
opened— lit.,  "thrown  on  the  back  so  as  to  have  the  nock 
laid  bare,"  as  a  victim  with  neck  exposed  for  sacrifice. 
The  Greek  perfect  tense  implies  that  this  is  our  continuous 
Rtate  in  relation  to  God.    "Show,  O  man,  shame  and/ear 
towards  thy  God,  for  no  veil,  no  twisting,  bending,  co- 
louring, or  disguise,  can  cover  unbelief"  (Greek,  "disobe- 
dience," v.  11).    Let  us,  therefore,  earnestly  labour  to  en- 
ter the  rest  lest  any  fall  through  practical  unbelief  (v.  11). 
1*.  having,  therefore,  &c— Resuming  ch.2. 17.    great— 
as  being  "the  Son  of  God,  higher  than  the  heavens"  (ch. 
7. 26):  the  archetype  and  antitype  of  the  legal  high  priest. 
passed  into  the  heavens — rather,  "  passed  through   the 
heavens,"  viz.,  those  which  come  between  us  and  God,  the 
aerial  heaven,  and  that  above  the  latter  containing  the 
heavenly  bodies,  the  sun,  moon,&c.    These  heavens  were 
the  veil  which  our  High  Priest  passed  through  into  the 
heaven  of  heavens,  the  immediate  presence  of  God,  just 
as  the  Levitical  high  priest  passed  through  the  veil  into 
the  Holy  of  holies.    Neither  Moses,  nor  even  Joshua, 
could  bring  us  into  this  rest,  but  Jesus,  as  our  Forerun- 
ner, already  spiritually,  and  hereafter  in  actual  presence, 
body,  soul,  and  spirit,  brings  His  people  into  the  heavenly 
rest.    Jesus— the  antitypical  Joshua  (v.  8).    hold  fast — the 
opposite  of  "let  slip"  (ch.  2. 1);  and  "  fall  away"  (ch.  6. 6). 
As  the  genitive  follows,  the  lit.  sense  is,  "  Let  us  take  hold 
of  our  profession,"  i.  e.,  of  the  faith  and  hope  which  are 
subjects  of  our  profession  and  confession.  The  accusative 
follows  when  the  sense  is  "hold  fast."    [Tittmann.J    15. 
For— The  motive  to  "holding  our  profession"  (v.  14),  viz., 
t.he  sympathy  and  help  we  may  expect  from  our  High 
?riest.     Though  "  great"  (v.  14),  He  is  not  above  caring 
for  us ;  nay,  as  being  in  all  points  one  with  us  as  to  man- 
hood, sin  only  excepted,  He  sympathizes  with  U6  in  every 
temptation.    Though  exalted  to  the  highest  heavens,  He 
nas  changed  His  place,  not  His  nature  and  office  in  relation 
uo  us.  His  condition,  but  not  His  affection.    Cf.  Matthew 
&. 38,  "Watch  with  me:"  showing  His  desire  in  the  days 
of  His  flesh  for  the  sympathy  of  those  whom  He  loved :  so 
He  now  gives  His  sufferiug  people  His  sympathy.     Cf. 
•Varon,  the  type,  bearing  the  names  of  the  twelve  tribes 
in  the  breastplate  of  judgment  on  his  heart,  when  he 
entered  Into  the  holy  place,  for  a  memorial  before  the 
Lord  continually  (Exodus  28.29).    cannot    be   touched 
4b0 


with  the  feeling  of— Greek,  "cannot  sympathize  with  ouj 
infirmities:"  our  weaknesses,  physical  and  moral  (not  sin. 
but  liability  to  its  assaults).  He,  though  sinless,  cansym. 
pathize  with  us  sinners;  His  understanding  more  acutely 
perceived  the  forms  of  temptation  than  we  wlvo  are  weak 
can ;  His  will  repelled  them  as  Instan  taneously  as  the  fire 
does  the  drop  of  water  cast  Into  it.    He,  therefore,  ex- 
perimentally knew  what  power  was  needed  to  overcome 
temptations.    He  is  capable  of  sympathizing,  for  He  was 
at  th«  same  time  tempted  without  sin,  and  yet  truly 
templed.    [Bengel,]    In  Him  alone  we  have  an  example 
suited  to  men  of  every  character  and  under  all  circum- 
stances. In  sympathy  He  adapts  himself  to  each,  as  if  He 
had  not  merely  taken  on  Him  man's  nature  in  general, 
but  also  the  peculiar  nature  of  that  single  individual. 
hut—"  nay,  rather,  He  was  (one)  tempted."    [Alford.] 
like  aswe  are—  Greek,  "according  to  (our)  similitude." 
without  sin—  Greek  charts,  "  separate  from  sin  "  (ch.  7.  26). 
If  the  Greek  aneu  had  been  used,  sin  would  have  been  re- 
garded as  the  object  absent  from  Christ  the  subject;  but 
choris  here  implies  that  Christ,  the  subject,  is  regarded  as 
separated  from  sin  the  object.  [Tittmann.J  Thus,  through- 
out His  temptations  in  their  origin,  process  and  result, 
sin  had  nothing  in  him;  He  was  apart  and  separate  from 
it.    [Alford.]    16.  come— rather  as  Greek,  "approach," 
"  draw  near."  boldly—  Greek,  "with  confidence,"  or  "free- 
dom of  speech  "  (Ephesians  6.  19).    the  throne  of  grace- 
God's  throne  is  become  to  us  a  throne  of  grace  through  the 
mediation  of  our  High  Priest  at  God's  right  hand  (ch.  8. 1 ; 
12.  2).    Pleading  our  High  Priest  Jesus'  meritorious  death, 
we  shall  always  find  God  on  a  throne  of  grace.    Contrast 
Job's  complaint  (Job  23.  3-8)  and  Elihu's  "  If,"  Ac.  (Job 33. 
23-28).  obtain— rather,  "receive."  mercy— "Compassion," 
by  its  derivation  (lit.,  fellow-feeling  from  community  of 
suffering),  corresponds  to  the  character  of  our  High  Priest 
"  touched  with  the  feeling   of  our   infirmities "  (v.  15) 
find  grace— Corresponding  to  "  throne  of  grace."    Mercy 
especially  refers  to  the  remission  and  removal  of  sins ; 
grace,  to  the  saving  bestowal  of  spiritual  gifts.    [Estius.! 
Cf.  Come  unto  me  .  .  .  and  I  will  live  you  rest  (the  rest 
received  on  first  believing);  take  my  yoke  on  you  .  .  .  and 
ye  shall  find  rest  (the  continuing  rest  and  peace  found  vu 
daily  submitting  to  Christ's  easy  yoke;  the  former  answers 
to  "receive  mercy"  here;    the   latter,  to  "find  grace," 
Matthew  11.28,  29).  in  time  of  need—  Greek,  "seasonably.' 
Before  we  are  overwhelmed  by  the  temptation ;  when  we 
most  need  it,  in  temptations  and  persecutions ;  such  as  is 
suitable  to  the  time,  persons,  and  end  designed  (Psalm 
104.  27).    A  supply  of  grace  is  in  store  for  believers  against 
all  exigencies ;  but  they  are  only  supplied  with  it  accord  • 
ing  as  the  need  arises.    Cf.  "  In  due  time,"  Romans  5.  8, 
Not,  as  Alford  explains,  "  Help  in  time,"  i.  e.,  to-day, 
while  it  is  yet  open  to  us ;  the  accepted  time  (2  Corinthians 
6.  2).    help — Cf.  ch.  2. 18,  "  He  is  able  to  succour  them  that 
are  tempted." 

CHAPTER  V. 

Ver.  1-14.  Christ's  High  Priesthood;  Needed  Qu  ali- 
fications;  Must  bk  a  Man  ;  Must  not  have  Assumed 
the  Dignity  Himself,  but  have  been  Appointed  by 
God;  Their  low  Spiritual  Perceptions  a  Bab  to 
Paul's  saying  all  he  might  on  Christ's  Melchisedeo- 
like  Priesthood.  1.  For— Substantiating  ch.  4. 15.  every 
— i.  e.,  every  legitimate  high  priest;  for  instance,  the  Le- 
vitical, as  he  is  addressing  Hebrews,  among  whom  the  Le- 
vitical priesthood  was  established  as  the  legitimate  one. 
Whatever,  reasons  Paul,  is  excellent  in  the  Levitical 
priests,  is  also  in  Christ,  and  besides  excellencies  which 
are  not  in  the  Levitical  priests,  taken  from  among  men 
—not  from  among  angels,  who  could  not  have  a  fellow- 
feeling  with  us  men.  This  qualification  Christ  has,  m 
being,  like  the  Levitical  priests,  a  man  (ch.  2. 14, 16).  Be- 
ing "from  men,"  He  can  be  "for  (i.  e.,  in  behalf  of,  for  th*  ' 
good  of)  men."  ordained — Greek,  "constituted,"  "ap 
pointed."  both  gifts— to  be  Joined  with  "for  sins,"  at 
"  sacrifices  "  is  (the  "  both  . . .  and  "  requires  this) ;  there- 
fore not  the  Hebrew  Mincha,  unbloody  offerings,  but  ani- 
mal whole  burnt  offerings,  spontaneously  given.    "  Sacri- 


HEBREWS   V. 


flees  "  are  the  animal  sacrifices  due  according  to  the  Legal  or- 
dinance. [KBTlua.]  3.  Who  can—  Greek,  "Being  able;" 
not  pleasing  himself  (Romans  15.  3).  have  compassion— 
Greek,  "estimate  mildly,"  " feel  leniently,"  or  "moder- 
ately towards;"  "to  make  allowance  for;"  not  showing 
stern  rigour  save  to  the  obstinate  (ch.  10.  28).  ignorant 
sins  not  committed  In  resistance  of  light  and  knowledge, 
but  as  Paul's  past  sin  (1  Timothy  1. 13).  No  sacrifice  was 
appointed  for  wilful  sin  committed  with  a  high  hand ;  for 
such  were  to  be  punished  with  death ;  all  other  sins,  viz., 
ignorances  and  errors,  were  confessed  and  expiated  with 
sacrifices  by  the  high  priest,  oat  of  the  way— not  de- 
li berataly  and  altogether  wilfully  erring,  but  deluded 
lurough  the  fraud  of  Satan  and  their  own  carnal  frailty 
and  thoughtlessness,  infirmity— moral  weakness  which 
Is  sinful,  and  makes  men  capable  of  sin,  and  so  requires 
to  t-e  expiated  by  sacrifices.  This  kind  of  "  infirmity  " 
Christ  had  not ;  He  had  the  "  infirmity  "  of  body  whereby 
He  was  capable  of  suffering  and  death.  3.  by  reason 
hereof— "  on  account  of  this  "  infirmity,  he  ought  .  .  . 
also  for  himself,  to  offer  for  sins—  the  Levitical  priest 
ought ;  in  this  our  High  Priest  is  superior  to  the  Levitical. 
The  second  "for"  is  a  different  Greek  term  from  the  first; 
"in  behalf  of  the  people,  <&c,  on  account  of  sins."  4.  no 
man—of  any  other  family  but  Aaron's,  according  to  the 
Mosaic  law,  can  take  to  himself  the  office  of  high  priest. 
This  verse  is  quoted  by  some  to  prove  the  need  of  an  apos- 
tolic succession  of  ordination  in  the  Christian  ministry; 
but  the  reference  here  is  to  the  priesthood,  not  the  Chris- 
tian ministry.  Ihe  analogy  in  our  Christian  dispensation 
would  warn  ministers,  seeing  that  Qod  has  separated 
them  from  the  congregation  of  His  people  to  bring  them 
near  Himself,  and  to  do  the  service  of  His  house,  and  to 
minister  (as  He  separated  the  Levi  tes,  Korah  with  his  com- 
pany), that  content  with  this,  they  should  beware  of  as- 
suming the  sacrificial  priesthood  also,  which  belongs  to 
Christ  alone.  The  sin  of  Korah  was,  not  content  with  the 
ministry  as  a  Levite,  he  took  the  sacerdotal  priesthood 
also.  No  Christian  minister,  as  such,  is  ever  called  Hier- 
«tu,  *. «.,  sacrificing  priest.  All  Christians,  without  dis- 
tinction, whether  ministers  or  people,  have  a  metaphori- 
cal, not  a  literal,  priesthood.  The  sacrifices  which  they 
offer  are  spiritual,  not  literal,  their  bodies  and  the  fruit  of 
their  lips,  praises  continually  (ch.  13. 15).  Christ  alone  had 
a  proper  and  true  sacrifice  to  offer.  The  law  sacrifices 
were  typical,  not  metaphorical,  as  the  Christian's,  nor 
proper  and  true,  as  Christ's.  In  Roman  times  the  Mosaic 
restriction  of  the  priesthood  to  Aaron's  family  was  vio- 
lated. 5.  glorified  not  himself— did  not  assume  the  glory 
uf  the  priestly  office  of  Himself  without  the  call  of  God 
(John  8.  54).  but  he  that  said— i.  «.,  the  Father  glorified 
Sim  or  appointed  Him  to  the  priesthood.  This  appoint- 
ment was  involved  in,  and  was  the  result  of,  the  Sonship 
ot  Christ,  which  qualified  Him  for  it.  None  but  the  Di- 
vine Son  could  have  fulfilled  such  an  office  (ch.  10.  5-9). 
The  connection  of  Sonship  and  priest/iood  is  typified  in  the 
Hebrew  title  for  priests  being  given  to  David's  sons  (2  Sam- 
uel 8. 18).  Christ  did  not  constitute  Himself  the  Son  of  Qod, 
nut  was  from  everlasting  the  only-begotten  of  the  Father. 
On  His  Sonship  depended  His  glorification,  and  His  being 
tailed  of  Qod  (v.  10),  as  Priest.  6.  He  is  here  called  simply 
"Priest;"  In  v.  6,  "High  Priest."  He  is  a  Priest  absolutely, 
liecause  He  stands  alone  in  that  character  without  an 
frqual.  He  Is  "High  Priest"  in  respect  of  the  Aaronic  type, 
and  also  in  respect  to  us,  whom  He  has  made  priests  by 
throwing  open  to  us  access  to  Qod.  [Bksgkl.  J  "  The  order 
>t  Melchisedeo  "  Is  explained  in  ch.  7. 15,  "  the  similitude 
ut.  Melchisedeo."  The  priesthood  is  similarly  combined 
with  His  kingly  office  In  Zechariah  6. 13.  Melchisedec  was 
at  once  man,  priest,  and  king.  Paul's  selecting  as  the 
type  of  Christ  one  not  of  the  stock  of  Abraham,  on  which 
the  Jews  prided  themselves,  is  an  intimation  of  Messianic 
oniversalism.  7.  In  the  days  of  his  flesh— (Ch.  2.  14  ;  10. 
ft)  Verses  7-10  state  summarily  the  subject  about  to  be 
saadled  more  fully  in  ohs.  7.  and  8.  when  he  had  offered 
—rather,  "in  that  He  offered."  His  crying  and  tears  were 
•art  of  the  experimental  lesson  of  obedience  which  He 
rabmltted  to  learn  from  the  Father  (when  God  was  quali- 


fying Him  for  the  high  priesthood).  "Who1-  u»u 
construed  with  "learned  Dbedience "  (or  rather  at 
Greek,  "His  obedience;"  the  obedience  which  we  ali 
know  about).  This  all  shows  that  "Christ  glorlflad  no* 
Himself  to  be  made  an  High  Priest"  (v.  5),  but  was  ap 
pointed  thereto  by  the  Father,  prayers  and  supplica- 
tions— Greek,  "  boVi  prayers  and  supplications."  In  Geth- 
semane,  where  He  prayed  thrice,  and  on  the  cross,  where 
He  cried,  My  God,  my  God,  4c.,  probably  repeating  in- 
wardly all  the  22d  Psalm.  "Prayers"  refer  to  the  mind; 
"supplications"  also  to  the  body  [viz.,  the  suppliant  atti- 
tude] (Matthew  26. 39).  [Bbnqkl.]  with  strong  erylng 
and  tears— The  "  tears"  are  an  additional  fact  here  com- 
municated to  us  by  the  Inspired  apostle,  not  recorded  in 
the  Gospels,  though  Implied.  Matthew  26.  37,  "  sorrowful 
and  very  heavy."  Mark  14.  33;  Luke  22. 44,  "  in  an  agony 
He  prayed  more  earnestly  .  .  .  His  sweat  .  .  .  great 
drops  of  blood  falling  down  to  the  ground."  Psalm  22. 1 
("  roaring  .  .  .  cry"),  2, 19,  21,  24 ;  69.  8, 10,  "  I  wtpt."  able 
to  save  him  from  death— Mark  14.  36,  "All  things  are 
possible  unto  thee"  (John  12.  27).  His  cry  showed  His 
entire  participation  of  man's  infirmity :  His  reference  of 
His  wish  to  the  will  of  God,  His  sinless  faith  and  obedi- 
ence, heard  in  that  he  feared— There  is  no  intimation 
in  Psalm  22.,  or  the  Gospels,  that  Christ  prayed  to  be 
saved  from  the  mere  act  of  dying.  What  He  feared  wat 
the  hiding  of  the  Father's  countenance.  His  holy  filial 
love  must  rightly  have  shrunk  from  this  strange  and 
bitterest  of  trials  without  the  imputation  of  impatience. 
To  have  been  passively  content  at  the  approach  of  such  a 
eloud  would  have  been,  not  faith,  but  sin.  The  cup  of 
death  He  prayed  to  be  freed  from  was,  not  corporal,  but 
spiritual  death,  t.  *.,  the  (temporary)  separation  of  Hi* 
human  soul  from  the  light  of  God's  countenance.  His 
prayer  was  "  heard"  in  His  Father's  strengthening  Him 
so  as  to  hold  fast  His  unwavering  faith  under  the  trial 
(My  God,  my  God,  was  still  His  filial  cry  under  it,  still 
claiming  God  as  His,  though  God  hid  His  face),  and  soon 
removing  it  in  answer  to  His  cry  during  the  darkness  on 
the  cross,  "My  God,  my  God,"  &c.  But  see  below  a 
further  explanation  of  how  He  was  heard.  The  Greek 
lit.  is,  "  Was  heard  from  Mis  fear,"  i.  e.,  so  as  to  be  saved 
from  His  fear.  Cf.  Psalm  22.  21,  which  well  accords  with 
this,  "Save  me  from  the  lion's  mouth  (His  prayer):  thou 
hast  heard  me  from  the  horns  of  the  unicorns."  Or  what 
better  accords  with  the  strict  meaning  of  the  Greek  noun 
"  in  consequence  of  His  reverential  fear,"  i.  «.,  in  that 
He  shrank  from  the  horrors  of  separation  from  the  bright 
presence  of  the  Father,  yet  was  reverentially  cautious  by 
no  thought  or  word  of  impatience  to  give  way  to  a  shadow 
of  distrust  or  want  of  perfect  filial  love.  In  the  same 
sense  ch.  12.  28  uses  the  noun,  and  ch.  11.  7  the  verb.  Al- 
ford  somewhat  similarly  translates,  "  By  reason  of  His 
reverent  submission."  I  prefer  "reverent  fear."  The 
word  in  derivation  means  the  cautious  handling  of  some 
precious,  yet  delicate  vessel,  which  with  ruder  handling 
might  easily  be  broken.  [Trench.]  This  fully  agrees 
with  Jesus'  spirit,  "  If  it  be  possible  .  .  .  nevertheless  not 
my  will,  but  thy  will  be  done;"  and  with  the  context,  v.  6, 
"  Glorified  not  Himself  to  be  made  an  High  Priest,"  im- 
plying reverent  fear :  wherein  it  appears  He  had  the  re- 
quisite for  the  office  specified  v.  4,  "  No  man  taheth  this 
honour  unto  him  .elf."  Alfokd  well  says,  What  is  true 
in  the  Christian's  life,  that  what  we  ask  from  God, 
though  He  may  not  grant  in  the  form  we  wish,  yet  He 
grants  In  His  own,  and  that  a  better  form,  does  not  hold 
good  in  Christ's  case ;  for  Christ's  real  prayer,  "  not  my 
will,  but  thine  be  done,"  in  consistency  with  His  rever- 
ent fear  towards  the  Father,  was  granted  in  the  very 
form  in  which  it  was  expressed,  not  in  another.  ». 
Though  He  was  (bo  it  ought  to  be  translated:  a  positive 
admitted  fact:  not  a  mere  supposition  as  were  would  im- 
ply) God's  Divine  Son  (whence,  even  in  His  agony,  He  so 
lovingly  and  often  cried,  Father,  Matthew  26. 89),  yet  H« 
learned  His  (so  the  Greek)  obedience,  not  from  His  Son- 
ship,  but  from  His  sufferings.  As  the  Son,  He  was  alwayr 
obedient  to  the  Father's  will ;  but  the  special  obedienot 
needed  to  qualify  Him  as  our  High  Priest.  He  learned  ax 

451 


HEBKEVVS   VI. 


jsorimen tally  in  practical  suffering.  Cf.  Philippians  2. 6- 
8,  "JByual  with  God,  but  .  .  .  took  upon  Him  the  form  of  a 
ttrvcmt,  and  became  obedient  unto  death,"  Ac.  He  was 
sttedient  already  before  His  passion,  but  He  stooped  to  a 
iUll  more  humiliating  and  trying  form  of  obedience  then. 
The  Greek  adage  is,  Pathemata  mathematu,  "sufferings, 
(Uselpltnlngs."  Praying  and  obeying,  as  in  Christ's  case, 
ought  to  go  hand  in  hand.  9.  made  perfect— completed, 
brought  to  His  goal  of  learning  and  suffering  through 
death  (ch.  2. 10)  [Alfobd],  viz.,  at  His  glorious  resurrec- 
tion and  ascension,  author — Greek,  "cause."  onto  all 
.  .  that  obey  him — As  Christ  obeyed  the  Father,  so  must 
we  obey  Him  by  faith,  eternal  sal-ration— obtained  for 
as  in  the  short  "days  of  Jesus'  flesh"  (v.  7;  cf.  v.  6,  "for 
•ver,"  Isaiah  45. 17).  10.  Greek,  rather,  "Addressed  by 
God  (by  the  appellation)  High  Priest."  Being  formally 
recognized  by  God  as  High  Priest  at  the  time  of  His 
being  "  made  perfect"  (v.  9).  He  was  High  Priest  already 
tn  Vie  purpose  of  God  before  His  passion;  but  after  it, 
when  perfected,  He  was  formally  addressed  so.  11.  Here 
he  digresses  to  complain  of  the  low  spiritual  attainments 
of  the  Palestinian  Christians,  and  to  warn  them  of  the 
danger  of  falling  from  light  once  enjoyed ;  at  the  same 
time  encouraging  them  by  God's  faithfulness  to  perse- 
fere.  At  oh.  6.  20  he  resumes  the  comparison  of  Christ  to 
Melehlsedec.  hard  to  be  uttered — rather  as  Greek,  "  hard 
*/  interpretation  to  speak."  Hard  for  me  to  state  intel- 
ligibly to  you  owing  to  your  dulness  about  spiritual 
things.  Hence,  instead  of  saying  many  things,  he  writes 
In  comparatively  few  words  (ch.  13.  22).  In  the  "  we," 
Paul,  as  usual,  includes  Timothy  with  himself  in  address- 
ing them,  ye  are—  Greek,  "ye  have  become  dull"  (the 
Greek,  by  derivation,  means  hard  to  move):  this  Implies 
that  once,  when  first  "enlightened,"  they  were  earnest 
and  zealous,  but  had  become  dull.  That  the  Hebrew  be- 
lievers at  Jekuhai.km  were  dull  In  spiritual  things,  and 
legal  in  spirit,  appears  from  Acts  21.  20-24,  where  James 
and  the  elders  expressly  say  of  the  "  thousands  of  Jews 
which  believe,"  that  "  they  are  all  zealous  of  the  law:"  this 
was  at  Paul's  last  visit  to  Jerusalem,  after  which  this 
Epistle  seems  to  have  been  written  (v.  12,  Note  on  "  for  the 
time").  13.  for  the  time — considering  the  long  time 
that  you  have  been  Christians.  Therefore  this  Epistle 
was  not  one  of  those  early  written,  which  be  the  first 
principle*—  Greek,  "  the  rudiments  of  the  beginning  of," 
Ac.  A  Pauline  phrase  {Notes,  Galatlans  4.  8,  9).  Ye  need 
not  only  to  be  taught  the  first  elements,  but  also  "which 
they  be."  They  are  therefore  enumerated  ch.  6.  1,  2. 
[Bengel.]  Alfobd  translates,  "  That  some  one  teach  you 
the  rudiments;"  but  the  position  of  the  Greek  Una,  In- 
clines me  to  take  It  interrogatively,  "  which,"  as  English 
Version,  Syriac,  Vulgate,  Ac.  of  the  oracles  of  God — viz., 
of  tbe  Old  Testament:  instead  of  seeing  Christ  as  the 
end  of  the  Old  Testament  Scripture,  they  were  relapsing 
towards  Judaism,  so  as  not  only  not  to  be  capable  of  un- 
derstanding the  typical  reference  to  Christ  of  such  an 
Old  Testament  personage  as  Melehlsedec,  but  even  much 
more  elementary  references,  are  become — through  Indo- 
lence, milk  .  .  .  not  .  .  .  strong  meat  —  "Milk"  refers 
to  such  fundamental  first  principles  as  he  enumerates  ch. 
&  1,  2.  The  solid  meat,  or  food,  is  not  absolutely  neces- 
sary for  preserving  life,  but  Is  so  for  acquiring  greater 
streugth.  Especially  In  the  case  of  the  Hebrews,  who 
were  much  given  to  allegorical  interpretations  of  their 
law,  which  they  so  much  venerated,  the  application  of 
the  Old  Testament  types,  to  Christ  and  His  High  Priest- 
hood, was  calculated  much  to  strengthen  them  In  the 
Christian  faith.  [Limbobgh.]  13.  useth— Greek,  "par- 
taketh,"  i. «.,  taketh  as  his  portion.  Even  strong  men 
partake  of  milk,  but  do  not  make  milk  their  chief,  much 
less  their  sole,  diet,  the  word  of  righteousness— the 
Gospel  wherein  "the  righteousness  of  God  is  revealed 
from  faith  to  faith"  (Romans  1. 17),  and  which  is  called"  the 
ministration  of  righteousness"  (2  Corinthians  3.  9).  This 
includes  the  doctrine  of  justification  and  sanctlficatlon : 
the  first  principle*,  as  well  as  the  perfection,  of  the  doctrine 
9/  Christ:  tbe  nature  of  the  offices  and  person  of  Christ 
is  the  true  Melehlsedec.  i.  e..  "King  of  righteousness"  (el 


Matthew  3.  15).    14.  strong  meat-"  solid  food."    by  i 

•on  of  use—  Greek,  "habit."    them  ...  of  full  age (st, 

"  perfect:"  akin  to  "  perfection"  (ch.  6. 1).  senses— organs 
of  sense,  exercised— similarly  connected  with  "right, 
eousness"  in  ch.  12. 11.  to  discern  both  good  and  evil-* 
as  a  ohlld  no  longer  an  infant  (Isaiah  7. 16):  so  able  to  dis- 
tinguish between  sound  and  unsound  doctrine.  The  mere 
child  puts  Into  Its  month  things  hurtful  and  things  nu- 
trltious,  without  discrimination:  but  not  so  the  adult, 
Paul  again  alludes  to  their  tendency  not  to  discriminate* 
but  to  be  carried  about  by  strange  doctrines,  in  ch.  IS.  t 

CHAPTER    VI. 
Ver.  1-14.    Wabning  against  Retbogkading,  which 

SOON  LEADS  TO  APOSTASY;  ENCOURAGEMENT  TO  STEAD- 
FASTNESS from  God's  Faithfulness  to  His  Wokd  awb> 
Oath.  1.  Therefore— Wherefore :  seeing  that  ye  ought 
not  now  to  be  still  "  babes"  (ch.  5. 11-14).  leaving— getting 
further  forward  than  the  elementary  "principles."  "As 
In  building  a  house  one  must  never  leave  the  foundation  ; 
yet  to  be  always  labouring  In  'laying  the  foundation' 
would  be  ridiculous."  [Calvin.]  the  principles  of  tKc 
doctrine—  Greek,  "  the  word  of  the  beginning,"  i.  «.,  the 
discussion  of  the  first  principles  of  Christianity  (ch.  5.  12). 
let  us  go  on— Greek,  "  let  us  be  borne  forward,"  or  "  bear 
ourselves  forward:"  Implying  active  exertion :  press  on. 
St.  Paul,  in  teaching,  here  classifies  himself  with  the  He* 
brew  readers,  or  (as  they  ought  to  be)  learners,  and  says. 
Let  us  together  press  forward,  perfection— the  matured 
knowledge  of  those  who  are  "of  full  age"  (ch.  6.  14)  Id 
Christian  attainments,  foundation  of— t.  e.,  consisting  ta 
"repentance."  repentance  from  dead  works — viz.,  not 
springing  from  the  vital  principle  of  faith  and  love  to- 
ward God,  and  so  counted,  like  their  doer,  dead  before 
God.  This  repentance  from  dead  works  is  therefore  paired 
with  "faith  toward  God."  The  three  pairs  of  truths 
enumerated  are  designedly  such  as  Jewish  believers 
might  in  some  degree  have  known  from  the  Old  Testa- 
ment, but  had  been  taught  more  clearly  when  they  be- 
came Christians.  This  accounts  for  the  omission  of  dis- 
tinct specification  of  some  essential  first  principle  of 
Christian  truth.  Hence,  too,  he  mentions  "faith  toward 
God,"  and  not  explicitly  faith  toward  Cfirist  (though  of 
course  included).  Repentance  and  faith  were  the  first 
principles  taught  under  the  Gospel.  2.  the  doctrine  of 
baptism— paired  with  "laying  on  of  hands,"  as  the  latter 
followed  on  Christian  baptism,  and  answers  to  the  rite  of 
confirmation  in  Episcopal  churches.  Jewish  believers 
passed,  by  an  easy  transition,  from  Jewish  baptismal  puri- 
fications (ch.  9. 10,  "  washings"),  baptism  of  proselytes,  and 
John's  baptism,  and  legal  imposition  of  hands,  to  theli 
Christian  analogues,  baptism,  and  the  subsequent  laying 
on  of  hands,  accompanied  by  the  gift  of  the  Holy  Ghost 
(cf.  v.  4).  Greek,  Baptismoi,  plural,  including  Jewish  and 
Christian  baptisms,  are  to  be  distinguished  from  Baptisma, 
singular,  restricted  to  Christian  baptism.  The  six  par- 
ticulars here  specified  had  been,  as  it  were,  the  Christian 
Catechism  of  the  Old  Testament ;  and  such  Jews  who  bad 
begun  to  recognise  Jesus  as  the  Christ  immediately  oe 
the  new  light  being  shed  on  these  fundamental  particu- 
lars, were  accounted  as  having  the  elementary  principles] 
of  the  doctrine  of  Christ.  [Bengel. J  The  first  and  most 
obvious  elementary  instruction  of  Jews  would  be  the 
teaching  them  the  typical  significance  of  their  own  cere- 
monial law  in  its  Christian  fulfilment.  [Alford.]  res* 
urrection,  Ac. — held  already  by  the  Jews  from  the  Old 
Testament:  confirmed  with  clearer  light  In  Christian 
teaching  or  "doctrine."  eternal  judgment— -judgment 
fraught  with  eternal  consequences  either  of  Joy  or  of  woe 
3.  will  we  do— So  some  of  the  ol  lest  MSS.  read;  but 
others,  "Let  us  do."  "This,"  i.e.,  "Go  on  unto  perfec- 
tion." If  God  permit— For  even  In  the  case  of  good 
resolutions,  we  cannot  carry  them  into  effect,  un 
through  God  "  working  in  us  both  to  will  and  to  do  oj 
His  good  pleasure"  (Philippians  2. 13).  The  "for"  in  v.  i 
refers  to  this:  I  say,  if  God  permit,  for  there  are  caew 
where  God  does  not  permit,  ex  gr., "  it  Is  impossible."  *- 


HEBREWS  VI. 


A<"lUiou%  God's  blessing,  the  cultivation  of  the  ground 
does  not  succeed  (v.  7).  4.  We  must  "go  on  toward  per- 
fection ;"  for  11  we  fall  away,  after  having  received  en- 
lightenment, It  will  be  impossible  to  renew  us  again  to  re- 
pentance, for  those— "  in  the  case  of  those."  once  en- 
lightened— once  for  all  Illuminated  by  the  word  of  Qod 
taught  In  connection  with  "  baptism"  (to  which,  in  v.  2, 
as  once  for  all  done,  "  once  enlightened"  here  answers), 
Bf.  Epheeians  6,  20.  This  passage  probably  originated  the 
application  of  the  term  "illumination"  to  baptism  in 
subsequent  times.  Illumination,  however,  was  not  sup- 
posed to  be  the  inseparable  accompaniment  of  baptism: 
thus  Chrysostok  says,  "Heretics  have  baptism,  not  illu- 
mination: they  are  baptized  in  body,  but  not  enlightened 
In  soul:  as  Simon  Magus  was  baptized,  but  not  Illu- 
minated." That  "enlightened"  here  means  knowledge  of 
the  word  of  truth,  appears  from  comparing  the  same  Greek 
word  "  illuminated,"  ch.  10. 82,  with  2b,  where  "  knowledge 
of  the  troth"  answers  to  it.  tasted  of  the  heavenly 
gift— tasted  for  themselves.  As  "enlightened"  refers  to 
the  sense  of  sight:  so  here  taste  follows.  "The  heavenly 
gift:"  Chr-Mfogiven  by  the  Father,  and  revealed  by  the  en- 
lightening word  preached  and  written:  as  conferring 
peace  in  the  remission  of  sins;  and  as  the  Bestow  er  of  the 
gift  of  the  Holy  Spirit  (Acts  8. 19,  20).  made  partakers 
•f  the  Holy  Ghost—Specified  as  distinct  from,  though  so 
Inseparably  connected  with,  "enlightened,"  and  "  tasted 
of  the  heavenly  gift,"  Christ,  as  answering  to  "  laying  on  of 
hands"  after  baptism,  which  was  then  generally  accom- 
panied with  the  lmpartation  of  the  Holy  Ghost  in  miracu- 
lous gifts.  5.  tasted  the  good  -word  of  God— Distinct 
from  "tasted  of  (genitive)  the  heavenly  gilt:"  we  do  not 
jret  enjoy  all  the  fulness  of  Christ,  but  only  have  a  taste  of 
Him,  the  heavenly  gift  now;  but  believers  may  taste  the 
whole  word  (accusative)  of  God  already,  viz.,  God's  "good 
word"  of  promise.  The  Old  Testament  promise  of  Canaan 
to  Israel  typified  "  the  good  word  of  God's"  promise  of  the 
heavenly  rest(ch.  4).  Therefore,  there  immediately  fol- 
lows the  clause,  "the  powers  of  the  world  to  come."  As 
"enlightening"  and  "  tasting  of  the  heavenly  gilt,"  Christ, 
the  Bread  of  Life,  answers  to  faith  :  so  "  made  partakers 
of  the  Holy  Ghost,"  to  charity,  which  is  the  first  fruit  of 
the  Spirit:  and  "tasted  the  good  word  of  God,  and  the 
powers  of  the  world  to  come,"  to  hope.  Thus  the  triad  of 
privileges  answers  to  the  Trinity,  the  Father,  Son,  and 
Spirit,  in  their  respective  works  toward  us.  "  The  world 
to  come,"  is  the  Christian  dispensation,  viewed  especially 
In  its  future  glories,  though  already  begun  in  grace  here. 
The  world  to  come  thus  stands  in  contrast  to  course  of  this 
world,  altogether  disorganized  because  God  Is  not  its 
spring  of  action  and  end.  By  faith.  Christians  make  the 
world  to  come  a  present  reality,  though  but  a  foretaste  of 
the  perfect  future.  The  powers  of  this  new  spiritual 
world,  partly  exhibited  in  outward  miracles  at  that  time, 
and  then,  as  now,  especially  consisting  in  the  Spirit's 
inward  quickening  influences,  are  the  earnest  of  the 
coining  inheritance  above,  and  lead  the  believer  who 
gives  himself  up  to  the  Spirit  to  seek  to  live  as  the 
angels,  to  sit  with  Christ  in  heavenly  places,  to  set  the 
affectlous  on  things  above,  and  not  on  things  on  earth, 
and  to  look  for  Christ's  coming  and  the  full  manifestation 
of  the  world  to  come.  This  "world  to  come,"  in  its  future 
aspect,  thus  corresponds  to  "  resurrection  of  the  dead  and 
eternal  life"  (v.  2),  the  first  Christian  principles  which  the 
Hebrew  believers  had  been  taught,  by  the  Christian  light 
being  thrown  back  on  their  Old  Testament  for  their  in- 
struction (Note,  1,  2).  "The  world  to  come,"  which,  as  to 
Its  "powers,"  exists  already  in  the  redeemed,  will  pass 
'.nto  a  fully  realized  fact  at  Christ's  coming  (Colossians  8. 
*).  6.  It— Greek,  "And  (yet)  have  fallen  away;"  cf.  a  less 
extreme  falling  or  declension,  Galatlans  5.  4,  "Ye  are 
Mien  from  grace."  Here  an  entire  and  wilful  apostasy  is 
meant ;  the  Hebrews  had  not  yet  so  fallen  away ;  but  he 
paras  them  that  such  would  be  the  final  result  of  retro- 
gnaslon,  if,  instead  of  "going  on  to  perfection,"  they 
should  need  to  learn  again  the  first  principles  of  Chris- 
tianity (v.  1).  to  renew  them  again— they  have  been 
"onoo'  {v.,  i) already  renewed,  or  made  anew,  and  now  they 


need  to  be  "renewed"  over  "again."  cruelty  to  them- 
selves the  Son  of  God— "are  crucifying  to  themselves'' 
Christ,  instead  of,  like  Paul,  crucifying  the  world  unto  them 
by  the  cross  of  Christ  (Galatians  6.  14).  So  In  ch.  10.  », 
"trodden  under  foot  the  Son  of  God,  and  counted  th« 
blood  of  the  covenant,  wherewith  .  .  .  sanctified,  an  un- 
holy thing."  "The  Son  of  God,"  marking  His  dignity, 
shows  the  greatness  of  their  offence,  put  hlan  to  an 
open  shame— lit.,  "  make  a  public  example  of"  Him,  as 
if  He  were  a  malefactor  suspended  on  a  tree.  What  the 
carnal  Israel  did  outwardly,  those  who  fall  away  from 
light  do  Inwardly,  they  virtually  crucify  again  the  Son  of 
God;  "they  tear  him  out  of  the  recesses  of  their  hearts 
where  He  had  fixed  His  abode,  and  exhibit  Him  to  the 
open  scoffs  of  the  world  as  something  powerless  and  com- 
mon." [Blkkk  in  Alfokd.]  The  Montanlsts  and  Nova- 
tians  used  this  passage  to  Justify  the  lasting  exclusion 
from  the  Church  of  those  who  had  once  lapsed.  The 
Catholic  Church  always  opposed  this  view,  and  read- 
mitted the  lapsed  on  their  repentance,  but  did  not  rebap- 
tlze  them.  This  passage  implies  that  persons  may  be  1b 
some  sense  "renewed,"  and  yet  fall  away  finally;  for  the 
words,  "renew  again,"  imply  that  they  have  been,  la 
some  sense,  not  the  full  sense,  onck  renewed  by  the  Holy 
Ghost ;  but  certainly  not  that  they  are  "  the  elect,"  for 
these  can  never  fall  away,  being  chosen  unto  everlasting 
life  (John  10.  28).  The  elect  abide  in  Christ,  hear  and  con- 
tinuously obey  His  voice,  and  do  not  fall  away.  He  who 
abides  not  in  Christ,  is  cast  forth  as  a  withered  branch; 
but  he  who  abides  in  Him  becomes  more  and  more  free 
from  sin ;  the  wicked  one  cannot  touch  him ;  and  he  by 
faith  overcomes  the  world.  A  temporary  faith  is  possible, 
without  one  thereby  being  constituted  one  of  the  elect 
(Mark  4. 16, 17).  At  the  same  time  it  does  not  limit  God's 
grace,  as  if  It  were  "  Impossible"  for  God  to  reclaim  even 
such  a  hardened  rebel  so  as  yet  to  look  on  Him  whom  he 
has  pierced.  The  impossibility  rests  in  their  having 
known  in  themselves  once  the  power  of  Christ's  sacrifice, 
and  yet  now  rejecting  it;  there  cannot  possibly  be  any  new 
means  devised  for  their  renewal  afresh,  and  the  means 
provided  by  God's  love  they  now,  after  experience  of 
them,  deliberately  and  continuously  reject;  their  con»- 
science  being  seared,  and  they  "  twice  dead"  (Jude  12),  are 
now  past  hope,  except  by  a  miracle  of  God's  grace.  "  It 
is  the  curse  of  evil  eternally  to  propagate  evil."  [Tho- 
luck.]  "He  who  is  led  Into  the  whole  (?)  compass  of 
Christian  experiences,  may  yet  cease  to  abide  In  them;  he 
who  abides  not  in  them,  was,  at  the  very  time  when  he 
had  those  objective  experiences,  not  subjectively  true  to 
them ;  otherwise  there  would  have  been  fulfilled  in  him, 
'Whosoever  hath,  to  him  shall  be  given,  and  he  shall  have 
more  abundance'  (Matthew  13. 12),  so  that  he  would  h.we 
abided  in  them  and  not  have  fallen  away."  [Thoi/uck.J 
Such  a  one  was  never  truly  a  Spirit-led  disciple  of  Chris* 
(Romans  8. 14-17).  The  sin  against  the  Holy  Ghost,  thougn 
somewhat  similar,  is  not  Identical  with  this  sin ;  for  that 
sin  may  be  committed  by  those  outside  the  Church  (as  in 
Matthew  12.  24,  31,  32) ;  this,  only  by  those  inside.  7.  the 
earth — rather  as  Greslc  (no  article), "  land."  -which  drink* 
ethlti— Greek,  "which  Acwdrunk  in ;"  not  merely  receiving 
it  on  the  surface.  Answering  to  those  who  have  enjoyed  the 
privilege  of  Christian  experiences,  being  in  some  sense  re- 
newed by  the  Holy  Ghost ;  true  alike  of  those  who  persevere 
and  those  who  "  fall  away."  the  rain  that  cometh  oft  upon 
it— not  merely  falling  over  It,  or  towards  it,  but  falling  and 
resting  upon  it  so  as  to  cover  it  (the  Greek  genitive,  not  the 
accusative).  The  "oft"  implies,  on  God's  part,  the  riches 
of  His  abounding  grace  ("coming"  spontaneously,  and 
often);  and,  on  the  apostate's  part,  the  wilful  perversity 
whereby  he  has  done  continual  despite  to  the  oft-repeated 
motions  of  the  Spirit.  Cf.  "How  often,"  Matthew  23.37. 
The  rain  of  heaven  falls  both  on  the  elect  and  the  apos» 
tates.  brlngeth  forth— as  the  natural  result  of  "having 
drunk  in  the  rain."  See  above,  herbs— provender,  meet 
—fit.  Such  as  the  master  of  the  soil  wishes.  The  opposite 
of  "  rejected,"  v.  8.  by  whom— rather  as  Greek,  "for  (i,  #., 
on  account  of)  whom,"  viz.,  the  lords  of  the  soil;  not  the 
labourers,  as  £>nglish  Version,  viz.,  God  and  His  Christ  0 

453 


HEBKEWS   VI. 


Corinthians  8.  9).  The  heart  of  man  is  the  earth ;  man  is 
the  dresser;  herbs  are  brought  forth  meet,  not  for  the 
dresser,  by  whom,  but  for  God,  the  owner  of  the  soil,  for 
whom  it  Is  dressed.  The  plural  is  general,  the  owners  who- 
ever they  may  be  ;  here  God.  receiveth— "  partaketh  of." 
blessing— fruitfulness.  Contrast  God's  curse  causing  un- 
fruitfulness,  Genesis  3, 17, 18 ;  also  spiritually  (Jeremiah 
17.  5-8).  from  God— Man's  use  of  means  is  vain  unless 
God  bless  (1  Corinthians  3.  6,  7).  8.  that  which— rather  as 
Greek  (no  article),  "  But  if  it  (the  '  land'  v.  7)  bear  ;"  not  so 
favourable  a  word  as  "  bringeth  forth,"  v.  7,  said  of  the 
good  soil,  briers  —  Greek,  "thistles."  rejected  —  after 
having  been  tested;  so  the  Greek  implies.  Reprobate  .  .  . 
rejected  by  the  Lord,  nigh  unto  cursing— on  the  verge 
of  being  given  up  to  its  own  barrenness  by  the  just  curse 
of  God.  This  "  nigh"  softens  the  severity  of  the  previous 
"  it  is  impossible,"  <Sc.  (v.  4,  6).  The  ground  is  not  yet  ac- 
tually cursed,  whose— "  of  which  (land)  the  end  is  unto 
burning,"  viz.,  with  the  consuming  Are  of  the  last  judg- 
ment; as  the  land  of  Sodom  was  given  to  "brimstone, 
salt,  and  burning"  (Deuteronomy  29.  23);  so  as  to  the  un- 
godly (Matthew  3. 10, 12;  7. 19;  13.  30;  John  15.  6;  2  Peter  3. 
20).  Jerusalem,  which  had  so  resisted  the  grace  of  Christ, 
was  then  nigh  unto  cursing,  and  in  a  few  years  was 
burned.  Cf.  Matthew  22.  7,  "Burned  up  their  city ;"  an 
earnest  of  a  like  fate  to  all  wilful  abusers  of  God's  grace 
(«h.  10.  26,  27).  9.  -we  are  persuaded — on  good  grounds ; 
tne  result  of  proof.  Cf.  Romans  15. 14,  "  I  myself  am  per- 
suaded of  you,  my  brethren,  that  ye  are  full  of  goodness." 
A.  confirmation  of  the  Pauline  authorship  of  this  Epistle. 
beloved  —  Appositely  here  introduced;  love  to  you 
prompts  me  in  the  strong  warnings  I  have  just  given,  not 
that  I  entertain  unfavourable  thoughts  of  you;  nay,  I 
anticipate  better  things  of  you,  Greek,  "the  things  which 
are  better;"  that  ye  are  not  thorn-bearing,  or  nigh  unto 
cursing,  and  doomed  unto  burning,  but  heirs  of  salvation  in 
accordance  with  God's  faithfulness  (ch.  6. 10).  things  that 
accompany— Greek,  "things  that  hold  by,"  i.  e.,  are  close 
unto  "salvation."  Things  that  are  linked  unto  salvation 
(cf.  v.  19).  In  opposition  to  "  nigh  unto  cursing."  though 
— Greek,  "If  even  we  thus  speak."  "For  it  is  better  to 
make  you  afraid  with  words,  that  ye  may  not  suffer  in 
fact."  10.  not  unrighteous — not  unfaithful  to  His  own 
gracious  promise.  Not  that  we  have  any  inherent  rigiu 
to  claim  reward ;  for  (1.)  a  servant  has  no  merit,  as  he 
only  does  that  which  is  his  bounden  duty;  (2.)  our  best 
performances  bear  no  proportion  to  what  we  leave  un- 
done; (3.)  all  strength  comes  from  God;  but  God  has  prow- 
wed  of  His  own  grace  to  reward  the  good  works  of  His  peo- 
ple (already  accepted  through  faith  in  Christ);  it  is  His 
promise,  not  our  merits,  which  would  make  it  unrighteous 
were  He  not  to  reward  His  people's  works.  God  will  be 
no  man's  debtor,  your  work— your  whole  Christian  life 
of  active  obedience,  labour  of  love  — The  oldest  MSS. 
omit  "  labour  of,"  which  probably  crept  in  from  1  Thes- 
salonians  1.  3.  As  "love"  occurs  here,  so  "hope,"  v.  11, 
"faith,"  v.  12;  as  In  1  Corinthians  13.  13:  the  Pauline 
triad.  By  their  love  he  sharpens  their  hope  and  faith. 
ye  have  showed— (Cf.  ch.  10.  32-34.)  to -ward  his  name — 
your  acts  of  love  to  the  saints  were  done  for  His  name's 
sake.  The  distressed  condition  of  the  Palestinian  Chris- 
tians appears  from  the  collection  for  them.  Though  re- 
ceiving bounty  from  other  churches,  and  therefore  not 
able  to  minister  much  by  pecuniary  help,  yet  those  some- 
what better  off  could  minister  to  the  greatest  sufferers  in 
i  heir  Church  in  various  other  ways  (cf.  2  Timothy  1. 18). 
St.  Paul,  as  elsewhere,  gives  them  the  utmost  credit  for 
their  graces,  whilst  delicately  hinting  the  need  of  perse- 
verance, a  lack  of  which  had  probably  somewhat  begun 
to  show  itself.  11.  And— Greek,  "But."  desire — Greek, 
"■earnestly  desire."  The  language  of  fatherly  affection, 
rather  than  command,  every  one  of  you  —  Implying 
that  ail  in  the  Palestinian  churches  had  not  shown  the 
same  diligence  as  some  of  those  whom  he  praises  in  v.  10. 
"  He  cares  alike  for  great  and  small,  and  overlooks  none." 
"  Every  one  of  them,"  even  those  diligent  in  acts  of  love 
v  10),  needed  to  be  stimulated  to  persevere  in  the  same 
diligence  with  a  view  to  the  full  assurance  of  hope  unto 
464 


the  end.  They  needed,  besides  love,  patient  pers«.»er- 
ance,  resting  on  hope  and  faith  (ch.  10.  36 ;  13.  7).  Cf.  "  tbi 
full  assurance  of  faith,"  ch.  10.  22 ;  Romans  4.  21 ;  1  The* 
salonians  1.  5.  unto  the  end— the  coming  of  Christ.  18. 
be  not—  Greek,  "become  not."  In  ch.  5.  11,  he  said,  ""Ye 
have  become  dull  (Greek,  slothful)  of  hearing;"  here  he 
warns  them  not  to  become  "slothful"  absolutely,  viz.,  also 
in  mind  and  deed.  He  will  not  become  slothful  who 
keeps  always  the  end  in  view ;  hope  is  the  means  of  ensur- 
ing this,  followers—  Greek,  "  imitators  ;"  so  in  Ephesians 
5. 1,  Greek  ;  1  Corinthians  11. 1.  patience—  Greek,  "  long-sup 
fering  endurance."  There  is  the  long-suffering  patience,  oi 
endurance  of  love,  1  Corinthians  13.  4,  and  that  of  faith,  v. 
15.  them  who  .  .  Inherit  the  promises—  Greek,  ".  .  .  . 
who  are  inheriting,"  &c. ;  to  whom  the  promises  are  their 
inheritance.  Not  that  they  have  actually  entered  on  the 
perfect  inheritance,  which  ch.  11. 13,  39,  40  explicitly  denies, 
though  doubtless  the  dead  in  Christ  have,  in  the  disem- 
bodied soul,  a  foretaste  of  it ;  but  "  them  (enumerated  in 
ch.  11)  who  In  every  age  have  been,  are,  or  shall  be,  in- 
heritors of  the  promises;"  of  whom  Abraham  is  an  illus- 
trious example  (v.  13).  13.  For— Confirming  the  reason- 
ableness of  resting  on  "the  promises"  as  infallibly  sure, 
resting  as  they  do  on  God's  oath,  by  the  instance  of 
Abraham.  "He  now  gives  consolation,  by  the  oath  of  God" * 
gruce,  to  those  whom,  in  chs.  3.  and  4.,  he  had  warned  by 
the  oath  of  God's  '  wrath.'  The  oath  of  wrath  did  not  pri- 
marily extend  its  force  beyond  the  wilderness ;-  but  the 
oath  of  grace  is  in  force  for  ever."  [Bengel.]  14.  mul- 
tiplying .  .  .  multiply  —  Hebraism  for  superabundantly 
multiply,  thee — The  increase  of  Abraham's  seed  is  vir- 
tually an  increase  of  himself.  The  argument  here  refers 
to  Abraham  himself  &&  an  example ;  therefore  Paul  quotes 
Genesis  22.17,  "thee,"  instead  of  "thy  seed."  15.  so— 
thus  relying  on  the  promise.  16.  for  confirmation— not 
to  be  joined,  as  English  Version,  to  "  an  oath  ;"  but  to  "  an 
end."  [Alfokd.]  I  prefer,  "The  oath  is  to  them,  in  re- 
spect to  confirmation  (of  one's  solemn  promise  or  cove- 
nant; as  here,  God's),  an  end  of  all  contradiction"  (so  the 
Greek  is  translated,  ch.  12.  3),  or  "gainsaying."  This  pas 
sage  shows,  (1.)  an  oath  is  sanctioned  even  in  the  Jhris- 
tian  dispensation  as  lawful;  (2.)  that  the  limits  to  its  use 
are,  that  it  only  be  employed  where  it  can  put  an  end  to 
contradiction  in  disputes,  and  for  confirmation  of  a  solemn 
promise.  17.  Wherein — i.e.,  Which  being  the  case  among 
men,  God,  in  accommodation  to  their  manner  of  confirm- 
ing covenants,  superadded  to  His  sure  word  His  oath;  the 
"two  immutable  things"  (v.  18).  willing  .  .  counsel- 
Greek,  "willing  .  .  .  will;"  words  akin.  Expressing  the 
utmost  benignity.  [Bengel.]  more  abundantly— than 
had  He  not  sworn.  His  word  would  have  been  amply 
enough ;  but,  to  make  assurance  doubly  sure,  He  "  Inter- 
posed with  an  oath"  (so  the  Greek).  Lit.,  He  acted  as  Me- 
diator, coming  between  Himself  and  us,  as  if  He  were 
less,  while  He  swears,  than  Himself  by  whom  He  swears 
[for  the  less  among  men  usually  swear  by  the  greater  j. 
Dost  thou  not  yet  believe,  thou  that  hearest  the  promise? 
[Bengel.]  heirs  of  promise — not  only  Abraham's  literal, 
but  also  his  spiritual,  seed  (Galatiaus  3.  29).  18.  immu- 
table— translate,  as  in  v.  17,  "  unchangeable."  impossible 
...  to  lie— "ever  to  lie;"  this  is  the  force  of  the  Greek 
aorist  [Alfokd].  His  not  being  able  to  deny  Himself  is  a 
proof,  not  of  weakness,  but  of  strength  incomparable. 
consolation— under  doubts  and  fears,  and  so  "encour- 
agement," lit.,  exhortation,  fled  for  refuge — as  if  from  a 
shipwreck.  Or,  as  one  fleeing  to  one  of  the  six  cities  of 
refuge.  Kadesh,  i.e.,  holy,  implies  the  holiness  of  Jesus, 
our  Refuge.  Shechem,  t.  e.,  shoulder,  the  government  is 
upon  his  shoulder  (Isaiah  9.  6).  Hebron,  i.  e.,  fellowship, 
believers  are  called  into  the  fellowship  of  Christ.  Be/or, 
t.  e.,  a  fortress,  Christ  is  so  to  all  who  trust  in  Him.  Ramotu, 
t.  e.,  high,  for  Him  hath  God  exalted  with  His  right  band 
(Acts  5.  31).  Golan,  i.e. Joy,  for  in  Him  all  the  saints  ar€ 
justified  and  shall  glory,  lay  bold  upon  the  hope — t.  e. 
the  object  of  our  hope,  as  upon  a  preservative  from  sink 
ing.  set  before  us — as  a  prize  for  which  we  strive;  a  new 
image,  viz.,  the  race-course  (ch.  12.  1,  2).  19.  Hope  is  found 
represented  on  coins  by  an  anchor,    sure  and  steadfast- 


HEBREWS  VII. 


ture  in  respect  to  us;  steadfast,  or  "firm"  [Alford],  in  it- 
ielf.    Not  such  an  anchor  as  will  not  keep  the  vessel  from 
tossing,  or  an  anchor  unsound  or  too  light.  [Theophy- 
LACT.]  which  entereth  into  that  [i.  e.,  the  place]  within 
the  veil— Two  images  beautifully  combined  :  I.  The  soul 
Is  the  ship  ;  the  world  the  sea  ;  the  bliss  beyond  the  world, 
the  distant  coast ;  the  hope  resting  on  faith,  the  anchor  which 
prevents  the  vessel  being  tossed  to  and  fro ;  the  encourag- 
ing consolation  through  the  promise  and  oath  of  Ood,  the 
eable  connecting  the  ship  and  anchor.    II.  The  world  is 
the  fore-court ;  heaven,  the  Holy  of  holies ;  Christ,  the 
High  Priest  going  before  us,  so  as  to  enable  us,  after  Him, 
and  through  Him,  to  enter  within  the  veil.    Estitjs  ex- 
plains, As  the  anchor  does  not  stay  in  the  waters,  but  en- 
ters the  ground  hidden  beneath  the  waters,  and  fastens 
itself  in  it,  so  hope,  our  anchor  of  the  soul,  is  not  satisfied 
with  merely  coming  to  the  vestibule,  i.  e..  is  not  content 
with  merely  earthly  and  visible  goods,  but  penetrates 
even  to  those  which  are  within  the  veil,  viz.,  to  the  Holy 
of  holies,  where  it  lays  hold  on  God  Himself,  and  heav- 
enly goods,  and  fastens  on  them.  "  Hope,  entering  within 
heaven,  hath  made  us  already  to  be  in  the  things  prom- 
ised to  ns,  even  whilst  we  are  still  below,  and  have  not 
yet  received  them ;  such  strength  hope  has,  as  to  make 
those  that  are  earthly  to  become  heavenly."    "The  soul 
clings,  as  one  in  fear  of  shipwreck,  to  an  anchor,  and  sees 
not  whither  the  cable  of  the  anchor  runs— where  it  is 
fastened ;  but  she  knows  that  it  is  fastened  behind  the 
veil  which  hides  the  future  glory."    veil—  Greek,  catape- 
tasma;  the  second  veil  which  shut  in  the  Holiest  place. 
The    outer  veil   was    called  by  a  distinct  Greek    term, 
ealumma;   "the  second   (i.e.,  the  inner)  veil."    20.  The 
absence  of  the   Greek  article  requires  Alford's  trans- 
lation, "Where,  as  forerunner   for   us  (i.  e.,  in  our  be- 
half),  entered  Jesus"  [andisnmv:  this  last  clause  is  im- 
plied in  the  "where"  of  the  Greek,  which  implies  being 
IN  a  place:  "  whither"  is  understood  to  "entered,"  taken 
out  of  "where:"  whither  Jesus  entered,  and  where  He  is 
now].    The  "for  us"  implies  that  it  was  not  for  Himself, 
M  God,  He  needed  to  enter  there,  but  as  our  High  Priest, 
representing  and  introducing  ua,  His  followers,  opening 
the  way  to  us,  by  His  intercession  with  the  Father, as  the 
Aaron  ic  high  priest  entered  the  Holiest  place  once  a  year 
to  make  propitiation  for  the  people.    The  first-fruits  of 
oar  nature  are  ascended,  and  so  the  rest  is  sanctified. 
Christ's  ascension    is  our  promotion;   and  whither  the 
glory  of  the  Head  has  preceded,  thither  the  hope  of  the 
body,  too,  is  called.    We  ought  to  keep  festal  day,  since 
Chrisi  has  taken  up  and  set  in  the  heavens  the  first-fruit 
trf  our  lump,  that  is,  the  human  flesh.  [Chrysostom.]    As 
John  Baptist  was  Christ's  forerunner  on  earth,  so  Christ 
is  ours  in  heaven. 

CHAPTER  VII. 

Ver.  1-28.     Christ's  High    Priesthood  after  the 

ORDER  OF  MELCHISEDEC  SUPERIOR  TO  AARON'S.     1.  this 

Melchisedec— <Ch.  6.  20;  Psalm  110.  4.)  The  verb  does  not 
come  till  t>.  3,  "  abideth."  king  .  .  .  priest— Christ  unites 
these  offices  in  their  highest  sense,  and  so  restores  the 
patriarchal  union  of  these  offices.  Salem— Jerusalem, 
i.  e.,  teeing  peace ;  others  make  Salem  distinct,  and  to  be 
that  mentioned  (Genesis  33. 18;  John  3. 23).  the  most  high 
God— called  also  "  Possessor  of  heaven  and  earth"  (Gene- 
sis 14. 19,  22).  This  title  of  God,  "  the  Most  High,"  handed 
down  by  tradition  from  the  primitive  revelation,  appears 
In  the  Phoenician  god  "  Ellon,"  i.  e,  Most  High.  It  is  used 
to  imply  that  the  God  whom  Melchisedec  served  is  the 
hide  God,  and  not  one  of  the  gods  of  the  nations  around. 
Bo  it  is  used  in  the  only  other  cases  in  which  it  is  found 
In  the  New  Testament,  viz.,  in  the  address  of  the  de- 
moniac, and  the  divining  damsel  constrained  to  confess 
that  her  own  gods  were  false,  and  God  the  only  true  God. 
who  met  Abraham— in  company  with  the  king  of  Sodom 
(Genesis  14. 17, 18).  slaughter— perhaps  de/eat,  as  Alford 
b-anslates.  So  Genesis  14.  17  (cf.  15.)  may  be  translated. 
Arioch,  king  of  Ellasar,  lived  and  reigned  after  the  disas- 
ter   [Bjurenu]    However,   if  Chedorlaomer,  and  Am- 


raphel,  and  Tidal,  were  slain,  though  Arioch  survived 
"  slaughter  of  the  kings"  would  be  correct,    blessed  him— 
as  priest  he  first  blessed  Abraham  on  God's  part,  next  h« 
blessed  God  on  Abraham's  part:   a  reciprocal  blessing. 
Not  a  mere  wish,  but  an  authoritative  and  efficacious  in- 
tercession as  a  priest.    The  Most  High  God's  prerogative 
as  "  Possessor  of  heaven  and  earth,"  is  made  over  to 
Abraham;  and  Abraham's  glory,  from  his  victory  over 
the  foe,  is  made  over  to  God.    A  blessed  exchange  for 
Abraham  (Genesis  14.19,  20).     %.  gave— Greek,  "appor- 
tioned :"  assigned  as  his  portion,    tenth  ...  of  all— viz., 
the  booty  taken.    The  tithes  given  are  closely  associated 
with  the  priesthood :  the  mediating  priest  received  them 
as  a  pledge  of  the  giver's  whole  property  being  God's; 
and  as  he  conveyed  God's  gifts  to  man  (v.l,  "blessed 
him"),  so  also  man's  gifts  to  God.    Melchisedec  is  a  sam- 
ple of  how  God  preserves,  amidst  general  apostasy,  an 
elect  remnant.    The  meeting  of  Melchisedec  and  Abra- 
ham is  the  connecting  link  between  the  two  dispensa- 
tions, the  patriarchal,  represented  by  Melchisedec,  who 
seems  to  have  been  specially  consecrated  by  God  as  a  king- 
priest,  the  highest  form  of  that  primitive  system  Id 
which  each  father  of  a  household  was  priest  in  it,  and  the 
Levitical,  represented  by  Abraham,  in  which  the  priest- 
hood was  to  be  limited  to  one  family  of  one  tribe  and  one 
nation.  The  Levitical  was  parenthetical,  and  severed  the 
kingdom  and  priesthood;  the  patriarchal  was  the  true 
forerunner  of  Christ's,  which,  like  Melchisedec's,  unites 
the  kingship  and  priesthood,  and  is  not  derived  from  other 
man,  or  transmitted  to  other  man ;  but  derived  from  God, 
and  is  transmitted  in  God  to  a  never-ending  perpetuity. 
Melchisedec's  priesthood  continueth  in  Christ  for  ever. 
For  other  points  of  superiority,  see  v.  16-21.    Melchisedec 
must  have  had  some  special  consecration  above  the  other 
patriarchs,  as  Abraham,  who  also  exercised  the  priest- 
hood, else  Abraham  would  not  have  paid  tithe  to  him  as 
to  a  superior :  his  peculiar  function  seems  to  have  been, 
by  God's  special  call,  Kima-priest ;  whereas  no  other  pa- 
triarch-priest was   also  a  God-consecrated  king,     first 
being— Paul  begins  the  mystical  explanation  of  the  his- 
torical  fact  (allegorical  explanations  being  familiar  to 
Jews),  by   mentioning   the   signiflcancy   of  the  name. 
righteousness— not  merely  righteous :  so  Christ.  Hebrew 
Malchi  means  king  :  Tzedek,  righteousness.  King  of  Salem 
—not  only  his  own  name,  but  that  of  the  city  which  he 
ruled,  had  a  typical  significance,  viz.,  peace.    Christ  is  the 
true  Prince  of  peace.    The  peace  which  He  brings  is  the 
fruit  of  righteousness.   3.  "Without  father,  <fec— Explained 
by  "  without  genealogy"  (so  the  Greek  is  for  "  without  de- 
scent"), cf.  v.  6,  i.  e.,  his  genealogy  is  not  known;  whereas 
a  Levitical  priest  could  not  dispense  with  the  proof  of  his 
descent,    having  neither  beginning  of  days  nor  end 
of  life— viz.,  history  not  having  recorded  his  beginning 
nor  end,  as  it  has  the  beginning  and  end  of  Aaron.    The 
Greek  idiom  expressed   by  "without   father,"  <fec,  one 
whose  parentage  was  humble  or  unknown.  "  Days"  mean 
his  time  of  discharging    his  function.    So   the   eternity 
spoken  of   in  Psalm  110.  4   is  that  of  the  priestly  office 
chiefly,    made  like— it  is  not  said  that  he  was  absolutely 
"like."    Made  like,  viz.,  in  the  particulars  here  specified. 
Nothing  is  said  in  Genesis  of  the  end  of  his  priesthood,  or 
of  his  having  had  in  his  priesthood  either  predecessor  or 
successor,  which,  in  a  typical  point  of  view,  represents 
Christ's  eternal  priesthood,  without  beginning  or  end. 
Aaron's  end  is  recorded;    Melchisedec's  not:   typically 
significant.    "The  Son  of  God"  is  not  said  to  be  made 
like  unto  Melchisedec,  but  Melchisedec  to  be  "  made  like 
the  Son  of  God."    When  Alford  denies  that  Melchisedec 
was  made  like  the  Son  of  God  in  respect  of  his  priesthood,  on 
the  ground  that    Melchisedec  was  prior  in   time  to  our 
Lord,  he  forgets  that  Christ's  eternal  priesthood  was  an 
archetypal  reality  in  God's  purpose  from  everlasting,  to 
which   Melchisedec's   priesthood   was    "made   like'    in 
due  time.    The  Son  of  God  is  the  more  ancient    and 
is  the  archetype:  cf.  ch.  8.  5,  where  the  heavenly  things 
are  represented  as  the  primary  archetype  o/  the  Leyitieai 
ordinances.    The  epithets,  "without  father    &c.,    begln- 
abldeth  continually,"  belong  te 


nine  oi  days  nor  ena, 


455 


HEBREWS  YD. 


Meichisedoc  only  in  respect  to  his  priesthood,  and  in  so  far 
as  he  ia  the  type  of  the  Son  of  God,  and  are  strictly  trae 
of  Him   alone.     Melchlsedec    was,   in    his   priesthood, 
"made  like"  Christ,  as  far  as  the  imperfect  type  could 
represent  the  lineaments  of  the  perfect  archetype.    "  The 
portraits  of  a  living  man  can  be  seen  on  the  canvas, 
yet  the  man  is  verv  different  from  his  picture."    There 
l«  nothing    In  the  account,  Genesis  14.,  to  mark  Mel- 
chlsedec as  a  superhuman  being:  he  is  classed  with  the 
other  kings  In  the  chapter  as  a  living  historic  personage: 
not  as  Obigkn    thought,  an   angel;    nor   as   the   Jews 
thought,  Shem,  son  of  Noah ;  nor  as  Calmst,  Enoch ;  nor 
as  the  Melchlsedekites,  that  he  was  the  Holy  Ghost; 
nor  as  others,  the   Divine  Word.    He  was  probably  of 
ahemitic,  not  Canaanite  origin :  the  last  independent  rep- 
resentativeof  theoriginal  Shemitic  population,  which  had 
Deen  vanquished  by  the  Canaanites,  Ham's  descendants. 
The  greatness  of  Abraham  then  lay  in  hopes;  of  Melchls- 
edec, In  present  possession.    Melchlsedec  was  the  high- 
eat  and  last  representative  of  the  Noahic  covenant,  as 
Christ  was  the  highest  and  ever-enduring    representa- 
tive of  the  Abrahamic.    Melchlsedec,  like  Christ,  unites 
In  himself  the  kingly  and  priestly  offices,  which  Abraham 
does  not.    Alfokd  thinks  the  epithets  are,  in  some  sense, 
strictly  true  of  Melchlsedec  himsetf;  not  merely  in  the 
typical  sense  given  above;  but  that  he  had  not,  as  mortal 
men  have,  a  beginning  or  end  of  life  (?).    A  very  improb- 
able theory,  and  only  to  be  resorted  to  in  the  last  ex- 
tremity, which  has  no  place  here.    With  Melchlsedec, 
Whose   priesthood   probably   lasted   a   long   period,  the 
priesthood  and  worship  of  the  true  God  in  Canaan  ceased. 
He  was  first  and  last  king-priest  there,  till  Christ,  the  an- 
titype; and  therefore  his  priesthood  is  said  to  last  for 
ever,  because  it  both  lasts  a  long  time,  and  lasts  as  long 
a«  the  nature  of  the  thing  itself  (vie.,  his  life,  and  the  con- 
tinuance of  God's  worship  in  Canaan)  admits.    If  Mel- 
chlsedec were  high  priest  for  ever  in  a  literal  sense,  then 
Christ  and  he  would  now  still  be  high  priests,  and  we 
should  have  two  instead  of  one  (!).    Tholuck  remarks, 
"Melchlsedec  remains  in  so  far  as  the  type  remains  in  the 
antitype.  In  so  far  as  his  priesthood  remains  In  Christ." 
The  father  and  mother  of  Melchlsedec,  as  also  his  children, 
are  not  descended  from  Levi,  as  the  Levitical  priests  (v.  8) 
were  required  to  be,  and  are  not  even  mentioned  by  Moses. 
The  wife  of  Aaron,  Ell  she!  ia,  the  mother  from  whom  the 
Levitical  priests  spring,  Is  mentioned :  as  also  Sarah,  the 
original  mother  of  the  Jewish  nation  itself.    As  man, 
Christ  had  no  father;  as  God,  no  mother,    4.  consider— not 
merely   see,  but   weigh  with  attentive   contemplation,  the 
fact,     also — "To  whom  (as  his  superior)  Abraham  even 
paid  tithe  (went  so  far  as  to  pay  tithe)  of  (consisting  of,  lit,, 
from)  the  best  of  the  spoils  "  (lit.,  the  top  of  the  heap  ;  whether 
of  corn,  the  first-fruits  of  which,  taken  from  the  top,  used 
to  be  consecrated  to  God;  or  of  spoils,  from  the  top  of 
which  the  general  used  to  take  some  portion  for  conse- 
cration to  God,  or  for  his  own  use).    He  paid  "  tithes  of 
all,"  and  those  tithes  were  taken  out  of  the  topmost  and 
best  portion  of  the  whole  spoils,    the  patriarch — In  the 
(treek  emphatically  standing  at  the  end  of  the  whole  sen- 
tence: And  this  payer  of  tithe  being  no  less  a  personage 
swan  "  the  patriarch,"  the  first  forefather  and  head  of  our 
Jewish  race  and  nation.    See  Note,  v.  8,  on  Melchisedec's 
superiority  as  specially  consecrated  king-priest,  above  the 
other  patriarch-priests.    5.  sons  of  Levi— viz.,  those  alone 
who  belonged  to  the  family  of  Aaron,  to  whom  the  priest- 
hood was  restricted.    Tithes  originally  paid  to  the  whole 
tribe  of  Levi,  became  at  length  attached  to  the  priest- 
hood,    according  to  the  law — sanctioned  by  Jehovah 
(ch.  9. 19).    of  their  brethren — with  whom,  in  point  of 
natural  descent,  they  are  on  a  level,   though,  <fec.— though 
thus  on  a  level  by  common  descent  from  Abraham,  they 
yet  pay  tithe  to  the  Levites,  whose  brethren  they  are. 
Now  the  Levites  are  subordinate  to  the  priests ;  and  these 
again  to  Abraham,  their  common  progenitor;  and  Abra- 
ham to  Melchisedec.    "How  great"  (v.  <)  then,  must  this 
Melchlsedec  be  in  respect  to  his  priesthood,  as  compared 
with  the  Levitical,  though  the  latter  received  tithes  I  and 
a<vw  unspeakably  great  most  "the  Son  of  God*'  be,  to 
466 


whom,  as  the  sacerdotal  archetype  (in  God's  purpose  i 
Melchisedec  was  made  like!    Thus  compare  the  "con- 
sider," v.  4,  In  the  case  of  Melchisedec,  the  type,  with  the 
"  consider  "  ( Greek,  contemplate  attentively,  Note,  ch.  8,  1,  a 
stronger  word  than  here)  in  the  case  of  Christ,  the  arch- 
etype.   6.  he  whose  descent  is  not  counted  from  them 
—not  from  "the  sons  of  Levi,"  as  those  "who  receive  the 
priesthood."     This   verse   explains    "without  descent" 
(Greek  genealogy  In  both  verses,  v.  3).    He  who  needs  not 
as  the  Levitical  priests,  to  be  able  to  trace  his  genealogy 
back  to  Levi,     received—  Greek,  "hath  received  tithes." 
blessed — Greek,  "  hath  blessed."    The  perfect  tense  implies 
that  the  significance  of  the  fact  endures  to  the  present 
time,    him  that  had— "the  possessor  of  the  promises," 
Abraham's  peculiar  distinction  and  designation.     Paul 
exalts  Abraham  in  order  still  more  to  exalt  Melchisedec. 
When  Christ  is  the  subject,  the  singular  "promise"  Is 
used.    "The  promises"  in  the  plural,  refer  to  God's  prom- 
ise of  greatness  to  himself  and  his  seed,  and  of  the  posses- 
sion of  Canaan,  twice  repeated  befoi-e  the  blessing  of  Mel- 
chisedec.   As  the  priests,  though  above  the  people  (v.  7) 
whom  It  was  their  duty  to  "  bless,"  were  yet  subordinate 
to  Abraham ;  and  as  Abraham  was  subordinate  to  Mel' 
chisedec,  who  blessed  him,  Melchisedec  must  be  much 
above  the  Levitical  priests.    7.  The  principle  that  the 
blesser  Is  superior  to  him  whom  he  blesses,  holds  good 
only  In  a  blessing  given   with  Divine  authority;    not 
merely  a  prayerful  wish,  but  one  that  Is  divinely  efficient 
In  working  its  purport,  as  that  of  the  patriarchs  on  their 
children  :  so  Christ's  blessing,  Luke  24.  51;  Acts  3.  26.    ft. 
Second  point  of  superiority:  Melchisedec's  is  an  enduring, 
the  Levitical  a  transitory,  priesthood.    As  the  law  was  a 
parenthesis  between  Abraham's  dispensation  of  promise 
of  grace,  and  its  enduring  fulfilment  at  Christ's  coming 
(Romans  5.  20,  Greek,  "The  law  entered  as  something  ad- 
scitltlous  and  by  the  way"):  so  the  Levitical  priesthood 
was  parenthetical  and  temporary,  between  Melchisedec's 
typically-enduring  priesthood,  and  Its  antitypical  real- 
ization in  our  ever-continuing  High  Priest,  Christ,    her* 
—in  the  Levitical  priesthood,     there — in  the  priesthood 
after  the  order  of  Melchisedec.    In  order  to  bring  cut  the 
typical  parallel  more  strongly,  Paul  substitutes    He  of 
whom  it  is  witnessed  that  he  liveth,"  for  the  more  un- 
typical, "He  who  is  made  like  to  Him  that  liveth."    Mel* 
chisedec    "liveth"  merely  in    his   official  capacity,  bis 
priesthood  being  continued  in  Christ.     Christ,  on    th« 
other  hand,  Is,  in  His  own  person,  "  ever-living  after  th« 
power  of  an  endless  life"  (v.  16,  25).    Melchisedec's  deatb 
not  being  recorded,  is  expressed  by  the  positive  term 
"liveth,"  for  the  sake  of  bringing  into  prominence  th« 
antitype,  Christ,  of  whom  alone  it  is  strictly  and  per- 
fectly true,  "  that  He  liveth."    9.  as  I  may  so  say-  to 
preclude  what  he  Is  about  to  say  being  taken  in  the  rners 
literal  sense;  I  may  say  that,  virtually,  Levi,  in  the  per- 
son of  his  father  Abraham,  acknowledged  Melchisedec's 
superiority,  and  paid   tithes   to   him.     who  rsceivetn 
tithes — (Cf.  t>.  5.)    in  Abraham—  Greek,  "by  means  of  (by 
the  hand  of)  Abraham:"    through  Abraham.     "Payed 
tithes,"  lit.,  "hath  been  tithed,"  i.  «.,  been  taken  tithes  ot 
10.  in  the  loins  of  his  father— i.  e.,  forefather  Abraham. 
Christ  did  not,  In  this  sense,  pay  tithes  in  Abraham,  for 
He  never  was  in  the  loins  of  an  earthly  father.    [Al,fobd., 
Though,  in  respect  to  His  mother,  He  was  "  of  the  fruit  of 
(David's,  and  so  of)  Abraham's  loins,"  yet,  being  super- 
naturally,  without  human  father,  conceived,  as  He  is 
above  the  natural  law  of  birth,  so  is  he  above  the  law  of 
tithes.    Those  alone  born  In  the  natural  way,  and  so  in 
sin,  being  under  the  curse,  needed  to  pay  tithe  to  the 
priest,  that  he  might  make  propitiation  for  their  sin.    Not 
so  Christ,  who  derived  only  his  flesh,  not  also  the  taint 
of  the  flesh,  from  Abraham.    Bengkl,  remarks.  The  bless- 
ings  which  Abraham  had    before  meeting    Melchisedet 
were  the  general  promises,  and  the  special  one  of  a  naP 
ural  seed,  and  so  of  Levi ;  but  the  promises  under  which 
Christ  was  comprehended,  and  the  faith  for  which  Abra- 
ham was  so  commended,  followed  after  Abraham's  meal- 
ing Melchlsedec,  and  being  blessed  by  him:  to  which  fact 
Genesis  15.  L,  "After  these  things,"  calls  our  attention 


HEBREWS  VII. 


this  explains  why  Christ,  the  supernatural  seed,  Is  not 
Included  as  paying  tithes  through  Abraham  to  Mel- 
chisedec. 11.  perfection— absolute :  "the  bringing  of 
man  to  his  highest  state,  viz.,  that  of  salvation  and 
sanctLflcation."  under  U— The  reading  in  the  oldest 
WiS.  Is,  "  Upon  It  (i. «.,  on  the  ground  of  it  as  the 
basis,  the  priest  having  to  administer  the  law,  Malachi 
t  7 :  It  being  presupposed)  the  people  (ch.  9.  19,  '  all  the 
people')  hath  received  the  law"  (the  Greek  is  perfect, 
not  aorist ;  implying  the  people  was  still  observing  the 
la*),  what  further  need— {Ch.  8.  7.)  For  God  does  no- 
thing needless,  another— rath  eras  Greek, "  that  a  different 
priest  (one  of  a  different  order)  should  arise"  (anew,  v.  15). 
not  be  called—  Greek,  "  not  be  said  (to  be)  after  the  order 
of  Aaron,"  i.  e.,  that,  when  spoken  of  in  the  Psalm  110.  4, 
"  He  is  not  said  to  be  (as  we  should  expect,  if  the  Aaronic 
priesthood  was  perfect)  after  the  order  of  Aaron."  18. 
For— The  reason  why  Paul  presses  the  words  "  after  the 
order  of  Melchisedeo"  In  Psalm  110.  i,  viz.,  because  these 
presuppose  a  change  or  transference  of  the  priesthood, 
and  this  carries  with  it  a  change  also  of  the  law  (which  is 
inseparably  bound  up  with  the  priesthood,  both  stand 
and  fall  together,  v.  11).  This  is  his  answer  to  those  who 
might  object,  What  need  was  there  of  a  new  covenant? 
13.  Confirming  the  truth  that  a  change  is  made  of  the  law 
(v.  12),  by  another  fact  showing  the  distinctness  of  the 
new  priesthood  from  the  Aaronic.  these  things— (Psalm 
110.  4)— pertaineth— GreeA,  "  hath  partaken  of"  (the  per- 
fect tense  implies  the  continuance  still  of  His  manhood). 
another—  "a  different  tribe"  from  that  of  Levi.  14.  evi- 
dent—lit.,  "  manifest  before  the  eyes"  as  a  thing  indis- 
putable; a  proof  that  whatever  difficulties  may  now  ap- 
pear, then  Jesus  Christ's  genealogy  laboured  under  none. 
our  Iiord— the  only  place  where  this  now  common  title 
occurs  without  "Jesus,"  or  "Christ,"  except  2  Peter  3. 15. 
sprang— as  a  plant,  and  a  branch.  Judah — Genesis  49. 
10;  Luke  1.  27,  39  (Hebron  of  Judah,  where  Lightfoot 
thinks  Jesus  was  conceived) ;  2.  4,  5;  Revelation  5.  5.  of 
which  tribe  .  .  .  priesthood— "  in  respect  to  which  tribe 
Moses  spake  nothing  concerning  priests"  (so  the  oldest 
MSS.  read,  nothing  to  Imply  that  priests  were  to  be  taken 
from  it).  15.  Another  proof  that  the  law,  or  economy,  is 
changed,  viz.,  forasmuch  as  Christ  is  appointed  Priest, 
'not  according  to  the  law  of  a  carnal  (t.  «.,  a  mere  out- 
ward) commandment,"  but  "according  to  the  power  of  an 
indissoluble  (so  the  Greek)  life."  The  110th  Psalm  appoints 
Him  "for  ever"  (v.  17).  The  Levitical  law  required  a  defi- 
nite carnal  descent.  In  contrast  stands  "the  power;" 
Christ's  spiritual,  inward,  living  power  of  overcoming 
death.  Not  agreeably  to  a  statute  is  Christ  appointed,  but 
according  to  an  Inward  living  power,  it— the  change  of 
the  law  or  economy,  the  statement  (v.  12, 18).  far  more — 
Greek,  "  more  abundantly."  for  that—"  seeing  that,"  lit., 
"  if;"  SO  Romans  6.  10.  after  the  similitude  of  Mel- 
shlsedec — answering  to  "  after  the  order  of  Melchisedec" 
(en.  5. 10).  The  "order"  cannot  mean  a  series  of  priests,  for 
Melchisedeo  neither  received  his  priesthood  from,  nor 
transmitted  it  to,  any  other  mere  man ;  it  must  mean 
M  answering  to  the  office  of  Melchisedec."  Christ's  priest- 
hood is  similar  to  Melchisedec's  In  that  it  is  "  for  ever"  (v. 
16, 17).  another— rather  as  Greek,  "a  different."  16.  car- 
nal .  .  .  endless — mutually  contrasted.  As  "form"  and 
"  power"  are  opposed,  2  Timothy  3.  5;  so  here  "  the  law" 
and  "  power,"  cf.  Romans  8. 8, "  The  law  was  weak  through 
the  flesh;"  and  v.  18,  "  weakness."  "The  law"  is  here  not 
the  law  in  general,  but  the  statute  as  to  the  priesthood. 
"Carnal,"  as  'jelng  only  outward  and  temporary,  is  con- 
trasted with  "endless,"  or,  as  Greek,  "indissoluble." 
Oommandment  is  contrasted  with  "life."  The  law  can 
give  a  oommandment,  but  it  cannot  give  life  (v.  19).  But  our 
High  Priest's  Inherent  "  power,"  now  in  heaven,  has  in 
Him  "  life  for  ever ;"  ch.  9. 14, "  through  the  eternal  Spirit ;" 
sh.  7.  25,  "able"  .  .  .  "ever  llveth"  (John  5.  26).  It  is  in 
the  power  of  His  resurrection  life,  not  of  His  earthly  life, 
that  Christ  officiates  as  a  Priest.  17.  For— Proving  His 
fc/e  to  be  "endless"  or  Indissoluble  (v.  16).  The  emphasis 
Is  o»  'for  ever."  The  oldest  MSS.  read,  "He  is  testified  oj, 
<4uak  Thou  art,"  Ac.    18.  there  is—  Qrsek.  "there   takes 


place,"  according  to  Psalm  110.4.  disannulling— a  re- 
pealing, of  the  commandment — ordaining  the  LevltlcsJ 
priesthood.  And,  as  the  Levitical  priesthood  and  the  Is  • 
are  inseparably  joined,  since  the  former  is  repealed,  the 
latter  is  so  also  {Note,  v.  11).  going  before— the  legal 
ordinance  introducing  and  giving  place  to  the  Christian, 
the  antltypical  and  permanent  end  of  the  former,  weak- 
ness and  unprofitableness— The  opposite  of  "power"  (v. 
16).  19.  For,  &c— Justifying  his  calling  the  law  weak  and 
unprofitable  (v.  18).  The  law  could  not  bring  men  to  trut 
justification  or  sanatiflcatlon  before  God,  which  is  the 
"perfection"  that  we  a' 1  need  in  order  to  be  accepted  of 
Him,  and  which  we  have  In  Christ,  nothing  — not 
merely  "no  one,"  but  "nothing."  The  law  brought  no- 
thing to  its  perfected  end;  everything  in  it  was  Intro- 
ductory to  its  antitype  In  the  Christian  economy,  which 
realizes  the  perfection  contemplated ;  cf.  "  unprofitable- 
ness," v.  18.  Did—  rather  connect  with  v.  18,  thus,  "Then 
takes  place  (by  virtue  of  Psalm  110.  4)  a  repealing  of  the 
commandment  (on  the  one  hand),  but  (on  the  other)  m 
bringing  in  afterwards  (the  Greek  expresses  that  there  Is 
a  bringing  in  of  something  over  and  above  the  law;  *  super- 
inducing, or  accession  of  something  new,  viz.,  something  bet- 
ter than  the  good  things  which  the  pre-existing  law 
promised  [Wahl])  of  a  better  hope,"  not  one  weak  and 
unprofitable,  but,  as  elsewhere  the  Christian  dispensation; 
is  called,  "everlasting,"  "true,"  "the  seooad,"  "more  ex- 
cellent," "different,"  "living,"  "new,"  "to  come,"  "per- 
fect." Cf.  ch.  8.  6,  bringing  us  near  to  God,  now  In  spirit, 
hereafter  both  In  spirit  and  in  body,  we  draw  nigh 
unto  God— the  sure  token  of  "  perfection."  Weakness  is 
the  opposite  of  this  filial  confidence  of  access.  The  access 
through  the  legal  sacrifices  was  only  symbolical  ana 
through  the  medium  of  a  priest;  that  through  Christ  t« 
immediate,  perfect,  and  spiritual.  30.  Another  proof  of 
the  superiority  of  Christ's  Melchisedec-like  priesthood : 
the  oath  of  God  gave  a  solemn  weight  to  it  which  was  not 
in  the  law-priesthood,  which  was  not  so  confirmed.  h« 
was  made  Priest—  rather  supply  from  v.  22,  which  completes 
the  sentence  begun  in  this  verse,  v.  21  being  a  parenthesis, 
"  Inasmuch  as  not  without  an  oath  He  was  made  surety  af 
the  testament  (for,  <fec),  of  so  much  better  a  testament  hath 
Jesus  been  made  the  surety."  31.  Translate  in  the  Greek 
order,  "For  they  Indeed  (the  existing  legal  priests)  with- 
out the  (solemn)  promise  on  oath  (so  the  Greek  [TlTT- 
kahbJJ  are  made  priests."  by  him— God.  unto  him— 
the  Lord,  the  Son  of  God  (Psalm  110.  1).  not  repent- 
never  change  His  purpose,  after  the  order  of  Melchis 
edec — Omitted  in  some  oldest  MSS.,  contained  in  others. 
33.  surety — ensuring  in  His  own  person  the  certainty  of 
the  covenant  to  us.  This  Hedid  by  becoming  responsible 
for  our  guilt,  by  sealing  the  covenant  with  His  blood,  and 
by  being  openly  acknowledged  as  our  triumphant  Saviour 
by  the  Father,  who  raised  Him  from  the  dead.  Thus  He 
Is  at  once  God's  surety  for  man,  and  man's  surety  for  God, 
and  so  Mediator  between  God  and  man  (ch.  8.  6).  better— 
Ch.  8.  6;  13.  20,  "everlasting."  testament— sometimes 
translated  "covenant."  The  Greek  term  implies  that  it  Is 
appointed  by  God,  and  comprises  the  relations  and  bear- 
ings partly  of  a  covenant,  partly  of  a  testament :  (1.)  the  ap- 
pointment made  without  the  concurrence  of  a  second 
party,  of  somewhat  concerning  that  second  party ;  a  last 
will  or  testament,  so  in  ch.  9. 16, 17;  (2.)  a  mutual  agree- 
ment in  which  both  parties  consent.  33.  Another  proof 
of  superiority;  the  Levitical  prie«ts  were  many,  as  death 
caused  the  need  of  continually  new  ones  being  appointed 
in  succession.  Christ  dies  not,  and  so  hath  a  priesthood 
which  passes  not  from  one  to  another,  were—  Gteek, 
"are  made."  many  — one  after  another;  opposed  to 
His  "unchangeable  (that  does  not  pass  from  one  to 
another)  priesthood"  (v.  24).  not  suffered  to  continue— 
Greek,  "hindered  from  permanently  continuing,"  viz., 
in  the  priesthood.  3*.  he — emphatic;  Greek,  Himself 
So  in  Psalm  110.  4,  "Thou  art  a  priest;"  singular, 
not  priests,  "many."  continueth—  Greek,  simple  verb, 
not  the  compound  as  in  v.  23.  "  Remalneth,"  via.,  in  U/e. 
unchangeable—  Greek,  "  hath  His  priesthood  unchange- 
able ;"    not  passing  from   one   to   anoOier,  intransmissible. 


HEBREWS  VIH. 


Therefore  no  earthly  so-called  apostolic  succession  of 
priests  are  His  vicegerents.    The  Jewish  priests  had  suc- 
cessor* in  office,  because  "  they  could  not  continue  by  rea- 
son of  death."  But  this  man,  because  He  liveth  ever,  hath 
no  successor  in  office,  not  even  Peter  (1  Peter  5.  1).    25. 
Wherefore—  Greek,   "  Whence  ;"    inasmuch  as  "  He   re- 
maineth  for  ever."    also— as  a  natural  consequence  flow- 
inx  from  the  last,  at  the  same  time  a  new  and  higher  thing. 
[alfobd.]    save— His  very  name  Jesus  (v.  22)   meaning 
Saviour— to  the  uttermost^-altogether,  perfectly,  so  that 
nothing  should  be  wanting  afterwards  for  ever.    [Titt- 
mann.]    It  means  "in  anywise,"  "utterly,"  in  Luke  13. 
ll.    come  unto  God— by  faith,    by  htm—  through  Htm  as 
their  mediating  Priest,  instead  of  through  the  Levitical 
priests,  seeing  he  ever  liveth— resuming  "Hecontiuueth 
ever,"  v.  2-1 ;  therefore  "  He  is  able  to  the  uttermost ;"  He 
!s  not,  like  the  Levitical  priest,  prevented  by  death,  for 
"  He  ever  liveth  "  (v.  23).    to  make  Intercession— There 
was  but  the  one  offering  on  earth  once  for  all.    But  the  in- 
i^-cession  for  us  in  the  heavens  (v.  26)  is  ever  continuing, 
whence  the  result  follows,  that  we  can  never  be  separated 
from  the  love  of  God  in  Christ.    He  intercedes  only  for 
those  who  come  unto  God  through  Him,  not  for  the  unbe- 
lieving world  (John  17.  9).  As  samples  of  His  intercession, 
cf.  the  prophetical  descriptions  in  the  Old  Testament.  "By 
an  humble  omnipotency  (for  it  was  by  His  humiliation  that 
He  obtained  all  power),  or  omnipotent  humility,  appear- 
ing in  the  presence,  and  presenting  His  postulations  at 
the  throne  of  God.    [Bishop  Pearson.]    He  was  not  only 
the  offering,  but  the  priest  who  offered  it.    Therefore,  He 
has  become  not  only  a  sacrifice,  but  an  intercessor;  His 
intercession  being  founded  on  His  voluntary  offering  of 
Himself  without  spot  to  God.    We  are  not  only  then  in 
virtue  of  His  sacrifice  forgiven,  but  in  virtue  of  the  inter- 
cession admitted  to  favour   and    grace.     [Archbishop 
Magee.]    S86.   such— as  is  above  described.    The  oldest 
MSS.  read,  "also."    "For  to  us  (as  sinners;  emphatical) 
there  was  also  becoming  (besides  the  other  excellencies  of 
our  High  Priest)  such  an  High  Priest."    holy— pious  (a 
distinct  Greek  word  from  that  for  holy,  which  latter  im- 
plies consecration)  towards  God ;  perfectly  answering  God's 
will  in  reverent  piety  (Psalm  16. 10).    harmless — lit.,  "  free 
from  evil  "  and  guile,  in  relation  to  Himself,    undenled — 
not  defiled  by  stain  contracted  from  others,  In  relation  to 
men.    Temptation,  to  which  He  was  exposed,  left  no  trace 
of  evil  in  Him.    separate — rather,  "separated  from  sin- 
ners," viz.,  in  His  heavenly  state  as  our  High  Priest  above, 
after  He  had  been  parted  from  the  earth,  as  the  Levitical 
high  priest  was  separated  from  the  people  in  the  sanctu- 
ary (whence  he  was  not  to  go  out),  Leviticus  21. 12.  Though 
Justifying  through  faith  the  ungodly,  He  hath  no  contact 
antb  them  as  such.    He  is  lifted  above  our  sinful  commu- 
nity, being  "  made  higher  than  the  heavens,"  at  the  same 
time  that  He  makes  believers  as  such  (not  as  sinners),  "to 
sit  together  (with  Him)  in  heavenly  places  "  (Ephesians 
1.  6).    Just  as  Moses  on  the  mount  was  separated  from  and 
above  the  people,  and  alone  with  God.    This  proves  Jesus 
is  God.     "Thjugh   innumerable  lies  have  been  forged 
against  the  venerable  Jesus,  none  dared  to  charge  Him 
with  any  intemperance."    [Origen.]    made— Jesus  was 
higher  before  (John  17.  5),  and  as  the  God-MAN  was  made 
so  by  the  Father  alter  His  humiliation  (cf.  ch.  1.4).  higher 
than  the  heavens— for  "  He  passed  through  (so  the  Greek) 
the  heavens  "  (ch.  4.  14).    37.  dally—"  day  by  day."    The 
priests  daily  offered  sacrifices  (ch.  9.  6;  10.11;  Exodus  29. 
38-42).    The  high  priests  took  part  in  these  daily-offered 
sacrifices  only  on  festival  days;  but  as  they  represented 
the  whole  priesthood,  the  daily  offerings  are  here  attrib- 
uted to  them;  their  exclusive  function  was  to  offer  the 
atonement  "  once  every  year  "  (ch.  9. 7),  and  "  year  oy  year 
continually  "  (ch.  10.  1).    The  "daily  "  strictly  belongs  to 
Christ,  not  to  the  high  priests,  "  who  needeth  not  daily,  as 
those  high  priests  (year  by  year,  and  their   subordinate 
priests  daily),  to  offer,"  <fec.    oflfer  up — The  Greek  term  Is 
peculiarly  used  of  sacrifices  for  sin.     The  high  priest's 
double  offering  on  the  day  of  atonement,  the  bullock  for 
himself,  and  the  goat  for  the  people's  sins,  had  its  coun- 
terpart in  the  two  lambs  offered  dfwivbytbe  ordinary 


priests,  this  he  did— not  "died  first  tor  His  own  sins an<f 
then  the  people's,"  but  for  the  people's  only.  The  negation 
Is  twofold :  He  needeth  not  to  offer  (1)  daily ;  nor  (2)  to  offer 
tor  His  own  sins  also;  for  He  offered  Himself  a  spotless 
sacrifice  (v.  26 ;  ch.  4. 15).  The  sinless  alone  could  offer  fot 
the  sinful,  once — rather  as  Greek,  "once  for  all."  The 
sufficiency  of  the  one  sacrifice  to  atone  for  all  sins  for  ever, 
resulted  from  Its  absolute  spotlessness.  28.  For— Reason 
for  the  difference  stated  in  v.  27,  between  His  one  sacrifice, 
and  their  oft-repeated  sacrifices,  viz.,  because  of  His  en- 
tire freedom  from  the  sinful  infirmity  to  which  they  are 
subject.  He  needed  not,  as  they,  to  offer  for  His  own  sin  ; 
and  being  now  exempt  from  death  and  "perfected  for 
evermore,"  He  needs  not  to  repeat  His  sacrifice,  the  word 
— "  the  word  "  confirmed  by  "  the  oath."  which— which 
oath  was  after  the  law,  viz.,  in  Psalm  110.  4,  abrogating  the 
preceding  law-priesthood,  the  son — contrasted  with 
"men."  consecrated — Greek,  "made  perfect"  once  for 
all,  as  in  ch.  2.  10 ;  5.  9,  Notes.  Opposed  to  "  having  infirm- 
ity." Consecrated  as  a  perfected  priest  by  His  perfected 
sacrifice,  and  consequent  anointing  and  exaltation  to  the 
right  hand  of  the  Father. 

CHAPTER  VIII. 

Ver.  1-13.  Christ,  the  High  Priest  in  the  Truk 
Sanctuary,  Superseding  the  Levitical  Priesthood  ; 
The  New  Renders  Obsolete  the  Old  Covenant.  1. 
the  sum— rather,  "the  principal  point;"  for  the  participle 
is  present,  not  past,  which  would  be  required  if  the  mean- 
ing were  "the  sum."  "The  chief  point  in  (or,  'in  the 
case ;'  so  the  Greek,  ch.  9. 10, 15, 17)  the  things  which  we 
are  speaking,"  lit.,  "which  are  being  spoken."  such— so 
transcendently  pre-eminent,  viz.,  in  this  respect,  that 
"  He  is  set  on  the  right  hand  of,"  &c.  Infinitely  above  all 
other  priests  in  this  one  grand  respect,  He  exercises  Hia 
priesthood  in  heaven,  not  in  the  earthly  "holiest place" 
(ch.  10. 12).  The  Levitical  high  priests,  even  when  they 
entered  the  Holiest  place  once  a  year,  only  stood  for  a 
brief  space  before  the  symbol  of  God's  throne ;  but  Jesus  sits 
on  the  throne  of  the  Divine  Majesty  in  the  heaven  itself, 
and  this  for  ever  (ch.  10.  11,  12).  3.  minister— The  Gh  eek 
term  Implies  priestly  ministry  in  the  temple,  the  sanctu> 
ary—  Greek,  "  the  holy  places ;"  the  Holy  of  holies.  Here 
the  heavenly  sanctuary  is  meant,  the  true— the  arche- 
typal and  antitypical,  as  contrasted  with  the  typical  and 
symbolical  (ch.  9.  24).  Greek  alethinos  (used  here)  is  op- 
posed to  that  which  does  not  fulfil  its  idea,  as  for  instance, 
a  type ;  alethes,  to  that  which  Is  untrue  and  unreal,  as  a  lie. 
The  measure  of  alethes  is  reality ;  that  of  alethinos,  ideality. 
In  alethes  the  idea  corresponds  to  the  thing ;  in  alethinos, 
the  thing  to  the  idea.  [Kalmis  In  Alford.]  tabernacle 
— (Ch.  9. 11.)  His  body.  Through  His  glorified  body  as  the 
tabernacle,  Christ  passes  into  the  heavenly  "  Holy  of 
holies,"  the  immediate  immaterial  presence  of  God,  where 
He  Intercedes  for  us.  This  tabernacle  in  which  God 
dwells,  Is  where  God  In  Christ  meets  us  who  are  "  mem- 
bers of  His  body,  of  His  flesh,  and  of  His  bones."  This 
tabernacle  answers  to  the  heavenly  Jerusalem,  where 
God's  visible  presence  is  to  be  manifested  to  His  perfected 
saints  and  angels,  who  are  united  in  Christ  the  Head; 
in  contradistinction  to  His  personal  invisible  presence  in 
the  Holy  of  holies  unapproachable  save  to  Christ.  JohE 
1. 14.  "Word  .  .  .  dwelt  among  us,"  Greek,  "tabernacled. 
pitched—  Greek,  "  fixed"  firmly,  not  man— as  Moses  (t 
5).  3.  For— Assigning  his  reason  for  calling  him  "  minis- 
ter of  the  sanctuary"  (v.  2).  somewhat — He  does  not  offer 
again  His  once  for  all  completed  sacrifice.  But  as  the 
high  priest  did  not  enter  the  Holy  place  without  blood,  so 
Christ  has  entered  the  heavenly  Holy  place  with  His  own 
blood.  That  "  blood  of  sprinkling"  Is  in  heaven.  And 
Is  thence  made  effectual  to  sprinkle  believers  as  the  end 
of  their  election  (1  Peter  1.  2).  The  term  "consecrate"  as 
a  priest,  is  lit.,  to  fill  the  hand,  implying  that  an  offering 
is  given  into  the  hands  of  the  priest,  which  it  Is  his  duty 
to  present  to  God.  If  a  man  be  a  priest,  he  must  have 
some  gift  In  his  hands  to  offer.  Therefore,  Christ,  at,  t; 
priest,  has  His  blood  as  His  oblation  to  offer  oefore  God 


HEBREWS   VIII. 


«.  Implying  that  Christ's  priestly  office  Is  exercised  In 
heaven,  not  In  earth;  In  the  power  of  His  resurrection 
life,  not  of  His  earthly  life.    For— The  oldest  MSS.  read, 
•'  accordingly  then."    if,  <fec— "  If  He  were  on  earth,  He 
woultf  not  even  (so  the  Greek)  be  a  priest"  (cf.  ch.  7.  13, 14); 
therefore,  certainly,  could  not  exercise  the  high  priestly 
function  In  the  earthly  Holy  of  holies,    seeing  that,  Ac. 
—"since  there  are"  already,  and  exist  now  (the  temple 
service  not  yet  being  set  aside,  as  It  was  on  the  destruc- 
tion of  Jerusalem),  "  those  (the  oldest  MSS.  omit '  priests') 
wfca  offer  the  (appointed)  gifts  according  to  (the)  law." 
There/ore,  His  sacerdotal  "ministry"  must  be  "in  the  heav- 
ens," not  on  earth  (v.  1).    "If  His  priesthood  terminated  on 
the  earth,  He  would  not  even  be  a  priest  at  all."    [Ben- 
rel.]    I  conceive  that  the  denial  here  of  Christ's  prlest- 
nood  on  earth,  does  not  extend  to  the  sacrifice  on  the  cross 
which  He  offered  as  a  priest  on  earth;  but  applies  only  to 
the  crowning  work  of  His  priesthood,  tbe  bringing  of  the 
blood  into  the  Holy  of  holies,  which  He  could  not  have  done 
in  the  earthly  Holy  of  holies,  as  not  being  an  Aaronic 
priest.    The  place  (the  heavenly  Holy  of  holies)  was  as 
essential   to  the  atonement  being  made  as  the  oblation 
;the  blood).    The  body  was  burnt  without  the  gate;  but 
the  sanctiflcation  was  effected  by  the  presentation  of  the 
olood  within  the  sanctuary  by  the  high  priest.    If  on 
earth,  He  would  not  be  a  priest  in  the  sense  of  the  law  of 
Mosei  ("  according  to  the  law"  Is  emphatic).    5.  Who— 
viz.,  the  priests,    serve  onto  the  example — not  "  after  the 
example,"  as  Bengel  explains.     But    as  in  ch.  13.  10, 
"  serve  the  tabernacle,"  i.  e.,  do  it  service :  so  "  serve  (the 
tabernacle  which  Is  but)  the  outline  and  shadow."    The 
Greek  for  "  example"  Is  here  taken  for  the  sketch,  copy,  or 
suggestive  representation  of  the  heavenly  sanctuary,  which 
Is  the  antltyplcal  reality  and  primary  archetype.    "The 
mount"  answers  to  heaven,  ch.  12.  22.    admonished— The 
Greek  especially  applies  to  Divine  responses  and  commands. 
to  make- perfectly :  so  the  Greek.    See — Take  heed  ;  accu- 
rately observing  the  pattern,  that  so  thou  mayest  make, 
Ac.    saith  he — God.    the  pattern — an  accurate  represen- 
tation, presented  in  vision  to  Moses,  of  the  heavenly  real 
ianctuary.    Thus  the  earthly  tabernacle  was   copy  of  a 
yofy  ;  but  the  latter  accurately  representing  the  grand 
archetypical  original  in  heaven  (Exodus  25.  40).    6.  now 
—  not  time;  but  "as  it  Is."    more  excellent  ministry — 
than  any  earthly  ministry,    by  how  much— In  propor- 
tion as.    Mediator— Coming  between  us  and  God,  to  carry 
into  effect  God's  covenant  with  us.     "The   messenger 
(angel)  of  the  covenant."    which— Greek,  "one  which" 
[Alford]:  inasmuch  as  being  one  which,  Ac.    established 
—Greek,  "  enacted  as  a  law."    So  Romans  3.  27,  "  law  of 
faith;"  and  8.2;  9.  31,  apply  "law"  to  the  Gospel  cove- 
nant.   It  Is  implied  hereby,  the  Gospel  is  founded  on  the 
law,  in  the  spirit  and  essence  of  the  latter,    upon— rest- 
ing upon,    better  promises— enumerated  v.  10,  11.    The 
Old  Testament  promises  were  mainly  of  earthly,  the  New 
Testament  promises,  of  heavenly  blessings:   the  exact 
fulfilment  of  the  earthly  promises  was  a  pledge  of  the 
fulfilment  of  the  heavenly.    "  Like  a  physician  who  pre- 
scribes a  certain  diet  to  a  patient,  and  then  when  the 
patient  is  beginning  to  recover,  changes  the  diet,  per- 
mitting what  he  had  before  forbidden ;  or  as  a  teacher 
gives  his  pupil  an  elementary  lesson  at  first,  preparatory 
to  leading  him  to  a  higher  stage:"  so  Rabbi  Albo  In  his 
Ikkarim.    Cf.  Jeremiah  7.  21,  22,  which  shows  that  God's 
original  design  In  the  old  covenant  ritual  system  was, 
that  it  should  be  pedagogical,  as  a  schoolmaster  leading 
and  preparing  men  for  Christ.    7.  Same  reasoning  as  in 
3h.  7.  11.    faultless — perfect  in  all  its  parts,  so  as  not  to  be 
found  fault  with  as  wanting  anything  which  ought  to  be 
there:  answering  all  the  purposes  of  a  law.    The  law  in 
Its  morality  was  blameless,  Greek  amomos ;  but,  in  saving  us 
it  was  defective,   and  so  not  faultless,  Greek  amemptos. 
should  no  place  have  been  sought — as  it  has  to  be  now; 
and  as  It  Is  sought  in  t'ae  prophecy  (v.  8-11).    The  old  cove- 
"Mint  would  have  anticipated  all  man's  wants,  so  as  to 
jdve  no  occasion  for  seeking  something  more  perfectly  ade- 
qaate.    Cf.  on  the  phrase  "  place  .  .  .  sought,"  ch.  12.  17. 
8.  landing  fault  with  them— the*  people  of  the  old  cove- 


nant,  who  were  not  made  "  faultless"  by  it  (v.  7);  anc 
whose  disregard  of  God's  covenant  made  Him  to  '  regard 
them  not"  (v.  9).  The  law  is  not  in  itself  blamed,  but  Iht, 
people  who  had  not  observed  it.  he  saith— (Jeremiah  SL 
31-34;  cf.  Ezeklel  11.  19;  36.  25-27.)  At  Rama,  the  head- 
quarters of  Nebuzaradan,  whither  the  captives  of  Jerusa- 
lem had  been  led,  Jeremiah  uttered  this  prophecy  of 
Israel's  restoration  under  another  David,  whereby  Rachel, 
walling  for  her  lost  children,  shall  be  comforted ;  literally 
in  part  fulfilled  at  the  restoration  under  Zerubbabel,  and 
more  fully  to  be  hereafter  at  Israel's  return  to  their  own 
land;  spiritually  fulfilled  in  the  Gospel  covenant,  where- 
by God  forgives  absolutely  His  people's  sins,  and  writes 
His  law  by  His  Spirit  on  the  hearts  of  believers,  the  true 
Israel.  "This  prophecy  forms  the  third  part  of  the  third 
trilogy  of  the  three  great  trilogies  into  which  Jeremlah'B 
prophecies  may  be  divided  :  Jeremiah  21.-25.,  against  the 
shepherds  of  the  people  ;  26.-29.,  against  the  false  prophets ; 
30.  and  31.,  the  book  of  restoration."  [Delitzsch  in  Al- 
ford.] Behold,  the  days  come— The  frequent  formula 
Introducing  a  Messianic  prophecy,  make—  Greek,  "  per- 
fect;" "consummate."  A  suitable  expression  as  to  the 
new  covenant,  which  perfected  what  the  old  could  not  (cf. 
end  of  v.  9,  with  end  of  v.  10).  Israel  .  .  .  Judah— there^ 
fore,  the  ten  tribes,  as  well  as  Judah,  share  in  the  new 
covenant.  As  both  shared  the  exile,  so  both  shall  share 
the  literal  and  spiritual  restoration.  9.  Not  according 
to— very  different  from,  and  far  superior  to,  the  old  cove- 
nant, which  only  "  worked  wrath"  (Romans  4. 15)  through 
man's  "not  regarding"  It.  The  new  covenant  enables 
us  to  obey  by  the  Spirit's  Inward  impulse  producing  love 
because  of  the  forgiveness  of  our  sins,  made  with— 
rather  as  Greek,  "to:"  the  Israelites  being  only  recipi- 
ents, not  co-agents  [Afford]  with  God.  I  took  them  by 
the  hand— as  a  father  takes  his  child  by  the  hand  to 
supportand  guide  his  steps.  "There  are  three  periods: 
(1.)  that  of  the  promise;  (2.)  that  of  the  psedagogical  in- 
struction; (3.)  that  of  fulfilment."  [Bengel.]  The  second, 
that  of  the  psedagogical  pupilage,  began  at  the  exodus 
from  Egypt.  I  regarded  them  not— English  Version, 
Jeremiah  31.  32,  translates,  "  Although  I  was  an  husband 
unto  them."  St.  Paul's  translation  here  is  supported 
by  LXX.,  Syriac,  and  Gesenitts,  and  accords  with  the 
kindred  Arabic.  The  Hebrews  regarded  not  God,  so 
God,  in  righteous  retribution,  regarded  them  not.  On 
"continued  not  In  my  covenant,"  Schell.ing  observes: 
The  law  was  In  fact  the  mere  ideal  of  a  religious 
constitution:  In  practice,  the  Jews  were  throughout, 
before  the  captivity,  more  or  less  polythelsts,  except 
In  the  time  of  David,  and  the  first  years  of  Solomon  [the 
type  of  Messiah's  reign.]  Even  after  the  return  from 
Babylon,  to  idolatry,  there  succeeded  what  was  not  much 
better,  formalism  and  hypocrisy  (Matthew  12.  43).  The 
law  was  (1.)  a  typical  picture,  tracing  out  the  features  of 
the  glorious  Gospel  to  be  revealed  ;  (2.)  it  had  a  delegated 
virtue  from  the  Gospel,  which  ceased,  therefore,  when  the 
Gospel  came.  10.  make  with — Greek,  "make  unto."  Is- 
rael—Comprising the  before  disunited  (v.  8)  ten  tribes 
kin»^lom,  and  that  of  Judah.  They  are  united  in  the 
spiritual  Israel,  the  elect  Church,  now:  they  shall  be  so 
in  the  literal  restored  kingdom  of  Israel  to  come.  I  will 
put— lit.,  "(I)  giving."  This  Is  the  first  of  the  "better 
promises  "  (v.  6).  mind— their  intelligent  faculty,  in— 
rather,  "on  their  hearts."  Not  on  tables  of  stone  as  the 
law  (2  Corinthians  3.  3).  write—  Greek,  "  inscribe."  I  will 
be  to  them  a  God,  Ac— Fulfilled  first  In  the  outward 
kingdom  of  God.  Next,  In  the  Inward  Gospel  kingdom. 
Thirdly,  In  the  kingdom  at  once  outward  and  inward,  the 
spiritual  being  manifested  outwardly  (Revelation  21.  3). 
Cf.  a  similar  progression  as  to  the  priesthood  (1.)  Exodus 
19.  6;  (2.)  1  Peter  2.  5;  (3.)  Isaiah  61.  6;  Revelation  1.  6. 
This  progressive  advance  of  the  significance  of  the  Old 
Testament  institutions,  Ac,  says  Thoi.uck,  shows  the 
transparency  and  prophetic  character  which  runs  through- 
out the  whole.  11.  Second  of  the  "better  promises"  (v, 
6).  they  shall  not— "they  shall  not  have  to  teach." 
[Alford.]  his  neighbour— So  Vulgate  reads:  but  the 
oldest  MSS.  have  "  his  (fellow)  citizen."   brother-  a  ctoaer 

459 


HEBREW8  IX. 


and  more  endearing  relation  than  fellow -citizen,  from 
too  least  to  the  greatest—  Greek,  "  from  the  little  one  to 
the  great  one."  Zechariah  12.  8,  "  He  that  is  feeble  among 
them  shall  be  as  David."  Under  the  old  covenant,  the 
priest's  lips  were  to  keep  knowledge,  and  at  his  mouth 
the  people  were  to  seek  the  law:  under  the  new  cove- 
nant, the  Holy  Spirit  teaches  every  believer.  Not  that 
the  mutual  teaching  of  brethren  is  excluded  whilst  the 
covenant  is  being  promulgated ;  but  when  once  the  Holy 
Spirit  shall  have  fully  taught  all  the  remission  of  their 
•ins  and  Inward  sanotlfication,  then  there  shall  be  no  fur- 
ther need  of  man  teaching  his  fellow-man.  Cf.  1  Thessa- 
lonlans  4.  9 ;  5. 1,  an  earnest  of  that  perfect  state  to  come. 
On  the  way  to  that  perfect  state  every  man  should  teach 
his  neighbour.  "The  teaching  is  not  hard  and  forced, 
because  grace  renders  all  teachable ;  for  it  is  not  the  min- 
istry of  the  letter,  but  of  the  spirit  (2  Corinthians  3.  6). 
The  believer's  firmness  does  not  depend  on  the  authority 
of  human  teachers.  Ood  Himself  teaches."  [Bkngel.] 
The  New  Testament  is  shorter  than  the  Old  Testament, 
because,  Instead  of  the  detail*  of  an  outward  letter  law,  it 
gives  the  all-embracing  principle*  of  the  spiritual  law 
written  on  the  conscience,  leading  one  to  spontaneous 
Instinctive  obedience  in  outward  details.  None  save  the 
Lord  can  teach  effectually,  "know  the  Lord."  13.  For, 
*o.— The  third  of  "the  better  promises"  (v.  6).  The  for- 
jptvunti**  of  tin*  is,  and  will  be,  the  root  of  this  new  state 
of  inward  grace  and  knowledge  of  the  Lord.  Sin  being 
abolished,  sinners  obtain  grace.  I  will  bo  merciful— 
Greek,  "propitious;"  the  Hebrew  "salach"  is  always 
nsed  of  (Jod  only  in  relation  to  men.  and  their  in- 
tqiitUo* — Not  found  in  Vulgate,  Hyriac,  Coptic,  and  one 
oldest  Greek  MS. ;  but  most  oldest  MSS.  have  the  words 
(cf.  oh.  10.  17).  remember  no  more — Contrast  the  law,  ch. 
10.3.  12.  he—  God.  made  .  .  .  old— "hath  (at  the  time 
of  speaking  the  prophecy)  antiquated  the  first  covenant." 
From  the  time  of  God's  mention  of  a  new  covenant  (since 
God's  words  are  all  realities)  the  first  covenant  might  be 
regarded  as  ever  dwindling  away,  until  its  complete  abo- 
lition on  the  actual  introduction  of  the  Gospel.  Both 
covenants  cannot  exist  side  by  side.  Mark  how  verbal 
inspiration  is  proved  In  Paul's  argument  turning  wholly 
cm  the  one  word  "  new  "  (covenant),  occurring  but  once 
in  the  Old  Testament,  that  -which  decayeth—  Greek, 
"  that  which  is  being  antiquated,"  viz.,  at  the  time  when 
Jeremiah  spake.  For  in  Paul's  time,  according  to  his 
view,  the  new  had  absolutely  set  aside  the  old  covenant. 
The  Greek  for  (Koine)  New  (Testament)  implies  that  it  Is 
tf  •  different  kind  and  supersedes  the  old :  not  merely  recent 
(Greek,  nea).    Cf.  Hosea  3.  4,  5. 

CHAPTER  IX. 
Ver.  1-38.  Inferiority  of  the  Old  to  the  New  Covb- 
k  ant  in  the  means  of  access  to  god :  the  blood  of 
Bulls  and  Goats  of  no  Real  Avail  :  The  Blood  of 
Christ  All-sufficient  to  Purge  away  Sin,  whence 
Flows  our  Hope  of  His  Appearing  again  for  our 
Perfect  Salvation.  1.  Then  verily—  Greek,  "  accord- 
ingly then."  Resuming  the  subject  from  ch.  8.  5.  In  ac- 
cordance with  the  command  given  to  Moses,  "  the  first 
covenant  had,"  <tc.  had— not  "  has,"  for  as  a  covenant  it 
no  longer  existed,  though  its  rites  were  observed  till  the 
flestructlon  of  Jerusalem,  ordinances— of  Divine  right  and 
institution,  service — worship,  a  worldly  sanctuary— 
Greek,  "  its  (lit.,  the)  sanctuary  worldly,"  mundane :  con- 
sisting of  the  elements  of  the  visible  world.  Contrasted 
with  the  heavenly  tanctuary.  Cf.  v.  11,  12,  "not  of  this 
building,"  v.  24.  Material,  outward,  perishing  (however 
precious  its  materials  were),  and  also  defective  relig- 
iously. In  v.  2-5,  "the  worldly  sanctuary"  is  discussed;  in 
«. «,  Ac,  the  "  ordinances  of  worship."  The  outer  tabernacle 
the  Jews  believed,  signified  this  world ;  the  Holy  of  holies, 
aeoven.  Joskphus  calls  the  outer,  divided  into  two  parts, 
"a secular  and  common  place,"  answering  to  "the  earth 
and  »ea;"  and  the  inner  holiest  place,  the  third  part,  ap- 
propriated to  God  and  not  accessible  to  men.  ».  Defining 
"the  worldly  taoernacle  "     a  tabernacle— " the    taber- 

460 


nacle."    made— built  and  furnished,    the  first—  the  a» 
terior  tabernacle,     candlestick  .  .  .   table— TypiryiBg 

light  and  life  (Exodus  25.  81-39).    The  candlestick  consisted 
Of  a  shaft  and  six  branches  of  gold ,  seven  in  all,  the  bowls 
made  like  almonds,  with  a  knop  and  a  flower  in  one 
branch.    It  was  carried  in  Vespasian's  triumph,  and  th« 
figure  is  to  be  seen  on  Titus'  arch  at  Rome.    The  tablt  ©* 
shlttlm  wood,  covered  with  gold,  was  for  the  shew  breec 
(Exodus  25.23-30).     shew-bread— lit.,  "the  setting  fort' 
of  the  loaves,"  i.  e.,  the  loaves  set  forth  :  "  the  show  of  tht 
bread."  |Alfohd.]  In  the  outer  holy  place :  so  the  Euchar- 
ist continues  until  our  entrance  into  the  heavenly  Holy 
of  holies  (1  Corinthians  11.  26).    which,  &c— "  which  (tab- 
ernacle) is  called  the  holy  place,"  as  distinguished  from 
"  the  Holy  of  holies."    3.  And—  Greek,  "  But."    after— be- 
hind: within,    second  veil — There  were  two  veils  or  cur- 
tains, one  before  the  Holy  of  holies  (catapetasma),  here 
alluded  to,  the  other  before  the  tabernacle  door  (calutHtna). 
called— as  opposed  to  "the  true."     4.  golden  censer— 
The  Greek  must  not  be  translated  "altar  of  incense,"  for  it 
was  not  In  "the  holiest "  place  " after  the  second  veil, " 
but  in  "the  holy  place;"   but  as  in  2  Chronicles  28. 18 
and  Ezeklel  8. 11,  "censer:"  so  Vulgate  and  Syriac    This 
golden  censer  was  only  used  on  the  day  of  atonement 
(other  kinds  of  censers  on  other  days),  and  is  therefore 
associated  with  the  holiest  place,  as  being  taken  Into  it 
on  that  anniversary  by  the  high  priest.    The  expression 
"which  had,"  does   not  mean    that  the  golden   cense: 
was  deposited  there,  for  in    that  case  the  high  priest 
would  have  had  to  go  in  and  bring  it  oat  before  burn- 
ing incense  in  it;   but  that  the  golden  censer  was  one 
of   the  articles   belonging  to,  and   used   for,  the   yearly 
service   In    the   holiest   place.     He    virtually   supposes 
(without    specifying)    the    existence    of    the    "altar   of 
Incense  "  in  the  anterior  holy  place,  by  mentioning  the 
golden  center   filled  with  incense  from  it:    the  incense 
answers    to    the   prayers   of  the  saints;   and   the    altar 
though  outside  the  holiest  place,  is  connected  with  it 
(standing  close  by  the  second  veil,  directly  before  the  ark  of  tht 
covenant),  even  as  we  find  an  antitypical  altar  in  heaver 
The  rending  of  the  veil  by  Christ  has  brought  the  ant; 
types  to  the  altar,  candlestick,  and  shew-bread  of  the  ar 
terior  holy  place  into  the  holiest  place,  heaven.    In  1 
Kings  6.  22,  Hebrew,  the  altar  is  said  to  belong  to  the  oraole 
or  holiest  place  (cf.  Exodus  30.  6).     ark — of  shlttim  wood, 
t  e.,  acacia.    Not  in  the  second  temple,  but  in  its  stead 
was  a  stone  basement  (called  "  the  stone  of  foundation"), 
three  fingers  high,    pot— "  golden,"  added  in  the  LXX., 
and  sanctioned  by  Paul,    manna — An  omer,  each  mau'i 
daily  portion.    In  1  Kings  8.  9;  2  Chronicles  5. 10,  it  is  said 
thero  was  nothing  in  the  ark  of  Solomon's  temple  save 
the  two  stone  tables  of  the  law  put  in  by  Moses.    But  the 
expression  that  there  was  nothing  then  therein  save  tin 
two  tables,  leaves  the  inference  to  be  drawn  that  formerlj 
there  were  the  other  things  mentioned  by  the  Rabbis  and 
by  Paul  here,  the  pot  of  manna  (the  memorial  of  God's 
providential  care  of  Israel)  and  the  rod  of  Aaror    .the 
memorial  of  the  lawful  priesthood,  Numbers  17.  i,  5,  7. 
10).    The  expressions  "  before  the  Lord,"  Exodus  16.  32, 
and  "  before  the  testimony,"  Numbers  17. 10,  thus  mean, 
"in  the  ark."    "  In,"  however,  may  be  used  here  (as  th« 
corresponding  Hebrew  word)  as  to  things  attached  to  the 
ark  as  appendages,  as  the  book  of  the  law  was  put  "in  the 
tide  of  the  ark,"  and  so  the  golden  Jewels  offered  by  th« 
Philistines  (1  Samuel  6.  8).  tables  of  the  covenant— (Deu- 
teronomy 9.  9 ;   10.  2.)     5.  over  It— over  "  the  ark  o'f  the 
covenant."    cherubim— representing  the  ruling  power* 
by  which  God  acts  in  the  moral  and  natural  world.    Se« 
my  Note,  Ezeklel  I.  6 ;  10. 1.    Hence  sometimes  they  an- 
swer to  the  ministering  angels;  but  mostly  to  the  eleel 
redeemed,  by  whom  God  shall  hereafter  rule  the  world 
and  set  forth  His  manifold  wisdom:  redeemed  human!  y 
combining  in,  and  with  Itself,  the  highest  forms  of  subordJ 
nate  creaturely  life ;  not  angels.  They  stand  on  the  mercy 
seat,  and  on  that  ground  become  the  habitation  of  Gt>d 
from  which  His  glory  is  to  shine  upon  the  world.    Th« 
expressly  say,   Revelat<"~  5.  :-:«,       muu  bum  rea^vxt- 
«*s."    They  are  there  distinguished  from  the  cvnaels.  anc  tjt 


HEBREWS   IX. 


•udated  frith  the  elder*  They  were  of  one  piece  with 
the  mercy-Beat,  even  as  the  Church  is  one  with  Christ : 
their  sole  standing  Is  on  the  blood-sprinkled  mercy-seat; 
they  gaze  down  at  It  as  the  redeemed  shall  for  ever ;  they 
are  "the  habitation  of  God  through  the  Spirit."  of  glory 
—The  cherubim  were  bearer*  of  the  Divine  glory,  whence, 
perhaps,  they  derive  their  name.  The  Shekinah,  or  cload 
Ctf  glory,  in  which  Jehovah  appeared  between  the  cheru- 
t»lm  over  the  mercy -neat,  the  lid  of  the  ark,  is  doubtless 
Che  reference.  Tholuci  thinks  the  twelve  loaves  of  the 
ohew-bread  represent  the  twelve  tribes  of  the  nation,  pre 
tented  as  a  community  before  God  consecrated  to  Him 
[Just  as  in  the  Lord's  Supper  believers,  the  spiritual 
Israel,  all  partaking  of  the  one  bread,  and  becoming  one 
bread  and  one  body,  present  themselves  before  the  Lord 
as  consecrated  to  Him,  1  Corinthians  10. 16, 17] ;  the  oil 
and  light,  the  pure  knowledge  of  the  Lord,  in  which  the 
covenant  people  are  to  shine  [the  seven  (lights),  Implying 
perfection];  the  ark  of  the  covenant,  the  symbol  of  God's 
kingdom  In  the  old  covenant,  and  representing  God 
dwelling  among  His  own;  the  ten  commandments  in 
the  ark,  the  law  as  the  basis  of  union  between  God  and 
man;  the  mercy-seat  covering  the  law  and  sprinkled 
with  the  blood  of  atonement  for  the  collective  sin  of  the 
people,  God's  mercy  [in  Christ]  stronger  than  the  law; 
Ihe  cherubim,  the  personified  [redeemed]  creation,  look- 
ing down  on  the  mercy-seat,  where  God's  mercy,  and 
God's  law,  are  set  forth  as  the  basis  of  creation,  mercy- 
seat—  Greek,  "  the  propitiatory :"  the  golden  cover  of  the 
ark,  on  which  was  sprinkled  the  blood  of  the  propitia- 
tory sacrifice  on  the  day  of  atonement ;  the  footstool  of 
Jehovah ;  the  meetlng-plaoe  of  Him  and  His  people,  we 
cannot— conveniently :  besides  what  met  the  eye  in  the 
sanctuary,  there  were  spiritual  realities  symbolized  which 
it  would  take  too  long  to  discuss  In  detail,  our  chief  sub- 
ject at  present  being  the  priesthood  and  the  sacrifices. 
"  Wiich"  refers  not  merely  to  the  cherubim,  but  to  all 
the  contents  of  the  sanctuary  enumerated,  v.  2-6.  6. 
The  use  made  of  the  sanctuary  so  furnished  by  the  high 
priest  on  the  anniversary  of  atonement,  ordained— ar- 
ranged, always — twice  at  the  least  every  day,  for  the 
Kiomlag  and  evening  care  of  the  lamps,  and  offering  of 
Incense  (Exodus  30.  7,  8).  went—  Greek,  "enter:"  present 
tense.  T.  once  every  year— The  tenth  day  of  the  seventh 
month.  He  entered  within  the  veil  on  that  day  twice  at 
least.  Thus  "  once"  means  here  on  the  one  occasion  only. 
The  two,  or  possibly  more,  entrances  on  that  one  day 
were  regarded  as  parts  of  the  one  whole,  not  -without 
Wood— (Ch.  8. 3.)  offered—  Greek," offers."  errors—  Greek, 
"ignorances:"  "Inadvertent  errors."  They  might  have 
known,  as  the  law  was  clearly  promulged,  and  they 
were  bound  to  study  it;  so  that  their  ig-noranCe  was  culp- 
able (cf.  Acts  3. 17 ;  Epheslans  4. 18 ;  1  Peter  1. 14).  Though 
one's  ignorance  may  mitigate  one's  punishment  (Luke 
12.  48),  It  does  not  wholly  exempt  from  punishment.  8. 
The  Holy  Ghoit- Moses  himself  did  not  comprehend  the 
typical  meaning  (1  Peter  1. 11, 12).  signifying— by  the 
typical  exclusion  of  all  from  the  holiest,  save  the  high 
priest  once  a  year,  the  holiest  of  all — heaven,  the  antl- 
type,  the  first  tabernacle—  the  anterior  tabernacle,  rep- 
resentative of  the  whole  Levitlcal  system.  While  it  (the 
first  tabernacle,  and  that  which  represents  the  Levitlcal 
system)  as  yet  "  has  a  standing"  (so  the  Greek,  i.  e.,  has 
continuance:  lasts),  the  way  to  heaven  (the  an tl typical 
"  holiest  place")  is  not  yet  made  manifest  (cf.  ch.  10. 19,  20). 
The  Old  Testament  economy  is  represented  by  the  holy 
place,  the  New  Testament  economy  by  the  Holy  of  holies. 
Redemption,  by  Christ,  has  opened  the  Holy  of  holies 
(access  to  heaven  by/atfnnow,  ch.  4. 16;  7. 19,  25;  10. 19,  22; 
by  sight  hereafter,  Isaiah  33.  24;  Revelation  11. 19;  21.  2,  3) 
to  all  mankind,  The  Greek  for  "  not  yet"  (mepo)  refers  to 
U.emlndof  the  Spirit:  the  Spirit  intimating  that  men 
sliould  not  think  the  way  was  yet  opened.  [Tittmanw.] 
Ftie  Greek  negative,  ou  po,  would  deny  the  fact  objec- 
tively me  po,  denies  the  thing  subjectively.  9.  Which 
-"The  wiich,"  vi*.,  anterior  tabernacle:  "as  being 
(hat  which  was,"  Ac.  [Autoeu.]  figure- Greek,  "para- 
ble:" a  paraboHc  setting  forth  of  the  character  of  the  Old 


Testament,  for— "in  reference  to  the  existing  Htm  Tht 
time  of  the  temple  worship  really  belonged  to  the  Old 
Testament,  but  continued  still  in  Paul's  time  and  thai 
of  his  Hebrew  readers.  "  The  time  of  reformation"  (t>.  105 
stands  in  contrast  to  this,  "  the  existing  time;"  though. 
In  reality,  "  the  time  of  reformation,"  the  New  Testa 
ment  time,  was  now  present  and  existing.  So  "the 
age  to  come,"  is  the  phrase  applied  to  the  Gospel,  be- 
cause It  was  present  only  to  believers,  and  its  fulness 
even  to  them  is  still  to  come.  Cf.  v.  11,  "good  things 
to  come."  In  which— tabernacle,  not  time,  according  to 
the  reading  of  the  oldest  MSS.  Or  translate,  "According 
to  which"  parabolic  representation,  or  figure,  were-  Greek. 
"are."  gifts— unbloody  oblations,  could  not—  Greek, 
"cannot:"  are  not  able,  him  that  did  the  service- 
any  worshipper.  The  Greek  is  latreuein,  serve  God,  which 
is  all  men's  duty ;  not  leitourgein,  to  serve  in  a  ministerial 
office,  make  perfect— perfectly  remove  the  sense  of  guilt, 
and  sanctify  inwardly  through  love,  as  pertaining  t* 
the  conscience— "In  respect  to  the  (moral-religious)  con- 
sciousness." They  can  only  reach  as  far  as  the  outward 
flesh  (cf.  "carnal  ordinances,"  v.  10,  18,  14).  10.  Which 
—sacrifices,  stood  —  consisted  in  [Alfobd];  or,  hatx 
attached  to  them  only  things  which  appertain  to  the  use 
of  foods,  Ac.  The  rites  of  meats,  Ac,  go  side  by  side 
with  the  sacrifices  [Thomtok  and  Wahi],  cf.  Colosslans  2. 
16.  drinks— {Leviticus  10.  9;  11.  4.)  Usage  subsequently  to 
the  law  added  many  observances  as  to  meats  and  drinks, 
washings — (Exodus  29.  4.)  and  carnal  ordinances— One 
oldest  MS.,  Syriac  and  Coptic,  omit  "  and."  "  Carnal  ordi- 
nances" stand  in  apposition  to  "sacrifices"  (v.  9).  Carnal 
(outward,  affecting  only  the  flesh)  is  opposed  to  spiritual 
Contrast  "flesh"  with  "conscience"  (v.  13, 14).  Imposed— 
as  a  burden  (Acts  15. 10,  28)  continually  pressing  heavy. 
until  the  time  of  reformattoM—  Greek,  "the  season  of 
rectification,"  when  the  reality  should  supersede  the  type 
(ch.  8.  8-12).  Cf.  "better,"  v.  23.  11.  But— in  contrast  to 
"could  not  make  .  .  .  perfect"  (v.  9).  Christ— The  Mes- 
siah, of  whom  all  the  prophets  foretold;  not  "Jesus" 
here.  From  whom  the  "reformation"  (v.  10),  or  rectifies 
Hon,  emanates,  which  frees  from  the  yoke  of  carnal  ordi- 
nances, and  which  is  being  realized  gradually  now,  and 
shall  be  perfectly  In  the  consummation  of  "  the  age  (world) 
to  come."  "Christ  .  .  .  High  Priest,"  exactly  answers  to 
Leviticus  4.  5,  "  the  priest  that  is  anointed."  an— rather, 
"  having  come  forward  (cf.  ch.  10. 7,  a  different  Greek  word, 
picturesquely  presenting  Him  before  us)  as  High  Priest." 
The  Levitlcal  priests  must  therefore  retire.  Just  as  on 
the  day  of  atonement,  no  work  was  done,  no  sacrlflce  was 
offered,  or  priest  was  allowed  to  be  in  the  tabernacle  while 
the  high  priest  went  Into  the  holiest  place  to  make  atone- 
ment (Leviticus  16. 17, 29).  So  not  our  righteousness,  nor 
any  other  priest's  sacrifice,  but  Christ  alone  atones ;  and  as 
the  high  priest  before  offering  Incense  had  on  common 
garments  of  a  priest,  but  after  It  wore  his  holy  garments 
of  "  glory  and  beauty"  (Exodus  28.)  in  entering  the  holiest, 
so  Christ  entered  the  heavenly  holiest  in  His  glorified 
body,  good  things  to  come—  Greek,  "the  good  things  to 
come,"  ch.  10. 1;  "better  promises,"  ch.  8.  6;  the  "eternal 
inheritance,"  v.  15;  1  Peter  1.4;  the  "things  hoped  for," 
ch.  11. 1.  by  a  tabernacle— Joined  with  "  He  entered." 
Translate,  "  Through  the  .  .  .  tabernacle"  (of  which  we 
know).  [Alfobd.]  As  the  Jewish  high  priest  passed 
through  the  anterior  tabernacle  into  the  holiest  place,  so 
Christ  passed  through  heaven  Into  the  Inner  abode  of  the 
unseen  and  unapproachable  God.  Thus,  "  the  tabernacle" 
here  is  the  heavens  through  which  He  passed  (Note,  ch.  4. 
14).  But  "  the  tabernacle"  Is  also  the  glorified  body  of  Christ 
{Note,  ch.  8.  2),  "  not  of  this  building"  (not  of  the  mere 
natural  "  creation,  but  of  the  spiritual  and  heavenly,  the 
new  creation"),  th  Head  of  the  mystical  body  the  Church. 
Tfirough  this  glorified  body  He  passes  into  lue  heavenly 
holiest  place  («.  24),  the  immaterial,  unapproachable  pres- 
ence of  God,  where  He  intercedes  for  us.  His  glorified 
body,  as  the  meeting-place  of  God  and  all  Christ's  re- 
deemed, and  the  angels,  answers  to  the  heavens  through 
which  He  passed,  and  passes.  His  body  is  opposed  to  the 
tabernacle,  as  His  blood  to  the  blood  of  goats,  Ac.   gr« 

461 


HEBKEWS   !>' 


i  contrasted  with  the  small  dimensions  of  the  earthly 
anterior  tabernacle,  more  perfect— Effective  in  giving 
pardon,  peace,  sanctlflcation,  and  access  to  closest  com- 
amnion  with  God  (of.  v.  »;  ch.  10.  1).  not  made  with. 
MaMde— but  by  the  Lord  Himself  (ch.  8.  2).  12.  Neitlxcr— 
**Nor  yet."  by — "through;"  as  the  means  of  His  ap- 
proach, goats  .  .  .  calves— Not  a  bollock,  such  us  the 
Levltioal  high  priest  offered  for  himself,  and  a  goat  for 
the  people,  on  the  day  of  atonement  (Leviticus  16.  6, 15), 
year  by  pear,  whence  the  plural  Is  used,  goats  .  .  .  calve*. 
Besides  the  (goat  offered  for  the  people  the  blood  of  which 
was  sprinkled  before  the  mercy-seat,  the  high  priest  led 
forth  a  second  goat,  viz.,  the  scapegoat;  over  it  he  confessed 
the  people's  sins,  putting  them  on  the  head  of  the  goat, 
and  sent  as  the  sin-bearer  into  the  wilderness  out  of  sight, 
implying  that  the  atonement  effected  by  the  goat  sin 
offering  (of  which  the  ceremony  of  the  scapegoat  Is  a  part, 
and  not  distinct  from  the  sin  offering;  consisted  in  the 
transfer  of  the  people's  sins  on  the  goat,  and  their  con- 
sequent removal  out  of  sight.  The  translation  of  sins 
om.  the  victim  usual  in  other  expiatory  sacrifices  being 
omitted  in  the  case  of  the  slain  goat,  but  employed  in  the 
ease  of  the  goat  sent  away,  proved  the  two  goats  were  re- 
garded as  one  offering.  [Archbishop  Magke.|  Christ's 
death  is  symbolised  by  the  slain  goat;  His  resurrection  to 
life  by  the  living  goat  sent  away.  Modern  Jews  substi- 
tute in  some  places  a.  cock  for  the  goat  as  an  expiation,  the 
sins  of  the  offerers  being  transferred  to  the  entrails,  and 
exposed  on  the  house-top  for  the  birds  to  carry  out  of 
sight,  as  the  scapegoat  did ;  the  Hebrew  for  man  and  cock 
being  similar,  Gebher.  [Buxtokf.  ]  by—"  through,"  as  the 
means  of  His  entrance;  the  key  unlocking  the  heavenly 
Holy  of  holies  to  Him.  The  Greek  is  forcible,  "  through 
rHi  blood  of  His  own"  (of.  v.  23).  once—"  once  for  all." 
hairing  ebtained— having  tliereby  obtained  ;  lit.,  "  found 
lor  Himself,"  as  a  thing  of  insuperable  difficulty  to  all 
save  Divine  Omnipotence,  self-devoting  seal,  and  love,  to 
find.  The  access  of  Christ  to  the  Father  was  arduous  (ch. 
ft.  7).  None  before  had  trodden  the  path,  eternal— The 
entrance  of  our  Redeemer,  once  /or  all,  into  the  heavenly 
holiest  place,  secures  eternal  redemption  to  us ;  whereas 
the  Jewish  high  priest's  entrance  was  repeated  year  by 
year, and  the  effect  temporary  and  partial,  "On  redemp- 
tion," of.  Matthew  20.  28;  Epbeslans  1.  7 ;  Colosslans  1. 14 ; 
1  Timothy  2. 5;  Titus  2. 14;  1  Peter  1. 19. 

18-28.  Pboof  of,  a^d  Enlargement  on,  thk''Etkknal 
ttaowMPTiOK"  xxxtionid,  v.  12.  For  His  blood,  offered 
by  Himself,  purifies  not  only  outwardly,  as  the  Levltioal 
sacrifices  on  the  day  of  atonement,  but  inwardly  unto  the 
service  of  the  living  God  (v.  13, 14).  His  death  Is  the  In- 
augurating act  of  the  new  covenant,  and  of  the  heavenly 
sanctuary  (v.  16-23).  His  entrance  into  the  true  Holy  of 
holies  is  the  consummation  of  His  once  for  all  offered  sac- 
rifice of  atonement  (v.  24, 26);  henceforth,  His  reappear- 
ance alone  remains  to  complete  our  redemption  (v.  27, 28). 
13.  If— as  we  know  is  the  case;  so  the  Greek  indicative 
means.  Argument  from  the  less  to  the  greater.  If  the 
blood  of  mere  brutes  could  purify  in  any,  however  small 
a  degree,  how  much  more  shall  inward  purification,  and 
complete  and  eternal  salvation,  be  wrought  by  the  blood 
of  Christ,  in  whom  dwelt  all  the  fulness  of  the  Godhead  T 
•she*  of  an  heifer— (Numbers  10. 16-18.)  The  type  is  full 
of  comfort  for  us.  The  water  of  separation,  made  of  the 
ashes  of  the  red  heifer,  was  the  provision  for  removing 
ceremonial  defilement  whenever  inourred  by  contact  with 
the  dead.  As  she  was  slain  without  the  camp,  so  Christ 
(of.  oh.  13. 11 ;  Numbers  10.  S,  4).  The  ashes  were  laid  by  for 
constant  use;  so  the  continually  cleansing  effects  of 
Christ's  blood,  once  for  all  shed.  In  our  wilderness 
lourner  we  are  continually  contracting  defilement  by 
sontact  with  the  spiritually  dead,  and  with  dead  works, 
and  need  therefore  continual  application  to  the  antltyp- 
ical  life-giving  cleansing  blood  of  Christ,  whereby  we  are 
afresh  restored  to  peace  and  living  communion  with  God 
in  the  heavenly  holy  place,  the  unclean—  Greek,  "  those 
tieflled"  on  any  particular  occasion,  purifying—  Greek, 
■  purity."  the  fleah— their  effect  In  themselves  extended 
no  further.  The  law  had  a  carnal  and  a  spiritual  aspect ; 
462 


carnal,  as  an  Instrument  oi  the  Hebrew  polity,  God,  theii 
King,  accepting,  in  minor  offences,  expiatory  victims  in. 
stead  of  the  sinner,  otherwise  doomed  to  death ;  spiritual, 
as  tiie  shadow  of  good  things  to  come  (ch.  10.  1).  The 
spiritual  Israelite  derived,  in  partaking  of  these  legal 
rights,  spiritual  blessings  not  flowing  from  them,  but 
fi'om  the  great  antitype.  Ceremonial  sacrifices  released 
from  temporal  penalties  and  ceremonial  dUqvsfiytea- 
tions;  Christ's  sacrifice  releases  from  everlasting  pen.il- 
ties  (v.  12),  and  moral  impurities  on  the  conscience  dis- 
qualifying from  access  to  God  (v.  14).  The  puriflcatloi 
of  the  flesh (the  mere  outward  man)  was  by  " sprinkling;" 
the  washing  followed  by  Inseparable  connection  (Numbers 
19. 19).  So  justification  is  followed  by  renewing.  14.  offered 
himself — The  voluntary  nature  of  the  offering  gives  it 
especial  efficacy.  He  "  through  the  eternal  Spirit,"  i.  «M 
His  Divine  Spirit  (Romans  1. 4,  in  contrast  to  His"  flesh," 
v.  8;  Mis  Qodliead,  1  Timothy  3.  16;  I  Peter  3.  18),  "His 
inner  personality"  [Atroao],  which  gave  a  free  consent 
to  the  act,  offered  Himself.  The  animals  offered  had  no 
spirit  or  will  to  consent  In  the  act  of  sacrifice ;  they  were 
offered  according  to  the  law  ;  they  had  a  life  neither  endur- 
ing, nor  of  any  intrinsic  efficacy.  But  He  from  eternity, 
with  His  Divine  and  everlasting  Spirit,  concurred  with  the 
Father's  will  of  redemption  by  Him.  His  offering  begaa 
on  the  altar  of  the  cross,  and  was  completed  in  His  enter- 
ing the  holiest  place  with  His  blood.  The  eternity  and 
infinitude  of  His  Divine  Spirit  (of.  ch.  7.  16)  gives  eternal 
("eternal  redemption,"  v.  12,  also  of.  v.  15)  and  Infinite 
merit  to  His  offering,  so  that  not  even  the  infinite  Justice 
of  God  has  any  exception  to  take  against  it.  It  was 
"  through  His  most  burning  love,  flowing  from  His  eter- 
nal Spirit,"  that  He  offered  Himself.  [GScolampadius.] 
without  spot— the  animal  victims  had  to  be  without  out- 
ward  blemish  ;  Christ  on  the  cross  was  a  victim  inwardly 
and  essentially  stainless  (1  Peter  1.  19).  purge  —  purify 
from  fear,  guilt,  alienation  from  Him,  and  selfishness, 
the  source  of  dead  works  (v.  22,  23).  your— The  oldest  MSS. 
read  "  our."  Vulgate,  however,  supports  English  Version 
reading,  conscience —  moral  religious  consciousness.  de*/> 
works— all  works  done  in  the  natural  state,  which  Is  a 
state  of  sin,  are  dead;  for  they  come  not  from  living  faith 
in,  and  love  to  "the  living  God"  (ch.  11.  6).  As  contact 
with  a  dead  body  defiled  ceremonially  (cf.  the  allusion, 
"  ashes  of  an  heifer,"  v.  13),  so  dead  works  defile  the  inner 
consciousness  spiritually,  to— so  as  to  serve.  Tie  cere- 
monially unclean  could  not  serve  God  in  the  outward 
communion  of  His  people ;  so  the  unrenewed  cannot  serve 
God  in  spiritual  communion.  Man's  works  before  Justi- 
fication, however  lifelike  they  look,  are  dead,  and  can- 
not therefore  be  accepted  before  the  living  God.  To  have 
offered  a  dead  animal  to  God  would  have  been  an  insult 
(cf.  Malacbl  1.  8),  much  more  for  a  man  not  Justified  by 
Christ's  blood  to  offer  dead  works.  But  those  purified  by 
Christ's  blood  in  living  faith  do  serve  (Romans  12. 1),  and 
shall  more  fully  serve  God  (Revelation  22.  3).  living  God 
—therefore  requiring  living  spiritual  service  (John  4.  24). 
15.  for  this  cause — Because  of  the  all-cleansing  power  of 
His  blood,  this  fits  Him  to  be  Mediator  (ch.  8.  6,  ensuring 
to  both  parties,  God  and  us,  the  ratification)  of  the  new 
covenant,  which  secures  both  forgiveness  for  the  sins  not 
covered  by  the  former  imperfect  covenant  or  testament, 
and  also  an  eternal  Inheritance  to  the  called,  by  means 
of  death — rather,  as  Greek,  "death  having  taken  place." 
At  the  moment  that  His  death  took  place,  the  necessary 
effect  is, "  the  called  receive  the  {fulfilment  of  the)  promise" 
(so  Lake  24.  49  uses  "  promise;"  ch.  6. 15;  Acts  1.  4) ;  that 
moment  divides  the  Old  from  the  New  Testament.  The 
"called"  are  the  elect"  heirs,"  "  partakers  of  the  heavenly 
calling"  (ch.  3.  1).  redemption  of  .  .  .  transgression* 
.  .  .  under  .  .  .  first  testament — the  transgressions  of  all 
men  from  Adam  to  Christ,  first  against  the  primitive  reve- 
lation, then  against  the  revelations  to  the  patriarchs,  thee 
against  the  law  given  to  Israel,  the  representative  people 
of  the  world.  The  "first  testament"  thus  Includes  the 
whole  period  from  Adam  to  Christ,  and  not  merely  thai 
of  the  covenant  with  Israel,  which  was  a  concentrate*? 
representation  of  the  covenant  made  with  (or  the  first  tesUr 


HEBREWS  IX. 


ffltffU  given  to)  mankind  by  sacrifice,  down  from  the  fall  to 
redemption.    Before  the  inheritance  by  the  New  Testament 
(for  here  the  Idea  of  the  "  inheritance,"  following  as  the 
rasultof  Christ's  "death,"  being  Introduced,  requires  the 
Greek  to  be  translated  testament,  as  It  Was  before  covenant) 
oould  come  In,  there  must  be  redemption  of  (i.  e.,  deliver- 
ance from  the  penalties  incurred  by)  the  transgressions 
committed  under  the  ririt  testament,  for  the  propitiatory 
"aert flees  under  the  first  testament  reaohed  only  as  far  as 
amoving  outward  ceremonial  defilement.    But  in  order 
to  obtain  the  Inheritance  which  Is  a  reality,  there  must 
Do  a  real  propitiation,  since  God  could  not  enter  into  cov- 
enant-relation with  us  so  long  as  past  sins  were  unexpi- 
atod ;   Romans  8.  24,  25,  "a   propitiation  .  .  .  His  right- 
eousness for  the  remission  of  sins  that  are  past."    the 
promise— to  Abraham,     might—  Greek,  "may  receive," 
which  previously  they  could  not  (ch.  11.  39,  40).    IB.  A. 
general  axiomatic  truth ;  It  Is  "a  testament ;"  not  the  tes' 
foment.    The  testator  must  die  before  his  testament  takes 
effect  (v.  17).     This  Is  a  common  meaning  of  ihe  Greek 
noun  diathece.    Bo  In  Luke  22.  29,  "  I  appoint  (by  testa- 
mentary disposition ;  the  cognate  Greek  verb  diatUhemai) 
onto  you  a  kingdom,  as  my  Father  hath  appointed  unto 
me."  The  need  of  death  before  the  testamentary  appoint- 
ment takes  effect,  holds  good  In  Christ's  relation  as  man 
to  as;  of  course  not  in  God's  relation  to  Christ,    he—  lit., 
"be  borne;"  "be  involved  in  the  case;"  be  inferred;  or 
else,  "be  brought  forward  in  court,"  so  as  to  give  effect  to 
the  will.    This  sense  (testament)  of  the  Greek  diathece  here 
does  not  exclude  its  other  secondary  senses  in  the  other 
passages  of  the  New  Testament :  (1.)  a  covenant  between 
few  parties;  (2.)  an  arrangement,  or  disposition,  made  by 
God  atone  in  relation  to  us.    Thus,  Matthew  26.  2S  may  be 
translated,  "Blood  of  the  covenant;"  for  a  testament  does 
not  require  blood  shedding.     Cf.  Exodus  24.  8  (covenant), 
which  Christ  quotes,  though  it  is  probable  He  included  in 
sense  "testament"  also  under  the  Greek  word  diathece 
(comprehending  both  meanings,  "  covenant"  and  "  testa- 
ment"), as  this  designation  strictly  and  properly  applies 
to  the  new  dispensation,  and  Is  rightly  applicable  to  the 
aid  also,  not  in  itself,  but  when  viewed  as  typifying  the 
;iew,  which  is  properly  a  testament.    Moses  (Exodus  24. 8) 
gpeaks  of  the  same  thing  as  [Christ  and]  Paul.    Moses,  by 
Ihe  term  "  covenant,"  does  not  mean  aught  save  one  con- 
earning  giving  the  heavenly  inheritance  typified  by  Ca- 
aaan  after  the  death  of  the  Testator,  which  he  represented 
by  the  sprinkling  of  blood.    And  Paul,  by  the  term  "  tes- 
tament," does  not  mean  aught  save  one  having  conditions 
attached  to  it,  one  which  is  at  the  same  time  a  covenant 
fToLi,  Synopsis];  the  conditions  are  fulfilled  by  Christ,  not 
by  us,  except  that  we  must  believe,  but  even  this  God 
works  in  His  people.    Tholuck  explains,  as  elsewhere, 
"covenant  .  .  .  covenant .  .  .  mediating  victim ;"  thewicw- 
etUtne  is  used  of  the  victim  personified,  and  regarded  as 
mediator  of  the  covenant;  especially  as  in  the  new  cove- 
nant a  man  (Christ)  took  the  place  of  the  victim.     The 
covenanting  parties  used  to  pass  between  the  divided 
parts  of  the  sacrificed  animals;  but,  without  reference  to 
this  rite,  the  need  of  a  sacrifice  for  establishing  a  covenant 
sufficiently  explains  this  verse.    Others,  also,  explaining 
the  Greek  as  "covenant,"  consider  that  the  death  of  the 
sacrificial  victim  represented  in  all  covenants  the  death 
of  both  parties  as  unalterably  bound  to  the  covenant.    So  in 
the  redemption-covenant,  the  death  of  Jesus  symbolized 
the  death  of  God  (?)  in  the  person  of  the  mediating  vic- 
tim, and  the  death  of  man  in  the  same.    But  the  expres- 
sion is  not "  there  must  be  the  death  of  both  parties  mak- 
ing the  covenant,"  but  singular,  "of  Him  who  made 
(aorist,  past  time;  not  'of  Him  making')  the  testament." 
Also,  it  is  "  death,"  not "  sacrifice"  or  "  slaying."  Plainly, 
the  death  is  supposed  to  be  past  (aorlst,  "made");  and 
the  tact  of  the  death  Is  brought  (Greek)  before  court  to 
give  effect  to  the  will.    These    requisites  of  a  will,  or 
toslmiTiit.  concur  here:  1.  A  testator;  2.  heirs;  S.  goods; 
4.  Hue  death  of  the  testator;  5.  the  fact  of  the  death 
brvught  forward  In  vourt.    In  Matthew  26. 28  two  other  req- 
uisites appear:  vHtnesses,  the  disciples;  and  a  seal,  the 
sacrament  of  the  Lord  s  supper,  the  sign  of  His  blood 


wherewith  the  testament  is  primarily  sealed.    It  is  tens* 
the  heir  is  ordinarily  the  successor  of  him  who  dies  and  m 
ceases  to  have  the  possession.    But  in  this  case  Chr\m 
comes  to  life  aga*n,  and  is  Himself  (including  all  that  H« 
hath),  in  the  power  of  His  now  endless  life,  His  people's 
inheritance;  in  His  being  Heir  (ch.  1. 2),  they  are  heirs.  If. 
after— iu.,  "  over,"  as  we  say  "  upon  the  death  of  the  testa- 
tors ;"  not  as  Tholuok,  "  on  the  condition  that  slain  sac- 
rifices  be   there,"   which   the    Greek  hardly   sanctions, 
otherwise—  "seeing  that  it  is  never  availing."  [Auorb. 
Bengei  and  Lachmann   read  with   an    interrogation, 
"Since,  is  it  ever  in  force  (surely  not)  while  the  testator 
liveth?"  18.  Whereupon— rather,  "Whence,"  dedicate*. 
— "  Inaugurated."    The  Old  Testament  strictly  and  form- 
ally began  on  that  day  of  inauguration.    "  Where  the  dis- 
position, or  arrangement,  is  ratified  by  the  blood  of  another, 
viz.,  of  animals,  which  cannot  make  a  covenant,  much  less 
make  a  testament.  It  is  not  strictly  a  testament ;  where  it  is 
ratified  by  the  death  of  him  that  makes  the  arrangement, 
it  is  strictly,  Greek  diathece,  Hebrew  berith,  taken  in  a  wider 
sense,  a  testament"  [Bknqbi.];  thus,  in  v.  18,  referring  tc 
the  old  dispensation,  we  may  translate,  "  the  first  (ootw 
nant)\"  or  better,  retain  "the  first  (dslament),"  not  that 
the  old  dispensation,  regarded  by  itself,  is  a  testament,  bat 
it  is  so  when  regarded  as  the  typical  representative  of  tht 
new,  which  is  strictly  a  Testament.    10.  For— Confirming 
the  general  truth,  v.  16.    spoken  .  .  .  according  t«  th# 
law— strictly  adhering  to  every  direction  of  "  the  law  of 
commandments  contained  in  ordinances  "  (Ephesians  2 
15).    Cf.  Exodus  24.  8,  "  Moses  told  the  people  all  the  wr* 
of  the  Lord,  and  all  the  Judgments  ;  and  all  the  people  answer- 
ed with  one  voice,"  <ftc.  the  blood  of  calves—  Greek,  "  the 
calves,"  vi*.,  those  sacrificed  by  the  "  young  men  "  whom 
he  sent  to  do  so  (Exodus  24.  5).    The  "  peace  offering* " 
there  mentioned  were  "  of  oxen  "  (LXX., '  little  calves  '>, 
and  the  "  burnt  offerings"  were  probably  (though  this  is 
not  specified),  as  on  the  day  of  atonement,  goats.  The  law 
in  Exodus  sanctioned  formally  many  sacrificial  practices 
in  use  by  tradition,  from  the  primitive  revelation  long  be- 
fore,   with  water— Prescribed,  though  not  in  Exodus  24., 
yet  in  other  purifications,  as  ex.  gr„  of  the  leper,  and  th« 
water  of  separation  which  contained  the  ashes  of  the  red 
heifer,    scarlet  wool,  and  hyswop— Ordinarily  used  for 
purification.    Scarlet  or  crimson,  resembling  blood :  it  was 
thought  to  be  a  peculiarly  deep,  fast  dye,  whence  it  typi- 
fied sin  (Note,  Isaiah  1. 18).    So  Jesus  wore  a  scarlet  robe, 
the  emblem  of  the  deep-dyed  sins  He  bore  on  Him,  though 
He  had  none  in  Him.    Wool  was  used  as  imbibing  and 
retaining  water;   the  hyssop,  as  a  bushy,  tufty  plant 
(wrapt  round  with  the  scarlet  wool),  was  used  for  sprink- 
ling it.    The  wool  was  also  a  symbol  of  purity  (Isaiah  1, 
18).    The  Hyssopus  officinalis  grows  on  walls,  with  small 
lancet-formed  woolly  leaves,  an  inch  long,  with  blue  and 
white  flowers,  and  a  knotty  stalk  about  a  foot   high. 
sprinkled  .  .  .  the  booi:— inz. ,  out  of  which  he  had  read 
"  every  precept :"  the  book  of  the  testament  or  covenant. 
This  sprinkling  of  the  book  is  not  mentioned  in  Exodns 
24.    Hence  Bkngkl  translates,  "  And  (having  taken)  the 
book  itself  (so  Exodus  24.  7),  he  both  sprinkled  all  the 
people,  and  (v.  21)  moreover  sprinkled  the  tabernacle." 
But  the  Greek  supports  English  Version.  Paul,  by  Inspira- 
tion, supplies  the  particular  specified  here,  not  in  Exodns 
24.  7.    The  sprinkling  of  the  roll  (so  the  Greek  for  "  book") 
of  the  covenant,  or  testament,  as  well  as  of  the  people, 
implies  that  neither   can  the  law  be   fulfilled,  nor  th« 
people  be  purged  from  their  sins,  save  by  the  sprinkling 
of  the  blood  of  Christ  (1  Peter  1.  2).    Cf.  v.  83,  which  show* 
that  there  is  something  anti typical  to  the  Bible  in  heavea 
itself  (cf.  Revelation  20. 12).  The  Greek,  "  itself,"  distin- 
guishes the  book  itself  from  the  "  precepts"  in  it  wnioh  be 
"  spake."    SO.  Exodus  24.  8,  "Behold  the   blood   of  the 
covenant,  which  the  Lord  has  made  with  you  concerning 
all  these  words."    The  change  is  here  made  to  accord 
with  Christ's   inauguration   of  the  new  testament,  « 
covenant,  as  recorded  by  St.  Luke  22.20,  "Thi*  cap  (is) 
the  new  testament  in  my  blood,  which  is  shed  for  yon :  * 
the  only  Gospel  In  which  the  "is"  has  to  be  supplied 
Luke  was  Pouts  companion,  which  accounts  for  the  cot 

461 


HEBREWS  IX. 


respondeuce,  as  here  too  "Is"  has  to  be  supplied,  testa- 
ment—{Note,  v.  16,  17.)  The  Greek  diathece  means  both 
testament  and  covenant:  the  term  "covenant"  better  suits 
the  old  dispensation,  though  the  idei,  testament  is  in- 
cluded, for  the  old  was  one  In  Its  typical  relation  to  the 
new  dispensation,  to  which  the  term  "testament"  is 
better  suited.  Christ  has  sealed  the  testament  with  His 
blood,  of  which  the  Lord's  Supper  is  the  sacramental  sign. 
The  testator  was  represented  by  the  animals  slain  in  the 
old  dispensation.  In  both  dispensations  the  Inheritance 
was  bequeathed:  in  the  new  by  One  who  has  come  In 
person  and  died ;  in  the  old  by  the  same  one,  only  typi- 
cally and  ceremonially  present.  See  Alfobd's  excellent 
Note,  enjoined  unto  you— commissioned  me  to  ratify  in 
relation  to  you.  In  the  old  dispensation  the  condition  to 
be  fulfilled  on  the  people's  part  Is  implied  in  the  words, 
Exodus  24.  8,  "(Lord  made  with  you)  concerning  all  these 
words."  But  here  Paul  omits  this  clause,  as  he  includes 
the  fulfilment  of  this  condition  of  obedience  to  "  all  these 
words"  In  the  new  covenant,  as  part  of  Ood's  promise,  in 
eh.  8.8  10, 12,  whereby  Christ  fulfils  all  for  our  Justifica- 
tion, aid  will  enable  us  by  putting  His  Spirit  in  us  to 
fulfil  all  In  our  now  progressive,  and  finally  complete 
ianctifi cation.  31.  Oreek,  "And,  moreover,  in  like  man- 
ner." The  sprinkling  of  the  tabernacle  with  blood  is  added 
by  inspiration  here  to  the  account  In  Exodus  30. 25-30;  40. 
i,  10,  which  mentions  only  Moses'  anointing  the  taber- 
nacle and  its  vessels.  In  Leviticus  8. 10, 16, 30,  the  sprink- 
ling of  blood  upon  Aaron  and  his  garments,  and  upon  his 
sons,  and  upon  the  altar,  is  mentioned  as  well  as  the 
anointing,  so  that  we  might  naturally  infer,  as  Josephus 
has  distinctly  stated,  that  the  tabernacle  and  Its  vessels 
were  sprinkled  with  blood  as  well  as  being  anointed : 
Leviticus  16. 16, 19,  20,  33,  virtually  sanctions  this  infer- 
ence. The  tabernacle  and  Its  contents  needed  purifica- 
tion (2  Chronicles  29. 21).  33.  almost— to  be  Joined  with 
"all  things,"  vix.,  almost  all  things  under  the  old  dispensa- 
tion. The  exceptions  to  all  things  being  purified  by  blood 
are,  Exodus  19.  10;  Leviticus  15.  5,  Ac. ;  16.  28,  28;  22.  0; 
Numbers  81.  22-24.  wlthout^-GreeA:,  "apart  from."  shed- 
ding of  blood  —  shed  In  the  slaughter  of  the  victim, 
and  poured  out  at  the  altar  subsequently.  The  pouring 
out  of  th*  blood  on  the  altar  is  the  main  part  of  the 
sacrifice  (Leviticus  17. 11),  and  it  could  not  have  place 
apart  from  the  previous  shedding  of  the  blood  in  the 
slaying.  Paul  has,  perhaps,  in  mind  here,  Luke  22.  20, 
"This  cap  Is  the  new  testament  In  my  blood,  which  is 
shed  for  you."  U—  Oreek,  "  takes  place :"  conies  to  pass. 
remission  —  of  sins:  a  favourite  expression  of  Luke, 
Paul's  companion.  Properly  used  of  remitting  a  debt 
(Matthew  6.12;  18.  27,  82);  our  sins  are  debts.  On  the 
truth  here,  of.  Leviticus  5.  11-18,  an  exception  because  of 
poverty,  confirming  the  general  rule.  33.  patterns—"  the 
suggestive  representations;"  the  typical  copies  (Note,  ch. 
SL  6).  tilings  In  the  heavens—  tl.o  heavenly  tabernacle 
and  the  things  therein,  purified  with  these— with  the 
blood  of  bulls  and  goats,  heavenly  things  them- 
selves— the  archetypes.  Man's  sin  had  Introduced  an 
element  of  disorder  Into  the  relations  of  Qod  and  His 
boly  angels  In  respect  to  man.  The  purification  removes 
this  element  of  disorder,  and  changes  God's  wrath 
against  man  In  heaven  (designed  to  be  the  place  of  Qod's 
revealing  His  grace  to  men  and  angels)  Into  a  smile  of 
reconciliation.  Cf.  "  peace  In  heaven"  (Luke  19. 38.)  "  The 
uncreated  heaven  of  God,  though  in  itself  untroubled 
light,  yet  needed  a  purification  in  so  far  as  the  light  of 
love  was  obscured  by  the  fire  of  wrath  against  sinful  man." 
IDelttmoh  in  Auoed.]  Contrast  Revelation  12.  7-10. 
Christ's  atonement  had  the  effect  also  of  casting  Satan  out 
of  heaven  (Lake  10.  18;  John  12.  81;  of.  ch.  2. 14).  Christ's 
body,  the  true  tabernacle  {notes,  ch.  8.  2;  9. 11),  as  bearing 
our  imputed  sin  (2  Corinthians  5.  21),  was  consecrated 
(John  17. 17, 19)  and  purified  by  the  shedding  of  His  blood 
to  be  the  meeting-place  of  God  and  man.  sacrifice— The 
plnral  is  used  in  expressing  the  general  proposition, 
though  strictly  referring  to  the  one  sacrifice  of  Christ 
onee  for  all.  Paul  implies,  that  His  one  sacrifice,  by  its 
matchless  excellency,  is  equivalent  to  the  Levltical  many 
464 


sacrifices.  It,  though  but  one,  is  manifold  In  Its  effect* 
and  applicability  to  many.  34.  Resumption  aiore  fully 
of  the  thought,  "He  entered  in  once  Into  the  holy  place," 
v.  12.  He  has  in  v.  13, 14,  expanded  the  words  "  by  His  own 
blood,"  v.  12;  and  in  v.  15-23,  he  has  enlarged  on  "an  High 
Priest  of  good  things  to  come."  not .  .  .  Into  .  .  .  holy 
places  made  with  hands— as  was  the  Holy  of  holies  in 
the  earthly  tabernacle  (note,  v.  11).  figures— copies  "of 
the  true"  holiest  place,  heaven,  the  original  archetype 
(ch.  8.  5).  Into  heaven  Itself—  the  immediate  presence  of 
the  invisible  God  beyond  all  the  created  heavens,  through 
which  latter  Jesus  passed  (note,  ch.  4. 14;  1  Timothy  6. 18). 
now— ever  since  His  ascension  in  the  present  economy  (ct 
v.  26).  to  appear— to  present  Himself  ;  Greek,  "  to  be 
made  to  appear."  Mere  man  may  have  a  vision  through 
a  medium,  or  veil,  as  Moses  had  (Exodus  33.  18,  20-23). 
Christ  alone  beholds  the  Father  without  a  veil,  and  is  Hla 
perfect  Image.  Through  seeing  Him  only  can  we  see  the 
Father,  in  the  presence  or"  God—  Greek,  "to  the  face  of 
God."  The  saints  shall  hereafter  see  God's  face  in  Christ 
(Revelation  22.  4) :  the  earnest  of  which  is  now  given  (3 
Corinthians  8.  18).  Aaron,  the  Levltical  high  priest  for 
the  people,  stood  before  the  ark  and  only  saw  the  cloud,  the 
symbol  of  God's  glory  (Exodus  28.  30).  for  us— in  our  be- 
half as  our  Advocate  and  Intercessor  (ch.  7.25;  Romans  8. 
34 ;  1  John  2. 1).  "  It  is  enough  that  Jesus  should  show  Him- 
self for  us  to  the  Father:  the  sight  of  Jesus  satisfied  God 
in  our  behalf.  He  brings  before  the  face  of  God  no  offer- 
ing which  has  exhausted  itself,  and,  as  only  sufficing  for 
a  time,  needs  renewal ;  but  He  himself  is  In  person,  by 
virtue  of  the  eternal  Spirit,  i.  e„  the  Imperishable  life  of 
His  person,  now  and  for  ever  freed  from  death,  our  eter- 
nally present  offering  before  God."  [Delitzsoh  in  Al- 
fobd.]  35.  As  In  v.  24,  Paul  said,  it  was  not  into  the 
typical,  but  the  true  sanctuary,  that  Christ  is  entered ;  so 
now  he  says,  that  His  sacrifice  needs  not,  as  the  Levlt- 
ical sacrifices  did,  to  be  repeated.  Construe, '  Nor  yet  did 
He  enter  for  this  purpose  that  He  may  offer  Himself  often," 
i.  e.,  present  Himself  in  the  presence  of  God,  as  the  high 
priest  does  (Paul  uses  the  present  tense,  as  the  legal  service 
was  then  existing),  year  by  year,  on  the  day  of  atone- 
ment, entering  the  Holy  of  holies,  with— lit.,  "  In." 
blood  of  others — not  his  own,  as  Christ  did.  36.  then— Id 
that  case,  must  .  .  .  have  suffered — rather  as  Greek 
"  It  would  have  been  necessary  for  Him  often  to  suffer  " 
In  order  to  "offer"  (v.  25),  or  present  Himself  often  before 
God  in  the  heavenly  holiest  place,  like  the  legal  high 
priests  making  fresh  renewals  of  this  high  priestly  func- 
tion. He  would  have  had,  and  would  have  often  to  suffer. 
His  oblation  of  Himself  before  God  was  once  for  all  (i.  e., 
the  bringing  in  of  His  blood  into  the  heavenly  Holy  of 
holies),  and  therefore  the  preliminary  suffering  was  once 
for  all.  since  the  foundation  of  the  world — The  con- 
tinued sins  of  men,  from  their  first  creation,  would  entail 
a  continual  suffering  on  earth,  and  consequent  oblation 
of  His  blood  in  the  heavenly  holiest  place,  since  the  foun- 
dation of  the  world,  if  the  one  oblation  "  in  the  fulness  of 
time"  were  not  sufficient.  Philo,  de  Mon.,  p.  637,  shows 
that  the  high  prtest  of  the  Hebrews  offered  sacrifices  for 
the  whole  human  race.  "If  there  had  been  greater  effi- 
cacy in  the  repetition  of  the  oblation,  Christ  necessarily 
would  not  have  been  so  long  promised,  but  would  have 
been  sent  immediately  after  the  foundation  of  the  world 
to  suffer,  and  offer  Himself  at  successive  periods."  [Gao- 
titjs.]  now — as  the  case  is.  once— for  all ;  without  need 
of  renewal.  Rome's  fiction  of  an  unbloody  sacrifice  in 
the  mass,  contradicts  her  assertion  that  the  blood  of  Christ 
is  present  in  the  wine;  and  also  confutes  her  assertion 
that  the  mass  is  propitiatory;  for,  if  unbloody,  it  cannot 
be  propitiatory  ;  for  without  shedding  of  blood  Uiere  is  no  re- 
mission (v.  22).  Moreover,  the  expression  "  once"  for  all 
here,  and  in  «.  28,  and  ch.  10. 10, 12,  proves  the  falsity  of 
her  view  that  there  is  a  continually-repeated  offering  ex1 
Christ  In  the  Eucharist  or  mass.  The  offering  of  Chslnw 
was  a  thing  once  done  that  it  might  be  thought  of  for  ever 
(Note,  cf.  Oh.  10. 12).  In  the  end  of  the  world—  Greek.  "  a| 
the  consummation  of  the  ages;"  the  winding  up  of  »U  tb« 
previous  ages  from  the  foundation  of  the  world ;  to  be  *o* 


HEBREW8  X 


lowed  by  a  new  age  (ch.  1. 1,  2).  The  last  age,  beyond 
which  no  further  age  Is  to  be  expected  before  Christ's 
ipeedy  second  coming,  which  Is  the  complement  of  the 
flrst  coming ;  lit., "  the  ends  of  the  ages ;"  Matthew  28. 20  Is 
lit.,  "the  consummation  of  the  age,"  or  world  (singular; 
aot  as  here,  plural,  ages).  Cf.  "the  fulness  of  times," 
Epheslans  1. 10.  appeared—  Greek,  "  been  manifested"  on 
SBrth  (1  Timothy  3.  16;  1  Peter  h  20).  English  Version  has 
xmfoanded  three  distinct  Greek  verbs,  by  translating  all 
illke,  v.  24.  26,  28,  "  appear."  But,  In  v.  24,  It  Is  "  to  present 
Himself,"  viz.,  be/ore  God  in  the  heavenly  sanctuary ;  In  v. 
S6,  '  been  manifested"  on  earth:  in  v.  28,  "shall  be  seen" 
by  all,  and  especially  believers,  put  away  —  abolish; 
iolng  away  sin's  power  as  well  by  delivering  men  from 
Its  guilt  and  penalty,  so  that  it  should  be  powerless  to 
condemn  men,  as  also  from  its  yoke,  so  that  they  shall  at 
last  sin  no  more.  sin— Singular  number;  all  the  sins  of 
men  of  every  age  are  regarded  as  one  mass  laid  on  Christ. 
He  hath  not  only  atoned  for  all  actual  sins,  but  destroyed 
sin  itself.  John  1. 29,  "  Behold  the  Lamb  of  God  that  taketh 
away  the  sin  (not  merely  the  sins :  singular,  not  plural)  of 
the  world."  by  the  sacrifice  of  himself— Greek,  "by 
(through)  His  own  sacrifice;"  not  by  "  blood  o/o*Aer«"  (v.  25). 
Alfobd  loses  this  contrast  in  translating,  "  By  his  sacri- 
fice." !17.  as— inasmuch  as.  it  is  appointed—  Greek,  "  It 
Is  laid  up  (as  our  appointed  lot),"  Colossians  1.  5.  The 
word  "appointed"  (so  Hebrew  "  Seth"  means)  in  the  case 
of  man,  answers  to  "anointed"  in  the  case  of  Jesus; 
therefore  "the  Christ,"  i.  e.,  the  anointed,  Is  the  title  here 
given  designedly.  He  is  the  representative  man;  and 
there  is  a  strict  correspondence  between  the  history  of 
man  and  that  of  the  Son  of  man.  The  two  most  solemn 
tacts  of  our  being  are  here  connected  with  the  two  most 
gracious  truths  of  our  dispensation,  our  death  and  Judg- 
ment answering  in  parallelism  to  Christ's  first  coming  to 
die  for  us,  and  His  second  coming  to  consummate  our  sal- 
vation, once — and  no  more,  after  this  the  judgment — 
etc.,  at  Christ's  appearing,  to  which,  in  v.  28,  "Judgment" 
Ln  this  verse  is  parallel.  Not  "after  this  comes  the 
aeavenly  glory."  The  intermediate  state  is  a  state  of  Joy- 
ous, or  else  agonizing  and  fearful  expectation  of  "Judg- 
ment;" after  the  judgment  comes  the  full  and  final  state 
tit  Joy  or  else  woe.  38.  Christ—  Greek,  "thi  Christ;"  the 
tepresentative  Man;  representing  all  men,  as  the  flrst 
Adam  did.  once  offered— not "  often,"  v.  25 ;  J  ust  as  "  men," 
■A  whom  He  is  the  representative  Head,  are  appointed  by 
God  once  to  die.  He  did  not  need  to  die  again  and  again 
for  each  Individual,  or  each  successive  generation  of  men, 
for  He  represents  all  men  of  every  age,  and  therefore 
needed  to  die  but  once  for  all,  so  as  to  exhaust  the  pen- 
alty of  death  incurred  by  all.  He  was  offered  by  the  Fa- 
ther, His  own  "  eternal  Spirit"  (t>.  14)  concurring ;  as  Abra- 
ham spared  not  Isaac,  but  offered  him,  the  son  himself 
unresistingly  submitting  to  the  father's  will  (Genesis  22). 
to  bear  the  sins—  Referring  to  Isaiah  53.  12,  "  He  bare  the 
•Ins  of  many,"  vis.,  on  Himself;  so  "  bear"  means,  Levitl- 
eus  24. 15;  Numbers  5.  31 ;  14.  34.  The  Greek  is  lit.  to  bear  up 
(J  Peter  2. 24).  "  Our  sins  were  laid  on  Him.  When,  there- 
tore,  He  was  lifted  up  on  the  cross.  He  bare  up  our  sins 
along  with  Him."  [Bengel.]  many— not  opposed  to  all, 
bat  to  few.  He,  the  One,  was  offered  for  many ;  and  that 
tnce  for  all  (cf.  Matthew  20.  28).  appear— rather,  as  Greek, 
"  be  seen."  No  longer  in  the  alien  "  form  of  a  servant," 
but  ln  His  own  proper  glory,  without— apart  from  .  .  . 
separate  from  .  .  .  "sin."  Not  bearing  the  sin  of  many 
on  Him  as  at  His  first  coming  (even  then  there  was  no  sin 
in  Him).  That  sin  has  been  at  His  first  coming  once  for 
all  taken  away,  so  as  to  need  no  repetition  of  His  sin 
offering  of  Himself  (v.  26).  At  His  second  coming  He  shall 
aave  no  more  to  do  with  sin.  look  for  him — with  waiting 
expectation  even  unto  the  end  (so  the  Greek).  It  is  translated 
"wa't  for"  In  Romans  8.  19,  23;  1  Corinthians  1.  7,  which 
see.  onto  salvation— to  bring  ln  completed  salvation; 
redeeming  then  the  body  which  is  as  yet  subject  to  the 
bondage  of  corruption.  Hence,  in  Phillppians  3.  20  he 
anys, "  we  look  for  the  Savioub."  Note,  Christ's  prophet- 
teal  offlce,  as  the  Divine  Teacher,  was  especially  exercised 
4ur.  ng  H  s  earthly  ministry  ;  His  priestly  Is  now  from  His 


first  to  His  second  coming;  His  singly  office  shall  iM  talis 
manifested  at,  and  after,  His  second  coming. 

CHAPTER    X. 

Ver.  1-39.  Conclusion  of  the  Fobbgoinq  Mwumnri, 
The  Ysably  Recurring  Law  Sacbifices  cannot  Fbsv 
fect  the  wobshippeb,  but  chbist's  oncb-fob-axa 
Offebing  can.  Instead  of  the  daily  ministry  of  the  Le- 
vltlcal  priests,  Christ's  service  is  perfected  by  the  one 
sacrifice,  whence  He  now  sits  on  the  right  hand  of  God  as 
a  Priest-King,  until  all  His  foes  shall  be  subdued  unto 
Him.  Thus  the  new  covenant  (ch.  8. 8-12)  Is  inaugurated, 
whereby  the  law  Is  written  on  the  heart,  so  that  an  offer- 
ing for  Rln  is  needed  no  more.  Wherefore  we  ought  to 
draw  near  the  Holiest  in  firm  faith  and  love ;  fearful  ef 
the  awful  results  of  apostasy ;  looking  for  the  recompense 
to  be  given  at  Christ's  coming.  1.  Previously  the  vneneat 
of  Christ's  offering  was  shown  ;  now  la  shown  its  perfec- 
tion as  contrasted  with  the  law  sacrifices,  having— In- 
asmuch as  it  has  but  "  the  shadow,  not  the  very  image," 
i.  e.,  not  the  exact  likeness,  reality,  and  full  revelation, 
such  as  the  Gospel  has.  The  "Image"  here  means  the 
archetype  (cf.  ch.  9.  24),  the  original,  solid  image  [Bbn«bx.J 
realizing  to  us  those  heavenly  verities,  of  which  the  law 
furnished  but  o  shadowy  outline  before.  Cf.  2  Corinthians 
3. 13,  14, 18 ;  the  Gospel  is  the  very  setting  forth  by  the 
Word  and  Spirit  of  the  heavenly  realities  themselves,  out 
of  which  it  (the  Gospel)  Is  constructed.  So  Alfob-d.  As 
Christ  is  "the  express  image  (Greek,  Impress)  of  the  Fa- 
ther's person"  (ch.  1. 8),  so  the  Gospel  is  the  heavenly  ver- 
ities  themselves  manifested  by  revelation— the  heavenly 
very  archetype,  of  which  the  law  was  drawn  as  a  sketeh,  or 
outline  copy  (ch.  8. 5).  The  law  was  a  continual  process  at 
acted  prophecy,  proving  the  Divine  design  that  its  coun- 
terparts should  come;  and  proving  the  truth  of  t&oss 
counterparts  when  they  came.  Thus  the  imperfect  and 
continued  expiatory  sacrifices  before  Christ  foretoj.*,  and 
now  prove  the  reality  of,  Christ's  one  perfect  ant;  iyplcal 
expiation,  good  things  to  eome — (ch.  9. 11) — belonging  to 
"  the  world  (age)  to  come."  Good  things  ln  part  made  pres- 
ent by  faith  to  the  believer,  and  to  be  fully  realised  hero- 
after  in  actual  and  perfect  enjoyment.  Lbssing  says,  "As 
Christ's  Church  on  earth  is  a  prediction  of  the  eoonomy 
of  the  future  life,  so  the  Old  Testament  economy  la  a  pre- 
diction of  the  Christian  Church."  In  relation  to  the  tem- 
poral good  things  of  the  law,  the  spiritual  and  eternal 
good  things  of  the  Gospel  are  "  good  things  to  come."  Go- 
losstans  2. 17  calls  legal  ordinances  "  the  shadow,"  and 
Christ  "the  body."  never— at  any  time  (v.  U).  with  them 
sacrifices — rather,  "  with  the  same  sacrifices,  year  by  year 
— This  clause  ln  the  Greek  refers  to  the  whole  sentence,  not 
merely  to  the  words  "which  they  the  priests  offered" 
(Greek,  "offer").  Thns  the  sense  is,  not  as  BntfUk  Ver- 
sion, but,  the  law  year  by  year,  by  the  repetition  of  the  earme 
sacrifices,  testifies  its  inability  to  perfect  the  worshippers,  vie*, 
on  the  yeably  day  of  atonement.  The  "  daHy"  sacrifices 
are  referred  to,  v.  11.  continually—  Greek,  "continuous- 
ly." Implying  that  they  offer  a  toilsome  and  ineffectual 
"continuous"  round  of  the  "same"  atonement-sacrifices 
recurriny  "year  by  year."  perfect  —  fully  meet  man's 
needs  as  to  j us tl flection  and  sanctlflcatlon  (Note,  ch.  9.  9). 
comers  thereunto  —  those  so  coming  ***to  God,  vie.,  the 
worshippers  (the  whole  people)  coming  to  God  ln  the  per- 
son of  their  representative,  the  high  priest.  ».  For— If 
the  law  could,  by  Its  sacrifices,  have  perfected  thewoi- 
shlppers.  they  —  the  sacrifices,  once  purged  —  if  they 
were  once  for  all  cleansed  (ch.  7.  27),  conscience— "con- 
sciousness of  sin"  (ch.  9. 9).  3.  But— So  far  from  that*  sacri- 
fices ceasing  to  be  offered  (v.  2).  ln,  Ac.— ln  the  fact  of  their 
being  offered,  and  ln  the  course  of  their  being  offered  on 
the  day  of  atonement.  Contrast  v.  17.  a  remembrance— 
a  recalling  to  mind  by  the  high  priest's  confession,  on  the 
day  of  atonement,  of  the  sins  both  of  each  past  year  and 
of  all  former  years,  proving  that  the  expiatory  sacrifices 
of  former  years  were  not  felt  by  men's  consciences  to 
have  fully  atoned  for  former  sins;  ln  fact,  the  expiation 
and  remission  were  only  legal  ar-'  typical  (v.  4,  11).    fbs 

465 


HEBREWS  X. 


tikapel  remission,  on  the  contrary,  is  so  complete,  that 
Kxuj  are  "  remembered  no  more"  (v.  17)  by  God.    It  Is  nn- 
toouel  to  "  forget"  this  once-for-all  purgation,  and  to  fear 
on  account  of  "  former  Bins"  (2  Peter  1.  9).    The  believer, 
once  for  all  baited,  needs  only  to  "wash"  his  hands  and 
*  foet"  of  soils,  according  as  he  daily  contracts  them,  in 
Christ's  blood  (John  IS.  10).    4.  For— Reason  why,  neces- 
sarily, there  is  a  continually  recurring  "  remembrance  of 
Una"  in  the  legal  sacrifices  (v.  8).    Typically,  "  the  blood 
•f  bulls,"  Ac.,  sacrificed,  had  power;  but  it  was  only  in 
Ylrtue  of  the  power  of  the  one  real  antityplcal  sacrifice  of 
Christ ;  they  had  no  power  in  themselves ;  they  were  not 
the  instrument  of  perfect  vicarious  atonement,  but  an 
exhibition  of  the  need  of  it,  suggesting  to  the  faithful  Is- 
raelite the  sure  hope  of  coming  redemption,  according  to 
God's  promise,    take  away— "take  off."    The  Greek,  v. 
11,  is  stronger,  explaining  the  weaker  word  here,  "take 
away  utterly"    The  blood  of  brutes  could  not  take  away 
Che  siu  of  man.    A  KAN  must  do  that  (Notes,  ch.  9. 12-14). 
•.  Christ's  voluntary  self-offering,  in  contrast  to  those 
Inefficient  sacrifices,  is  shown   to  fnlfll  perfectly  "the 
will  of  God"  as  to  our  redemption  by  completely  atoning 
"  for  (our)  sins."    "Wherefore — See  ng  that  a  nobler  than 
animal  sacrifices  was  needed  to  "  take  away  sins."   when 
fee  comcth—  Greek,  "coming."    The  time  referred  to  is 
the  period  before  His  entrance  into  the  world,  when  the 
Inefficiency  of  animal  sacrifices  for  expiation  had  been 
proved.  [Tholuck.]    Or,  the  time  Is  that  between  Jesus' 
first  dawning  of  reason  as  a  child,  and  the  beginning  of 
His  public   ministry,  during  which,  being   ripened  in 
human  resolution.  He  was  Intently  devoting  Himself  to 
the  doing  of  His  Father's  will,   [Alford.]    But  the  time 
of  "coming"  is  present;  not  "when  He  had  come,"  but 
"when  coming  into  the  world;"  so,  in  order  to  accord 
with    Alford's    view,    "  the    world"    must   mean    His 
roBL.ro  ministry:  when  coming,  or  about  to  come,  into 
public.    The  Greek  verbs  are  in  the  past:  "sacrifice,  &c, 
thou  didst  not  wish,  but  a  body  thou  didst  prepare  for 
me ;"  and,  "Lo,  I  am  come."    Therefore,  in  order  to  har- 
monize these  times,  the  present  coming,  or  about  to  come, 
with  the  past,  "A  body  thou  didst  prepare  for  me,"  we 
must  either  explain  as  Alfokd,  or  else,  if  we  take  the 
period  to  be  before  His  actual  arrival  in  the  world  (the 
earth)  or  incarnation,  we  must  explain  the  past  tenses  to 
refer  to  God's  purpose,  which  speaks  of  what  He  designed 
from  eternity  as  though  it  were  already  fulfilled.    "A 
body  thou  didst  prepare  in  thy  eternal  counsel."    This 
seems  to  me  more  likely  than  explaining  "coming  into 
the  world,"  coming  into  public,  or  entering  on  His  public 
ministry.    David,  in  Psalm  40.  (here  quoted),  reviews  his 
past  troubles  and  God's  having  delivered  him  from  them, 
and  his  consequent  desire  to  render  willing  obedience  to 
God  as  mnit-  acceptable  than  sacrifices;  but  the  Spirit 
puts  into  his  mouth  language  finding  its  partial  applica- 
tion to  David,  and  Its  full  realization  only  in  the  Divine 
Son  of  David.    "  The  more  any  son  of  man  approaches  the 
Incarnate  Son  of  God  in  position,  or  office,  or  Individual 
spiritual  experience,  the    more   directly  may  his   holy 
breathings  in  the  power  of  Christ's  Spirit  be  taken  as 
Btterances  of  Christ  Himself.    Of  all  men,  the  prophet- 
king   of    Israel  resembled   and    foreshadowed  Him  the 
most."    [ALFOKD.]     a   body  hast  thou    prepared   me — 
Greek,  "  thou  didst  fit  for  me  a  body."    "In  thy  counsels 
thou  didst  determine  to  make  for  me  a  body,  to  be  given  up 
to  death  as  a  sacrificial  victim."  [Wahl.]  In  the  Hebrew, 
Psalm  40.  6,  it  is  "  mine  ears  hast  thou  opened,"  or  "dug." 
Perhaps  thts  alludes  to  the  custom  of  boring  the  ear  of  a 
slave  who  volunteers  to  remain  under  his  master  when  lie  might 
be  free.    Christ's  assuming  a  human  body,  in  obedience  to 
the  Father's  will,  In  order  to  die  the  death  of  a  slave  (ch. 
i.  14),  was  virtually  the  same  act  of  voluntary  submission 
to  service  as  that  of  a  slave  suffering  his  ear  to  be  bored 
by  ht*  master.    His  willing  obedience  to  the  Father's  will  is 
what  Id  dwelt  on  as  giving  especial  virtue  to  His  sacrifice 
{■.  7,  •,  10).    The  preparing,  or  fitting  of  a  body  for  Him,  is 
no*  with  a  view  to  His  mere  Incarnation,  but  to  His  ex- 
piatory sacrifice  (v.  10),  as  the  contrast  to  "sacrifice  and 
rfferhag"  requite*,   cf.  also  Romans  7.  4 ;  Epuesians  1  16 ; 
46« 


Coloesians  1.  22.    More   probably   "  opened   mine   ears  " 
means  opened  mine  inward  ear,  so  as  to  be  attentivelj 
obedient  to  what  God  wills  me  to  do,  viz.,  to  assume  the 
body  He  has  prepared  for  me  for  my  sacrifice,  so  Job. 
Margin,  33. 16;  36. 10  (doubtless  the  boring  of  a  slave's  ecu 
was  the  symbol  of  such  willing  obedience) ;  Isaiah  50.  5, 
"The  Lord  God  hath  opened  mine  ear,"  i.  e.,  made  me  obe 
diently  attentive  as  a  slave  to  his  master.    Others  some 
what  similarly  explain,  "  Mine  ears  hast  thou  digged,"  oj 
"fashioned,"  not  with  allusion  to  Exodns  21.  6,  but  to  th« 
true  office  of  the  ear— a  willing,  submissive  attention  to. 
the  voice  of  God  (Isaiah  50.  4,  5).    The  forming  of  the  ear 
implies  the  preparation  of  the  body,  i.  e„  the  incarnation ; 
this  secondary  idea,  really  in  the  Hebrew,  though  less 
prominent,  is  the  one  which  Paul  uses  for  his  argument. 
In  either  explanation  the  idea  of  Christ  taking  on  Him 
the  form,  and  becoming  obedient  as  a  servant,  is  implied. 
As  He  assumed  a  body  in  which  to  make  His  self-sacri- 
fice, so  ought  we  present  our  bodies  a  living  sacrifice  (Ro- 
mans 12.1).     0.   burnt   offerings—  Greek,   "whole  bnrnt 
offerings."     thou    hast   had   no    pleasure— as    If  these 
could  in  themselves  atone  for  sin:  God  had  pleasure  in 
(Greek,  "approved,"  or  "was  well  pleased  with")  them,  in 
so  far  as  they  were  an  act  of  obedience  to  His  positive 
command  under  the  Old  Testament,  but  not  as  having  an 
Intrinsic  efficacy  such  as  Christ's  sacrifice  had.    Contrast 
Matthew  3. 17.    7.  I  come — rather,  "  I  am  come"  (Note,  v. 
6).    "Here  we  have  the  creed,  as  it  were,  of  Jesus:  'lam 
come  to  fulfil  the  law,  Matthew  5. 17;  to  preach,  Mark  1.88; 
to  call  sinners  to  repentance,  Luke  5.  32;  to  send  a  sword, 
and  to  set  men  at  variance,  Matthew  10.34,35;   I  came 
down  from  heaven  to  do  the  will  of  Him  that  sent  me, 
John  6.  38,  39  (so  here,  Psalm  40.  7,  8);  I  am  sent  to  the  lost 
sheep  of  the  house  of  Israel,  Matthew  15.  24 ;  I  am  come 
into  this  world  for  judgment,  John  9.  39;  I  am  come  that 
they  might  have  life,  and  might  have  it  more  abundantly. 
John  10. 10 ;  to  save  what  had  been  lost,  Matthew  18.  li 
to  seek  and  to  save  that  which  was  lost,  Luke  19.  10;  cf.  I 
Timothy  1.  15;  to  save  men's  lives,  Luke  9.56;  to  send  fir* 
on  the  earth,  Luke  12.  49;  to  minister,  Matthew  20.  28;  m 
"the  Light,"  John  12.  46;  to  bear  witness  unto  the  truth 
John  18.  37.'    See,  reader,  that  thy  Saviour  obtain  whai 
He  aimed  at  in  thy  case.    Moreover,  do  thou  for  thy  part 
say,  why  thou  art  come  here?    Dost  thou,  then,  also,  do 
the  will  of  God?    From  what  time?  and  in  what  way?" 
[Bengei..]    When  the  two  goat*  on  the  day  of  atonement 
were  presented  before  the  Lord,  that  goat  was  to  beoflfered 
as  a  siu  offering  on  which  the  lot  of  the  Lord  should  fall ; 
and  that  lot  was  lifted  up  on  high  in  the  hand  of  the  high 
priest,  and  then  laid  upon  the  head  of  the  goat  which  was 
to  die ;  so  the  hand  of  God  determined  all  that  was  done  to 
Christ.    Besides  the  covenant  of  God  with  man  through 
Christ's  blood,  there  was  another  covenant  made  by  the 
Faiher  with  the  Son  from  eternity.    The  condition  was, 
"If  He  shall  make  His  soul  an  offering  for  sin.  He  shall 
see  His  seed,"  Ac.  (Isaiah  53. 19).    The  Son  accepted  the 
condition,  "Lo,  I  come  to  do  thy  will,  O  God."    [Bishop 
Pearson.]    Oblation,  intercession,  and  benediction,  are 
His  three  priestly  offices,    in  the  volume,  &c— lit.,  "  the 
roll :"  the  parchment  MS.  being  wrapped  around  a  cylin- 
der headed  with  knobs.    Here,  the  Scripture  "volnme' 
meant  is  the  40th  Psalm.    "  By  this  very  passage  '  written 
of  me,'  I  undertake  to  do  thy  will  [viz.,  that  I  should  die 
for  the  sins  of  the  world,  in  order  that  all  who  believe 
may  be  saved,  not  by  animal  sacrifices,  v.  6,  but,  by  my 
death]."    This  is  the  written  contract  of  Messiah  (cf.  Ne- 
hemlah  9.  38),  whereby  He  engaged  to  be  our  Rurety.    So 
complete  is  the  inspiration  of  all  that  is  written,  so  great 
the  authority  of  the  Psalms,  that  what  David  says  \t 
really  what  Christ  then  and  there  said.    §.  he— Christ. 
sacrifice,  Ac— The  oldest  MSS.  read,  "sacrifices  and  offer- 
ings"  (plural).    This  verse  combines  the  two  clauses  pre- 
viously quoted  distinctly,  v.  5,  6,  in  contrast  to  the  sacri- 
fice of  Christ  with  which  God  was  well  pleased.    9.  The» 
said  he— "At  that  time  (viz.,  when  speaking  by  David's 
mouth  In  the  40th  Psalm)  He  hath  said."    The  rejection 
of  the  legal  sacrifices  involves,  as  its  concomitant,  tbo 
voluntary  offer  of  Jesus  to  make  the  self-sa»rifl«<e  wltt' 


HEBEEWS  3L 


wHloh  God  Is  well  pleased  (for.  Indeed,  it  was  God's  own 
"  will"  that  He  came  to  do  In  offering  it :  so  that  this  sacri- 
fice ootid  not  but  be  well  pleasing  to  God).  I  come— 
"I  am  come."  (aketh  away— "sets  aside  the  first,"  viz., 
"the  legal  system  of  sacrifices"  which  God  wills  not. 
the  second—"  the  will  of  God"  (v.  7,  9)  that  Christ  should 
redeem  as  by  His  self-sacrifice.  10.  By—  Greek,  "In." 
&o  "In,"  and  "through,"  occur  in  the  same  sentence, 
i  I"3t*r  L  22,  "Ye  have  purified  your  souls  in  obeying 
:he  truth  through  the  Spirit."  Also,  1  Peter  1.  6,  in  the 
G~e*k.  The  "in  (fulfilment  of)  which  will"  (cf.  the 
ase.  of  in,  Epheslans  1.  6,  "wherein  fin  which  grace] 
He  hath  made  us  accepted  In  the  Beloved"),  expresses 
the  originating  cause;  "through  the  offering  ...  of 
Christ,"  the  instrumental  or  mediatory  cause.  The  whole 
work  of  redemption  flows  from  "the  will"  of  God  the 
Father,  as  the  First  Canse,  who  decreed  redemption  from 
before  the  foundation  of  the  world.  The  "will"  here 
(boulema)  Is  His  absolute  sovereign  will.  His  "  good  will" 
(eudokia)  Is  a  particular  aspect  of  it.  are  sanctified— 
once  for  all,  and  as  our  permanent  state  (so  the  Greek). 
It  is  the  finished  work  of  Christ  in  having  sanctified  us 
(<.  «.,  having  translated  us  from  a  state  of  unholy  aliena- 
tion into  a  state  of  consecration  to  God,  having  "  no  more 
conscience  of  sin,"  v.  2)  once  for  all  and  permanently,  not 
the  process  of  gradual  sanctlficatlon,  which  is  here  referred 
to.  the  body— "  prepared  "  for  Him  by  the  Father  (v.  5). 
As  the  atonement,  or  reconciliation,  is  by  the  blood  of 
Christ  (Leviticus  17. 11),  so  our  sanctiflcation  (consecration 
to  God,  holiness  and  eternal  bliss)  is  by  the  body  of  Christ 
(Colossians  1.  22).  Alfobd  quotes  the  Book  of  Common 
Prayer  Communion  Service,  "  that  our  sinful  bodies  may  be 
made  clean  by  His  body,  and  our  souls  washed  through  His 
most  precious  blood."  once  for  all— (Ch.  7.  27 ;  9. 12,  26,  28 ; 
10. 12, 14.)  11.  And— A  new  point  of  contrast ;  the  frequent 
repetition  of  the  sacrifices,  priest— The  oldest  MSS.  read, 
"high  priest."  Though  he  did  not  in  person  stand  "dally" 
offering  sacrifices,  he  did  so  by  the  subordinate  priests  of 
whom,  as  well  as  of  all  Israel,  he  was  the  representative 
aead.  So  "  daily  "  is  applied  to  the  high  priests  (ch.  7. 27). 
stondeth — the  attitude  of  one  ministering ;  in  contrast  to 
"  sat  down  on  the  right  hand  of  God,"  v.  12,  said  of  Christ ; 
*ae  posture  of  one  being  ministered  to  as  a  king,  which 
—Greek,  "  the  which,"  i.  e.,  of  such  a  kind  as.  take  away 
—utterly ;  lit.,  strip  off  all  round.  Legal  sacrifices  might,  in 
part,  produce  the  sense  of  forgiveness,  yet  scarcely  even 
that  (.Note,  v.  4) ;  but  entirely  to  strip  off  one's  guilt  they 
n«svor  could.  13.  this  man— Emphatic  (ch.  8.  H).  forever 
— 4olned  in  English  Version  with  "offered  one  sacrifice;" 
offered  one  sacrifice,  the  efficacy  of  which  endures  for 
ever;  lit.,  continuously  (cf.  v.  14).  "The  offering  of  Christ, 
once  for  all  made,  will  continue  the  one  and  only  oblation 
forever;  no  other  will  supersede  it."  [Benoel.]  The  mass, 
which  professes  to  be  the  frequent  repetition  of  one  and  the 
tame  sacrifice  of  Christ's  body,  is  hence  disproved.  For  not 
only  is  Christ's  body  one,  but  also  His  offering  is  one,  and 
that  Inseparable  from  His  suffering  (ch.  9.  26).  The  mass 
would  be  much  the  same  as  the  Jewish  sacrifices  which 
Paul  sets  aside  as  abrogated,  for  they  were  anticipations 
of  the  one  sacrifice,  Just  as  Rome  makes  masses  continua- 
tions of  it,  in  opposition  to  Paul's  argument.  A  repetition 
would  imply  that  the  former  once-for-all  offering  of  the 
one  sacrifice  was  imperfect,  and  so  would  be  dishonouring 
to  it  (v.  2, 18).  Verse  14,  on  the  contrary,  says,  "He  hath 
s'Rkfkcted  for  ever  them  that  are  sanctified."  If  Christ 
offered  Himself  at  the  last  supper,  then  He  offered  Him- 
self again  on  the  cross,  and  there  would  be  two  offerings ; 
out  Paul  says  there  was  only  one,  once  for  all.  Cf.  Note,  ch. 
S.  26.  English  Version  is  favoured  by  the  usage  in  this 
Epistle,  of  putting  the  Greek  "for  ever"  after  that  which 
it  qualifies.  Also,  "one- sacrifice  for  ever,"  stands  in  con- 
trast to  "the  same  sacrifices  oftentimes  "  (v.  11).  Also,  1 
Corinthians  15.  25,  28,  agrees  with  v.  12, 13,  taken  as  English 
Fe»  »:.**,  not  joining,  as  Alfohd  does,  "for  ever"  with 
a*,  down,"  for  Jesus  is  to  give  up  the  mediatorial  throne 
'  wh«Ei  all  things  shall  be  subdued  unto  Him,"  and  not  to 
»it  an  it  for  ever.  13.  expecting— "  waiting."  Awaiting 
the  execution  of  His  Father's  will,  that  %d  His  foes  should 


be  subjected  to  Him.  The  Son  waits  till  the  Father  shaU 
"send  Him  forth  to  triumph  over  all  Flis  foes."  He  Is  no* 
sitting  at  rest  (v.  .12),  Invisibly  reigning,  and  having  His 
foes  virtually,  by  right  of  His  death,  subject  to  Him.  His 
present  sitting  on  the  unseen  throne  Is  a  necessary  pre- 
Uminary  to  His  coming  forth  to  subject  His  foes  openly. 
He  shall  then  come  forth  to  a  visibly-manifested  kingdom 
and  conquest  over  his  foes.  Thus  He  fulfils  Psalm  110.  L 
This  agrees  with  I  Corinthians  15.  23-28.  He  Is,  by  His 
Spirit  and  His  providence,  now  subjecting  His  foes  to 
Him  in  part  (Psalm  110).  The  subjection  of  His  foes  fully 
shall  be  at  his  second  advent,  and  from  that  time  to  the 
general  Judgment  (Revelation  19.  and  20.);  then  comes  the 
subjection  of  Himself  as  Head  of  the  Church  to  the  Father 
(the  mediatorial  economy  ceasing  when  its  end  shall  have 
been  accomplished),  that  God  may  be  all  In  all.  Eastern 
conquerors  used  to  tread  on  the  necks  of  the  vanquished, 
as  Joshua  did  to  the  five  kings.  So  Christ's  total  and  ab- 
solute conquest  at  His  coming  is  symbolized,  be  made 
his  footstool— in.,  "  be  placed  (rendered)  footstool  of  His 
feet."  his  enemies— Satan  and  Death,  whose  strength 
consists  in  "sin;"  this  being  taken  away  (v.  12),  the  power 
of  the  foes  is  taken  away,  and  their  destruction  necessarily 
follows.  14.  For— The  sacrifice  being  "for  ever"  in  its 
efficacy  (v.  12)  needs  no  renewal.  "  For,"  &c.  them  that 
are  sanctified— rather  as  Greek,  "them  that  are  being  sanc- 
tified." The  sanctiflcation  (consecration  to  God)  of  the 
elect  (1  Peter  1.  2)  believers  is  perfect  in  Christ  once  for  all 
(Note,  v.  10).  (Contrast  the  law,  ch.  7. 19;  9.  9;  10. 1.)  The 
development  of  that  sanctiflcation  is  progressive.  15.  The 
Greek  has  "  moreover,"  or  "  now."  Is  a  witness— of  the 
truth  which  I  am  setting  forth.  The  Father's  witness 
is  given  ch.  5.  10.  The  Son's,  ch.  10.  5.  Now  Is  added  that 
of  the  Holy  Spirit,  called  accordingly  "the  Spirit  of  grace," 
v.  29.  The  testimony  of  all  Three  leads  to  the  same  con- 
clusion (v.  18).  for  after  that  he  ha!  said,  &c— The  con- 
clusion to  the  sentence  is  in  v.  17,  "After  He  had  said  be- 
fore, This  is  the  covenant  that  I  will  make  with  them 
(with  the  house  of  Israel,  ch.  8.  10;  here  extended  to  the 
spiritual  Israel),  Ac,  saith  the  Lord;  I  will  put(lit., giving, 
referring  to  the  giving  of  the  law;  not  now  as  then,  giving 
into  the  hands,  but  giving)  my  laws  into  their  hearts  (mind, 
ch.  8. 10)  and  in  their  minds  (hearts,  ch.  8.  10) ;  I  will  inscribe 
(so  the  Greek)  them  (here  he  omits  the  addition  quoted  in 
eh.  8. 10,  11,  /  will  be  to  them  a  God,  &c,  and  they  shall  not 
teach  every  man  his  neighbour,  Ac),  and  (i.  e.,  after  He  had 
said  the  foregoing.  He  then  adds)  their  sins,  *c,  will  I  re- 
member no  more."  The  great  object  of  the  quotation  here 
is,  to  prove  that,  there  being  in  the  Gospel  covenant  "  re- 
mission of  sins"  (v.  17),  there  is  no  more  need  of  a  sacrifice 
for  sins.  The  object  of  the  same  quotation  in  ch.  8. 8-13  is 
to  show  that,  there  being  a  "  new  covenant,"  the  old  is 
antiquated.  18.  where  remission  of  these  Is— as  there  Is 
under  the  Gospel  covenant  (v.  17).  "  Here  ends  the  finale 
(ch.  10. 1-18)  of  the  great  tripartite  arrangement  (ch.  7. 1-25; 
7.  26  to  9. 12 ;  9. 13  to  10. 18)  of  the  middle  portion  of  the  Epistle. 
Its  great  theme  was  Christ  a  High  Priest  for  ever  after  the 
order  of  Melchisedec.  What  It  is  to  be  u  high  priest  after 
the  order  of  Melchisedec  is  set  forth,  ch.  7.  1-25,  as  con- 
trasted with  the  Aaronic  order.  That  Christ,  however,  as 
High  Priest,  is  Aaron's  antitype  in  the  true  holy  place,  by 
virtue  of  His  self-sacrifice  here  on  earth,  and  Mediator  of 
abetter  covenant,  whose  essential  character  the  old  only 
typified,  we  learn,  ch.  7.  26  to  9. 12.  And  that  Christ's  self- 
sacrifice,  offered  through  the  Eternal  Spirit,  Is  of  everlasi, 
ing  power,  as  contrasted  with  the  unavailing  cycle  of  le«a! 
offerings,  is  established  In  the  third  part,  ch.  9. 13  to  10. 18; 
the  first  half  of  this  last  portion  [ch.  9. 13-28],  showing  that 
both  our  present  possession  of  salvation,  and  our  future 
completion  of  It,  are  as  certain  to  us  as  that  He  is  wit,.* 
God,  ruling  as  a  Priest  and  reigning  as  a  King,  once  more 
to  appear,  no  more  as  a  bearer  of  our  sins,  but  in  glory  w 
a  Judge.  The  second  half,  ch.  10. 1-18,  reiterating  the  mala 
position  of  the  whole,  the  High  Priesthood  of  Christ, 
grounded  on  His  offering  of  Himself— its  kingly  character 
Its  eternal  accomplishment  of  its  end,  confirmed  by  Psalm 
40  and  110.,  and  Jeremiah  31."  [Dkutzsch  in  Alford.J  1ft. 
Here  begins  the  third  and  last  division  of  the  Epistle ;  •»• 

467 


HEBREWS  X. 


i&usil  now  whilst  waiting  for  the  Lord's  second  advent.  He- 
sumption  and  expansion  of  Ibe  exhortation  (ch.  4.  14-16; 
«L  v.  22,  23  here)  wherewith  he  closed  the  first  part  of  the 
Epistle,  preparatory  to  his  great  doctrinal  argument, 
oeglnning  oh.  7. 1.  boldness—"  free  confidence,"  grounded 
on  the  consciousness  that  our  sins  have  been  forgiven,  to 
enter— lit.,  "as  regards  the  entering."  by— Greek,  "  in  ;"  It 
is  in  the  blood  of  Jesus  that  oar  boldness  to  enter  is 
grounded.  Cf.  Ephesians  3. 12,  "  In  whom  we  have  bold- 
ness and  access  with  confidence."  It  is  His  having  once 
foi  all  enteral  as  our  Forerunner  (ch.  6.  20)  and  High 
Priest  (v.  XL),  making  atonement  for  us  with  His  blood, 
which  is  continually  there  (ch.  12.  24)  before  God,  that 
gives  us  confident  access.  No  priestly  caste  now  mediates 
between  the  sinner  and  his  Judge.  We  may  come  boldly 
with  loving  confidence,  not  with  slavish  fear,  directly 
through  Christ,  the  only  mediating  Priest.  The  minister 
is  not  officially  nearer  Ood  than  the  layman ;  nor  can  the 
latter  serve  Ood  at  a  distance  or  by  deputy,  as  the  natural 
man  would  like.  Each  must  come  for  himself,  and  all  are 
accepted  when  they  come  by  the  new  and  living  way 
opened  by  Christ.  Thus  all  Christians  are,  in  respect  to 
access  directly  to  God,  virtually  high  priests  (Revelation 
L.  6).  They  draw  nigh  in  and  through  Christ,  the  only 
proper  High  Priest  (ch.  7. 25).  »0.  which— The  antecedent 
in  the  Greek  is  "the  entering;"  not  as  English  Version, 
"  way."  Translate,  "  Which  (entering)  He  has  consecrated 
(not  as  though  it  were  already  existing,  but  has  been  the 
first  to  open,  inaugurateu  as  a  new  thing  ;  Note,  ch.  9.  18, 
where  the  Greek  Is  the  same)  for  us  (as)  a  new  (Greek,  re- 
cent; recently  opened,  Romans  Id.  25,  28)  and  living  way" 
(not  like  the  lifeless  way  through  the  law  offering  of  the 
olood  of  dead  victims,  but  real,  vital,  and  of  perpetual 
efficacy,  because  the  living  and  life-giving  Saviour  is  that 
way.  It  is  a  living  hope  that  we  have,  producing  not  dead, 
bat  living,  works).  Christ,  the  first-fruits  of  our  nature, 
has  ascended,  and  the  rest  is  sanctified  thereby.  "  Christ's 
ascension  is  oar  promotion;  and  whither  the  glory  of  the 
Head  hath  preceded,  thither  the  hope  of  the  body,  too,  Is 
jailed."  [law.]  the  veil— As  the  veil  had  to  be  passed 
through  In  order  to  enter  the  holiest  place,  so  the  weak, 
human  sufTerlng/l««A(ch.5. 7) of  Christ's  humanlty(which 
veiled  His  Godhead)  had  to  be  passed  through  by  Him  in 
entering  the  heavenly  holiest  place  for  us;  in  putting  off 
His  rent  flesh,  the  temple  veil.  Its  type,  was  simultaneously 
rent  from  top  to  bottom  (Matthew  27.  51).  Not  His  body, 
but  His  weak  suffering  flesh,  was  the  veil ;  His  body  was 
the  temple  (John  2.  19).  »1.  High  Priest— As  a  different 
Greek  term  (arehiereus)  is  used  always  elsewhere  In  this 
Epistle  for  "High  Priest,"  translate  as  Greek  here,  "A 
Great  Priest ;"  one  who  is  at  once  King  and  "Priest  on  His 
throne"  (Zeoharlah  6.  18);  a  royal  Priest,  and  a  priestly 
King,  bout  of  God— the  spiritual  house,  the  Church, 
made  up  of  believers,  whose  home  is  heaven,  where  Jesus 
now  is  (oh.  11  22,  23).  Thus,  by  "  the  house  of  God,"  over 
which  Jesus  is,  heaven  is  Included  in  meaning,  as  well  as 
the  Church,  whose  home  it  is.  JM.  (Ch.  4.  16 ;  7.  19.)  with 
a  true  heart—  without,  hypocrisy;  "in  truth,  and  with  a 
perfect  heart;"  a  heart  thoroughly  imbued  with  "the 
truth"  (v.  28).  full  assurance— (Ch.  6.  11>— With  no  doubt 
as  to  our  acceptance  when  coming  to  God  by  the  blood  of 
Christ.  As  "faith"  occurs  here,  so  "hope,"  and  "love,"  v. 
23,  24.  sprinkled  from— i.  «.,  sprinkled  so  as  to  be  cleansed 
from,  evil  conscience — a  consciousness  of  guilt  unatoned 
for,  and  uncleansed  away  (v.  2;  ch.  9.  9).  Both  the  hearts 
and  the  bodies  are  cleansed.  The  legal  purifications  were 
with  blood  of  animal  victims  and  with  water,  and  could 
only  cleanse  the  flesh  (ch.  9. 18,  21).  Christ's  blood  purifies 
the  heart  and  conscience.  The  Aaronlc  priest,  in  entering 
the  holy  place,  washed  with  water  (ch.  9. 19)  in  the  brazen 
laver.  Believers,  as  priests  to  God,  are  once  for  all  washed 
in  body  (as  distinguished  from  "hearts")  at  baptism.  As 
we  have  an  immaterial,  and  a  material  nature,  the  cleans- 
ing of  both  Is  expressed  by  "  hearts"  and  body,"  the  inner 
and  the  outer  man ;  so  the  whole  man,  material  and  im- 
material. The  baptism  of  the  body,  however,  is  not  the 
-acre  putting  away  of  material  filth,  nor  an  act  operating 
ay  intrinsic  efficacy,  but  the  sacramental  seal,  applied  to 
468 


the  outer  man,  of  a  spiritual  washing  (1  Peter  «.  m 
" Body"  (not  merely  "  flesh,"  the  carnal  part,  as  2  Corinth- 
ians 7. 1)  includes  the  whole  material  man,  which  needs 
cleansing,  as  being  redeemed,  as  well  as  the  soul.  Th« 
body,  once  polluted  with  sin,  is  washed,  so  as  to  be  fitted 
like  Christ's  holy  body,  and  by  His  body,  to  be  spiritually 
a  pure  and  living  offering.  On  the  "pure  water,"  th« 
symbol  of  consecration  and  sanctiflcation,  cf.  John  1».  Si; 
1  Corinthians  6. 11 ;  1  John  5. 6;  Ezekiel  36.  25.  The  perfect! 
"having  .  .  .  hearts  sprinkled  .  .  .  body  (the  Greek  is  sin- 
gular) washed,"  imply  a  continuing  state  produced  by  a 
once-for-all  accomplished  act,  vu.,  our  Justification  by 
faith  through  Christ's  blood,  and  consecration  to  God, 
sealed  sacramentally  by  the  baptism  of  our  body.  US. 
Ch.  3.6,14;  4.14.  profession—  Greek,  "confession."  on* 
faith— rather  as  Greek, "  our  hope  ;"  which  is  indeed  faith 
exercised  as  to  the  future  inheritance!  Hope  rests  on 
faith,  and  at  the  same  time  quickens  faith,  and  is  the 
ground  of  our  bold  confession  (1  Peter  3. 15).  Hope  is  simi- 
larly (v. 22)  connected  with  purification  (1  John  3.  S).  with- 
out wavering— without  declension  (ch.  3. 14),  "steadfast 
unto  the  end."  he— God  is  faithful  to  his  promises  (ch.  •• 
17,  18;  11. 11;  12.  28,  28;  1  Corinthians  1.  9;  10. 13;  1  Thessa- 
lonians  5.  24;  2  Thessalonlans  3.  3;  see  also  Christ's  prom- 
ise, John  12.  26),  but  man  Is  too  often  unfaithful  to  his 
duties.  34.  Here,  as  elsewhere,  hope  and  love  follow  fttith; 
the  Pauline  triad  of  Christian  graces,  consider— with 
the  mind  attentively  fixed  on  "one  another"  (Note,  ch.  8. 
1),  contemplating  with  continual  consideration  the  cha- 
racters and  wants  of  far  brethren,  so  as  to  render  mutual 
help  and  counsel.  CI .  "  consider,"  Psalm  41. 1,  and  eh.  131 
15,  " (All)  looking  dl!  gently  lest  any  fall  of  the  grace  of 
God."  to  provoke—  Greek,  "  with  a  view  to  provoking  unto 
love,"  Instead  of  pro  "oklng  to  hatred,  as  is  too  often  the 
case.  33.  assembling  ot  ourselves  together— The  Greek, 
episunagoge,  is  only  fcund  here  and  2  Thessalonlans  2.  1 
(the  gathering  together  of  the  elect  to  Christ  at  His  com* 
lng,  Matthew  24.  31).  The  assembling  or  gathering  of  our- 
selves for  Christian  communion  in  private  and  public,  is 
an  earnest  of  oar  being  gathered  together  to  Him  at  His 
appearing.  Union  is  ati  sngth ;  continual  assemblings  to- 
gether beget  and  foster  »ove,  and  give  good  opportunities 
for  "  provoking  to  good  works,"  by  "  exhorting  one  an- 
other" (oh.  8. 18).  Ignatius  says,  "When  ye  frequently, 
and  in  numbers  meet  together,  the  powers  of  Satan  are 
overthrown,  and  his  mischief  Is  neutralized  by  your  like- 
mlndedness  in  the  faith."  To  neglect  such  at.eernbllngs 
together  might  end  in  apostasy  at  last.  He  avoids  the 
Greek  term  sunagoge,  as  suggesting  the  Jewish  synagogue 
meetings  (cf.  Revelation  2.  9).  as  the  manner  of  some  la 
— "  manner,"  i.  e.,  habit,  custom.  This  gentle  expression 
proves  he  Is  not  here  as  yet  speaking  of  apostasy,  the  day 
approaching— This,  the  shortest  designation  of  the  day 
of  the  Lord's  coming,  occurs  only  in  1  Corinthians  8. 18;  a 
confirmation  of  the  Pauline  authorship  of  this  Epistle. 
The  Church  being  in  all  ages  kept  uncertain  how  soon. 
Christ  Is  coming,  the  day  is,  and  has  been,  in  each  age, 
practically  always  near;  whence,  believers  ha^e  been 
called  on  always  to  be  watching  for  It  as  nigh  at  hand. 
The  Hebrews  were  now  living  close  upon  one  of  those 
great  types  and  foretastes  of  it,  the  destruction  of  Jeru- 
salem (Matthew  24.),  "  the  bloody  and  fiery  dawn  of  the 
great  day;  that  day  is  the  day  of  days,  the  ending  day  of 
all  days,  the  settling  day  of  al!  days,  the  day  of  the  pro- 
motion of  time  Into  eternity,  the  day  which,  for  the 
Church,  breaks  through  and  breaks  off  the  night  of  the 
present  world"  [Delitzsch  in  Alford].  36.  Cf.  on  th  Is  and 
following  verses,  ch.  6.  4,  Ac.  There  the  warning  wag 
that  If  there  be  not  diligence  in  progressing  a  falling  off 
will  take  place,  and  apostasy  may  ensue :  here  It  is,  that  If 
there  be  lukewarmness  in  Christian  communion,  apostasy 
may  ensue.  If  we  sin—  Greek  present  participle :  If  we  be. 
found  sinning,  i. «.,  not  isolated  acts,  but  a  state  of  s'n, 
[Ai^tord.]  A  violation  not  only  of  the  law,  but  of  the 
whole  economy  of  the  New  Testament  (v.  28,  29).  wil- 
fully—presumptuously, Greek  "willingly."  After  re- 
ceiving "  full  knowledge  (so  the  Greek,  cf.  1  Timothy  2.  O  of 
the  truth,"  by  having  been  "  enlightened,"  and  by  having 


HEBREWS  X. 


"touted"  a  certain  measure  even  of  grace  of  "the  Holy 
«ho«t"  (the  Spirit  of  truth,  John  14. 17;  and  "the  Spirit 
of  grace,"  v.  29) :  to  fall  away  (as  "  sin  "  here  means,  ch.  3. 12, 
£7;  cf.  ch.  ft.  6)  and  apostatize  (ch.  3. 12)  to  Judaism  or  in- 
fidelity, is  not  a  sin  of  ignorance,  or  error  {"out  of  the  way," 
the  result)  of  infirmity,  but  a  deliberate  tinning  against 
the  Spirit  (v.  20;  ch.  5.  2):  tuch  sinning,  where  a  con- 
acionscess  of  Gospel  obligations   not  only  was,  but  is 
present:  a  sinning  presumptuously  and  perseveringly 
.gainst  Christ's  redemption  /or  us,  and  the  Spirit  of  grace 
in  us.    "  He  only  who  stands  high  can  fall  low.    A  lively 
reference  In  the  soul  to  what  is  good  is  necessary  in  order 
to  be  thoroughly  wicked ;  hence,  man  can  be  more  repro- 
bate than  the  beasts,  and  the  apostate  angels  than  apos- 
tate man."    [Tholuck.]    remaineth  no  more  sacrifice— 
For  there  is  but  oke  Sacrifice  that  can  atone  lor  sin ;  they, 
After  having  fully  known  that  sacrifice,  deliberately  reject 
It,    37.  a  certain — an  extraordinary  and  indescribable. 
The  lndennlteness,  as  of  something  peculiar  of  it*  kind, 
makes  the  description  the  more  terrible  (cf.  Greek,  James 
L  18).    looking  for— "expectation:"  a  later  sense  of  the 
Greek.    Alfokd  strangely  translate*,  as  the  Greek  usually 
means  elsewhere,  "reception."     The  transition  is  easy 
from  "giving  a  reception  to"  something  or  some  one,  to 
looking  for.     Contrast  the  "expecting"  (the  very  same 
Greek  as  here),  v.  13,  which  refutes  Alford.    fiery  indlg- 
mUon- lit.,  "seal  of  fire."    Fire  is  personified:  glow  or 
ardour  of  fire,  <.«., of  Him  who  is  "a  consuming  Are." 
Itromr- continually.    88.  Cf.  ch.  2.  2,  3;  12.  25.    despised 
—"set  at  naught "  [Alford]:  utterly  and  heinously  vio- 
lated, not  merely  some  minor  detail,  but  the  whole  law 
and  covenant,  as  ex.  gr.,  by  idolatry  (Deuteronomy  17.  2-7). 
So  hore  apostasy  answers  to  such  an  utter  violation  of  the 
old  covenant,    died—  Greek,  "  dies :"  the  normal  punish- 
ment of  such  transgression,  then  still  in  force,    without 
ntn  y — lit.,  mercies :  removal  out  of  the  pale  of  mitigation, 
or  a  respite  of  his  doom,     under — on  the  evidence  of.  S49. 
sorer — Greek, "  worse,"  viz.,  "  punishment "  (lit.,  vengeance) 
than  any  mere  temporal  punishment  of  the  body,    sup- 
pose ye — an  appeal  to  the  Hebrews'  reason  and  conscience. 
thong  lit  ■worthy— by   God  at  the  judgment,     trodden 
miller  foot  the  Son  of  God— by  "wilful  "  apostasy.    So  he 
treads  under  foot  God  Himself  who  "glorified  His  Son  as 
an  high   priest  "(ch.  5.6;   6.6).     an  unholy  thing— lit., 
"common,"  as  opposed  to  "sanctified."    No  better  than 
the  blooO  of  a  common  man,  thus  involving  the  conse- 
quence that  Christ,  in  claiming  to  be  God,  was  guilty  of 
blasphemy,  and  so  deserved  to  die!    wherewith  he  was 
sanctified— for  Christ  died  even  for  him.     "Sanctified," 
In  the  fullest  sense,  belongs  only  to  the  saved  elect.    But 
in  some  sense  it  belongs  also  to  those  who  have  gone  a 
far  way  in  Christian  experience,  and  yet  fall  away  at  last. 
The  higher  such  a  one's  past  Christian  experiences,  the 
deeper  his  fall,    done  despite  unto — by  repelling  In  fact  : 
as  "  blasphemy  "  Is  despite  in  words  (Mark  3.  29).    "  Of  the 
Jews  who  became  Christians  and  relapsed  to  Judaism,  we 
And  from  the  history  of  Uriel,  Acosta,  that  they  required 
a  blasphemy  against  Chi  *st.    They  applied  to  Him  epi- 
thets used  against  Molech     the  adulterous  branch,'  "  Ac. 
[THOI-UOK.]    the  Spl.it  ot  grace— the  Spirit  that  confers 
grace.    "  He  who  does  not  accept  the  benefit,  insults  Him 
who  confers  it.    He  hath  made  thee  a  son :  wilt  thou  be- 
come a  slave  7    He  has  come  to  take  up  His  abode  with 
thee;  but  thou  art  introducing  evil  into  thyself."  [Chrys- 
qbtom.]     "It  is  the  curse  of  evil  eternally  to  propagate 
•Til :  so,  for  him  who  profanes  the  Christ  without  him,  and 
blasphemes  the  Christ  within  him,  there  is  subjectively  no 
renewal  of  a  change  of  mind  (ch.  6.  6),  and  objectively  no 
new  *acrifice  for  sins"  (ch.  10.  26).    [Tholuck.]    30.  him— 
God,  who  enters  no  empty  threats,    vengeance  belong- 
ed! onto  m*>-  -Greek,  "To  me  belongeth  vengeance:"  ex- 
actly according  with  .PauFs  quotation,  Romans  12. 10,  of 
the  same  text.    Lord  shall  Judge  his  people — in  grace, 
or  else  auger,  according  as  each  deserves:  here,  "judge," 
so  M  to  punish  the  reprobate  apostate ;  there,  "judge,"  so 
M  to  Interpose  in  behalf  of,  and  save  His  people  (Deuter- 
onomy 12. 80).    31.  fearful  .  .  .  to  fall  into  the  hands.  <fec. 
—It  la  good  like  David  to  fall  into  the  hands  of  God,  rather 


than  man,  when  one  does  so  with  filial  faith  in  his  father's 
love,  though  God  chastises  him.     "It  is  fearful"  to  fall 
into  His  hands  as  a  reprobate  and  presumptuous  slnnea 
doomed  to  His  just  vengeance  as  Judge  (v.  27).    living 
God— therefore  able  to  punish  for  ever  (Matthew  10.  28), 
33.  As  previously  he  has  warned  them  by  the  awful  end 
of  apostates,  so  here  he  stirs  them  up  by  the  remem- 
brance of  their  own  former  faith,  patience,  and  self-sac- 
rificing love.    So  Revelation  2.  3,  4.    call  to  remembrance 
—habitually  :  so  the  present  tense  means,    illuminated 
— "enlightened:"  come  to  "  the  knowledge  of  the  truth  " 
(v.  26)  In  connection  with  baptism  (Note,  ch.  6. 4).    In  spir- 
itual baptism,  Christ,  who  Is  "  the  Light,"  is  put  on.    "  On 
the  one  hand,  we  are  not  to  sever  the  sign  and  the  grace 
signified  where  the  sacrifice  truly  answers  its  designs ;  on 
the  other,  the  glass  Is  not  to  be  mistaken  for  the  liquor, 
nor  the  sheath  for  the  sword."    [Bengkju]    fight  of— i.  «„ 
consisting  of  afflictions.   33.  The  persecutions  here  referred 
to  seem  to  have  been  endured  by  the  Hebrew  Christians 
at  their  first  conversion,  not  only  in  Palestine,  but  also 
in  Rome  and  elsewhere,  the  Jews  in  every  city  inciting 
the  populace  and  the  Roman  authorities  against  Chris- 
tians,   gazlng-stoelt— as  in  a  theatre  (so  the  Greek) :  often 
used  as  the  place  of  punishment  in  the  presence  of  the 
assembled  multitudes.     Acts  19.  29;   1  Corinthians  4.  9, 
"Made  a  theatrical  spectacle  to  the  world."    ye  became— 
of  your  own  accord :  attesting  your  Christian  sympathy 
with  your  suffering  brethren,    companions  of— sharers 
in  affliction  with.     34.   ye  had  compassion  on   me  In 
my  bonds— The  oldest  MSS.  and  versions  omit "  me,"  and 
read,  "Ye  both  sympathized  with  those  in  bonds  (answer- 
ing to  the  last  clause  of  v.  &3;   cf.  oh.  13.  3,  23;   6. 10),  and 
accepted  (so  the  Greek  Is  translated  ch.  11.  35)  with  joy 
(James  1.2;  joy  in  tribulations,  as  exercising  faith  and 
other  graces,  Romans  5.  3 ;  and  the  pledge  of  the  coming 
glory,  Matthew  5.  12)  the  plundering  of  your  (own)  goods  " 
(answering  to  the  first  clause  of  v.  33).    In  yourselves— 
The  oldest  MSS.  omit  "in:"  translate,  "Knowing  that  ye 
have  for  (or  to)  yourselves."    better— a  heavenly  (ch.  11. 
16).     enduring — not  liable  to  spoiling,     substance — pos- 
session :  peculiarly  our  own,  If  we  will  not  cast  away  oni 
birth-right.     35-37.    Consequent  exhortation    to    confi- 
dence and  endurance,  as  Christ  Is  soon  coming.     Cast 
not  away— Implying  that  they  now  have  "confidence," 
and  that  It  will  not  withdraw  of  itself,  unless  they  "  cast 
it  away"  wilfully  (cf.  ch.  3.  14).    which—  Greek,  "the 
which:"    inasmuch  as   being  such  as.     hath— present 
tense :  it  is  as  certain  as  if  you  had  it  in  your  hand  (v.  37) 
It  hath  in  reversion,    recompense  of  rewaid— of  grace- 
not  of  debt :  a  reward  of  a  kind  which  no  mercenary  self 
seeker  would  seek  :  holiness  will  be  its  own  reward ;  sell- 
devoting  unselfishness  for  Christ's  sake  will  be  its  own 
rich  recompense  (Note,  ch.  2.  2;   11.  26).     36.  patience— 
Greek,   "waiting    endurance,"    or  "enduring   persever- 
anoe :"  the  kindred  Greek  verb  in  the  LXX.,  Habakkuk 
2,  8,  Is  translated,  "Wait  for  it"  (cf.  James  5.  7).    after  ye 
have  done   the  will   of  God— "that  whereas  ye  have 
done  the  will  of  God"  hitherto  (v.  32-35),  ye  may  now  show 
also  patient,  persevering  endurance,  and  so  "receive  the 
promise,"  i.  «.,  the  promised  reward:    eternal  life  and 
bliss  commensurate  with  our  work  of  faith  and  love  (clu 
6. 10-12).    We  must  not  only  do,  but  also  suffer  (1  Peter  I. 
19).    God  first  uses  the  active  talents  of  His  servants ;  the  a 
polishes  the  other  side  of  the  stone,  making  the  passive 
graces  shine,  patience,  meekness,  <fec.    It  may  be  also  trans- 
lated, "That  ye  may  do  the  will  of  God,  and  receive,"  Ac. 
[Alford]:     patience"  itself  is  a  further  and  a  persever 
ing  doing  o    "  God's  will ;"  otherwise  it  would  be  profit- 
less and  no  real  grace  (Matthew  7.  21).    We  should  lock, 
not  merely  for  individual  bliss  now  and  at  death,  but 
for  the  great  and  general  consummation  of  bliss  of  all 
saints,  both  in  body  and  soul.    37,  38.  Encouragement  to 
patient  endurance  by  consideration  of  the  shortness  of 
the  time  till  Christ  shall  come,  and  God's  rejection  of  him 
that  draws  back,  taken  from  Habakkuk  2.  3,  4.    a  Utile 
while— (John  16.16.)     he    that   shall    come  — lit.,    "the 
Comer."    In  Habakkuk,  it  Is  the  vision  that  is  said  to  be 
about  to  come.    Christ,  being  the  grand  and  ultimate  so 4* 

469 


HEBREWS   XI. 


ject  of  all  prophetical  vision,  Is  here  made  by  Paul,  under 
Inspiration,  the  subject  of  the  Spirit's  prophecy  by  Habak- 
kuk,  in  its  final  and  exhaustive  fulfilment.  38.  just— The 
oldest  MSS.  and  Vulgate  read,  "  my  just  man."    God  Is  the 
speaker:  "He  who  is  just  in  my  sight."    Benoel  trans- 
lates,  "The  just  shall  live  by  my  faith:"  answering  to  the 
Hebrew,  Habakkuk  2.  4.,  lit.,  "the  just  shall  live  by  the 
faith  of  Him,"  viz.,  Christ,  the  final  subject  of  "  the  vision," 
who  "will  not  lie,"  i.  e.,  disappoint.    Here  not  merely 
the  first  beginning,  as  In  Galatlans  3. 11,  but  the  continu- 
ance, of  the  spiritual  life  of  the  Justified  man  is  referred  to, 
ts  opposed  to  declension  and  apostasy.    As  the  Justified 
man  receives  his  first  spiritual  life  by  faith,  so  it  Is  by 
faith  that  he  shall  continue  to  live  (Luke  4.  4).    The  faith 
meant  here  Is  that  fully  developed  living  trust  In  the  un- 
seen (ch.  11.  1)  Saviour,  which  can  keep  men  steadfast 
amidst  persecutions   and    temptations    (v.  34-86).    but— 
Greek,  "and."    if  any   man   draw   back— So  the   Greek 
admits:  though  It  might  also  be  translated,  as  Alford 
approves,  "if  he  (the  Just  man)  draw  back."    Even  so.  It 
would  not  disprove  the  final  perseverance  of  saints.    For 
"  the  Just  man"  in  this  latter  clause  would  mean  one 
seemingly,  and  In  part  really,  though  not  savingly,  "just" 
or  justified:  as  in  Ezekiel  18.  24,  26.    In  the  Hebrew,  this 
latter  half  of  the  verse  stands  first,  and  is,  "Behold,  his 
soul  which  is  lifted  up,  Is  not  upright  in  him."    Habak- 
kuk states  the  cause  of  drawing  back :  a  soul  lifted  up,  and 
in  self-Inflated  unbelief  setting  itself  up  against  God. 
i'aul,  by  the  Spirit,  states  the  effect,  it  draws  back.    Also, 
what  in  Habakkuk  Is,  "  His  soul  is  not  upright  in  him," 
Is  In  Paul,  "My  soul  shall  have  no  pleasure  in  him." 
Habakkuk  states  the  cause,  Paul  the  effect:  He  who  is 
not  right  in  his  own  soul,  does  not  stand  right  with  God  ; 
God  has  no  pleasure  In  him.    Bengel  translates  Habak- 
kuk, "His  soul  Is  not  upright  in  respect  to  him,"  viz., 
Christ,  the  subject  of  "  the  vision,"  i.  e.,  Christ  has  no  pleas- 
ure in  him  (cf.  ch.  12.  25).    Every  flower  in  spring  Is  not  a 
fruit  in  autumn.    39.  A  Pauline  elegant  turniug-off  from 
denunciatory  warnings  to  charitable  hopes  of  his  readers 
(Romans  8.  12).    saying  of  the  soul— lit.,  "acquisition  (or 
obtaining)  of  the  soul."    The  kindred  Greek  verb  is  ap- 
plied to  Christ's  acquiring  the  Church  as  the  purchase  of 
His  blood  (Acts  20.  28).    If  we  acquire  or  obtain  our  soul's 
salvation,  it  Is  through  Him  who  has  obtained  it  for  us 
by  his  blood-shedding.    "The  unbelieving  man  loses  ?iis 
toul:  for  not  being  God's,  neither  Is  he  his  own  [cf.  Mat- 
thew 16.  26  with  Luke  9.  25] :  faith  saves  the  soul  by  link- 
ing it  to  God."    [Dklitzsch  in  Alford.] 

CHAPTER     XI. 

Ver.  1-40.  Definition  of  the  Faith  jctst  Spoken  of 
[ch.  10.  39):  Examples  from  the  Old  Covenant  for 
OVB  Perseverance  IN  Faith.  1.  Description  of  the 
great  things  which  faith  (in  its  widest  sense :  not  here  re- 
stricted to  faith  In  the  Gospel  sense)  does  for  us.  Not  a 
full  definition  of  faith  in  its  whole  nature,  but  a  descrip- 
tion of  its  great  characteristics  in  relation  to  the  subject 
of  Paul's  exhortation  here,  viz.,  to  perseverance,  sub- 
stance, Ac— It  substantiates  promises  of  God  which  we 
hope  for,  as  future  in  fulfilment,  making  them  present 
realities  to  us.  However,  the  Greek  is  translated  in  ch.  3. 
14,  "confidence;"  and  it  also  here  may  mean  "sure  confi- 
dence." So  Alford  translates.  Thomas  Maoister  sup- 
ports English  Version,  "The  whole  thing  that  follows  is 
virtually  contained  in  the  first  principle;  now  the  first 
"xmnmencement  of  the  things  hoped  for  is  In  us  through  the 
assent  of  faith,  which  virtually  contains  all  the  things 
hoped  for."  Cf.  Note,  ch.  6.  5,  "  tasted  .  .  .  powers  of  the 
world  to  come."  Through  faith,  the  future  object  of 
Christian  hope,  in  its  beginning,  is  already  present.  True 
faith  Infers  the  reality  of  the  objects  believed  in  and 
noped  for  (v.  6).  Hugo  de  St.  Victor  distinguished  faith 
from  hope.  By  faith  alone  we  are  sure  of  eternal  things 
tnat  they  are  ;  but  by  hope  we  are  confident  that  we  shall 
HAVE  them.  All  hope  presupposes  faith  (Romans  8.  25). 
widence — "  demonstration :"  convincing  proof  to  the  be- 
liever; tissoul  thereby  seeing  what  the  eye  cannot  see. 
470   *> 


things    not    seen  — the    whole    invisible    and    spiritual 
world  ;  not  merely  things  future  and  things  pleasant, 
as  the  "  things  hoped  for,"  but  also  the  past  and  present, 
and  those  the  reverse  of  pleasant.  "  Eternal  life  is  prom- 
ised to  us,  but  It  is  when  we  are  dead ;  we  are  told  of  a 
blessed  resurrection,  but  meanwhile  we  moulder  in  the 
dust ;  we  are  declared  to  be  Justified,  and  sin  dwells  n  us ; 
we  hear  that  we  are  blessed,  meantime  we  are  over*- 
whelmed  In  endless  miseries ;   we  are  promised  abun- 
dance of  all  goods,  but  we  still  endure  hunger  and  thirst ; 
God  declares  He  will  immediately  come  to  our  help,  but 
He  seems  deaf  to  our  cries.    What  should  we  do  if  we  had 
not  faith  and  hope  to  lean  on,  and  if  our  mind  did  not 
emerge  amidst  the  darkness  above    the   world  by  th* 
shining  of  the  Word  and  Spirit  of  God  T"  [Calvin.]  Faith 
is  an  assent  unto  truths  credible  upon  the  testimony  of 
God  [not  on  the  reasonableness    of   the    thing  revealed, 
though  by  this  we  may  judge  as  to  whether  it  be  what  It 
professes,  a  genuine  revelation],  delivered  unto  us  in  the 
writings  of  the  apostles  and  prophets.    Thus  Christ's  as- 
cension is  the  cause,  and  His  absence  the  crown,  of  oar 
faith :  because  He  ascended,  we  the  more  believe,  and  be- 
cause we  believe  in  Him  who  hath  ascended,  our  faith  la 
the  more  accepted.    [Bishop  Pearson.]    Faith  believes 
what  it  sees  not;  for  if  thou  seest  there  is  no  faith:  the 
Lord  has  gone  away  so  as  not  to  be  seen  :  He  is  hidden 
that  He  may  be  believed;  the  yearning  desire  by  faith 
after  Him  who  is  unseen  is  the  preparation  of  a  heavenly 
mansion  for  us;  when  He  shall  be  seen  '.t  shall  be  given 
to  us  as  the  reward  of  faith.  [Augustine.]    As  Revela- 
tion deals  with  spiritual  and  Invisible  things  exclusively 
faith  is  the  faculty  needed  by  us,  since  it  is  the  evidence 
of  things  not  seen.     By  faith  we  venture  our  eternal 
interests  on  the  bare  word  of  God,  and  this  Is  altogether 
reasonable,     a.  For— So  high  a  description  of  faith  Is 
not  undeserved;   for,  <fcc.    [Alford.]    by—  Greek,  "In:" 
in  respect  to  ...  in  the  matter  of,  "  it,"  or,  as  Greek  more 
emphatically,  "this."    the  elders— as  though  still  living 
and  giving  their  powerful  testimony  tc   the  reasonable- 
ness and  excellence  of  faith  (ch.  12. 1).    Not  merely  i£« 
ancients,  as  though  they  were  people  solely  of  the  past ; 
nay,  they  belong  to  the  one  and  the  same  blessed  family 
as   ourselves   (v.  39,    40).     "77»e   elders,"    whom   we    all 
revere  so  highly.    "Paul  shows  how  we  ought  to  seek 
in  all  its  fulness,  under  the  veil  of  history,  the  essentia 
substance  of  the  doctrine  sometimes  briefly  indicated." 
[Benoel.]    "The  elders,"  as  "the  fathers,"  is  a  title  of 
honour  given  on  the  ground  of  their  bright  faith  and 
practice,    obtained  a  good  report — Greek,  "  were  testified 
of,"  viz.,  favourably  (cf.  ch.  7.  8).    It  is  a  phrase  of  Luke, 
Paul's  companion.    Not  only  men,  but  God,  gave  testi- 
mony to  their  faith  (v.  4,  5,  39).    Thus  they  being  testified 
of  themselves  have  become  "witnesses"  to  all  others  (ch, 
12.  1).    The  earlier  elders  had  their  patience  exercised  for 
a  long  period  of  life:  those  later,  in  sharper  afflictions. 
Many  things  which  they  hoped  for  and  did  not  see,  sub- 
sequently came  to  pass  and  were  conspicuously  seen,  the 
event  confirming  faith.    [Benoel.]    3.  we  understand— 
we  perceive  with  our  spiritual  intelligence  the  fact  of  the 
world's  creation  by  God,  though  we  see  neither  Him  nor 
the  act  of  creation  as  described,  Genesis  1.    The  natural 
world  could  not,  without  revelation,  teach  us  this  truth, 
though  it  confirms  the  truth  when  apprehended  by  faith 
(Romans  1.  20).    Adam  is  passed  over  in  silence  here  as  to 
his  faith,  perhaps  as  being  the  first  who  fell  and  brought 
sin  on  us  all;  though  it  does  not  follow  that  lie  did  not 
repent  and  believe  the  promise,    worlds — lit.,  -'ages:"  all 
that  exists  In  time  and  space,  visible  and  invisible,  pres- 
ent and   eternal,     framed— "  fitly  formed  and   consoli- 
dated;" including  the  creation  of  the  single  parts  and  the 
harmonious  organization  of  the  whole,  and  the  continual 
providence  which  maintains  the  whQle  throughout  all 
ages.    As  creation  Is  the  foundation  and  a  specimen  of 
the  whole  Divine  economy,  so  faith  in  creation  it  til? 
foundation  and  a  specimen  of  all  faith    {Bengel.]    by 
the  word  of  God— not  the  personal  word  (Greek,  logos, 
John  1. 1)  here,  but  the  spoken  word  (Greek,  -hema);  thongte 
by  the  instrumentality  of  the  persona.'  word  (ch.  1.  9) 


HEBREWS  XI. 


»,  Ac— translate  as  Qretk,  •'  so  that  not  out  Of 
things  which  appear  hath  that  which.  Is  seen  been  made;" 
not  as  In  the  case  of  all  things  which  we  see  reproduced 
from  previously  existing  and  visible  materials,  as,  for  in» 
stance,  the  plant  from  the  seed,  the  animal  from  the  pa- 
rent, Ac,  has  the  visible  world  sprung  Into  being  from 
apparent  materials.  So  also  It  is  implied  in  the  first 
slause  of  the  verse  that  the  invisible  spiritual  worlds 
were  framed  not  from  previously  existing  materials. 
SnroKL  explains  it  by  distinguishing  "appear,"  t.  e., 
begin  to  be  teen  (vit.,  at  creation),  from  that  which  is  teen  as 
already  in  existence,  not  merely  beginning  to  be  seen; 
so  that  the  things  seen  were  not  made  of  the  things 
which  appear,"  *.  «.,  which  begin  to  be  seen  by  us  in  the  act 
Of  creation.  We  were  not  spectators  of  creation;  It  is  by 
faith  we  perceive  It.  4.  more  excellent  sacrifice— be- 
oanse  offered  in  faith.  Now  faith  must  have  some  revela- 
tion of  Qod  on  whloh  it  fastens.  The  revelation  in  this 
case  was  doubtless  God's  command  to  sacrifice  animal* 
("the  firstlings  of  the  flock")  In  token  of  the  forfeiture  of 
men's  life  by  sin,  and  as  a  type  of  the  promised  bruiser 
of  the  serpent's  head  (Genesis  8. 15),  the  one  coming  sacri- 
fice; this  command  is  Implied  in  God's  having  made 
ooats  of  skin  for  Adam  and  Eve  (Genesis  3.  21) :  for  these 
skins  must  have  been  taken  from  animals  slain  in  sacri- 
fice; inasmuch  as  it  was  not  tor  food  they  were  slain, ani- 
mal food  not  being  permitted  till  after  the  flood ;  nor  for 
mere  clothing,  as,  were  it  so,  clothes  might  have  been 
made  of  the  fleeces  without  the  needless  cruelty  of  killing 
the  animal;  bnt  a  coat  of  skin  put  on  Adam  from  a  sacri- 
ficed animal  typified  the  covering  or  atonement  (the  He- 
brew for  atone  means  to  cover)  resulting  from  Christ's 
sacrifice.  The  Greek  Is  more  lit.  rendered  [Kennicott]  by 
WiCX-LlWB,  "a  muchmore  sacrifice ;"  and  by  Queen  Eliza- 
beth's version  "a  greater  sacrifice."  A  fuller,  more  am- 
ple sacrifice,  that  which  partook  more  largely  and  essen- 
tially of  the  true  nature  and  virtue  of  sacrifice,  f  Arch- 
BOHOP  Maoee.]  It  was  not  any  intrinsic  merit  in  'the 
firstling  of  the  flock"  above  "  the  fruit  of  the  ground." 
It  was  God's  appointment  that  gave  It  all  its  excellency 
as  a  sacrifice;  If  it  had  not  been  so,  it  would  have  been  a 
presumptuous  aot  of  will-worship  (Colossians  2.  23),  and 
■aking  of  a  life  which  man  had  no  right  over  before  the 
dood  (Genesis  0).  The  sacrifice  seems  to  have  been  a 
holocaust,  and  the  sign  of  the  Divine  acceptance  of  it  was 
probably  the  consumption  of  it  by  fire  from  heaven  (Gen- 
esis15. 17).  Hence,  "to  accept"  a  burnt  sacrifice  is  in  He- 
brew "to  turn  it  to  ashes"  {Margin,  Psalm  20.  3).  A  flame 
seems  to  have  Issued  from  the  Shekinah,  or  flaming 
cherubim,  east  of  Eden  ("  the  presence  of  the  Lord,"  Gen- 
esis 4. 16),  where  the  first  sacrifices  were  offered.  Cain,  in 
unbelieving  self-iighteousness,  presented  merely  a  thank 
qffering,  not  like  Abel  feeling  his  need  of  the  propitiatory 
sacrifice  appointed  on  account  of  sin.  God  "had  respect 
(first)  unto  Abel,  and  (then)  to  his  offering"  (Genesis  4.  4). 
Faith  causes  the  believer's  person  to  be  accepted,  and 
then  his  offering.  Even  an  animal  sacrifice,  though  of 
God's  appointment,  would  not  have  been  accepted,  had 
it  no.  oeen  offered  in  faith,  he  obtained  witness — God 
by  fire  attesting  His  acceptance  of  him  as  "righteous  by 
faith."  his  gifts— the  common  term  for  tacriftces,  imply- 
ing that  they  must  be  freely  given,  by  It— by  faith  ex- 
hibited in  his  animal  sacrifice,  dead,  yet  speaketh— His 
blood  crying  from  the  ground  to  God,  shows  how  precious, 
because  of  bis  "  faith,"  he  was  still  In  God's  sight,  even 
when  dead.  So  he  becomes  a  witness  to  us  of  the  blessed 
effects  of  faith.  5.  Faith  was  the  ground  of  his  pleasing 
God;  and  his  pleating  God  was  the  ground  of  his  transla- 
tion, translated— (Genesis  5.  22,  24.)  Implying  a  sudden 
removal  (the  same  Greek  as  In  Galatians  1.  6)  from  mor- 
tality without  death  to  immortality :  such  a  change  as 
shall  pass  over  the  living  at  Christ's  coming  (1,  Corin- 
thians 1.5.  51,  52).  had  this  testimony— viz.,  of  Scripture; 
the  Greek  perfect  implies  that  this  testimony  continues 
Still:  "he  hat  been  testified  of."  pleased  God— The 
Asrlpture  testimony  virtually  expresses  that  he  pleased 
Sfod,  vis,  "Enoch  walked  with  God."  LXX.  translates 
the  Hebrew  for  "walked  with  God  "  Genesis  6.  9, pleased 


God.  6.  without—  Greek,  "apart,  from  faith:"  if  one  3w 
destitute  of  faith  (cf.  Romans  14.  2:3).  to  pie»*e— translate, 
as  Auokd  does,  the  Greek  aorist,  "It  is  impossible  tg 
please  God  at  att"  (Romans  8.  8).  Natural  amiabilities 
and  "works  done  before  the  grace  of  Christ  are  not  pleas* 
ant  to  God,  forasmuch  as  they  spring  not  of  faith  in 
Jesus  Christ;  yea,  rather,  for  that  they  are  not  done  u 
God  hath  willed  them  to  be  done,  we  doubt  not  but  they 
have  the  nature  of  sin."  [Article  XIII.,  Book  of  Common 
Prayer.]  "Works  not  rooted  In  God  are  splendid  sins, 
[Augustine.]  he  that  eomcth  to  God— as  a  worshipper 
(ch.  7.  19).  must  believe— once  for  all:  Greek  aorist.  that 
God  Is— is:  is  the  true  self-existing  Jehovah  (as  con- 
trasted with  all  so-called  gods,  not  gods,  Galatians  i.  8% 
the  source  of  all  being,  though  he  sees  Him  not  (v.  1)  a* 
being  "invisible"  (t>.  27).  So  Enoch:  this  passage  impllee 
that  he  had  not  been  favoured  with  visible  appearances 
of  God,  yet  he  believed  in  God's  being,  and  in  God's  merul 
government,  as  the  Rewarder  of  His  diligent  worshippers, 
in  opposition  to  antediluvian  skepticism.  Also  Moses 
was  not  so  favoured  before  he  left  Egypt  the  first  time,  e. 
27,  still  he  believed,  and  Is— a  different  Greek  verb  from 
the  former  " is."  Translate,  " is  eventually :"  jrrovet  w  be; 
lit.,  becomes,  rewarder— renderer  of  reward.  [AiLEOED., 
So  God  proved  to  be  to  Enoch.  The  reward  Is  God  Him- 
self diligently  "sought"  and  "walked  with"  in  partial 
communion  here,  and  to  be  fully  enjoyed  hereafter.  Ot 
Genesis  16.1,  "I  am  thy  exceeding  great  reward."  af 
them— and  them  only,  diligently  seek—  Greek,  "seek 
out"  God.  Cf.  "seek  early,"  Proverbs  8.  17.  Not  only 
"ask"  and  "seek,"  but  "knock,"  Matthew  7. 7;  cf.  ch.  H. 
12;  Luke  13.24,  "Strive"  as  in  an  agony  of  contest.  T. 
warned  of  God— The  same  Greek,  ch.  8.  5,  "  admonished 
of  God."  moved  -with  fear— not  mere  slavish  fear,  but 
as  in  Note,  ch.  5. 7;  Greek,  reverential  fear :  opposed  to  the 
world's  sneering  disbelief  of  the  revelation,  and  self-de- 
ceiving security.  Join  "  by  faith"  with  "prepared  an  ark" 
(1  Peter  3.  20).  by  the  which— faith,  condemned  th* 
world— for  since  he  believed  and  was  saved,  so  might 
they  have  believed  and  been  saved,  so  that  their  con- 
demnation by  God  is  by  his  case  shown  to  be  just,  right* 
eonsness  -which  Is  by  faith—  Greek,  "  according  to  faith.1" 
A  Pauline  thought.  Noah  is  first  called  "  righteous"  la 
Genesis  6. 9.  Christ  calls  Abel  so,  Matthew  23.  35.  Cf.  m 
to  Noah's  righteousness,  Ezekiel  14. 14,  20;  2  Peter  2.5,  "a 
preacher  of  righteousness."  Paul  here  makes  faith  the 
principle  and  ground  of  his  righteousness,  heir— the  con- 
sequence of  sonship  which  flows  from  faith.  8.  From  the 
antediluvian  saints  he  passes  to  the  patriarchs  of  Israel, 
to  whom  "the  promises"  belonged,  called— by  God  (Gen- 
esis 12. 1).  The  oldest  MSS.  and  Vulgate  read,  "  He  that 
was  called  Abraham,"  his  name  being  changed  from 
Abram  to  Abraham,  on  the  occasion  of  God's  making 
with  him  and  his  seed  a  covenant  sealed  by  circumcision, 
many  years  after  his  call  out  vof  Ur.  "  By  faith,  he  who 
was  (afterwards)  called  Abraham  (father  of  nations.  Gen- 
esis 17. 6,  In  order  to  become  which  was  the  design  of  God's 
bringing  him  out  of  Ur)  obeyed  (the  command  of  God :  to 
be  understood  in  this  reading),  so  as  to  go  out,"  Ac.  which 
he  should  after  receive — He  had  not  fully  recei  ved  even 
this  promise  when  he  went  out,  for  it  was  not  explicitly 
given  him  till  he  had  reached  Canaan  (Genesis  12. 1,  6,  7), 
When  the  promise  of  the  land  was  given  him  the  Ca- 
naanite  was  still  in  the  land,  and  himself  a  stranger;  it 
is  in  the  new  heaven  and  new  earth  that  he  shall  receive 
his  personal  inheritance  promised  him;  so  believers  so- 
journ on  earth  as  strangers,  whilst  the  ungodly  and  Satan 
lord  it  over  the  earth ;  but  at  Christ's  coming  that  same 
earth  which  was  the  scene  of  the  believer's  conflict  shall 
be  the  Inheritance  of  Christ  and  His  saints.  0.  .sojourned 
—as  a  "  stranger  and  pilgrim."  in—  Greek,  "  into,"  i.  e.,  he 
went  into  it  and  sojourned  there,  as  In  a  strange  conn- 
try— a  country  not  belonging  to  him,  but  to  others  (so  the 
Greek),  Acts  7.5,  6.  dwelling  in  tabernacles  —  tents:  ma 
strangers  and  sojourners  do:  moving  from  place  to  place, 
as  having  no  fixed  possession  of  their  own.  th  contrast 
to  the  abiding  "  city"  (v.  10).  with— Their  kind  of  dwell- 
ing being  the  same  is  a  proof  that  their  faith  was  the  semce 

471 


HEBREWS   XI. 


ffney  all  alike  were  content  to  wait  for  their  good  things 
hereafter  (Luke  16. 25).  Jacob  was  fifteen  years  old  at  the 
teeth  of  Abraham,  helm  with  him  of  the  same  prom- 
I—  Isaac  did  not  inherit  it  from  Abraham,  nor  Jacob 
from  Isaac,  but  they  all  Inherited  it  from  God  directly  as 
"fellew-heirg."  In  ch.  6. 12,  15,  17,  "the  promise"  means 
the  thing  promised  as  a  thing  in  part  already  attained;  but 
In  this  ch.  "the  promise"  is  of  something  still  future.  See, 
however,  Note,  ch.  6. 12.  10.  looked  for—  Greek,  "he  was 
expecting :"  waiting  for  with  eager  expectation  (Romans 
8.  19).  a  —  Greek,  "  the  city,"  Ac.,  already  alluded  to. 
Worldly  Enoch,  son  of  the  murderer  Gain,  was  the  first  to 
build  his  city  here :  the  godly  patriarchs  waited  for  their 
elty  hereafter  (v.  16 ;  ch.  12.  22 ;  18. 14).  foundations—  Greek, 
"the  foundations"  which  the  tenli  had  not,  nor  even  men's 
present  cities  have,  whose  builder  and  maker — Greek, 
"designer  [Epheslans  L  4,  11]  and  master-builder,"  or  exe- 
cutor of  the  design.  The  city  is  worthy  of  its  Framer  and 
Builder  (cf.  v.  16;  ch.  8.2).  Cf.  "found,"  Note,  ch.  12.  11. 
also  Sara  herself— though  being  the  weaker  vessel,  and 
though  at  first  she  doubted,  was  delivered  of  a  child- 
Omitted  in  the  oldest  MSS. :  then  translate,  "and  that 
when  she  was  past  age"  (Romans  4. 19).  she  judged  Hint 
faithful  who  had  promised — after  she  had  ceased  to 
doubt,  being  instructed  by  the  angel  that  it  was  no  Jest, 
out  a  matter  in  serious  earnest.  12.  as  good  as  dead— {it., 
"deadened:"  no  longer  having,  as  In  youth,  energetic 
vital  powers,  stars  .  .  .  sand  —  (Genesis  22.  17.)  13-16. 
Summary  of  the  characteristic  excellencies  of  the  patri- 
archs' faith,  died  In  faith— died  as  believers,  waiting  for, 
not  actually  seeing  as  yet  their  good  things  promised  to 
them.  They  were  true  to  this  principle  of  faith  even  unto, 
and  especially  In,  their  dying  hour  (cf.  v.  20).  These  all- 
beginning  with  "Abraham"  (v.  8),  to  whom  the  promises 
were  made  (Galatlans  8. 16),  and  who  is  alluded  to  in  the 
end  of  v.  18  and  in  v.  15.  [Bekgel  and  Alfoku.]  But  the 
"all,"  can  hardly  but  include  Abel,  Enoch,  and  Noah. 
Now  as  these  did  not  receive  the  promise  of  entering  lit- 
eral Canaan,  some  other  promise  made  in  the  first  ages,  and 
often  repeated,  must  be  that  meant,  vit.,  the  promise  of  a 
coming  Redeemer  made  to  Adam,  viz.,  "the  seed  of  the 
woman  shall  bruise  the  serpent's  head."  Thus  the  prom- 
ises oannot  have  been  merely  temporal,  for  Abel  and 
Enoch  mentioned  here  received  no  temporal  promise. 
[Archbishop  Maqse.]  This  promise  of  eternal  redemp- 
tion is  the  inner  essence  of  the  promises  made  to  Abraham 
(Galatlans  3. 16).  not  having  received— It  was  this  that 
constituted  their  "  faith."  If  tbey  had  "  received"  thb 
thing  promised  (so  "the  promises"  here  mean:  the 
plural  Is  used  because  of  the  frequent  renewal  of  the  prom- 
ise to  the  patriarchs:  verse  17  says  he  did  receive  the 
promises,  but  not  the  thing  promised).  It  would  have  been 
tight,  not  faith,  seen  them  afar  off— (John  8.  56.)  Christ, 
as  the  Word,  was  preached  to  the  Old  Testament  be- 
lievers, and  so  became  the  seed  of  life  to  their  souls,  as  He 
is  to  ours,  and  -were  persuaded  of  them— The  oldest 
MSS.  omit  this  clause,  embraced  them— as  though  they 
were  not  "afar  off,"  but  within  reach,  so  as  to  draw  them 
to  themselves  and  clasp  them  In  their  embrace.  Trench 
denies  that  the  Old  Testament  believers  embraced  them, 
for  they  only  saw  them  afar  off:  he  translates,  "  saluted 
them,"  as  the  homeward-bound  mariner,  recognizing 
from  afar  the  well-known  promontories  of  his  native 
land.  Alford  translates,  "greeted  them."  Jacob's  excla- 
mation, "I  have  waited  for  thy  salvation,  O  Lord"  (Gen- 
esis 49. 18),  Is  Such  a  greeting  of  salvation  from  afar  [Dk- 
lttzsoh].  confessed  . . .  were  strangers— so  Abraham  to 
the  children  of  Heth  (Genesis  28. 4) ;  and  Jacob  to  Pharaoh 
(Genesis  47.9;  Psalm  119. 19).  Worldly  men  hold  fast  the 
world ;  believers  sit  loose  to  It.  Citizens  of  the  world  do  not 
confess  themselves  "strangers  on  the  earth."  pilgrims 
— Greek,  "temporary  (lit.,  by  the  way)  sojourners."  on  the 
earth— contrasted  with  "an  heavenly"  (v.  16):  "our  cit- 
ttenship  Is  In  heaven"  (Greek:  ch.  10.34;  Psalm  119.54; 
Phlllpplans  3.20).  "Whosoever  professes  that  he  has  a 
Father  in  heaven,  confesses  himself  a  stranger  on  earth ; 
hence  there  is  in  the  heart  an  ardent  longing,  like  that 
of  a  ohlld  living  among  strangers,  in  want  and  grief,  far 
47*2 


from  his  fatherland."  [Luther.]  "Like  ehtpo  in  oaaft 
while  in,  above  the  world."  14.  For— Proof  that  "  faith* 
(t>.  13)  was  their  actuating  principle,  declare  plainly- 
make  it  plainly  evident,  seek—  Greek,  "  seek  after.-"  im- 
plying the  direction  towards  which  their  desires  «-?«•? 
tend,  a  country— rather  as  Greek,  "a  fatherland."  in 
confessing  themselves  strangers  here,  they  evidently  ' re- 
ply that  they  regard  not  this  as  their  home  or  fatherland 
but  seek  after  another  and  a  better.  15.  As  Ahvaham  h»i 
he  desired  to  leave  his  pilgrim  life  in  Canaan,  and  resume 
his  former  fixed  habitation  in  Ur,  among  the  carnal  and 
worldly,  had  in  r&s  long  life  ample  opportunities  to  hav* 
done  so;  and  so  spiritually,  as  to  all  believers  who  carae 
out  from  the  world  to  become  God's  people,  they  might,  If 
they  had  been  so  minded,  have  easily  gone  back.  16.  Prov- 
ing the  truth  that  the  old  fathers  did  not,  as  some  assert, 
"look  only  for  transitory  promises"  (Article  VII.,  Book 
of  Common  Prayer),  now — as  the  case  is.  is  not  ashamed 
—Greek,  "  is  not  ashamed  of  them."  Not  merely  once  did 
God  call  himself  their  God,  but  He  is  now  not  ashamed  to 
have  Himself  called  so,  they  being  alive  and  abiding  with 
Him  where  He  Is.  For,  by  the  law,  God  cannot  come  into 
contact  with  anything  dead.  None  remained  dead  In 
Christ's  presence  (Luke  20.  37,  38).  He  who  Is  Lord  and 
Maker  of  heaven  and  earth,  and  all  things  therein,  when 
asked,  What  is  thy  name?  said,  omitting  all  His  other 
titles,  "  I  am  the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob."  [Thkodoret.]  Not  only  is  He 
not  ashamed,  but  glories  in  the  name  and  relation  to  His 
people.  The  "wherefore"  does  not  mean  that  God's  good 
pleasure  Is  the  meritorious,  but  the  gracious,  consequence 
of  their  obedience  (that  obedience  being  the  result  of  His 
Spirit's  work  in  them  in  the  first  Instance).  He  first  so 
"called"  Himself,  then  they  so  called  Him.  for— proof 
of  His  being  "their  God,"  viz.,  "He  hath  prepared  (in  His 
eternal  counsels,  Matthew  20.  23;  25.  84,  and  by  the  pro- 
gressive acts  of  redemption,  John  14.  2)  for  them  a  city," 
the  city  in  which  He  Himself  reigns,  so  that  their  yearn 
lng  desires  shall  not  be  disappointed  {v.  14, 16).  a  city — on 
its  garniture  by  God  (cf.  Revelation  21. 10-27).  17.  offered 
up — lit.,  "  hath  offered  up,"  as  if  the  work  and  Its  praise 
were  yet  enduring.  [Alford.]  As  far  as  His  intention 
was  concerned,  he  did  sacrifice  Isaac;  and  In  actual  faot 
"he  offered  him,"  as  far  as  the  presentation  of  him  on  the 
altar  as  an  offering  to  God  is  concerned,  tried— Ore* A, 
"  tempted,"  as  in  Genesis  22.  1.  Put  to  the  proof  of  his 
faith.  Not  that  God  "  tempts"  to  sin,  but  God  "  tempts" 
In  the  sense  of  proving  or  trying  (James  1. 13-15.  and— and 
so.  he  that  had  received — rather  as  Greek,  "  accepted," 
i.  e.,  welcomed  and  embraced  by  faith,  not  merely  "had 
the  promises,"  as  In  ch.  7.  6.  This  added  to  the  difficulty 
In  the  way  of  his  faith,  that  it  was  In  Isaac's  posterity  the 
promises  were  to  be  fulfilled;  how  then  could  they  be  ful- 
filled if  Isaac  were  sacrificed?  offered  up — rather  as 
Greek,  "was  offering  up;"  he  was  In  the  act  of  offering,  his 
only-begotten  son— Cf.  Genesis  22.  2,  "Take  now  thy  son. 
thine  only  son."  Eusebius,  Prceparatio  Evangelica,  1. 10, 
and  4. 16,  has  preserved  a  fragment  of  a  Greek  translation 
of  Sancbonlatho,  which  mentions  a  mystical  sacrifice  of 
the  Phoenicians,  wherein  a  prince  In  royal  robes  was  the 
offerer,  and  his  only  son  was  to  be  the  victim  :  this  evi- 
dently was  a  tradition  derived  from  Abraham's  offering, 
and -handed  down  through  Esau  or  Edom,  Isaac's  son. 
Isaac  was  Abraham's  "only-begotten  son"  in  respect  of 
Sarah  and  the  promises:  he  sent  away  his  other  sons,  by 
other  wives  (Genesis  25.  6).  Abraham  is  a  type  of  the 
Father  not  sparing  His  only-begotten  Son  to  fulfil  the 
Divine  purpose  of  love.  God  nowhere  in  the  Mosaic  law 
allowed  human  sacrifices,  though  He  claimed  the  first- 
born of  Israel  as  His.  18.  Of  whom- rather  as  Greek 
"He  (Abraham,  not  Isaac)  to  whom  it  was  said."  [At- 
FORD.]  Benqel,  supports  English  Version.  So  ch.  1. 7  use* 
the  same  Greek  preposition,  "unto,"  for  "'n  respect  to,' 
or  "of."  This  verse  gives  a  definition  of  the  "only-be 
gotten  Son"  (v.  17).  In  Isaac  shall  thy  seed  be  called- 
(Genesls  21.  12.)  The  posterity  of  Isaac  alone  shall  be  ac- 
counted as  the  seed  of  Abraham,  which  is  the  heir  of  th« 
promises  (Romans  9.  7).    19.  Faith  answered  the  objer 


HEBREWS   XL 


Hons  which  reason  brought  against  God's  command  to 
ADranam  to  offer  Isaac,  by  suggesting  that  what  God 
had  promised  He  both  could  and  would  perform,  however 
impossible  the  performance  might  seem  (Romans  4.  20, 
XL).  able  to  raise  Aim— rather,  in  general,  "able  to  raise 
from  the  dead."  Cf.  Romans  4. 17,  "  God  who  quickeneth 
the  dead."  The  quickening  of  Sarah's  dead  womb  sug- 
gested the  thought  of  God's  power  to  raise  even  the  dead, 
tnough  no  Instance  of  it  had  as  yet  occurred,  be  received 
him—"  received  him  back,"  [Ai.fobi>.]  Jn  *  ngmr©— 
Greek,  "  in  a  parable."  Alfobd  explains, "  Received  him 
back,  risen  from  that  death  which  he  had  undergone  in, 
auder,  the  figure  of  the  ram."  I  prefer  with  Bishop  Peab- 
son,  Estius,  and  Gbbgobt  of  Nyssa,  understanding  the 
figure  to  be  the  representation  which  the  whole  scene 
gave  to  Abraham  of  Christ  in  His  death  (typified  by 
Isaac's  offering  in  intention,  and  the  ram's  actual  sub- 
stitution answering  to  Christ's  vicarious  death),  and  in 
His  resurrection  (typified  by  Abraham's  receiving  him 
back  alive  from  the  Jaws  of  death,  cf.  2  Corinthians  1.  9, 
10) ;  Just  as  on  the  day  of  atonement  the  slain  goat  and  the 
scape-goat  together  formed  one  Joint  rite  representing 
Christ's  death  and  resurrection.  It  was  then  that  Abra- 
ham saw  Christ's  day  (John  8.56):  accounting  God  was 
able  to  raise  even  from  the  dead :  from  which  state  of  the 
aead  he  received  him  back  ew  a  type  of  the  resurrection  in 
Christ.  90.  Jacob  is  put  before  Esau,  as  heir  of  the  chief, 
vie.,  the  spiritual  blessing,  concerning  things  to  come— 
Greek,  "even  concerning  things  to  come:"  not  only  con- 
earning  things  present.  Isaac,  by  faith,  assigned  to  his 
sons  things  future,  as  if  they  were  present.  31.  both  the 
sons—  Greek,  "each  of  the  sons"  (Genesis  47.  29;  48.8-20). 
He  knew  not  Joseph's  sons,  and  could  not  distinguish 
them  by  sight,  yet  he  did  distinguish  them  by  faith,  trans- 
posing his  hands  intentionally,  so  as  to  lay  his  right 
hand  on  the  younger,  Ephralm,  whose  posterity  was  to 
be  greater  than  that  of  Manasseh:  he  also  adopted  these 
grandchildren  as  his  own  sons,  after  having  transferred 
the  right  of  primogeniture  to  Joseph  (Genesis  48.  22).  and 
worshipped,  Ac— This  did  not  take  place  in  immediate 
•onnectlon  with  the  foregoing,  but  before  it,  when  Jacob 
made  Joseph  swear  that  he  would  bury  him  with  his 
dithers  in  Canaan,  not  in  Egypt.  The  assurance  that 
Joseph  would  do  so  filled  him  with  pious  gratitude  to 
God,  which  he  expressed  by  raising  himself  on  his  bed 
to  an  attitude  of  worship.  His  faith,  as  Joseph's  (v.  22), 
eonsisted  in  his  so  confidentially  anticipating  the  fulfil- 
ment of  God's  promise  of  Canaan  to  his  descendants,  as 
to  desire  to  be  buried  there  as  his  proper  possession. 
iMialug  upon  the  top  of  his  staff—  Genesis  47.  31,  Hebrew 
and  English  Version,  "  upon  the  bed's  head."  LXX.  trans- 
lute  as  Paul  here.  jEBOMBjustly  reprobates  the  notion  of 
modern  Rome,  that  Jacob  worshipped  the  top  of  Joseph's 
Zaffi,  having  on  It  an  Image  of  Joseph's  power,  to  which 
Jacob  bowed  in  recognition  of  the  future  sovereignty  of 
his  son's  tribe,  the  father  bowing  to  the  son!  The  He- 
We*e,  as  translated  in  English  Version,  sets  it  aside:  the 
bed  is  alluded  to  afterwards  (Genesis  48.  2;  49.  33),  and  it  is 
likely  that  Jacob  turned  himself  in  his  bed  so  as  to  have 
nis  face  toward  the  pillow,  Isaiah  38.  2  (there  are  no  C»d- 
suiads  In  the  East).  Paul  by  adopting  the  LXX.  version, 
brings  out,  under  the  Spirit,  an  additional  fact,  viz.,  that 
the  aged  patriarch  used  his  own  (not  Joseph's)  staff  to 
lean  on  in  worshipping  on  his  bed.  The  staff,  too,  was 
the  emblem  of  his  pilgrim  state  here  on  his  way  to  his 
neavemy  city  (t>.  18, 14),  wherein  God  had  so  wonderfully 
supported  him.  Genesis  32. 10,  "With  my  staff  I  passed 
vver  Jordan,  and  now  I  am  become,"  Ac.  (cf.  Exodus  12. 
U;  Mark  6.  8).  In  1  Kings  1.  47,  the  same  thing  is  said  of 
D»vi<;*i. '  bowing  on  his  bed,"  an  act  of  adoring  thanks- 
giving to  God  for  God's  favour  to  his  son  before  death. 
He  omits  the  more  leading  blessing  of  the  twelve  sons 
of  Jacob;  because  "he  plucks  only  the  flowers  which 
stand  by  his  way,  and  leaves  the  whole  meadow  full 
to  ilia  readers."  [Delitosch  in  Alfobd.]  33.  when  he 
til«t—  'when  dying."  the  departing  — "the  exodus" 
genesis  60.  24,35).  Joseph's  eminent  position  In  Egypt 
Obi  not  make  him  regard  it  as  his  home:   in  faith  he 


looked  to  God's  promise  of  Canaan  being  fulfilled,  and 
desired  that  his  bones  should  rest  there:  testifying 
thus  (1.)  that  he  had  no  doubt  of  his  posterity  obtain- 
ing the  promised  land,  and  (2.)  that  he  believed  In  the 
resurrection  of  the  body,  and  the  enjoyment  in  it  of  the 
heavenly  Canaan.  His  wish  was  fulfilled  (Joshua  24.  82: 
Acts  4.  16).  33.  parents— So  the  LXX.  have  the  piurai, 
viz.,  Amram  and  Jochebed  (Numbers  26. 59) ;  but  Exodus  i 
2.  the  mother  alone  Is  mentioned;  but  doubtless  Amram 
sanctioned  all  she  did,  and  secresy  being  their  object,  be 
did  not  appear  prominent  in  what  was  done,  a  proper 
child—  Greek,  "a  comely  child."  Acts  7.20,  "exceeding 
fair,"  Greek,  "  fair  to  God."  The  "  faith  -  of  his  parents  in 
saving  the  child  must  have  had  some  Divine  revelation 
to  rest  on  (probably  at  the  time  of  his  birth),  which  mark- 
ed their  "exceeding  fair"  babe  as  one  whom  God  designed 
to  do  a  great  work  by.  His  beauty  was  probably  "the 
sign  "  appointed  by  God  to  assure  their  faith,  the  king's 
commandment— to  slay  all  the  males  (Exodus  1. 22).  34. 
So  far  Trom  faith  being  opposed  to  Moses,  he  was  an  emi- 
nent example  of  it.  [Bengel.J  refused— in  believing 
self-denial,  when  he  might  possibly  have  succeeded  at  last 
to  the  throne  of  Egypt.  Thermutis,  Pharaoh's  daughter, 
according  to  the  tradition  which  Paul  under  the  Spirit 
sanctions,  auopted  him,  as  Josephus  says,  with  the  con- 
sent of  the  king.  Josephus  states  that  when  a  child,  he 
threw  on  the  ground  the  diadem  put  on  him  In  Jest,  a  pre- 
sage of  his  subsequent  formal  rejection  of  Thermutis' 
adoption  of  him.  Faith  made  him  to  prefer  the  adoption 
of  the  King  of  kings,  unseen,  and  so  to  choose  (»,  25,  26; 
things,  the  very  last  which  flesh  and  blood  relish.  35. 
He  balanced  the  best  of  the  world  with  the  worst  of  relig- 
ion, and  decidedly  chose  the  latter.  "Choosing  "  implies 
a  deliberate  resolution,  not  a  hasty  impulse.  He  was 
forty  years  old,  a  time  when  the  Judgment  is  matured. 
for  a  season— If  the  world  has  "  pleasure  "  (Greek,  "enjoy- 
ment") to  offer,  it  is  but  for  a  season.  It  religion  bring 
with  it  "  affliction,"  it  too  is  but  for  a  season ;  whereas  lt« 
"  pleasures  are  for  evermore."  36.  Esteeming— Inasmuch 
as  he  esteemed,  the  reproach  of  Christ— i.  <?.,  the  reproach 
which  falls  on  the  Church,  and  which  Christ  regards  a* 
His  own  reproach,  He  being  the  Head,  and  the  Church 
(both  of  the  Old  and  New  Testament)  His  body.  Israel 
typified  Christ;  Israel's  sufferings  were  Christ's  sufferings 
(cf.  2  Corinthians  1.  5;  Colossians  1. 24).  As  unclrcumf.slon 
was  Egypt's  reproach,  so  circumcision  was  the  brAge  of 
Israel's  expectation  of  Christ,  which  Moses  especially 
cherished,  and  which  the  Gentiles  reproached  Israel  «n 
account  of.  Christ's  people's  reproach  wi'*  ere  long  be 
their  great  glory,  had  respect  unto — Gr;ek,  "  turning  hit 
eyes  away  from  other  considerations,  he  fixed  them  on  the 
(eternal)  recompense "  (v.  39,  40).  "~*t.  not  fearing  the 
wrath  of  the  king — But  in  Exodus  2. 14  it  is  said,  "Mose* 
feared,  and  fled  from  the  face  o' Pharaoh."  He  was  afraid, 
and  fled  from  the  danger  where  no  duty  called  him  to 
stay  (to  have  stayed  without  call  of  duty  would  have  been 
to  tempt  Providence  *nd  to  sacrifice  his  hope  of  being  Israel'* 
future  deliverer  afjording  to  the  Divine  intimations  ;  his  great 
aim,  Note,  v.  Cj.  He  did  not  fear  the  king  so  as  to  neglect 
his  duty  end  not  return  when  God  called  him.  It  was  in 
spit*  oj  Ihn  king's  prohibition  he  left  Egypt,  not  fearing  the 
consequences  which  were  likely  to  overtake  him  if  he 
should  be  oaught,  after  havlDg,  in  defiance  of  the  king, 
left  Egypt.  If  he  had  stayed  and  resumed  his  position  a* 
adopted  son  of  Pharaoi.  s  daughter,  bis  slaughter  of  the 
Egyptian  would  doubtless  have  been  connived  at ;  but  hly 
resolution  to  take  his  portion  with  oppressed  Israel,  which 
he  could  not  have  done  had  he  stayed,  was  the  motive  o. 
his  flight,  and  constituted  the  "  faith  "  of  this  act,  accord- 
ing to  the  express  statement  here.  The  exodus  of  Mosee 
with  Israel  cannot  be  meant  here,  for  it  was  made,  not  in 
defiance,  but  by  the  desire,  of  the  king.  Besides,  the  chrc- 
nologlcal  order  would  be  broken  thus,  the  next  particular 
specified  here,  vis.,  the  institution  of  the  Passover,  having 
taken  place  before  the  exodus.  Besides,  it  is  Moses'  persona 
history  and  faith  which  are  here  described.  The  faith  of 
the  people  ("they  passed")  is  not  introduced  till  ».» 
*ndiired— steadfast  in  faith  amidst,  trials.    He  had 

4-7'A 


HEBREWS   XI. 


Mi  so  much  from  fear  of  Pharaoh,  as  from  a  revulsion  of 
feeling  In  finding  God's  people  Insensible  to  their  high 
destiny,  and  from  disappointment  at  not  having  been 
able  to  Inspire  them  with  those  hopes  for  which  he  had 
sacrificed  all  his  earthly  prospects.    This  accounts  for  his 
strange  reluctance  and  despondency  when  commissioned 
by  God  to  go  and  arouse  the  people  (Exodus  8. 16 ;  4. 1. 10-12). 
seeing  Htm  .  .  .  invisible— as  though  he  had  not  to  do 
with  men,  but  only  with  God,  ever  before  his  eyes  by 
faith,  though  invisible  to  the  bodily  eye  (Romans  1.  20;  I 
Timothy  1. 17;  6. 16).    Hence  he  feared  not  the  wrath  of 
edible  man ;  the  characteristic  of  faith  (v.  1 ;  Luke  12.  4,  5). 
£8.  kept—  Greek,  "W/ikept,"  the  Passover  being,  in  Paul's 
day,  still  observed.  His /at/A  here  was  his  belief  in  the  In- 
visible God's  promise  that  the  destroy!  ig  angel  should 
pas*  over,  and  not  touch  the  Inmates  of  the  blood-sprinkled 
houses  (Exodus  12.  23).    "He  acquiesced  In  the  bare  word 
of  God  where  the  thing  Itself  was  not  apparent."  [Calvin.] 
the  first-born—  Greek  "neuter;"  both  of  man  and  beast. 
99.  they— Moses  and  Israel.    Red  Sea— called  so  from  its 
red  sea-weed,  or  rather  from  Edom  (meaning  red),  whose 
country  adjoined  it.    which  .  .  .  assaying  to  do—  Greek, 
"  of  which  (Red  Sea)  the  Egyptians  having  made  experi- 
ment."   Rashness  and  presumption  mistaken  by  many  for 
faith;  with  similar  rash  presumption  many  rush  into 
~ternity.  The  same  thing  when  done  by  the  believer,  and 
when  done  by  the  unbeliever,  is  not   the  same  thing. 
[BekgbIk]    What  was  faith  in  Israel,  was  presumption  In 
the  Egyptians,    were  drowned— Greek,  "  were  swal  lowed 
up,"  or  "engulfed."    They  sank  in  the  sands  as  much 
as  in  the  waves  of  the  Red  See.    C£  Exodus  15. 12,  "  the 
earth  swallowed  them."    30.  The  soundings  of  trumpets, 
though  one  were  to  sound  for  ten  thousand  years,  cannot 
throw  down  walls,  but/oi«A  can  do  all  things.    [Chkysos- 
tom.]  htui  days — whereas  sieges  often  last  for  years.  31. 
Rahab  showed  her  "  faith  "  in  her  confession,  Joshua  2. 9, 
II,  "  I  know  that  Jehovah  hath  given  you  the  laud  ;  Je- 
hovah your  God,  is  God  in  heaven  above,  and  In  earth  be- 
neath."   the  harlot — her  former  life  adds  to  the  marvel 
of  her  repentance,  faith  and  preservation  (Matthew  21.  31, 
?2).    belle-red  not— Greet,  "  were  disobedient,"  viz.,  to  the 
will  of  God  manifested  by  the  miracles  wrought  in  behalf 
of  Israel  (Joshua  2.  8-11).    received— in  her  house  (Joshua 
1 1, 4, 6).  with  peace — peaceably ;  so  that  they  had  nothing 
to  fear  In  her  house.    Thus  Paul,  quoting  the  same  ex- 
amples (v.  17,  81)  for  the  power  of  faith,  as  James  (2.  21,  25; 
see  my  notes  there)  does  for  Justification  by  works  evident- 
ially, shows  that  In  maintaining  Justification   by  faith 
alone,  he   means   not  a  dead    faith,  but  "faith    which 
worketh  by  love  "  (Galatians  5.  6).    32.  the  time— suitable 
for  the  length  of  an  Epistle.    He  accumulates  collectively 
some  out  of  many  examples  of  faith.    Gedeon— put  before 
Barak,  not  chronologically,  but  as  being  more  celebrated. 
Just  as  Samson  for  the  same  reason  Is  put  before  Jephthae. 
The  mention  of  Jephthae  as  an  example  of  "faith,"  makes 
It  unlikely  he  sacrificed  the  life  of  his  daughter  for  a  rash 
vow.  David,  the  warrior  king  and  prophet,  forms  the  tran- 
sition from  warrior  chiefs  to  the  "prophets,"  of  whom 
"Samuel"    Is  mentioned    as    the    first.     33.    subdued 
kingdoms — as  David  did   (2   Samuel   8.  1,  Ac);    so  also 
Gideon   subdued   Mldian  (Judges   7).    wrought   rlght- 
e«usn«M— as  Samuel  did  (1  Samuel  8.  0 ;  12.  S-23 ;  15.  33 ;  and 
David    2  Samuel  8.  15).     obtained    promises— as    "  the 
proph^a"  (v.  32)  did;   for  through  them  the  promises 
were  given  (of.  Daniel  9.  21).     [Bbnqkl.]    Rather,  "ob- 
tained the  fulfilment  of  promises,"  which  had  been  pre- 
viously the  object  of  their  faith  (Joshua  21. 45 ;  1  Kings  8. 56). 
Indeed,  Gideon,  Barak,  Ac,  also  obtained  the  things  which 
God  promised.    Not  "the  promises,"  which  are  still  future 
(a.  13,  30).    stopped  the  months  of  lions — Note  the  words, 
"  because  he  believed  In  his  God."    Also  Samson  (Judges 
14,  6),  David  (1  Samuel  17.  34-37),  Benaiah  (2  Samuel  23.  20). 
**.  Quenched  the  violence  of  fire — (Daniel  3.  27.)    Not 
merely  "  quenched  the  fire,"  but  "  quenched  the  power 
(so  the  Greek)  of  the  fire."    Daniel  3.  and  6.  record  the  last 
miracles  of  the  Old  Testament.   So  the  martyrs  of  the  Ref- 
ormation, though  not  escaping  the  fire,  were  delivered 
%ora  Its  having  power  really  or  lastingly  to  hurt  them 
474 


escaped  .  . .  sword— So  Jephthah  (Judges  12.  8) ;  and  so  1  to- 
vld  escaped  Saul's  sword  ft  Samuel  18. 11;  19.  10. 12) ;  Klijan 
(1  Kings  19.  1,  Ac;  2  Kings  6.  14).  out  of  weaknew  .  .  , 
made  strong  —  Samson  (Judges  IB.  28;  15.  19),  Hezekiar 
(Isaiah  87.  and  38.)  Milton  says  of  the  martyrs,  "The: 
shook  the  powers  of  darkness  with  the  irresistible  power 
of  weakness."  valiant  in  fight— Barak  (Judges  4.  14, 15* 
And  the  Maccabees,  the  sons  of  Matthias,  Judas,  Jona- 
than, and  Simon,  who  delivered  the  Jews  from  t.hei« 
cruel  oppressor,  Antiochns  of  Syria,  armies— -lit.,  camps 
referring  to  Judges  7.  21.  But  the  reference  may  be  to  the 
Maccabees  having  put  to  flight  the  Syrians  and  othe? 
foes.  35.  Women  received  their  dead  raised  — as  the 
widow  of  Zarephath  (1  Kings  17.  17,  Ac. ;  22).  The  Shu- 
nammite  (2  Kings  4.  17,  Ac;  35).  The  two  oldest  MSS, 
read,  "They  received  women  of  aliens  by  raising  the'.i 
dead."  1  Kings  17.  24  shows  that  the  raising  of  the  wid- 
ow's son  by  Elijah,  led  her  to  the  faith,  so  that  he  thut 
took  her  into  fellowship,  an  alien  though  she  was.  Christ 
in  Luke  4. 26,  makes  especial  mention  of  the  fact  that  Eli- 
jah was  sent  to  an  alien  from  Israel,  a  woman  of  Sarepta 
Thus  Paul  may  quote  this  as  an  instance  of  Elijah's  faith, 
that  at  God's  command  he  went  to  a  Gentile  city  of  Sido- 
nla  (contrary  to  Jewish  prejudices),  and  there,  as  the  fruit 
of  faith,  not  only  raised  her  dead  son,  but  received  her  as  a 
convert  into  the  family  of  God,  as  Vulgate  re^le.  Still 
English  Version  may  be  the  right  reading,  and—  Greek, 
"  but ;"  in  contrast  to  tb.aao  raised  again  to  life,  tortured 
—  " broken  on  the  wheel."  Eleazar(2  Maccabees  6. 18.  end; 
ii.  20,  80).  The  sufferer  was  stretched  on  an  instrument 
like  a  drum-head,  and  scourged  to  death,  not  accepting 
deliverance— when  offered  to  them.  So  the  seven  broth- 
ers, 2  Maccabees  7. 9, 11, 14,  29, 36 ;  and  Elea/.ar,  2  Maccabees 
6.21,28,30,  "Though  I  might  have  been  delivered  from 
death,  I  endure  these  severe  pains,  being  beaten."  a  bet 
ter  resurrection  —  than  that  of  the  women's  children 
"raised  to  life  again;"  or,  tnan  the  resurrection  which 
their  foes  could  give  them  by  delivering  them  from  death 
(Daniel  12.2;  Luke  20.35;  Pbilipplans  3.  11).  The  fourth 
of  the  brethren  (referring  to  Daniel  12.  2)  said  to  King  An- 
tiochns, "To  be  put  to  death  by  men,  is  to  be  chosen  to 
look  onward  for  the  hopes  which  are  of  God,  to  be  raised 
up  again  by  Him;  but  for  thee  there  is  no  resurrection  to 
life."  The  writer  of  2  Maccabees  expressly  disclaims  inspira- 
tion, which  prevents  our  mistaking  Paul's  allusion  here 
to  it  as  if  it  sanctioned  the  Apocrypha  as  inspired.  In 
quoting  Daniel,  he  quotes  a  book  claiming  inspiration,  and 
so  tacitly  sanctions  that  claim.  36.  others — of  a  different 
class  of  confessors  for  the  truth  (the  Greek  is  different 
from  that  for  "  others,"  v.  35,  al/oi,  heteroi).  trial— testing 
their  faith.  Imprisonment— as  Hanani  (2  Chronicles  16. 
10),  imprisoned  by  Asa.  Mlcalah,  the  son  of  Imlah,  by 
Ahab  (1  Kings  22.  26,  27).  37.  atoned— as  Zechariah,  son 
of  Jehoiada  (2  Chronicles  21.  20-22;  Matthew  23.  35).  sawn 
asunder— as  Isaiah  was  said  to  have  been  by  Manasseh ; 
but  see  my  Introduction  to  Isaiah,  tempted— by  their  foes, 
in  the  midst  of  their  tortures,  to  renounce  their  faith ;  the 
most  bitter  aggravation  of  them.  Or  else,  by  those  of  their 
own  household,  as  Job  was  [Estitjs]  ;  or  by  the  fiery  darts 
of  Satan,  as  Jesus  was  in  his  last  trials.  [Classics.] 
Probably  It  included  all  three;  they  were  tempted  in 
every  possible  way,  by  friends  and  foes,  by  human  and 
satanic  agents,  by  caresses  and  afflictions,  by  words  and 
deeds,  to  forsake  God,  but  In  vain,  through  the  power  of 
faith,  sword— lit.,  "  they  died  in  the  murder  of  the  sword," 
In  v.  34  the  contrary  Is  given  as  an  effect  of  faith,  "  they 
escaped  the  edge  of  the  sword."  Both  alike  are  marvel- 
lous effect*  of  faith.  It  both  accomplishes  great  things 
and  suffers  great  things,  without  counting  it  suffering. 
[Chbysostom.]  Urijah  was  so  slain  by  Jeholakim  (Jere- 
miah 26.  23) ;  and  the  prophets  in  Israel  (1  Kings  19.  10).  in 
sheep-shins— as  Elijah  (1  Kings  19. 13,  LXX.)  They  were 
white ;  as  the  "goat-skins"  were  black  (cf.  Zechariah  18.4). 
tormented  —  Gree k,  "in  evil  state.  38.  Of  'whom  the 
world  was  not  worthy — So  far  from  their  being  un- 
worthy of  living  in  the  world,  as  their  exile  in  deserts, 
Ac,  might  seem  to  Imply,  "the  world  was  not  wort^"  XT 
them.'"    Th«  world,  in  shutting  them  out.  shut  oat  <*»  ■* 


HEBREWS  XII. 


teelf  a  source  of  blessing ;  such  as  Joseph  proved  to  Poti- 
phar  (Genesis  39.  5),  and  Jacob  to  Laban  (Genesis  30.  27). 
In  condemning  them,  the  world  condemned  itself,    caves 
— lit.,   "chinks."      Palestine,   from    its   hilly   character, 
abounds  in  fissures  and  caves,  affording  shelter  to  the  per- 
secuted, as  the  fifty  hid  by  Obadiah  (1  Kings  18.  4,.  13)  and 
Elijah  (1  Kings  19.  8, 13) ;  and  Mattathias  and  his  sons  (1 
Maccabees  2.  28,  29) ;  and  Judas  Maccabeus  (2  Maccabees 
&.  27).   3».  having  obtained  a  good  report—  Greek,  "  being 
i>orae  witness  of."    Though  they  were  so,  yet  "  they  re- 
oeivad  not  the  promise,"  i.  e„  the  final  completion  of  "  sal- 
vation" promised  at  Christ's  coming  again  (ch.  9.  28) ;  "  the 
sternal  inheritance"  (ch.  9. 15/.    Abraham  did  obtain  the 
very  thing  promised  (ch.  6.  15)  in  part,viz.,  blessedness  in 
soul  after  death,  by  virtue  of  faith  in  Christ  about  to 
come;  the  full  blessedness  of  body  and  soul  shall  not  be 
till  the  full  number  of  the  elect  shall  be  accomplished, 
and  all  together,  no  one  preceding  the  other,  shall  enter 
on  the  full  glory  and  bliss.    Moreover,  in  another  point 
of  view,  "  It  is  probable  that  some  accumulation  of  bless- 
edness was  added  to  holy  souls,  when  Christ  came  and 
fulfilled  all  things ;  even  as  at  His  burial  many  rose  from 
the  dead,  who  doubtless  ascended  to  heaven  with  Him" 
[Flacius  in  BengelJ  (cf.  Note,  Ephesians  4.  8).    The  per- 
fecting of  believers  In  title,  and  in  respect  to  conscience, 
took  place,  once  for  all,  at  the  death  of  Christ,  by  virtue 
of  His  being  made  by  death  perfect  as  Saviour.    Their 
perfecting  in  soul  at,  and  ever  after  Christ's  death,  took 
place,  and  takes  place  at  their  death.    But  the  universal 
and  final  perfecting  will  not  take  place  till  Christ's  com- 
ing.   40.  provided— with  Divine  forethought  from  eter- 
nity (cf.  Genesis  22. 8, 14).    some  better  thing  for  us — (ch. 
7. 19)— than  they  had  here.    They  had  not  in  this  world, 
"apart  from  us"  (so  the  Greek  is  for  "without  us,"  i. e., 
they  had  to  wait  for  us  for),  the  clear  revelation  of  the 
promised  salvation  actually  accomplished,  as  we  now 
have  it  In  Christ;  in  their  state  beyond  the  grave  their 
touls  also  seem  to  have  attained  an  increase  of  heavenly 
bliss  on  the  death  and  ascension  of  Christ ;  and  they  shall 
not  attain  the  full  and  final  glory  in  body  and  soul  (the  re- 
generation of  the  creature),  until  the  full  number  of  the 
elect  (including  us  with  them)  is  completed.  The  Fathers, 
Chrysostom,  &c,  restricted  the  meaning  of  v.  39, 40  to  this 
last  truth,  and  I  incline  to  this  view.    The  connection  is, 
"You.Hebrews,  may  far  more  easily  exercise  patience  than 
Old  Testament  believers;  for  they  had  much  longer  to 
wait,  and  are  still  waiting  until  the  elect  are  all  gathered 
In;  you,  on  the  contrary,  have  not  to  wait  for  them."  [Es- 
nus.]    I  think  his  object  in  these  verses  (39,  40)  is  to  warn 
Hebrew  Christians  against  their  tendency  to  relapse  into 
Judaism.    "Though  the  Old  Testament  worthies  attained 
such  eminence  by  faith,  they  are  not  above  us  in  privi- 
leges, but  the  reverse."    It  is  not  we  who  are  perfected 
with  them,  but  rather  they  with  us.    They  waited  for  His 
coming;  we  enjoy  Him  as  having  come  (ch.  1.  1;  2.  3). 
Christ's  death,  the  means  of  perfecting  what  the  Jewish 
law  could  not  perfect,  was  reserved  for  our  time.    Cf.  ch.  12. 
2,"perfecter  (Greek)  of  our  faith."    Now  that  Christ  is 
come,  they  in  soul  share  our  blessedness,  being  "the 
spirits  of  the  just  made  perfect"  (ch.  12.  23) ;  so  Alford  ; 
however,  see  Note  there.    Ch.  9. 12  shows  that  the  blood 
of  Christ,  brought  into  the  heavenly  holy  place  by  Him, 
first  opened  an  entrance  into  heaven  (cf.  John  3. 13).  Still, 
the  fathers  were  in  blessedness  by  faith  in  the  Saviour  to 
come,  at  death  (ch.  6. 15 ;  Luke  16.  22). 

CHAPTER    XII. 

Ver.  1-29.  Exhortation  to  Follow  the  Witnesses 
or  Faith  just  Mentioned  :  Not  to  Faint  in  Trials  : 
To  Remove  all  Bitter  Roots  of  Sin:  For  we  arh 
under,  not  a  law  of  terror,  but  the  gospel  ok 
Grace,  to  Despise  which  will  bring  the  Heavier 
Penalties,  in  Proportion  to  our  Greater  Priv- 
jlegbs.  1.  we  also— as  well  as  those  recounted  in  v.  1L 
are  compassed  a\tow.t— Greek,  "  have  so  great  a  cloud  (a 
numberless  multitude  above  us,  like  a  cloud,  'holy  and  pel- 
lucid,' Clemens  Alex  ANDRiNcs)of  witnesses  surrounding 
77 


us."    The  image  Is  from  a  "  race,"  an  image  common  evezt 
in  Palestine  from  the  time  of  the  GrsBco-Macedoman  em- 
pire, which  introduced  such  Greek  usages  as  national 
games.    The  "witnesses"  answer  to  the  spectators  press- 
ing round  to  see  the  competitors  in  their  contest  for  the 
prize  (Philippians  3.  14).    Those  "witnessed  of"  (Greek, 
ch.  11.  5,  39)  become  in  their  turn  "  witnesses"  in  a  two- 
fold way :  (1.)  attesting  by  their  own  case  the  faithfulness 
of  God  to  His  people  [Alford)  (ch.  6. 12),  some  of  them 
martyrs  in  the  modern  sense;  (2.)  witnessing  our  struggle 
of  faith;    however,  this   second   sense   of    "witnesses," 
though  agreeing  with  the  image  here  if  it  is  to  be  pressed, 
is  not  positively,  unequivocally,  and  directly  sustained  by 
Scripture.    It  gives  vividness  to  the  image ;  as  the  crowd 
of  spectators  gave  additional  spirit  to  the  combatants,  so 
the  cloud  of  witnesses  who  have  themselves  been  in  the 
same  contest,  ought  to  increase  our  earnestness,  testifying, 
as  they  do,  to  God's  faithfulness,    weight— As  corporeal 
unwieldiness  was,  through  a  disciplinary  diet,  laid  aside 
by  candidates  for  the  prize  in  racing;    so  carnal   and 
worldly  lusts,  and  all,  whether  from  without  or  within, 
that  would  Impede  the  heavenly  runner,  are  the  spiritual 
weight  to  be  laid  aside.    "Encumbrance,"  all  superfluous 
weight;  the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the 
pride  of  life,  and  even  harmless  and  otherwise  useful 
things  which  would  positively  retard  us  (Mark  10.  50,  the 
blind  man  casting  away  his  garment  to  come  to  Jesus ;  9. 
42-48;  cf.  Ephesians  4.  22;  Colossians  3.  9,  10).     the  sis 
which  doth  so  easily  beset  us — Greek,  "sin  which  easily 
stands  around  us ;"  so  Luther,  "  which  always  so  clings  to 
us;"    "sinful   propensity  always   surrounding  us,  ever 
present  and  ready."  [Wahl.]    It  is  not  primarily  "the 
sin,"  &c,  but  sin  In  general,  with,  however,  especial  refer- 
ence to  "apostasy,"  against  which  he  had  already  warned 
them,  as  one  to  which  they  might  gradually  be  seduced ; 
the   besetting   sin   of    the   Hebrews,    unbelief,     with 
patience — Greek,  "  in  persevering  endurance"  (ch.  10.  36), 
On  "  run"  cf.  1  Corinthians  9.  24,  25.    3.  Looking  unto— 
lit.,  "  Looking  from  afar"  (Note,  ch.  11.  26) ;  Axing  the  eyes 
upon    Jesus   seated   on   the    throne   of  God.     author— 
"Prince-leader."    The  same  Greek  is  translated  "Captain 
(of  salvation),"  ch.  2. 10 ;  "  Prince  (of  life),"  Acts  3. 15.  Going 
before  us  as  the  Originator  of  our  faith,  and  the  Leader 
whose  matchless  example  we  are  to  follow  always.    In 
this  He  is  distinguished  from  all  those  examples  of  faith 
in  ch.  11.  (cf.  1  Corinthians  11. 1).    On  His  "faith"  cf.  ch.  2. 
13 ;  3.  2.    Believers  have  ever  looked  to  Him  (ch.  11.  26 ;  13. 
8).    finisher—  Greek,  "Perfecter,"  referring  to  ch.  11.  40. 
of  our  faith — rather  as  Greek,  "of  the  faith,"  including 
both  His  faith  (as  exhibited  in  what  follows)  and  oui 
faith.    He  fulfilled  the  ideal  of  faith  Himself,  and  soy 
both  as  a  vicarious  offering  and  an  example,  He  is  the 
object  of  our  faith,    for  tine  joy  .  .  .  set  before  him — vie., 
of  presently  after  sitting  down  at  the  right  hand  of  the  throne 
of  God;  including  besides  His  own  personal  joy,  the  joy 
of  sitting  there  as  a  Prince  and  Saviour,  to  give  repent- 
ance and  remission  of  sins.    The  coming  joy  disarmed  of 
its  sting  the  present  pain,    cross  .  .  .  shame— the  great 
stumbling-block  to  the  Hebrews.     "  Despised,"  i.  e.,  dis- 
regarded. .3.  For— Justifying  His  exhortation,  "Looking 
unto  Jesus."     consider  — by  way  of  comparison    with 
yourselves,  so  the  Greek,    contradiction— unbelief,  and 
every  kind  of  opposition  (Acts  28. 19).    sinners— (Sin  assails 
us.    Not  sin,  but  sinners,  contradicted  Christ.  [Bengel.] 
be  wearied  and  faint—  Greek,  "lest  ye  weary  fainting," 
<fec.    Cf.  Isaiah  49.  4,  5,  as  a  specimen  of  Jesus  not  being 
wearied  out  by  the  contradiction  and  strange  unbelief  of 
those  among  whom  He  laboured,  preaching  as  never  man 
did,  and  exhibiting  miracles  wrought  by  His  inherent 
power,  as  none  else  could  do.    4.  not  yet  resisted  unto 
blood— Image  from  pugilism,  as  he  previously  had  the 
image  of  a  race,  both  being  taken  from  the  great  national 
Greek  games.  Ye  have  suffered  the  loss  of  goods,  and  been 
a  gazing-stock  both  by  reproaches  and  afflictions  ;  ye  have 
not  shed  your  blood  (Note,  ch.  13.  7).    "  The  athlete  who 
hath  seen  his  own  blood,  and  who,  though  cast  down  by 
his  opponent,  does  not  let  his  spirits  be  cast  down,  whn 
as  often  as  he  hath  fallen  hath  risen  the  more  determined. 

475 


HEBREWS   XIL 


goes  down  to  the  encounter  with  great  hope."  [Seneca.] 
against  sin  —  8in  is  personified  as  an  adversary;  sin, 
whether  within  yon,  leading  yon  to  spare  your  blood,  or 
in  oar  adversaries,  leading  them  to  shed  It,  If  they  cannot 
tnrough  your  faithfulness  even  unto  blood,  Induce  you  to 
apostatize.  5.  forgotten— utterly,  bo  the  Greek.  Cf.  v.  15- 
17,  in  which  he  implies  how  utterly  some  of  them  had  for- 
gotten God's  word.  His  exhortation  ought  to  have  more 
effect  on  you  than  the  cheers  and  exhortations  of  the 
spectators  have  on  the  competitors  striving  in  the  games. 
which—  Greek,  "the  which,"  of  which  the  following  is  a 
specimen.  [Alvohd.)  speaketh  unto  yon— as  In  a  dia- 
logue or  discourse,  so  the  Greek,  Implying  God's  loving 
condescension  (cf.  Isaiah  1.  18).  despise  not — lit.,  "  Do  not 
hold  of  little  account.'  Betraying  a  contumacious  spirit  of 
unbelief  (ch.  3.  12),  as  "  faint"  implies  a  broken  down, 
weak,  and  desponding  spirit.  "  Chastening"  is  to  be  borne 
with  "subjection"  (v.  0);  "rebuke"  (more  severe  than 
chastening)  Is  to  be  borne  with  endurance  (v.  7).  "Some  In 
adversity  kick  against  God's  will,  others  despond ;  neither 
ts  to  be  done  by  the  Christian,  who  Is  peculiarly  the  child 
of  God.  To  him  such  adverse  things  occur  only  by 
the  decree  of  God,  and  that  designed  In  kindness,  viz.,  to 
remove  the  defilements  adhering  to  the  believer,  and  to 
exercise  his  patience."  [Grotius.]  6.  (Revelation  8. 19.) 
and — Greek,  "yea  and,"  "and  moreover;"  bringing  out 
an  additional  circumstance,  scourgeth— which  draws 
forth  "blood"  (v.  4).  receiveth— accepts.  Takes  to  Him- 
self as  a  son  "  In  whom  He  delighteth"  (Proverbs  3.  12).  7. 
In  v.  7, 8  the  need  of  "  chastening"  or  "  discipline"  Is  incul- 
cated; In  v.  9,  the  duty  of  those  to  whom  It  is  adminis- 
tered. If— The  oldest  MSS.  read,  "  With  a  view  to  chasten- 
ing (i.  «.,  since  God's  chastisement  is  with  a  view  to  your 
chastening,  i.  «.,  disciplinary  amelioration)  endure  pa- 
tiently ;"  so  Vulgate.  Alford  translates  It  as  indicative, 
not  so  well,  "  It  is  for  chastisement  that  ye  are  enduring." 
dealeth  with  yon—"  beareth  Himself  toward  you"  In  the 
very  act  of  chastening,  what  son  is  he—"  What  son  Is 
there"  even  In  ordinary  life?  Much  more  God  as  to  His 
sous  (Isaiah  48. 10;  Acts  11 22).  The  most  eminent  of  God's 
saints  were  the  most  afflicted.  God  leads  them  by  a  way 
they  know  not  (Isaiah  42.  16).  We  too  much  look  at  each 
trial  by  Itself,  Instead  of  taking  it  in  connection  with  the 
whole  plan  of  our  salvation,  as  if  a  traveller  were  to  com- 
plain of  the  steepness  and  roughness  of  one  turn  In  the 
path,  without  considering  that  It  led  him  Into  green  pas- 
tures, on  the  direct  road  to  the  city  of  habitation.  The 
New  Testament  alone  uses  the  Greek  term  for  education 
(paideia),  to  express  "  discipline  "  or  correction,  as  of  a.  child 
by  a  wise  father.  8.  if  ye  he  without — excluded  from 
participation  In  chastisement,  and  wishing  to  be  so.  all 
—all  sons:  all  the  worthies  enumerated  in  ch.  11. :  all  the 
witnesses  (v.  1).  are — Greek,  "  have  been  made  partakers." 
then  are  ye  bastards— of  whom  their  fathers  take  no  care 
whether  they  are  educated  or  not;  whereas  every  right- 
minded  father  Is  concerned  for  the  moral  well-being  of 
hit  legitimate  son.  "  Since  then  not  to  be  chastised  Is  a 
mark  of  ban  tardy,  we  ought  [not  to  refuse,  but]  rejoice  In 
chastisement,  as  a  mark  of  our  genuine  sonship."  [Chhyb- 
oeToat.]  9.  fathers  .  .  .  which  corrected  us — rather  as 
Greek,  "  We  had  the  fathers  of  our  flesh  as  correctors." 
subjection — See  the  punishment  of  insubordination,  Deu- 
teronomy 21. 18.  Father  of  spirits — contrasted  with  the 
/others  of  our  flesh.  "  Generation  by  men  Is  carnal,  by 
God  is  spiritual."  [Bengel.]  As  "  Father  of  spirits,"  He 
is  both  the  Originator,  and  the  Providential,  and  Gracious 
Bustainer,  at  once  of  animal  and  spiritual  life.  Cf.  "and 
iitk,"  viz.,  spiritually;  also  v.  10,  "  that  we  might  be  par- 
takers of  His  holiness"  (2  Peter  1.  4).  God  is  a  spirit  Him- 
self, and  the  Creator  of  spirits  like  Himself,  In  contrast  to 
men  who  are  flesh,  and  the  progenitors  of  flesh  (John  3.  6). 
Jesus  oar  pattern  "learned  obedience"  experimentally 
by  suffering  (ch.  i>.  8).  and  live — and  so,  thereby  live  spir- 
itually and  eternally.  10.  Showing  wherein  the  chastise- 
naent  of  our  heavenly  Father  Is  preferable  to  that  of 
*su-tnly  fivthers.  for  a  few  days — i.  e.,  with  a  view  to  our 
well-being  In  the  few  days  of  our  earthly  life :  so  the  Greek. 
after  their  own  pleasure—  Greek,  "according  to  what 


seemed  fit  to  themselves."    Their  rule  of  chastening  la 
what  may  seem  fit  to  their  own  often  erring  judgment, 
temper,  or  caprice.    The  two  defects  of  human  education 
are  (1.)  the  prevalence  In  It  of  a  view  to  the  interests  of 
our  short  earthly  term  of  days;  (2.)  the  absence  in  parent* 
of  the  unerring  wisdom  of  our  heavenly  Father.    "They 
err  much  at  one  time  In  severity,  at  another  In  Indulgence 
[1  Samuel  8.  13;    Epheslans  6.  4J,  and  do  not  so  icucl. 
chasten  as  thine:  they  chasten."  [Bengei..]     that  wi 
might  he  partakers  of  his  holiness— Becoming  holy  as 
He  Is  holy  (John  15.  2).    To  become  holy  like  God  is  tan 
tamount  to  being  educated  for  passing  eternity  with  God 
(v.  14 ;  2  Peter  1.  4).    So  this  "  partaking  of  God's  holiness  " 
stands  In  contrast  to  the  "few  days"  of  this  life,  with  % 
view  to  which  earthly  fathers  generally  educate  taeir 
sons.    11.  Joyous  .  .  .  grlevon»- Greek,   "matter  of  Joy 
.  .  .  matter  of  grief."    The  objection  that  chastening  Is 
grievous   Is   here   anticipated   and   answered.     It   only 
seems  so  to  those  being  chastened,  whose  Judgment*  are 
confused  by  the  present  pain.    Its  ultimate  fruit  amply 
compensates  for  any  temporary  pain.    The  real  object  of 
the  fathers  In  chastening  is  not  that  they  And  pleasure 
In   the  children's   pain.     Gratified  wishes,  our   Father 
knows,  would  often  be  our  real  curses,    fruit  of  right- 
eousness—righteousness  (In  practice,  springing  from  faith; 
is  the  fruit  which  chastening,  the  tree,  yields  (Phllippian* 
1. 11).    "Peaoeable"  (cf.  Isaiah  32. 17):  in  contrast  to  the 
ordeal  of  conflict  by  which  It  has  been  won.    "  Fruit  of 
righteousness  to  be  enjoyed  In  peace  after  the  conflict." 
[Tholuck.]    As  the  olive  garland,  the  emblem  of  peace  as 
well  as  victory,  was  put  on  the  victor's  brow  In  the  games. 
exercised  thereby — as  athletes  exercised  in  training  for  a 
contest.    Chastisement  is  the  exercise  to  give  experience, 
and  make  the  spiritual  combatant  Irresistibly  victorious 
(Romans  5. 8).   "  Oh  happy  the  servant  for  whose  improve- 
ment his  Lord  is  earnest,  with  whom  he  deigns  to  be 
angry,  whom  He  does  not  deceive  by  dissembling  admo- 
nition" [withholding  admonition,  and   so  leading    th* 
man  to  think  he  needs  It  not]!  Tebtullian,  de  Pat.,  c.  11 
Observe  the  "afterwards:"  that  is  the  time  often  wne.i 
God  works.    13.  He  addresses  them  as  runners  in  a  rao* 
and  pugilists,  and  warriors.   [Chbysostom.]  The  "  vrher* 
fore"  is  resumed  from  v.  1.    UK  up— In  Isaiah  35.  3,  fro?.. 
which  Paul  here  quotes.lt  is,  "Strengthen  ye  the  weab 
hands."    The  hand  is  the  symbol  of  one's  strength.    Al- 
fobd  translates,  "  Put  straight  again  the  relaxed  hands." 
English   Version  expresses    the  sense  well,     feeble— lit., 
"  paralysed :"  a  word  used  only  by  Luke  In  the  New  Tes- 
tament, PauVn  companion.     The  exhortation  has  three 
parts :  the  first  relates  to  ourselves,  v.  12, 13 ;  the  second,  to- 
others, v.  14,  "Peace  with  all  men,"  the  third,  to  God, 
"  Holiness,  without  which,"  <fec. ;  and  the  first  Is  referred 
to  in  v.  15,  "  Lest  any  man  fail  of  the  grace  of  God  ;"  the 
second  in  the  words, "  Lest  any  root  of  bitterness,"  Ac. ;  the 
third  in  v.  16,  "Lest  there  be  any  fornicator  or  profane 
person,"  Ac.   This  threefold  relation  often  occurs  in  Paul'* 
Epistles.    Cf.  Note,  Titus  2. 12,  "  soberly,  righteously,  and    j 
godly."    The  Greek  active  verb,  not  the  middle  or  reflex-    j 
ive,  requires  the  sense  to  be,  Lift  up  not  only  your  own    j 
hands  and  knees,  but  also  those  of  your  brethren  (cf.  v.  16; 
Isaiah  35.  4).     13.   Quoted    from  Proverbs  4.  26,   LXX.,   j 
"  Make  straight  paths  for  thy  feet."    StraiglU,  i.  e.,  leading 
by  a  straight  road  to  Joy  and  grace  (v.  1.  2, 15).    Cease  U: 
"  halt "  between  Judaism  and  Christianity.    [Bengkl.]   I 
"  Paths,"  lit.,  wheel-tracks.    Let  your  walk  be  so  firm  and    1 
so  unanimous  in  the  right  direction,  that  a  plain  track    \ 
and  "highway"  may  be  thereby  established   for  those  1 
who  accompany  and  follow  you,  to  perceive  and  walk  in    ', 
(Isaiah  35.  8).    [Alford.]    that  -which    Is  lame-thono 
"weak  in  the  faith  "  (Romans  14.  1),  having  still  Judais-    I 
lng  prejudices,    be  tunned  out  of  the  way — (Prover':*»  4    j 
27) — and  so  missing  the  way,  lose  the  prize  of  "  the  racev 
(v.  1).    rather  be  healed — Proper  exercise  of  Itself  con-    ) 
tributes  to  health  :  the  habit  of  walking  straight  onwart! 
In  the  right  way  tends  to  healing.    14.  follow  pet.ee  trttt 
all  men— with  the  brethren  especially  (Romans  14.  1*1 
that  so  the  "lame  "among  them  be  not  "turned  out  a} 
the  way"  («.  13),  and  that  no  one  of  them  "foil  of  iita 


HEBREWS  XII. 


grace  of  God"  (v.  15).     taolinetw— «  distinct  Greek  word 
from  God's  "holiness"  (e.  10).     Translate  here  "  sanctifl- 
eation."     His  la  absolute  holiness:  onr  part  Is  to  pnt  on 
Hi»  holiness,  becoming  "  boly  as  He  U  holy."  by  sanctifiea- 
Hon.    Whilst  "following  peace  with  all  men,"  we  are  not 
so  to  seek  to  please  them,  as  to  make  God's  will  and  onr 
sanotlncation  a  secondary  object;  this  latter  must  be  onr 
first  aim  (Galatians  1. 10).    without  which  —Or eek,  "  apart 
ftom  which."     no  man  shall  se«  the  Lord — no  man  as  a 
ton  ;  In  heavenly  glory  (Revelations  22.  8,  4).    In  the  East, 
none  bat  the  greatest  favourites  are  admitted  to  the  honour 
of  seeing  the  king  (cf.  2  Samuel  14.  24).    The  Lord  being 
pare  and  holy,  none  bat  the  pure  and  holy  shall  see  Him 
(Matthew  5.  8).    Without  holiness  in  them,  they  could  not 
enjoy  Him  who  Is  holiness  Itself  (Zechariah  14.  20).    Tbe 
connection  of  purity  with  teeing  the  Lord,  appears  in  1 
John  s.  2,  8;  Epheslans  5.  5.    Contrast  v.  16  (of.  1  Thessa- 
lonlans  4.  8).    In  Matthew  24.  80 ;  Revelation  1.  7,  it  is  said 
that  all  shall  see  the  Lord ;   bat,  that  shall  be  as  a  Judge,  . 
not  as  their  lasting  portion  and  God,  which  is  meant 
here.     The  Greek  verb  does  not  denote  the  mere  action 
of  seeing,  but  the  seer's  state  of  mind  to  which  tbe  object 
is  presented:  so  in  Matthew  5.  8  they  shall  truly  com- 
prehend God.     [Timura.]     None   but  the   holy  could 
appreciate  the  holy  God,  none  else  therefore  shall  abide 
in  His  presence,    "The  bad  shall  only  see  Him  In  His 
form  as  Son  of  man  [of.  Revelation  1.  13,  with  7;   and 
Matthew  31  80;   Acta  L  11;   17.  81];   still  It  will  be   In 
the  glory  In  which  He  shall  Judge,  not  In  the  lowliness  In 
which  He  was  Judged.    Hi*  form  as  God,  wherein  He  Is 
equal  to  tbe  Father,  without  doubt  the  ungodly  shall  not 
see;  for  It  la  only  '  tbe  pare  In  heart  who  shall  see  God.' " 
f  A  UGTT6TINB1.J    "  He  shall  come  to  Judge,  who  stood  before 
a  Judge.    He  shall  come  In  the  form  in  which  He  was 
judged,  that  they  may  see  Him  whom  they  pierced:  He 
who  waa  before  hidden  shall  come  manifested  in  power: 
He,  as  Judge,  shall  condemn  the  real  culprits,  who  was 
Himself  falsely  made  a  culprit."    15.  lest  any  .  .  .  fall— 
Qree*,  "leat  any  (via.,  through  sloth  In  running)  failing,"  or 
"fnUmgr  short  of  the  grace  of  God  .  .  .  trouble  you."    The 
image  Is  taken  from  a  company  of  travellers,  one  of 
Whom  lags  behind,  and  so  never  reaches  the  end  of  the 
taag  and  laborious  journey.  [Ghbysostom.]    root  of  bit- 
fTinut—    TifTt  merely  a  "  bitter  root,"  which  might  possibly 
bring  forth  sweet  fruits ;  this,  a  root  whose  essence  is  "  bit- 
terness," never  could.    Paul  here  refers  to  Deuteronomy 
».  18,  "  Leat  there  should  be  among  you  a  root  that  bear- 
»th  gall  and  wormwood"  (cf.  Acts  8.  3ft).    Soot  of  bitterness 
comprehends  every  person  (of.  v,  16)  and  every  principle  of 
doctrine  or  practice  go  radically  corrupt  as  to  spread 
corruption  all  around.    The  only  safety  is  in  rooting  out 
such  a  root  of  bitterness,    many— rather,  "the  many," 
i.  «.,  the  whole  congregation.    So  long  as  it  is  hidden 
onder  the  earth  it  cannot  be   remedied,  but  when  it 
"  springs  up,"  It  must  be  dealt  with  boldly.    Still  remem- 
ber the  caution  (Matthew  18.  26-80)  as  to  rooting  oat  per- 
sons.  No  such  danger  oan  arise  in  rooting  oat  bad  princi- 
ples.   16.  fornicator— (Ch.  13,  4 ;   I  Corinthians  10.  8.)    or 
profane— Fornication  is  nearly  akin  to  gluttony,  Esau's 
•in.    He   profanely  oast  away  his  spiritual  privilege  for 
the  gratification  of  his  palate.    Genesis  25.  34  graphically 
portrays  him.    An  example  well  fitted  to  strike  needful 
horror  into  the  Hebrews,  whosoever  of  them,  like  Esau, 
were  only  sons  of  Isaao  according  to  the  flesh.  [Bbngel.] 
ft»r  one  morsel— the  smallness  of  the  induoement  only 
aggravates  the  guilt  of  casting  away  eternity  for  suoh  a 
trifle,  so  far  la  it  from  being  a  olaim  for  mercy  (cf.  Gene- 
sis a.  6).    One  single  act  has  often  the   greatest  power 
either  for  good  or  for  evlL    So  in  the  cases  of  Reuben  and 
Baal,  for  evil  (Genesis  49.  4;  1  Chronicles  5. 1;  1  Samuel  13. 
12-14);  and,  on  the  other  hand,  for  good,  Abraham  and 
Phinehas  (Genesis  12.1,  Ac.;    15.5,6;   Numbers  25.6-15). 
his  hlrth-right—  Greek, "  his  own  (so  the  oldest  MBS.  road, 
intensifying  the  suicidal  folly  and  sin  of  the  act)  rights 
9f  primogeniture,"  Involving  the  high  spiritual  privilege 
of  being  ancestor  of  the  promised  seed,  and  heir  of  the 
promises  in  Him.    The  Hebrews  whom  Paul  addressed, 
,  aa  Christians,  the  spiritual  rights  of  primogeniture 


(cf.  v.  23):  he  intimates  that  tiiey  most  exercise  uojy  sell 
control,  if  they  wish  not,  like  Esau,  to  forfeit  tnem.    11. 
afterwards — Greek,  "even  afterward."     He   despised  hU 
birth-right,  accordingly  also  he  was  despised  and  rejects 
when  he  wished  to  have  the  blessing.   As  In  the  believer'* 
case,  so  In   the  unbeliever's,  there  is  an   "afterwards' 
coming,  when  the  believer  shall  look  on  his  past  griefs, 
and  the  unbeliever  on  his  past  Joys,  in  a  very  different 
light  from  that  in  which  they  were  respectively  viewed 
at  the  time.  Cf.  "  Nevertheless  afterward,''  &o.,  v.  11,  with 
the  "afterward"  here.    Cf.  "  the  cool  of  the  day,"  Genesis 
8.  8,  with  6.    when  he  would— when  he  wished  to  have. 
"He  that  will  not  when  he  may, when  he  will,  shall  have 
nay"   (Proverbs  1.  24-30;    Luke  13.  34,  35 ;    19.42).    he  waus 
rejected— not  as  to  every  blessing,  but  only  that  which 
would  have  followed  the  primogeniture,    he  found  na 
place  for  repentance— The  cause  is  here  put  for  the  effect, 
"  repentance"  for  the  object  which  Esau  aimed  at  In  his 
so-called  repentance,  viz.,  a%e  change  of  his  father's  deter- 
mination to  give  the  chief  blessing  to  Jacob.     Had  he 
sought  real  repentance  with  tears  he  would  have  found  it 
(Matthew  7.  7).    Bat  he  did  not  And  it,  because  this  was 
not  what  he  sought.     What  proves   his   tears  were  not 
those  of  one  seeking  true  repentance  is,   immediately 
after  he  was  foiled  In  his  desire,  he  resolved  to  murder 
Jacob)    He  shed  tears,  not  for  his  sin,  but  for  his  suffer- 
ing the  penalty  of  his  sin.    His  were  tears  of  vain  regret 
and  remorse,  not  of  repentance.    "  Before,  be  might  have 
had   the   blessing  without  tears;   afterwards,  however 
many  tears  he  shed,  he  was  rejected.  Let  as  use  the  time" 
(Lake  18. 27)  1  [Bbnghx.]    Axfobd  explains  "  repentance" 
here,  a  chance,  by  repenting,  to  repair  (i.  e„  to  regain  the 
lost  blessing).    I  agree  with  him  that  tbe  translation, 
instead  of  "repentance,"    "no  place  for   changing  Hrg 
fatheb'h  mind,"  is  forced;  though  doubtless  this  is  what 
was  the  true  aim  of  the  "  repentance"  which  he  sought. 
The  language  is  framed  to  apply  to  profane  despisers  whe 
wilfully  oast  away  grace  and  seek  repentance  (i. «.,  not 
real ;  but  escape  from  the  penalty  of  their  sin),  bat  in  vain. 
Ct  "afterward,"  Matthew  25. 11, 12.    Tears  are  no  proof  of 
real  repentance  (1  Samuel  24. 16, 17;  contrast  Psalm  56.  8). 
it^-the  blessing,  which  was  the  real  object  of  Esau,  though 
ostensibly  seeking  "  repentance."   18.  For— The  fact  that 
we  are  not  under  the  law,  bat  under  a  higher,  and  that 
the  last  dispensation,  the  Gospel,  with  Its  glorious  privi- 
leges, is  tbe  reason  why  especially  the  Hebrew  Christians 
should  "  look  diligently,"  dco.  (v.  15, 16).    are  not  come— 
Greek,  "have  not  come  near  to."    Alluding  to  Deuteron- 
omy 4. 11,  "  Ye  came  near  and  stood  under  the  mountain ; 
and  the  mountain  burned  with  Are  .  .  .  with  darkness, 
clouds,  and  tbiok  darkness."    "  In  your  coming  near  unto 
God,  it  has  not  been  to,"  Ac.    the  mount— The  oldest 
MSS.  and  Vulgate  omit  "the  mount."    Bat  still,  "the 
mount"  must  be  supplied   from  v.  22.     that  might  be 
touched— palpable   and   material.    Not  that  any  save 
Moses  was  allowed  to  touch  it  (Exodus  19. 12,  13).    The 
Hebrews  drew  near  to  the  material  Mount  Sinai  with 
material  bodies;  we,  to  the  spiritual  mount  in  tbe  spirit. 
The  "  darkness"  was  that  formed  by  the  clouds  hanging 
round  the  mount ;  the  "tempest"  accompanied  the  thun- 
der.   10.  trumpet— to  rouse  attention,  and  herald  God's 
approach    (Exodus   19.  16).     entreated   that   the  word 
should  not  be  spoken— lit.,  "  that  speech  should  not  be 
added  to   them;"   not  that  they  refused  to   hear  the 
word  of  God,  but  they  wished  that  God  should  not  Him- 
self speak,  but  employ  Moses  as  His  mediating  spokes- 
man.   "  The  voice  of  words"  was  the  Decalogue,  spoken 
by  God  himself,  a  voice  issuing  forth,  without  any  form 
being  seen:   after  which   "He   added  no  more"  (Deu- 
teronomy 6. 22).     30.   that  which    was  commanded— 
"the  interdiot."    [Tittmann.]    A  stern  interdictory  man- 
date is  meant.    And— rather,  "Even  if  a   beast   (muoa 
more  a  man)  touch,"  «tc.     or  thrust  through  with  a 
dart— Omitted  in  the   oldest  MSS.     The  full  lnterdlol 
in  Exodus  19. 12, 13  is  abbreviated  here;  the  beast  alone, 
being   put   for   "whether   man    or  beast:"    the  stoning 
which  applies  to  the  human  offender,  alone  being  spe- 
cified,  the   beast's   punishment,   viz.,    the    being   thruti 

477 


HEBREWS  XII. 


through  with  a  dart,  being  left  to  be  understood.     31. 
the  sight— the  vutwn  ox  God's  majesty,    quake—  Greek, 
"I  am  in  trembling:"  "fear"  affected  his  mind;  "trem- 
bling," his   body.     Moses   is   not   recorded   in    Exodus 
to  have    used  these  words.     But  Paul,  by  inspiration, 
supplies  (cf.  Acts  20.  35;    2  Timothy  3. 8)  this  detail.    We 
read  in  Deuteronomy  9. 19,  LXX.,  of  somewhat  like  words 
used  by  Moses  after  breaking  the  two  tables,  through 
fear  of  God's  anger  at  the  people's  sin  in  making  the 
golden  calves.    He  doubtless  similarly  "  feared"  in  hear- 
ing the  ten  commandments  spoken  by  the  voice  of  Jeho- 
vah.   33.  are  come—  Greek,  "  have  come  near  unto"  (cf. 
Deuteronomy  4.  11).    Not  merely,  ye  shall  come,  but,  ye 
have  already  come.    Mount  Ston— antitypical  Sion,  the 
heavenly  Jerusalem,  of  which  the   spiritual   invisible 
Church  (of  which  the  first  foundation  was  laid  in  literal 
Zion,  John  12. 15 ;  1  Peter  2.  6)  is  now  the  earnest ;  and  of 
which  the  restored  literal  Jerusalem  hereafter  shall  be 
the  earthly  representative,  to  be  succeeded  by  the  ever- 
lasting and  "  new  Jerusalem,  coming  down  from  God  out 
of  heaven"  (Revelation  21.  2-27;  cf.  ch.  11.  10).    33,  33.  to 
an  Innumerable  company  of  angels,  to  the  general  as- 
sembly and  Church— The  city  of  God  having  been  men- 
tioned, the  mention  of  its  citizens  follows.    Believers  be- 
ing like  the  angels  (Job  1.  6;  38.  7),  "  sons  of  God,"  are  so 
their    "equals"    (Luke   20.   36);    and,    being    reconciled 
through  Christ,  are  adopted  into  God's  great  and  blessed 
family.  For  the  full  completion  of  this  we  pray  (Matthew 
6.  10).    English   Version  arrangement  is  opposed  (1.)  by 
"  and  "  always  beginning  each  new  member  of  the  whole 
sentence;  (2.)  "general  assembly  and  Church,"  form  a 
kind  of  tautology;  (3.)  "general  assembly,"  or  rather, 
"festal  full  assembly,"  "  the  Jubilant  full  company"  (such 
as  ware  the  Olympic  games,  celebrated  with  joyous  siug- 
ng,  dancing,  Ac),  applies  better  to  the  angels  above,  ever 
Xymnlng  God's  praises,  than  to  the  Church,  of  which  a 
owaalderable  part  is  now  militant  on  earth.    Translate 
therefore,  "  To  myriads  (ten  thousands,  cf.  Deuteronomy 
33.  2;  Psalm  68.  17  ;  Daniel  7.  10;  Jude  14;  namely),  the  full 
festal  assembly  of  angels,  and  the  Church  of  the  first- 
born."    Angels  and  saints  together  constitute  the  ten 
thousands.    Cf . '  nil  angels,  all  nations  "  Matthew  25. 81,  32. 
Messiah  Is  pre-eminently  "  the  First-born,"  or  "  First-be- 
gotten "  (ch.  1. 6),  and  all  believers  become  so  by  adoption. 
Cf.  the  type,  Leviticus  3.12,45,50;  1  Peter  1.18.    As  the 
kingly  and  priestly  succession  was  in  the  first-born,  and 
as  Israel  was  God's  "first-born"  (Exodus  4. 22 ;  cf.  13. 2),  and 
a  "  kingdom  of  priests  "  to  God  (Exodus  19.  6),  so  believers 
(Revelation  1,  6).  written  tn  heaven — enrolled  as  citizens 
there.    All  those  who  at  the  coming  of  "  God  the  Judge  of 
all"  (which  clause  therefore  naturally  follows),  shall  be 
found  "  written  in  heaven,"  i.  e.,  in  the  Lamb's  book  of  life. 
Though  still  fighting  the  good  fight  on  earth,  still,  in  re- 
spect to  your  destiny,  and  present  life  of  faith  which  sub- 
stantiates things  hoped  for,  ye  are  already  members  of  the 
heavenly  citizenship.    "We  are  one  citizenship  with  an- 
gels;  to  which  it  is  said  in  the  psalm,  Glorious  things  are 
spoken  of  thee,  thou  city  of  God."    [Augustine.]    I  think 
Alfobd  wrong  in  restricting  "  the  Church  of  the  first-born 
written  in  heaven,"  to  those  militant  on  earth ;  it  is  ra- 
ther, all  those  who  at  the  Judge's  coming  shall  be  found 
writen  in  heaven  (the  true  patent  of  heavenly  nobility  ; 
contrast  "written  in  the  earth,"  Jeremiah  17.  13,  and 
Esau's  profane  sale  of  his  birth-right,  v.  16) ;  these  all,  from 
the  beginning  to  the  end  of  the  world,  forming  one  Church 
to  which  every  believer  Is  already  come.    The  first-born  of 
israel  were  "  written "  In  a  roll  (Numbers  3.  40).     the 
spirits  of  Just  men  made  perfect— at  the  resurrection, 
when  the  "  JunoE"  shall  appear,  and  believers'  bliss  shall 
be  consummated  by  the  union  of  the  glorified  body  with 
the  spirit;  the  great  hope  of  the  New  Testament  (Romans 
8.20-23;  1  Thessalonians  4.  16).    The  place  of  this  clause 
after  "the  Judge  of  all,"  is  my  objection  to  BENOELand 
Alford's  explanation,  the  souls  of  the  just,  in  their  sepa- 
rate state  perfected.    Cf.  (Note)  ch.  11.  39,  40,  to  which  he  re- 
fers here,  and  which  I  think  confirms  my  view;  those 
heretofore  spirits,  but  now  to  be  perfected  by  beingclothed 
vjpon  with  the  body.    Still  the  phrase.  ■'  spirits  of  just  men 
478 


made  perfect,"  not  merely  "just  men  made  perfect,"  ma? 
favour  the  reference  to  the  happy  spirits  in  their  separate 
state.  The  Greek  is  not  "  the  perfected  spirits,"  but  '  the 
spirits  of  the  perfected  just."  In  no  other  passage  are  the 
just  said  to  be  perfected  before  the  resurrection,  and  the 
completion  of  the  full  number  of  the  elect  (Revelation  6. 
11);  I  think,  therefore,  "spirits  of  the  just,*  may  here  be 
used  to  express  the  just  whose  predominant  element  in  tiieir 
perfected  slate  shall  be  spirit.  So  spirit  and  spirits  are  used 
of  a  man  or  men  in  the  body,  under  the  influence  of  the  tpiril 
the  opposite  of  flesh  (John  3.  6).  The  resurrection  bodies 
of  the  saints  shall  be  bodies  in  which  the  spirit  shall  al- 
together preponderate  over  the  animal  soul  (Note,  1  Co- 
rinthians 15.  44).  34.  new— Not  the  usual  term  (kaine) 
applied  to  the  Christian  covenant  (ch.  9.  15),  which  would 
mean  new  as  different  from,  and  superseding  the  old  ;  but 
Greek  nea,  recent,  lately  established,  having  the  freshness 
of  youth,  as  opposed  to  age.  The  mention  of  Jesus,  the 
Perfecter  o'  our  faith  (v.  2),  and  Himself  perfected  through 
sufferings  and  death,  in  His  resurrection  and  ascension 
(ch.  2. 10 ;  5.  9),  is  naturally  suggested  by  the  mention  of 
"  the  just  made  perfect "  at  their  resurrection  (cf.  ch.  7.  22). 
Paul  uses  "Jesus,"  dwelliug  hereon  Him  as  the  Person 
realized  as  our  loving  friend,  not  mealy  in  His  official 
character  as  the  Christ,  and  to  the  tsuood  of  sprinkling 
—here  enumerated  as  distinct  from  "Jesus.''  Bengel,  rea- 
sonably argues  as  follows  His  blood  was  entirely  "poured 
out"  of  His  body  by  the  various  ways  in  which  it  was 
shed,  His  bloody  sweat,  the  crown  of  thorns,  the  scourg- 
ing, the  nails,  and  after  death  the  spear,  just  as  the  blood 
was  entirely  poured  out  and  extravasated  from  the  animal 
sacrifices  of  the  law.  It  was  incorruptible  (1  Peter  1. 18,  19). 
No  Scripture  states  it  was  again  put  into  the  Lord's  body. 
At  His  ascension,  as  our  great  High  Priest,  He  entered 
the  heavenly  holiest  place  "  by  His  own  blood  "  (not  aftei 
shedding  His  blood,  nor  with  the  blood  in  His  body,  but), 
carrying  it  separately  from  his  body  (cf.  the  type,  ch.  9.  7. 
12,  25 ;  13. 11).  Paul  does  not  say,  By  the  efficacy  of  Hi* 
blood,  but,  "  By  His  own  proper  blood  "  (ch.  9.  12);  not  ma- 
terial blood,  but  "the  blood  of  Him  who,  through  tb« 
eternal  Spirit,  offered  Himself  without  spot  unto  God  ' 
(ch.  9. 14)  So  In  ch.  10.  29,  the  Son  of  God  and  the  blood  of 
the  covenant  wherewith  (the  professor)  was  sanctified,  ar«t 
mentioned  separately.  Also  in  ch.  13. 12, 20 ;  alsc  cf.  ch.  lu 
19,  with  21.  So  in  the  Lord's  Supper  (1  Corinthians  10.  16 ; 
11.  24-26),  the  body  and  blood  are  separately  represented. 
The  blood  itself,  therefore,  continues  still  in  heaven  be- 
fore God,  the  perpetual  ransom-price  of  "  the  eternal 
covenant "  (ch.  13.  20).  Once  for  all  Christ  sprinkled  the 
blood  peculiarly  for  us  at  His  ascension  (ch.  9.  12).  But  it 
is  called  "  the  blood  of  sprinkling,"  on  account  also  of  its 
continued  use  in  heaven,  and  in  the  consciences  of  the 
saints  on  earth  (ch.  9. 14 ;  10.  22 ;  Isaiah  52. 15).  This  sprink- 
ling is  analogous  to  the  sprinkled  blood  of  the  Passover. 
Cf.  Revelation  5.  6,  "  In  the  midst  of  the  throne,  a  Lamb 
as  it  had  been  slain."  His  glorified  body  does  not  require 
meat,  nor  the  circulation  of  the  blood.  His  blood  intro- 
duced into  heaven  took  away  the  dragon's  right  to  accuse. 
Thus  Rome's  theory  of  concomitancy  of  the  blood  with  the 
body,  the  excuse  for  giving  only  the  bread  to  the  laity, 
falls  to  the  ground.  The  mention  of  "  the  blood  of  sprink- 
ling" naturally  follows  the  mention  of  the  "covenant," 
which  could  not  be  consecrated  without  blood  (ch.  9. 18, 22). 
speaketh  better  things  than  that  of  Abel — viz.,  than  the 
sprinkling  (the  best  MSS.  read  the  article  masculine,  which 
refers  to  "  sprinkling,"  not  to  "  blood,"  which  last  is 
neuter)  of  b\ood  by  Abel  in  his  sacrifice  spake.  This  com- 
parison between  two  things  of  the  same  kind  {viz.,  Christ's 
sacrifice,  and  Abel's  sacrifice)  is  more  natural,  than  be- 
tween two  things  different  in  kind  and  in  results  (viz., 
Christ's  sacrifice,  and  Abel's  own  blood  [Alfobd],  which 
was  not  a  sacrifice  at  all),  cf.  ch.  11.  4 ;  Genesis  4.  4.  This 
accords  with  the  whole  tenor  of  the  Epistle,  and  of  this 
passage  in  particular  (v.  18-22,)  which  is  to  show  the  supe- 
riority of  Christ's  sacrifice  and  the  new  covenant,  to  the  Olfi 
Testament  sacrifices  (of  which  Abel's  is  the  first  recorded  ; 
it,  moreover,  was  testified  to  by  God  ss  acceptable  to  Him 
above  Caln'6).  cf.ch.  9.  and  10.  The  word  "  better"  implies 


HEBREWS  XIII. 


superiority  to  something  that  is  good:  Out  Abel's  own 
blood  was  not  at  all  good  for  the  purpose  for  which 
•Jurist's  blood  was  efficacious;  nay,  it  cried  for  vengeance. 
Jo  Abchbishop  Magee,  Hammond,  and  Knatchbcll. 
3kngel  takes  "the  blood  of  Abel"  as  put  for  all  the 
blood  shed  on  earth  crying  for  vengeance,  and  greatly  In- 
creasing the  other  cries  raised  by  sin  in  the  world ;  coun- 
teracted by  the  blood  of  Christ  calmly  speaking  in  heaven 
for  us,  and  from  heaven  to  us.  I  prefer  Magee's  view. 
Be  this  as  it  may,  to  deny  that  Christ's  atonement  is  truly 
a  propitiation,  overthrows  Christ's  priesthood,  makes 
the  sacrifices  of  Moses'  law  an  unmeaning  mummery, 
and  represents  Cain's  sacrifice  as  good  as  that  of  Abel. 
35.  tcfiue  not— through  unbelief,  him  that  speaketh— 
God  id  Christ.  As  the  blood  of  sprinkling  is  represented  as 
speaking  to  God  for  us,  v.  24 ;  so  here  God  is  represented  as 
speaking  to  us  (ch.  1. 1,  2).  His  word  now  is  the  prelude 
of  the  last  "  shaking"  of  all  things  (v.  27).  The  same  word 
which  is  heard  in  the  Gospel  from  heaven,  will  shake 
heaven  and  earth  (v.  26).  who  refused  him—  Greek,  "re- 
fusing as  they  did."  Their  seemingly  submissive  en- 
treaty that  the  word  should  not  be  spoken  to  them  by 
God  any  more  (v.  19),  covered  over  refractory  hearts,  as 
their  subsequent  deeds  showed  (ch.  3. 16).  that  spake— 
revealing  with  oracular  warnings  His  Divine  will:  so  the 
Greek,  it  we  turn  away- Greek,  "we  who  turn  away." 
The  word  implies  greater  refractoriness  than  "  refused," 
or  "declined."  Him  that  speaketh  from  heaven — God, 
by  His  Son  in  the  Gospel,  speaking  from  His  heavenly 
throne.  Henoe,  in  Christ's  preaching  frequent  mention 
Is  made  of  "the  kingdom  of  the  heavens"  (Greek,  Matthew 
S.  2).  In  the  giving  of  the  law  God  spake  on  earth  (viz., 
Mount  Sinai)  by  angels  (ch.  2.  2;  cf.  ch.  1.  2).  In  Exodus 
20.  22,  when  God  says,  "I  talked  with  you  from  heaven," 
this  passage  in  Hebrews  shows  that  not  the  highest 
heavens,  but  the  visible  heavens,  the  clouds  and  dark- 
ness, are  meant,  out  of  which  God  by  angels  proclaimed 
the  law  on  Sinai.  36.  then  shook— when  He  gave  the 
law  on  Sinai,  now— under  the  Gospel,  promised— the 
announcement  of  His  coming  to  break  up  the  present 
order  of  things,  is  to  the  ungodly  a  terror,  to  the  godly  a 
promise,  the  fulfilment  of  which  they  look  for  with  joy- 
ial  hope.  Yet  once  more— Cf.  my  Notes,  Haggai  2.  6,  21, 
K,  both  which  passages  are  condensed  into  one  here. 
The  shaking  began  at  the  first  coming  of  Messiah ;  it  will 
be  completed  at  His  second  coming,  prodigies  in  the 
world  if  nature  accompanying  the  overthrow  of  all  king- 
doms that  oppose  Messiah.  The  Hebrew  is  lit.,  "  it  is  yet 
one  little,"  i.  e.,  a  single  brief  space  till  the  series  of  move- 
ments begins  ending  in  the  advent  of  Messiah.  Not 
merely  the  earth,  as  at  the  establishment  of  the  Sinaitic 
covenant,  but  heaven  also  is  to  be  shaken.  The  two  ad- 
vents of  Messiah  are  regarded  as  one,  the  complete  shak- 
ing belonging  to  the  second  advent,  of  which  the  presage 
was  given  in  the  shakings  at  the  first  advent :  the  con- 
vulsions connected  with  the  overthrow  of  Jerusalem 
shadowing  forth  those  about  to  be  at  the  overthrow  of  all 
the  God-opposed  kingdoms  by  the  coming  Messiah.  37. 
this  word.  Yet  once  more— So  Paul,  by  the  Spirit,  sanc- 
tions the  LXX.  rendering  of  Haggai  2.  6,  giving  an  addi- 
tional feature  to  the  prophecy  In  the  Hebrew,  as  rendered 
in  English  Version,  not  merely  that  it  shall  be  in  a  little 
while,  but  that  it  is  to  be  "  once  more"  as  the  final  act. 
The  stress  of  his  argument  is  on  the  "once."  Once  for 
all:  once  and  for  ever.  "In  saying  'once  more,'  the  Spirit 
implies  that  something  has  already  passed,  and  some- 
ining  else  shall  be  which  is  to  remain,  and  is  no  more  to 
be  changed  to  something  else;  for  the  once  is  exclusive, 
i.  e„  not  many  times."  [Estius.]  those  things  that  are 
shaken— the  heaven  and  the  earth.  As  the  shaking  is  to 
be  total,  so  shall  the  removal  be,  making  way  for  the  bet- 
ter things  that  are  unremovable.  Cf.  one  Jewish  economy 
(the  type  of  the  whole  present  order  of  things)  giving  way 
to  the  new  and  abiding  covenant :  the  forerunner  of  the 
everlasting  state  of  bliss,  as  of  things  .  .  .  made— via., 
of  this  present  visible  creation:  cf.  2  Corinthians  5. 1;  and 
eh.  9.  11,  "made  with  hands  ...  of  this  creation,"  i.  e„ 
things  sc  nvMle  at  creation  that  they  would  not  remain 


of  themselves,  but  be  removed.  The  new  abiding  heaven 
and  earth  are  also  made  by  God,  but  they  are  of  a  highei 
nature  than  the  material  creation,  being  made  to  partake 
of  the  Divine  nature  of  Him  who  is  not  made:  so  in  thib 
relation,  as  one  with  the  uncreated  God,  they  are  re- 
garded as  not  of  the  same  class  as  the  things  made.  The 
things  made  in  the  former  sense  do  not  remain;  the  things 
of  the  new  heaven  and  earth,  like  the  uncreated  God, 
"shall  bemain  before  God"  (Isaiah  66.22).  The  Spirit, 
the  seed  of  the  new  and  heavenly  being,  not  only  of  the 
believer's  soul,  but  also  of  the  future  body,  is  an  uncreated 
and  immortal  principle.  38.  receiving— as  we  do,  in 
prospect  and  sure  hope,  also  in  the  possession  of  the  Spirit 
the  first-fruits.  This  is  our  privilege  as  Christians,  let 
us  have  grace— "let  us  have  thankfulness."  [Alford 
after  Chbysostom.]  But  (1.)  this  translation  is  accord- 
ing to  classical  Greek,  not  Paul's  phraseology  for  "  to  be 
thankful."  (2.)  "To  God"  would  have  been  in  that  case 
added.  (3.)  "  Whereby  we  may  serve  God,"  suits  the  Eng- 
lish Version  "grace"  (i.e.,  Gospel  grace,  the  work  of  the 
Spirit,  producing  faith  exhibited  in  serving  God),  but  does 
not  suit  "thankfulness."  acceptably—  Greek,  "well- 
pleasingly."  reverence  and  godly  fear— The  oldest 
MSS.  read,  "  reverent  caution  and  fear."  Reverent  caution 
(same  Greek  as  inch.  5.  7;  see  Note  there)  lest  we  should 
offend  God,  who  is  of  purer  eyes  than  to  behold  iniquity. 
Fear  lest  we  should  bring  destruction  on  ourselves.  39. 
Greek,  "For  even :"  "for  also:"  introducing  an  additional 
solemn  incentive  to  diligence.  Quoted  from  Deuterono- 
my 4.  24.  our  God— in  whom  we  hope,  is  also  to  be  feared. 
He  Is  love ;  yet  there  is  another  side  of  his  character,  God 
has  wrath  against  sin  (ch.  10. 27, 31). 

CHAPTER    XIII. 

Ver.  1-25.  Exhortation  to  Various  Graces,  Espe- 
cially Constancy  in  Faith,  Following  Jesus  amidst 
Reproaches.  Conclusion,  with  Pieces  of  Intelli 
GENce  and  Salutations.  1.  brotherly  love— a  distinct 
special  manifestation  of  "charity"  or  "love"  (2  Peter  1. 7), 
The  Church  of  Jerusalem,  to  which  in  part  this  Epistle 
was  addressed,  was  distinguished  by  this  grace,  we  know 
from  Acts  (cf.  ch.  6. 10;  10.32-34;  12.12,13).  continue— 
charily  will  itself  continue.  See  that  it  continue  with  you. 
3.  Two  manifestations  of  "brotherly  love,"  hospitality, 
and  care  for  those  in  bonds.  Be  not  forgetful — Imply- 
ing it  was  a  duty  which  they  all  recognized,  but  which 
they  might  forget  to  act  on  (v.  3,  7, 16).  The  enemies  of 
Christianity  themselves  have  noticed  the  practice  of  this 
virtue  among  Christians.  [Julian,  Ep.  49.]  enter- 
tained angels  unawares — Abraham  and  Lot  did  so 
(Genesis  18.  2;  19. 1).  To  obviate  the  natural  distrust  felt 
of  strangers,  Paul  says,  an  unknown  guest  may  be  better 
than  he  looks :  he  may  be  unexpectedly  found  to  be  as 
much  a  messenger  of  God  for  good,  as  the  angels  (whose 
name  means  messenger)  are ;  nay  more,  if  a  Christian,  he 
represents  Christ  Himself.  There  is  a  play  on  the  same 
Greek  word,  Be  not  forgetful  and  unaware;  let  not  the  duty 
of  hospitality  to  strangers  escape  you ;  for,  by  entertaining 
strangere,  it  has  escaped  the  entertainers  that  they  were 
entertaining  angels.  Not  unconscious  and  forgetful  of  the 
duty,  they  have  unconsciously  brought  on  themselves  the 
blessing.  3.  Remember— in  prayers  and  acts  of  kindness. 
bound  -with  them— by  virtue  of  the  unity  of  the  members 
in  the  body  under  one  Head,  Christ  (1  Corinthians  12.  26). 
suffer  adversity—  Greek,  "  are  in  evil  state."  being  your- 
selves also  in  the  body— and  so  liable  to  the  adversities 
incident  to  the  natural  body,  which  ought  to  dispose  you 
the  more  to  sympathize  with  them,  not  knowing  how 
soon  your  own  turn  of  suffering  may  come.  "  One  ex- 
periences adversity  almost  his  whole  life,  as  Jacob; 
another  in  youth,  as  Joseph;  another  in  manhood,  as 
Job;  another  in  old  age."  [Bengel.]  4.  is— translate, 
"  Let  marriage  be  treated  as  honourable :"  as  v.  5  also  Is  an 
exhortation,  in  all— "  in  the  case  of  all  men:"  "among 
all."  "To  avoid  fornication  let  every  man*  have  his  owe 
wife"  (1  Corinthians  7.  2).  Judaism  and  Gnosticism  com- 
bined were  soon  about  to  throw  discredit  on  marriage. 
The  venerable  Paphnutius,  in  the  Council  of  Nice,  quct<w 

479 


HEBREWS   XIII. 


this  verse  for  the  Justification  of  the  married  state.  If 
one  does  not  himself  marry,  he  should  not  prevent  others 
from  doing  so.  Others,  especially  Romanists,  translate, 
"  In  all  things,"  as  In  v.  18.  But  the  warning  being  against 
lasclvioasness,  the  contrast  to  "  whoremongers  and  adul- 
terers" In  the  parallel  clause,  requires  the  "  in  all"  in  this 
clause  to  refer  to  persons,  the  bed  undeflled— translate, 
as  Greek  requires  "undeflled"  to  be  a  predicate,  not  an 
epithet,  "  And  let  the  bed  be  undeflled."  God  will  judge 
—Most  whoremongers  escape  the  notice  of  human  tribu- 
nals ;  but  God  takes  particular  cognizance  of  those  whom 
man  does  not  punish.  Gay  Immoralities  will  then  be  re- 
garded  in  a  very  different  light  from  what  they  are  now. 
5.  tonrcnatiou-"  manner  of  life."  The  love  of  filthy 
iuet  and  the  love  of  filthy  lucre  follow  one  another  as 
closely  akin,  both  alienating  the  heart  from  the  Creator 
to  the  creature,  such  things  as  ye  have — lit.,  "  present 
things"  (Philippians  4. 11).  I  will  never  leave  thee,  nor 
forsake  thee— A  promise  tantamount  to  this  was  given 
to  Jacob  (Genesis  28. 15),  to  Israel  (Deuteronomy  31.  6, 8), 
to  Joshua  (Joshua  1.  5),  to  Solomon  (1  Chronicles  28.  20). 
It  is  therefore  like  a  Divine  adage.  What  was  said  to 
them,  extends  also  to  ns.  He  will  neither  withdraw  His 
pretence  ("never  leave  thee")  nor  his  help  ("nor  forsake 
thee").  [BKNQKI..J  6.  may— rather  as  Greek,  expressing 
confidence  actually  realized,  "So  that  we  boldly  (confi- 
dently) say"  (Psalm  56.4.11;  118.6).  Punctuate  as  both 
the  Hebrew  and  the  Greek  require,  "  And  (so)  I  will  not 
fear:  what  (then)  shall  man  do  unto  me  ?"  7.  Remember 
—so  as  to  imitate :  not  to  invoke  in  prayer,  as  Rome  teaches. 
have  the  role — rather, "  who  have  had  the  rule  over  you :" 
your  spiritual  leaders,  who — Greek,  "the  which:"  such 
persons  as.  who  have  spoken  unto  you — "  spake"  (so 
the  Greek  aorlst  means)  during  their  lifetime.  This 
Epistle  was  among  those  later  written,  when  many  of  the 
heads  of  the  Jerusalem  Church  had  passed  away,  whose 
faith— even  unto  death :  probably  death  by  martyrdom, 
as  in  the  case  of  the  Instances  of  faith  in  ch.  11.  35.  Ste- 
phen, James  the  brother  of  our  Lord  and  bishop  of  Jeru- 
salem, as  well  as  James  the  brother  of  John  (Acts  12.  2), 
in  the  Palestinian  Church,  which  Paul  addresses,  suffered 
martyrdom,  considering—  Greek,"  looking  up  to,"  "dili- 
gently contemplating  all  over,"  as  an  artist  would  a 
model,  the  end— the  termination,  at  death.  The  Greek 
is  used  of  decease  (Luke  9.  31 ;  2  Peter  1. 15).  of  their  con- 
versation— "manner  of  life:"  "religious  walk"  (Gala- 
tians  1. 13;  Epheslans  4.  22;  1  Timothy  i.  12;  James  3.  13). 
Considering  how  they  manifested  the  soundness  of  their 
faith  by  their  holy  walk,  which  they  maintained  even  to 
the  end  of  that  walk  (their  death  by  martyrdom).  9.  This 
verse  is  not,  as  some  read  it,  in  apposition  with  "  the  end 
of  their  conversation"  (v.  8),  but  forms  the  transition. 
"Jesus  Christ,  yesterday  and  to-day  (is)  the  same,  and 
(shall  be  the  same)  unto  the  ages"  (i.  «.,  unto  all  ages). 
The  Jesus  Christ  (the  full  name  being  given,  to  mark  with 
affectionate  solemnity  both  His  person  and  His  office)  who 
supported  your  spiritual  rulers  through  life  even  unto 
their  end  "yesterday"  (in  times  past),  being  at  once 
"the  Author  and  the  Finisher  of  their  faith"  (ch.  12. 
2),  remains  still  the  same  Jesus  Christ  "  to-day,"  ready  to 
help  you  also,  if  like  them  you  walk  by  "faith"  in  Him. 
Of.  "  this  same  Jesus,"  Acts  1. 11.  He  who  yesterday  (pro- 
verbial for  the  past  time)  suffered  and  died,  is  to-day  in 
glory  (Revelation  1.  18).  "As  night  comes  between  yes- 
teidayand  to-day,  and  yet  night  itself  is  swallowed  up 
by  yesterday  and  to-day,  so  the  suffering  did  not  so  inter- 
rupt the  glory  of  Jesus  Christ  which  was  of  yesterday,  and 
that  which  is  to-day,  as  not  to  continue  to  be  the  same. 
He  is  the  same  yesterday,  before  He  came  into  the  world, 
and  to-day,  in  heaven.  Yesterday  in  the  time  of  our  pre- 
decessors, and  to-day  in  our  age."  [Bbnqel..]  So  the  doc- 
trine is  the  same,  not  variable  :  this  verse  thus  forms  the 
transition  between  v.  7  and  9.  He  is  always  "  the  same" 
(ch.  1. 12).  The  same  in  the  Old  and  In  New  Testament.  9. 
abowt^-rather,  as  oldest  MSS.  read,  "  carried  aside  ;"  viz.,  cf. 
Epheslans  4. 14.  divers— differing  from  the  one  faith  in  the 
one  and  the  same  Jesus  Christ,  as  taught  by  them  who  had 
the  rule  over  yon  (v.  7).  strange — foreign  to  the  truth. 
480 


doctrines— "teachings."  established  with  grace}  not 
with  meats— not  with  observances  of  Jewish  distinctions 
between  clean  and  unclean  meats,  to  which  ascetic  Juda- 
Izers  added  in  Christian  times  the  rejection  of  some 
meats,  and  the  use  of  others :  noticed  also  by  Paul  In  1 
Corinthians  8.  8, 13;  6. 13.  Romans  14. 17,  an  exact  parallel 
to  this  verse :  these  are  some  of  the  "divers  and  strange 
doctrines"  of  the  previous  sentence.  Christ's  body  offerer] 
once  for  all  for  us,  is  our  true  spiritual  "meat"  to  "eat' 
(v.  10),  "  the  stay  and  the  staff  of  bread"  (Isaiah  8. 1),  th« 
mean  Of  all  "grace."  which  have  not  profited—  Greek 
"In  which  they  who  walked  were  not  profited;"  vis.,  in 
respect  to  Justification,  perfect  cleansing  of  the  conscience, 
and  sanctiflcation.  Cf.  on  "walked,"  Acts  21.  21;  viz., 
with  superstitious  scrupulosity,  as  though  the  worship  ol 
God  in  itself  consisted  In  such  legal  observances.  10. 
Christianity  and  Judaism  are  so  totally  distinct,  that 
"they  who  serve  the  (Jewish)  tabernacle,"  have  no  right 
to  eat  our  spiritual  Gospel  meat,  vis.,  the  Jewish  priests, 
and  those  who  follow  their  guidance  in  serving  the  cere- 
monial ordinance.  He  says,  "  Serve  the  tabernacle, ,"  not 
"serve  in  the  tabernacle."  Contrast  with  this  servile 
worship  ours,  an  altar— the  cross  of  Christ,  whereon 
His  body  was  offered.  The  Lord's  table  represents  this 
altar,  the  cross;  as  the  bread  and  wine  represent  the 
sacrifice  offered  on  It.  Our  meat,  which  we  by  faith 
spiritually  eat,  Is  the  flesh  of  Christ,  in  contrast  to  the 
typical  ceremonial  meats.  The  two  cannot  be  combined 
(Galatlans  5. 2).  That  not  a  literal  eating  of  the  sacrifice 
of  Christ  Is  meant  in  the  Lord's  Supper,  but  a  spiritual  Is 
meant,  appears  from  comparing  v.  9  with  10,  "  with  grace, 
not  with  meats."  11, 12.  Forjustas  "  the  bodies  of  those 
beasts  whose  blood  Is  brought  Into  the  sanctuary  by,  Ac, 
are  burned  without  the  camp,"  so  "Jesus  also  that,  Ac,  suf- 
fered without  the  gate"  of  ceremonial  Judaism,  of  which 
His  crucifixion  outside  the  gate  of  Jerusalem  is  a  type, 
for— reason  why  they  who  serve  the  tabernacle,  are  ex- 
cluded from  share  in  Christ ;  because  His  sacrifice  is  not 
like  one  of  those  sacrifices  in  which  they  had  a  share 
but  answers  to  one  which  was  "  wholly  burned"  outside 
(the  Greek  Is  "burnt  completely."  "consumed  by  burn- 
ing"), and  which  consequently  they  could  not  eat  of.  Le- 
viticus 6.  30,  gives  the  general  rule,"  No  sin  offering  where 
of  any  of  the  blood  is  brought  into  the  tabernacle  of  tht 
congregation  to  reconcile  withal  in  the  holy  place,  shal 
be  eaten;  It  shall  be  burnt  in  the  fire."  The  sin  offer- 
ings are  twofold,  the  outward,  whose  blood  was  sprinkled 
on  the  outward  altar,  and  of  whose  bodies  the  priests 
might  eat,  and  the  inward,  the  reverse,  the  sanctuary 
—here  the  Holy  of  holies,  into  which  the  blood  of  the 
sin  offering  was  brought  on  the  day  of  atonement, 
without  the  camp — in  which  were  the  tabernacle  and 
Levitical  priests  and  legal  worshippers,  during  Israel's 
Journey  through  the  wilderness;  replaced  afterwards  by 
Jerusalem  (containing  the  temple),  outside  of  whose  walls 
Jesus  was  crucified.  12.  Wherefore  Jesus— In  order  that 
the  Antitype  might  fulfil  the  type,  sanctify  — Though 
not  brought  into  the  temple  "  sanctuary"  (v.  11)  His  blood 
has  been  brought  Into  the  heavenly  sanctuary,  and  "sane 
tlfles  the  people"  (ch.  2.  11, 17),  by  cleansing  them  from 
sin,  and  consecrating  them  to  God.  his  own— not  bloed 
of  animals,  without  the  gate — of  Jerusalem;  as  if  un 
worthy  of  the  society  of  the  covenant  people.  The  fiery 
ordeal  of  His  suffering  on  tht  cross,  answers  to  the  burn- 
ing of  the  victims ;  thereby  His  mere  fleshly  life  was  com- 
pletely destroyed,  as  their  bodies  were;  the  second  part 
of  His  offering  was  His  carrying  His  blood  into  the  heav- 
enly holiest  before  God  at  His  ascension,  that  it  should 
be  a  perpetual  atonement  for  the  world's  sin.  13.  there- 
fore—this "therefore"  breathes  the  deliberate  fortitude 
of  believers.  [Bengel.]  without  the  camp  —  "  outside 
the  legal  polity"  [Theodoret]  of  Judaism  (cf.  v.  11). 
"  Faith  considers  Jerusalem  itself  as  a  camp,  not  a  city.' 
[Besokl.]  He  contrasts  with  the  Jews,  who  serve  an 
earthly  sanctuary,  the  Christians  to  whom  the  altar  in 
heaven  stands  open,  whilst  it  is  closed  against  the  Jews. 
As  Jesus  suffered  wlthou*  the  gste,  so  spiritually  rune! 
those  who  desire  to  belong  to  Him,  withdraw  f?otn  »fc« 


HEBREWS  XIII. 


earthly  Jerusalem  and  Its  sanctuary,  as  from  this  world 
In  general.  There  Is  a  reference  to  Exodus  33. 7,  when  the 
tabernacle  was  moved  without  the  camp,  which  had  be- 
come polluted  by  the  people's  Idolatry  of  the  golden 
salves;  so  that  "every  one  who  sought  the  Lord  went 
jot  unto  the  tabernacle  of  the  congregation  (as  Moses  called 
the  tabernacle  outside  the  camp),  which  was  without 
the  camp ;"  a  lively  type  of  what  the  Hebrews  should 
io,  trie,  come  out  of  the  carnal  worship  of  the  earthly  Je- 
rusalem to  worship  God  In  Christ  in  epirit,  and  of  what 
we  all  ought  to  do,  viz.,  come  out  from  all  carnalism, 
worldly  formalism,  and  mere  sensuous  worship,  and 
know  Jesus  in  His  spiritual  power  apart  from  worldli- 
ness,  seeing  that  "  we  have  no  continuing  city"  (v.  14). 
bearing— as  Simon  of  Cyrene  did.  his  reproach— the  re- 
proach which  He  bare,  and  which  all  His  people  bear  with 
Him.  14.  here— on  earth.  Those  Hebrews  who  clung  to 
the  earthly  sanctuary  are  representatives  of  all  who  cling 
to  this  earth.  The  earthly  Jerusalem  proved  to  be  no 
"abiding  city,"  having  been  destroyed  shortly  after  this 
Epistle  was  written,  and  with  it  fell  the  Jewish  civil  and 
religious  polity ;  a  type  of  the  whole  of  our  present  earthly 
order  of  things  soon  to  perish,  one  to  come — (Ch.  2.  5;  11. 
10,  14,  16;  12.  22;  Philippians  8.  20.)  15.  As  the  "altar" 
was  mentioned  In  v.  10,  so  the  "sacrifices"  here  (cf.  1  Pe- 
ter 2.  5,  viz.,  praise  and  doing  good,  v.  16).  Cf.  Psalm  119. 
108;  Romans  12.  1.  By  him  — as  the  Mediator  of  our 
prayers  and  praises  (John  14. 13, 14) ;  not  by  Jewish  ob- 
servances (Psalm  50.  14,  23;  69.  30,  31;  107.  22;  116.  17).  It 
was  an  old  saying  of  the  rabbis,  "At  a  future  time  all  sac- 
rifices shall  cease,  but  praises  shall  not  cease."  praise— 
tor  salvation,  continually— not  merely  at  fixed  seasons, 
as  those  on  which  the  legal  sacrifices  were  offered,  but 
throughout  all  our  lives,  fruit  of  our  lips — (Isaiah  57. 19; 
Hoseal4.  2.)  giving  thanks— Or ee&,  "confessing."  Bkn- 
OEi.  remarks,  the  Hebrew,  Todah,  Is  beautifully  emphatic 
It  literally  means  acknowledgment  or  confession.  In  prais- 
ing a  creature,  we  may  easily  exceed  the  truth ;  but  in 
praising  God  we  have  only  to  go  on  confessing  what  He 
really  is  to  us.  Hence  it  is  Impossible  to  exceed  the  truth, 
*nd  here  is  genuine  praise.  16.  But — But  the  sacrifice  of 
praise  with  the  lips  (v.  15)  Is  not  enough;  there  must  be 
ilao  doing  good  (beneficence)  and  communicating  (i.  e..  Im- 
parting a  share  of  your  means,  Galatians  6. 6)  to  the  needy. 
wrltl>  such — and  not  mere  ritualistic  sacrifices.  17.  Obey 
them  that  have  the  rule  over  you — (Cf.  v.  7,  24.)  This 
threefold  mention  of  the  rulers  is  peculiar  to  this  Epistle. 
In  other  Epistles  Paul  includes  the  rulers  in  his  exhorta- 
tions. But  here  the  address  Is  limited  to  the  general  body 
tflhe  Church,  In  contrast  to  the  rulers  to  whom  they  are 
3harged  to  yield  reverent  submission.  Now  this  is  just 
what  might  be  expected  when  the  apostle  of  the  Gentiles 
was  writing  to  the  Palestine  Christians,  among  whom 
James  and  the  eleven  apostles  had  exercised  a  more  Im- 
mediate authority.  It  was  important  he  should  not  seem 
to  set  himself  in  opposition  to  their  guides,  but  rather 
strengthen  their  hands ;  he  claims  no  authority  directly 
3r  indirectly  over  these  rulers  themselves.  [Birks.]  "  Re- 
member" your  deceased  rulers  (v.  7):  "Obey"  your  living 
rulers;  nay,  more,  not  only  obey  in  oases  where  no  sacri- 
fice of  self  is  required,  and  where  you  are  persuaded  they 
are  right  (so  the  Greek,  for  "obey"),  but  "submit  your- 
selves" as  a  matter  of  dutiful  yielding,  when  your  Judg- 
ment and  natural  will  incline  yon  in  an  opposite  direc- 
tion, thejr— on  their  part ;  so  the  Greek.  As  they  do  their 
part,  so  do  you  yours.  So  Paul  exhorts,  1  Thessaionians 
5.  12, 18.  watch— "are  vigilant"  (Greek),  for—  Greek,  "  In 
behalf  of."  must  give  account — The  strongest  stimulus 
-o  watchfulness  (Mark  13.84-37).  Chrysostom  was  deeply 
itrnok  with  these  words,  as  he  tells  us,  De  Sacerdotio,  B. 
8,  "The  fear  of  this  threat  continually  agitates  my  soul." 
lo  it — "watch  for  your  soul's  eternal  salvation."  It  is  a 
perilous  responsibility  for  a  man  to  have  to  give  account 
for  others'  deeds,  who  Is  not  sufficient  for  his  own.  [Es- 
frus,  from  Aquinas,]  I  wonder  whether  it  be  possible 
that  any  of  the  rulers  should  be  saved.  [Chkysostom.] 
04.  Paul's  address  to  the  elders,  Acts  20.  28  •  1  Corinthians 
'»,  1-6,  where  aiso  ne  connects  ministers'  responsibility 


with  the  account  to  be  hereafter  given  (cf.  1  Peter  6.  4> 
-with  Joy— at  your  obedience ;  anticipating,  too,  that  yo« 
shall  be  their  "Joy"  in  the  day  of  giving  account  (Philip- 
plans  4. 1).  not  with  grief— at  your  disobedience;  appre- 
hending also  that  in  the  day  of  accoun  t  you  may  be  among 
the  lost,  Instead  of  being  their  crown  of  rejoicing.  In 
giving  account,  the  stewards  are  liable  to  blame  if  aught 
be  lost  to  the  Master.  "  Mitigate  their  toil  by  every  ofiioe 
of  attention  and  respect,  that  with  alacrity,  rather  than 
with  grief,  they  may  fulfil  their  duty,  arduous  enough  la 
Itself,  even  though  no  unpleasantness  be  added  on  youi 
part."  [Grotius.]  tliat^Grief  in  your  pastors  is  unprofit- 
able for  you,  tor  It  weakens  .heir  spiritual  power;  nay, 
more,  "the  groans  (so  the  Greek  for  'grief)  of  other  crea- 
tures are  heard;  how  much  more  of  pastors  I"  fBrcNGKi.] 
so  God  will  be  provoked  to  avenge  on  you  their  "groan- 
ing" (Greek).  If  they  must  render  God  an  account  of  their 
negligence,  so  must  you  for  your  ingratitude  to  them. 
[Gbotitts.]  18.  Pray  for  us— Paul  usually  requests  the 
Church's  intercessions  for  him  in  closing  his  Epistles, 
Just  as  he  begins  with  assuring  them  of  his  having  them 
at  heart  In  his  prayers  (but  in  this  Epistle  not  till  v.  20, 
21),  Romans  15.  SO.  "Us,"  includes  both  himself  and  his 
companions;  he  passes  to  himself  alone,  v.  19.  -we 
trust  we  have  a  good  conscience — in  spite  of  your  for- 
mer jealousies,  and  the  charges  of  my  Jewish  enemies 
at  Jerusalem,  which  have  beeu  the  occasion  of  my 
Imprisonment  at  Rome.  In  refutation  of  the  Jews' 
aspersions,  he  asserts  In  the  same  language  as  here 
his  own  conscientiousness  before  God  and  man,  Acta 
23.  1-3;  24.  16,  20,  21  (wherein  he  virtually  implies,  that 
his  reply  to  Ananias  was  not  sinful  Impatience;  for, 
Indeed,  It  was  a  prophecy  which  he  was  inspired  at  tb* 
moment  to  utter,  and  which  was  fulfilled  soon  after), 
we  trust  —  Greek,  "we  are  persuaded,"  in  the  oldest 
MSS.  Good  conscience  produces  confidence,  where  the 
Holy  Spirit  rules  the  conscience  (Romans  9.  1).  hon- 
estly—"in  a  good  way."  The  s,ame  Greek  word  as 
"good  conscience."  Lit.,  rightly,  becomingly.  19.  the 
rather — Greek,  "I  the  more  abundantly  beseech  you."  to 
do  this— to  pray  for  me.  that  I  may  be  restored  to  you 
—{Philemon-  22.)  It  is  here  first  In  the  letter  he  mentions 
himself,  In  a  way  so  unobtrusive,  as  not  to  prejudice  his 
Hebrew  readers  against  him,  which  would  have  been  the 
result  had  he  commenced  this  as  his  other  Epistles  with 
authoritatively  announcing  his  name  and  apostolic  com- 
mission. 20.  Concluding  prayer.  God  of  peace — So  Paul, 
Romans  15.83;  16.20;  2  Corinthians  13.  11;  Philippians  4, 
9;  1  Thessaionians  5.  23;  2  Thessaionians  3. 16.  The  Juda- 
izing  of  the  Hebrews  was  calculated  to  sow  seeds  of  dis- 
cord among  them,  of  disobedience  to  their  pastors  (v.  17\ 
and  of  alienation  towards  Paul.  The  God  of  peace  by  giv- 
ing unity  of  true  doctrine,  will  unite  them  in  mutual 
love,  brought  again  from  the  dead — Greek,  "  brought 
up,"  <fec. :  God  brought  the  Shepherd;  the  Shepherd  shall 
bring  the  flock.  Here  only  in  the  Epistle  he  mentions 
the  resurrection.  He  would  not  conclude  without  men- 
tioning the  connecting  link  between  the  two  truths 
mainly  discussed;  the  one  perfect  sacrifice  and  the  con- 
tinual priestly  intercession — the  depth  of  His  humiliation 
and  the  height  of  His  glory— the  "  altar"  of  the  cross  and 
the  ascension  to  the  heavenly  Holy  of  holies  great — (Ch. 
4. 14.)  Shepherd  of  the  sheep — A  title  familiar  to  his  He- 
brew readers,  from  their  Old  Testament  (Isaiah  63.  11; 
LXX.):  primarily  Moses,  antitypically  Christ:  already 
compared  together,  ch.  3.  2-7.  The  transition  is  natural 
from  their  earthly  pastors  (v.  17),  to  the  Chief  Pastor,  as  in 
1  Peter  5.  1-4.  Cf.  Ezeklel  34.  23  and  Jesus'  own  words,  John 
10.  2,  11, 14.  through  the  blood—  Greek,  "  in,"  in  virtue  of 
the  blood  (ch.  2.  9) ;  it  was  because  of  His  bloody  death 
for  us,  that  the  Father  raised  and  crowned  Him  with 
glory.  The  "  blood"  was  the  seal  of  the  everlasting  cov- 
enant entered  into  between  the  Father  and  Son ;  in  virtue 
of  the  Son's  blood,  first  Christ  was  raised,  then  Christ's 
people  shall  be  so  (Zechariah  9.11,  seemingly  referred  to 
here ;  Acts  20.  28).  everlasting— the  everlastingnets  of  the 
covenant  necessitated  the  resurrection.  This  clause,  "  the 
Dlood  of  the  everlasting  covenant."  Is  a  summary  retro- 

481 


JAMES. 

spect  of  the  Epistle  (cf.  ch.  9. 12).     Lord  Jesus—  the  title  plans  3. 19).    However,  some  kind  of  previous  detentiou  \* 

marking  His  person  and  His  Lordship  over  us.    But  v.  21,  Implied  before  his  being  let  go  to  Phlllppi.    Paul,  tbougn 

"through  Jesus  Christ."    His  office,  as  the  Anointed  of  the  now  at  large,  was  still  in  Italy,  whence  he  sends  the  sal- 

Spirit,  making  Him  the  medium  of  communicating  the  utations  of  Italian  Christians  (v.  24),  waiting  for  Timothy 

Spirit  to  us,  the  holy  nnctlon  flowing  down  from  the  Head  to  Join  him,  so  as  to  start  for  Jerusalem:  we  know  from 

on  the  members  (cf.  Acts  2. 36).    21.  Make  you  perfect—  1  Timothy  1. 3,  he  and  Timothy  were  together  at  Ephesus 

properly  said  of  healing  a  rent ;  join  you  together  in  perfect  after  his  departing  from  Italy  eastward.     He  probably 

harmony,    [Bengel.1    to  do  his  -will,  working  in  you—  left  Timothy  there  and  went  to  Phlllppi  as  he  had  pre  m 

{Ch.  10. 36)— rather  as  Greek,  "  doing  in  you."     Whatever  ised.    Paul  implies  that  if  Timothy  shall  not  come  shortly 

good  we  do,  God  does  in  us.    well-pleasing  in  His  sight  he  will  start  on  his  journey  to  the  Hebrews  at  once.    24 

—(Isaiah  63. 10    Epheslans  6. 10.)    through  .Tesus  Christ  all— The  Scriptures  are  intended  for  all,  young  and  old 

—"God  doing  (working)  in  you  that,  Ac,  through  Jesus  not  merely  for  ministers.     Cf.  the  different  classes  ad 

Christ"  (Philipplans  1. 11).  to  whom- to  Christ.  He  closes  dressed,  "  wives,"  Ephesians  5. 22;  little  children,  1  Johi 

as  he  began  (ch.  1.),  with  giving  glory  to  Christ.    23.  suf-  2. 18;  "all,"  1  Peter  3.  8 ;  5. 5.    He  says  here  "all,"  for  th« 

fer  the  word— The  Hebrews  not  being  the  section  of  the  Hebrews  whom  he  addresses  were  not  all  in  one  place 

Church  assigned  to  Paul  (but  the  Gentiles),  he  uses  gentle  though  the  Jerusalem  Hebrews  are  chiefly  addressed 

entreaty,   rather    than   authoritative    command,      few  They  of  Italy— not  merely  the  brethren  at  Rome,  but  ol 

words— compared  with  what  might  be  said  on  so  import-  other  places  in  Italy.   25.  Paul's  characteristic  salutation 

ant  a  subject.  Few,  In  an  Epistle  which  is  more  of  a  treat-  in  every  one  of  his  other  thirteen  Epistles,  as  he  says 

toe  than  an  Epistle  (cf.  1  Peter  6. 12).    On  the  seeming  in-  himself,  1  Corinthians  16.21,  23;  Colossians  4.18;  2  Thes- 

consistency  with  Galatians  6. 11,  cf.  Note  there.    23.  our  salonians  3. 17.    It  is  found  in  no  Epistle  written  by  any 

brother  Timothy— So  Paul,  1  Corinthians  4. 17;  2  Corin-  other  apostle  In  Paul's  lifetime.    It  is  used  in  Revelation 

tniansl.  1;  Colossians  1. 1 ;  1  Thessalonians  3. 2.    Is  set  at  22.21,  written  subsequently,  and  in  Clement  of  Rome, 

liberty— from  prison.     So  Aristarchus  was  imprisoned  Being  known  to  be  his  badge,  it  is  not  used  by  others  Id 

with  Paul.    Birks  translates,  "dismissed,"  "sent  away,"  his  lifetime.    The  Greek  here  is,  "  The  grace  (viz.,  of  oui 

viz.,  on  a  mission  to  Greece,  as  Paul  promised  (Philip-  Lord  Jesus  Christ)  be  with  you  all." 


THE  GENERAL  EPISTLE  OF 

JAMES. 

INTRODUCTION. 

1'HM  is  called  by  Eusebius  (Ecclesiastical  History,  2. 23,  about  the  year  a.  d.  330)  the  first  of  the  Catholic  Epistles,  i. «. 
the  Epistles  intended  for  general  circulation,  as  distinguished  from  St.  Paul's  Epistles,  which  were  addressed  to  par 
ticular  churches  or  individuals.    In  the  oldest  MSS.  of  the  New  Testament  extant,  they  stand  be/ore  the  Epistles  o» 
St.  Paul.    Of  them,  two  only  are  mentioned  by  Eusebius  as  universally  acknowledged  ("  Homologoumena"),  viz.,  to* 
First  Epistle  of  St.  Peter,  and  the  First  Epistle  of  St.  John.    All,  however,  are  found  In  every  existing  MS.  of  the 
whole  New  Testament. 

It  is  not  to  be  wondered  at  that  Epistles  not  addressed  to  particular  churches  (and  particularly  one  like  that  ni  St. 
James,  addressed  to  the  Israelite  believers  scattered  abroad)  should  be  for  a  time  less  known.  The  first  mention  of 
St.  James'  Epistle  by  name  occurs  early  in  the  third  century,  in  Origen  (Comment,  on  John  1. 19. 4.  306,  who  was  born 
about  185,  and  died  254  a.  d.).  Clemens  Romanus  (First  Epistle  to  the  Corinthians,  ch.  10.,  cf.  James  2. 21,  23;  ch.  11.,  cf. 
James  2. 25;  Hebrews  11. 31)  quotes  it.  So  also  the  Shepherd  of  Hernias  quotes  ch.  4. 7.  Irenjeus  (Hcereses,  4. 16. 2)  Is 
thought  to  refer  to  ch.  2. 23.  Clemens  Alexandrinus  commented  on  it,  according  to  Cassiodorus.  Ephrbm  Syrus 
(Opp.  Grac.  3. 51)  quotes  ch.  5. 1.  An  especially  strong  proof  of  its  authenticity  is  afforded  by  its  forming  part  of  the  old 
Syriac  version,  which  contains  no  other  of  the  disputed  books  ("Antilegomena,"  Eusebius,  3.  25),  except  the  Epistle  to 
the  Hebrews.  None  of  the  Latin  fathers  before  the  fourth  century  quote  it;  but  soon  after  the  Council  of  Nice  it  was 
admitted  as  canonical  both  by  the  East  and  West  churches,  and  specified  as  such  in  the  Couucils  of  Hippo  and  Car- 
thage (A.  d.  397).  This  Isjust  what  we  might  expect;  a  writing  known  only  partially  at  first,  wnen  subsequently  it 
obtained  a  wider  circulation,  and  the  proofs  were  better  known  of  its  having  been  recognized  in  apostolic  churches, 
having  in  them  men  endowed  with  the  discernment  of  spirits,  which  qualified  them  for  discriminating  between  in- 
spired and  uninspired  writings,  was  universally  accepted.  Though  doubted  for  a  time,  at  last  the  disputed  books  (St. 
James,  2  Peter,  2  and  3  John,  Jude,  and  Revelation)  were  universally  and  undoubtingly  accepted,  so  that  no  argument 
for  the  Old  Testament  Apocrypha  can  be  drawn  from  their  case:  as  to  it  the  Jewish  Church  had  no  doubt;  it  was 
known  not  to  be  inspired. 

Luther's  objection  to  it  ("  an  Epistle  of  straw,  and  destitute  of  an  evangelic  character")  was  due  to  his  mistaken 
Idea  that  it  (ch.  2.)  opposes  the  doctrine  of  justification  by  faith,  and  not  by  works,  taught  by  St.  Paul.  But  the 
two  apostles,  whilst  looking  at  Justification  from  distinct  stand-points,  perfectly  harmonize  and  mutually  comple- 
ment the  definitions  of  one  another.  Faith  precedes  love  and  the  works  of  love;  but  without  them  it  is  dead.  St. 
Paul  regards  faith  in  the  justification  of  the  sinner  before  God;  St.  James,  in  the  justification  of  the  believer  evi- 
dently before  men.  The  error  which  James  meets  was  the  Jewish  notion  that  their  possession  and  knowledge  of  the 
law  of  God  would  Justify  them,  even  though  they  disobeyed  it  (cf.  ch.  1.  22  with  Romans  2. 17-25).  Ch.  1.  3  and  4.  1,  12 
seem  plainly  to  allude  to  Romans  5.  3;  6.  13 ;  7.  23 ;  14.  4.  Also  the  tenor  of  ch.  2.,  on  "justification,"  seems  to  allude 
to  St.  Paul's  teaching  so  as  to  correct  false  Jewish  notions  of  a  different  kind  from  those  which  he  combatted,  thouefc. 
not  unnoticed  by  him  also  (Romans  2. 17,  <&c). 

St.  Paul  (Galatians  2.  9)  arranges  the  names  "  James,  Cephas,  John,"  in  the  order  in  which  their  Epistles  stand 
The  St  James  who  wrote  this  Epistle  (according  to  most  ancient  writers)  is  called  (Galatians  1.  19),  "the  Loid's 
brother."  He  was  son  of  Alpheus  or  Cleopas  (Luke  24. 13-18)  and  Mary,  sister  of  the  Virgin  Mary.  Cf.  Mark  15.  40  with 
John  19.25  which  seems  to  identify  the  mother  of  James  the  Less  with  the  wife  of  Cleopas,  not  with  the  Virgin  Mary 
Oleopas'  wife's  sister.  Cleopas  is  tne  Hebrew.  Alpheus  the  Greek  mode  of  writing  the  same  name.  Many,  however 
482 


JAMES. 

as  Hegesippus  [Eusebius,  Ecclesiastical  History],  distinguish  "  the  Lord's  brother"  from  the  son  of  Alplifcus.  But  tht 
Gospel  according  to  the  Hebrews,  quoted  by  Jerome,  represents  James,  the  Lords  brotfier,  as  present  at  the  institu- 
tion of  the  Kucharist,  and  therefore  identical  with  the  apostle  James.  So  the  Apocryphal  Gospel  of  James.  In  Acts, 
James  who  is  put  foremost  i  n  Jerusalem  after  the  death  of  James,  the  son  of  Zebedee,  is  not  distinguished  Horn  James! 
the  son  of  Alpheus.  He  is  not  mentioned  as  one  of  the  Lord's  brethren  in  Acts  1. 14 ;  but  as  one  of  the  "  apostles' 
(Galatians  L  18).  He  is  called  "  the  Less"  (lit.,  the  little,  Mark  15. 40),  to  distinguish  him  from  James,  the  son  of  Zebedee. 
Aj,fobd  considers  James,  the  brother  of  the  Lord,  the  author  of  the  Epistie,  to  have  been  the  eldest  of  the  sons  oi 
Joseph  and  Mary,  after  Jesus  (cf.  Matthew  13.  66),  and  that  James  the  son  of  Alpheus  is  distinguished  from  him  by 
4fce  latter  being  called  "the  Less,"  <.  <?.,  junior.  His  arguments  against  the  Lord's  brother,  the  bishop  of  Jerusalem, 
feeing  the  apostle,  are,  (1.)  The  Lord's  brethren  did  not  believe  on  Jesus  at  a  time  when  the  apostles  had  been  already 
ca'/ied  (John  7.  8,  6),  therefore  none  of  the  Lord's  brethren  could  be  among  the  apostles  (but  it  does  not  follow  from 
John 7.  3  that  no  one  of  them  believed);  (2.)  the  apostles'  commission  was  to  preach  the  Gospel  everywhere,  not  to  be 
bis  aops  in  a  particular  locality  (but  it  is  unlikely  that  one  not  an  apostle  should  be  bishop  of  Jerusalem,  to  whom 
even  apostles  yield  deference,  Acts  15. 13, 19 ;  Galatians  1. 19;  2.  9, 12.  The  Saviour's  last  command  to  the  apostles  col- 
lectively to  preach  the  Gospel  everywhere,  is  not  inconsistent  with  each  having  a  particular  sphere  of  labour  in  which 
he  should  be  a  missionary  bishop,  as  Peter  Is  said  to  have  been  at  Antloch). 

He  was  surnamed  "  the  Just."  It  needed  peculiar  wisdom  so  to  preach  the  Gospel  as  not  to  disparage  the  law.  As 
bishop  of  Jerusalem  writing  to  the  twelve  tribes,  he  sets  forth  the  Gospel  In  its  aspect  of  relation  to  the  law,  which 
the  Jews  so  reverenced.  As  St.  Paul's  Epistles  are  a  commentary  on  the  doctrines  flowing  from  the  death  and  resur- 
rection of  Christ,  so  St.  James'  Epistle  has  a  close  connection  with  His  teaching  during  His  life  on  earth,  especially 
His  Sermon  on  the  Mount.  In  both,  the  law  is  represented  as  fulfilled  in  love :  the  very  language  is  palpably  simi- 
lar (cf.  oh.  1.  2  with  Matthew  5. 12;  ch.  1.  4  with  Matthew  5.  48;  ch.  1.  5;  5. 15  with  Matthew  7.  7-11 ;  ch.  6. 13  with  Mat- 
thew 5.  7,  and  6. 14,  15;  ch.  2. 10  with  Matthew  5. 19;  ch.  4.  4  with  Matthew  6.  24;  ch.  4.  11  with  Matthew  7.  1,  2;  ch.  5.  2 
with  Matthew  6. 19).  The  whole  spirit  of  this  Epistle  breathes  the  same  Ooape\-righteoumess  which  the  Sermon  on  the 
Mount  inculcates  as  the  highest  realization  of  the  law.  St.  James'  own  character  as  "the  Just,"  or  legally  righteous, 
disposed  him  to  this  coincidence  (cf.  ch.  i.20;  2.10;  8. 18  with  Matthew 5. 20).  It  also  fiHed  bim  for  presiding  over 
a  Church  still  zealous  for  the  law  (Acts  21. 18-24;  Galatians  2. 12).  If  any  could  win  the  Jews  to  the  Gospel,  he  was 
most  likely  who  presented  a  pattern  of  Old  Testament  righteousness,  combined  with  evangelical  faith  (cf.  also  ch.  2. 
8  with  Matthew  5.  44,  48).  Practice,  not  profession,  is  the  test  of  obedience  (cf.  ch.  2. 17 ;  4. 17  with  Matthew  7.  21-23). 
Sins  of  the  tongue,  however  lightly  regarded  by  the  world,  are  an  offence  against  the  law  of  love  (cf.  ch.  1.  26 ;  3.  2-18 
with  Matthew  5.  22;  also  any  swearing,  ch.  5. 12;  cf.  Matthew  5.  33-37). 

The  absence  of  the  apostolic  benediction  in  this  Epistle  is  probably  due  to  its  being  addressed,  not  merely  to  the 
believing,  but  also  indirectly  to  unbelieving,  Israelites.  To  the  former  he  commends  humility, patience,  and  prayer; 
to  the  latter  he  addresses  awful  warnings  (ch.  5.  7-11 ;  4.  9 ;  5. 1-6). 

St.  James  was  martyred  at  the  Passover.  This  Epistle  was  probably  written  Just  before  it.  The  destruction  of 
Jerusalem  foretold  in  it  (ch.  5. 1,  <fec),  ensued  a  year  after  his  martyrdom,  69  A.  D.  Hegesippus  (quoted  in  Eusebius, 
2.  23)  narrates  that  he  was  set  on  a  pinnacle  of  the  temple  by  the  scribes  and  Pharisees,  who  begged  him  to  restrain 
tixe  people  who  were  in  large  numbers  embracing  Christianity.  "Tell  us,"  said  they  in  the  presence  of  the  people 
gathered  at  the  feast,  "  which  is  the  door  of  Jesus  ?"  St.  James  replied  with  a  loud  voice,  "  Why  ask  ye  me  concern- 
ing Jesus  the  Son  of  man?  He  sitteth  at  the  right  hand  of  power,  and  will  come  again  on  the  clouds  of  heaven." 
Many  thereupon  cried,  Hosanna  to  the  Son  of  David.  But  St.  James  was  cast  down  headlong  by  the  Pharisees ;  and 
praying,  "Father,  forgive  them,  for  they  know  not  what  they  do,"  he  was  stoned  and  beaten  to  death  with  a  fuller's 
c'ub.  The  Jews,  we  know  from  Acts,  were  exasperated  at  St.  Paul's  rescue  from  their  hands,  and  therefore  deter- 
mined to  wreak  their  vengeance  on  St.  James.  The  publication  of  his  Epistle  to  the  dispersed  Israelites,  to  whom  It 
was  probably  carried  by  those  who  came  up  to  the  periodical  feasts,  made  him  obnoxious  to  them,  especially  to  the 
higher  classes,  because  it  foretold  the  woes  soon  about  to  fall  on  them  and  their  country.  Their  taunting  question, 
'Which  is  the  door  of  Jesus?"  (t.  e.,  by  what  door  will  He  come  when  He  returns?),  alludes  to  his  prophecy,  "  the 
coming  of  the  Lord  draweth  nigh  .  .  .  behold  the  Judge  standeth  before  the  door"  (ch.  5.  8,  9).  Hebrews  13.  7  probably 
refers  to  the  martyrdom  of  James,  who  had  been  so  long  bishop  over  the  Jewish  Christians  at  Jerusalem,  "  Remem- 
ber them  which  have  (rather,  'had')  the  rule  (spiritually)  over  you,  who  have  spoken  unto  you  the  word  of  God; 
whose  faith  follow,  considering  the  end  of  their  conversation." 

His  inspiration  as  an  apostle  is  expressly  referred  to  in  Acts  15. 19,  25,  "My  sentence  is,"  &c. :  "  It  seemed  good  to 
the  Holy  Ghost  and  to  us,"  Ac.  His  episcopal  authority  is  implied  in  the  deference  paid  to  him  by  St.  Peter  and  St. 
Paul  (Acts  12. 17;  21. 18;  Galatians  1. 19;  2.  9).  The  Lord  had  appeared  specially  to  him  after  the  resurrection  (1  Co- 
rinthians 15.  7).  St.  Peter  in  his  First  Epistle  (universally  from  the  first  recived  as  canonical)  tacitly  confirms  the 
inspiration  of  St.  James'  Epistle,  by  incorporating  with  his  own  inspired  writings  no  less  than  ten  passages  from 
8t.  James.  The  "apostle  of  the  circumcision,"  St.  Peter,  and  the  first  bishop  of  Jerusalem,  would  naturally  have 
much  in  common.  Cf.  ch.  1. 1  with  1  Peter  1. 1 ;  ch.  1.  2  with  1  Peter  1.  6 ;  4. 12, 13 ;  ch.  1. 11  with  1  Peter  1.  24 ;  ch.  1. 18 
with  1  Peter  1.  3 ;  ch.  2.  7  with  I  Peter  4. 14 ;  ch.  3. 13  with  1  Peter  2. 12 ;  ch.  4. 1  with  1  Peter  2. 11 ;  ch.  4.  6  with  1  Peter 
5.  5,  6;  ch.  4.  7  with  1  Peter  5.  6,  9;  ch.  4. 10  with  1  Peter  5.  6;  ch.  5.  20  with  1  Peter  4.  6.  Its  being  written  in  the 
purest  Greek  shows  it  was  intended  not  only  for  the  Jews  at  Jerusalem,  but  also  for  the  Hellenistic,  i.  «.,  Greek- 
speaking,  Jews. 

The  style  is  close,  curt,  and  sententious,  gnome  following  after  gnome.  An  Hebraic  character  pervades  the 
Epistle,  as  appears  in  the  occasional  poetic  parallelisms  (ch.  3. 1-12).  Cf.  ch.  2.  2,  "Assembly,"  Margin,  synagogue.  The 
images  are  analogical  arguments,  combining  at  once  logic  and  poetry.  Eloquence  and  persuasiveness  are  prominent 
characteristics. 

The  similarity  to  Matthew,  the  most  Hebrew  of  the  Gospels,  is  Just  what  we  might  expect  from  the  bisnop  of 
Jerusalem  writing  to  Israelites.  In  it  the  higher  spirit  of  Christianity  is  seen  putting  the  Jewish  law  in  its  propel 
place.  The  law  is  enforced  in  its  everlasting  spirit,  not  In  the  letter  for  which  the  Jews  were  so  zealous.  The  doc- 
trines of  grace,  the  distinguishing  features  of  St.  Paul's  teaching  to  the  Hellenists  and  Gentiles,  are  less  prominent 
Re  being  already  taught  by  that  apostle.  St.  James  complements  Paul's  teaching, and  shows  to  the  Jewish  Christians 
Who  still  kept  the  legal  ordinances  down  to  the  fall  of  Jerusalem,  the  spiritual  principle  of  the  law,  viz.,  love  manJ 
'ested  la  obedience.    To  sketch  "  the  perfect  man"  continuing  in  the  Gospel  law  of  liberty,  is  his  theme. 

483 


JAMES   I. 


CHAPTER    I 
Ver.  J.-27.    Inscription  :  Exhortation  on  Hearing, 
3j*kaxinq,  AND  Wrath.    The  last  subject  is  discussed  in 
ch.  3. 18  to  4. 17.  1.  James— an  apostle  of  the  circumcision, 
with  Peter  and  John ;  James  in  Jerusalem,  Palestine,  and 
Syria;  Peter  in  Babylon  and  the  East;  John  in  Ephesus 
and  Asia  Minor.    St.  Peter  addresses  the  dispersed  Jews 
of  Pontus,  Galatia,  and  Gappadocia  ;  St.  James,  the  Israel- 
ites of  the  twelve  tribes  scattered  abroad,    servant  of  God- 
not  that  he  was  not  an  apostle  ;  for  Paul,  an  apostle,  also 
calls  himself  so;  but  as  addressing  the  Israelites  gener- 
ally, including  even  Indirectly  the  unbelieving,  he  in 
humility  omits  the  title  "apostle;"  so  Paul  In  writing  to 
the  Hebrews ;  similarly  Jude,  an  apostle,  in  bis  General 
Epistle.    Jeans  Christ^not  mentioned  again  save  in  ch. 
2. 1 ;  not  at  all  in  his  speeches  (Acts  15. 14, 15,  and  21.  20, 21), 
lest  his  introducing  the  name  of  Jesus  oftener  should 
seem  to  arise  from  vanity,  as  being  "the  Lord's  brother." 
[Bmoel.]    His  teaching  being  practical,  rather  than  doc- 
trinal, required  less  frequent  mention  of  Christ's  name. 
scattered  abroad— lit.,  which  are  in  the  dispersion.    The 
dispersion  of  the  Israelites,  and  their  connection  with 
Jerusalem  as  a  centre  of  religion,  was  a  divinely-ordered 
means  of  propagating  Christianity.    The  pilgrim  troops 
of  the   law   became   caravans  of  the   Gospel.  [Words- 
worth.]   greeting— found  in  no  other  Christian  letter, 
but  in  James  and  the  Jerusalem  Synod's  Epistle  to  the 
Gentile  churches ;  an  undesigned  coincidence  and  mark 
of  genuineness.     In   the   original    Greek   (chairein)   for 
"greeting,"  there  is  a  connection  with  the  "Joy"  to  which 
they  are  exhorted  amidst  their  existing  distresses  from 
poverty  and  consequent  oppression.     Cf.  Romans  15.  28, 
which  alludes  to  their  poverty,  a.  My  brethren— a  phrase 
often  found  in  St.  James,  marking  community  of  nation 
and  of  faith,    all  Joy— cause  for  the  highest  Joy.  [Gro- 
tius.]    Nothing  but  Joy.  [Pisoatoh.]    Count  all  "divers 
temptations"  to  be  each  matter  of  joy.  [Bengel..]    fall 
Into — unexpectedly,  so  as  to  be  encompassed  by  them  (so 
the  original    Greek),     temptations— not  in   the  limited 
sense  of  allurements  to  sin,  but  trials  or  distresses  of  any 
kind  which  test  and  purify  the  Christian  character.    Cf. 
"  tempt,"  i.  e.,  try,  Genesis  22. 1.     Some  of  those  to  whom 
St.  James  writes  were  "sick,"  or  otherwise  "afflicted" 
(ch.  5.  13).    Every  possible  trial  to  the  child  of  God  is  a 
masterpiece  of  strategy  of  the  Captain  of  his  salvation 
tor  his  good.    3.  the  trying— the  testing  or  proving  of  your 
faith,  vim.,  by  "  diverB  temptations."  Cf.  Romans  5. 3, "  trib- 
ulation" worketh  patience,  and  patience  experience  (in  the 
original  dokime,  akin  to  dokimion, "  trying,"  here ;  there  it  is 
experience :  here  the  "  trying"  or  testing,  whence  experience 
flows),    patience — the  original  Implies  more ;  persevering 
endurance  and  continuance  (cf.  Luke  8. 15).    4>  Let  endur- 
ance have  a   perfect   work  (taken  out  of  the  previous 
"worketh  patlenoe"  or  endurance),  i.  e.,  have  its  full  effect, 
by  showing  the  most  perfect  degree  of  endurance,  viz., 
"Joy  in  bearing  the  cross"  [Menochius],  and  enduring  to 
the  end  (Matthew  10.  22).  [Calvin.]    ye  may  be  perfect- 
fully  developed  in  all  the  attributes  of  a  Christian  cha- 
racter.   For  this  there  is  required  "joy"  [Benoel],  as  part 
of  the  "perfect  work"  of  probation.    The  work  of  God  in 
a  man  is  the  man.    If  God's  teachings  by  patience  have 
had  a  perfect  work  In  you,  you  are  perfect.   [Adford.] 
entire — that  which  has  all  its  parts  complete,  wanting  no  in- 
tegral part ;  1  Thessalonians  5.  23,  "  your  whole  (lit., '  en- 
tire') spirit,  soul,  and  body;"  as  "perfect"  Implies  without 
i  blemish  in  its  parts.    5.  English   Version  omits  "  But," 
which  the  Greek  has,  and  which  is  important.    "But  (as 
this  perfect  entireness  wanting  nothing  is  no  easy  attainment) 
If  any,"  Ac.    lack— rather,  as  the  Greek  word  is  repeated 
after  St.  James'  manner,  from  v.  4, "  wanting  nothing,"  trans- 
late, "  If  any  of  you  want  wisdom,"'  viz.,  the  wisdom  whereby 
ye  may  "  count  it  all  joy  when  ye  fall  into  divers  tempta- 
tions," aiid  "  let  patience  have  her  perfect  work."    This 
"  wisdom"  Is  shown  in  its  effects  In  detail,  ch.  3. 17.    The 
Highest  wisdom,  which  governs  patience  alike  in  poverty 
and  riches,  Is  described  v.  9, 10.  ash— (Ch.  4. 2.)  liberally— 
<so  the  Greek  Is  rendered  by  English  Version.  It  Is  rendered 
484 


with  simplicity.  Romans  12.  8.    God  gives  without  adding 
aught  which  may  takeoff  from  the  graclousness  of  the 
gift.  [Alford.]    God  requires  the  same  "simplicity"  in 
His  children  ("eye  .  .  .  single,"  Matthew 6.  22,  lit.,  simple). 
npbraideth  not— an  illustration  of  God's  giving  simply. 
He  gives  to  the  humble  suppliant  without  upbraiding 
him  with  his  past  sin  and  Ingratitude,  or  his  future  abuse 
of  God's  goodness.    The  Jews  pray,  "  Let  me  not  have 
need  of  the  gifts  of  men,  whose  gifts  are  few,  bat  their 
upbraldlngs  manifold ;  but  give  me  out  of  thy  large  and 
full  hand."  Cf.  Solomon's  prayer  for  "  wisdom,"  and  God'e 
gift  above  what  he  asked,  though  God  foresaw  his  ft  tare 
abuse  of  His  goodness  would  deserve  very  differently .  St. 
James  has  before  his  eye  the  Sermon  on  the  Mount  (see 
my  Introduction).  God  hears  every  true  prayer,  and  gi  '*nU 
either  the  thing  asked,  or  else  something  better  th&Ji  it; 
as  a  good  physician  consults  for  his  patient's  good  bet- 
ter by  denying   something  which   the  latter  asks   not 
for  his  good,  than  by  conceding  a  temporary  gratifica- 
tion to  his  hurt.     6.  ash  In  faith — i.  e.,  the  persuasion 
that  God  can  and  will  give.    St.  James  begins  and  ends 
with  faith.    In  the  middle  of  the  Epistle  he  removes  the 
•  hindrances  to  faith,  and  shows  its  true  character.  [Ben- 
gel..]    wavering— botween  belief  and  unbelief.    Cf.  the 
case  of  the  Israelites,  who  seemed  to  partly  believe  In 
God's  power,  but  leant  more  to  unbelief  by  "  limiting"  It. 
On  the  other  hand,  cf.  Acts  10.20;  Romans  4. 20  ("staggeree» 
not  .  .  .  through  unbelief,"  lit.,  as  here,  "wavered  not") 
Timothy  2.  8.     llhe  a  wave  of   the  sea— Isaiah  57.  20; 
Epheslans  4. 14,  where  the  same  Greek  word  occurs  for 
"tossed  to  and  fro,"  as  is  here  translated,  "driven  with 
the   wind."     driven   with   the   wind  —  from   without. 
tossed— from  within,  by  Its  own  instability.  [Bengel.] 
At  one  time  cast  on  the  shore  of  faith  and  hope,  at  an- 
other rolled  back  Into  the  abyss  of  unbelief;  at  one  time 
raised  to  the  height  of  worldly  pride,  at  auotoer  tossed 
In  the  sands  of  despair  and  affliction.  [Wiesinger.j    7. 
For— Resumed   from  "for"  in  v.  6.     that  man— such  a 
wavering  self-deceiver,     think — Real  faith  is  something 
more  than  a  mere  thinking  or  surmise,    anything — viz.,  of 
the  things  that  he  prays  for;  he  does  receive  many  things 
from  God,  food,  raiment,  <fcc,  but  these  are  the  general 
gifts  of  His  providence :  of  the  things  specially  granted  in 
answer  to  prayer,  the  waverer  shall  not  receive  "any- 
thing,"   much    less   wisdom.      8.    double-minded  —  lit., 
double-souled,  the  one  soul   directed    towards    God,   the 
other  to  something  else.     The  Greek  favours  Alford's 
translation,  "He   (the  waverer,  v.  6)  is   a   man   double- 
minded,  unstable,"  <fec. ;  or  better,  Beza's.    The  words  in 
this  v.  8  are  in  apposition  with  "  that  man,"  v.  7 ;  thus  the 
"is,"  which  is  not  in  the  original,  will  not  need  to  be  sup- 
plied, "A  man  double-minded,  unstable  in  all  his  ways!" 
The  word  for  "double-minded"  is  found  here  and  ch.  4.  8, 
for  the  first  time  in  Greek  literature.    It  is  not  a  hypocrite 
that  is  meant,  but  a  fickle,  "  wavering"  man,  as  the  con- 
text shows.    It  Is  opposed  to  the  single  eye  (Matthew  6.  22), 
0, 10.  Translate,  "  But  let  the  brother,"  Ac,  i. «.,  the  best 
remedy  against  double-mindedness  is  that  Christian  mm- 
plicity  of  spirit  whereby  the  "brother,"  low  In  outward 
circumstances,  may  "  rejoice"  (answering  to  t».  2)  "  in  that 
he  la  exalted,"  viz.,  by  being  accounted  a  son  and  heir  of 
God,  his  very  sufferings  being  a  pledge  of  his  coming 
glory  and  crown  (v.  12),  and  the  rich  may  rejoice  "  In  that 
he  is  made  low,"  by  being  stripped  of  his  goods  for  Christ's 
sake  [Menochius];  or  in  that  he  is  made,  by  sanctified 
trials,  lowly  in  spirit,  which  is  true  matter  for  rejoicing, 
[Gomarus.]    The  design  of  the  Epistle  is  to  reduce  ail 
things  to  an  equable  footing  (ch.  2. 1;  5.  13).    The  "low  " 
rather  than  the  "rich,"  Is    here  called   "the  brother.* 
[BkxgeLu]    So  far  as  one  is  merely  "rich"  in  worldly 
goods,  "he  shall  pass  away;"  In  so  far  as  his  predominant 
character  is  that  of  a  "  brother,"  he  "abideth  for  ever"  fl 
John  2. 17).    This  view  meets  all  Alford's  objections  to 
regarding  "the  rich"  here  as  a  "brother"  at  all.    To  avoid 
making  the  rich  a  brother,  he  translates,  "  But  the  rloU 
glories  in  his  humiliation,"  viz.,  in  that  which  is  really 
his  debasement  (his  rich  state,  Phllippians  3.  19),  Just  as 
the  low  is  told  to  rejoice  in  what  Is  really  his  exaltattoa 


JAMES  I. 


(tun  lowly  state).  11.  Taken  from  Isaiah  40.  6-8.  heat- 
rain  er,  "  the  hot  wind"  from  the  (east  or)  sooth,  which 
scorches  vegetation  (Lake  12.  55).  The  "  barning  healf  of 
the  son  is  not  at  Its  riling,  but  rather  at  noon ;  whereas 
the  scorching  Kadim  wind  is  often  at  sunrise  (Jonah  4. 8). 
IMidducton,  Greek  Article.]  Matthew  20.  12  uses  the 
Greek  word  for  "heat."  Isaiah  40.  7,  "  Bloweth  upon  it," 
seems  to  answer  to  "  the  hot  wind"  here.  grace  of  the 
fashion— i.  «.,  of  the  external  appearance.  In  bis  ways— 
inferring  to  the  burdensome  extent  of  the  rich  man's  de- 
rices.  [Bbngku]  Cf.  "his  ways,"  i.  e.,  his  course  of  life, 
v.  8.  19.  Blcssod— Cf.  the  beatitudes  in  the  Sermon  on  the 
Mount,  Matthew  5.  4, 10,  11.  endureth  temptation— not 
the  "falling  Into  divers  temptations"  (v.  2)  is  the  matter 
for  "Joy,"  but  the  enduring  of  temptation  "  unto  the  end." 
Cl.  Job  6.  17.  when  he  Is  tried— lit.,  when  tie  hat  become 
tested  or  approved,  when  he  has  passed  through  the  "  try- 
ing" (v.  3),  his  "  faith"  having  Anally  gained  the  victory. 
the  crown— not  in  allusion  to  the  crown  or  garland  given 
to  winners  in  the  games;  for  this,  though  a  natural  allu- 
sion for  St.  Paul  in  writing  to  the  heathen,  among  whom 
such  games  existed,  would  be  less  appropriate  for  St. 

»  James  In  addressing  the  Jewish  Christians,  who  regarded 
Gentile  usages  with  aversion,  of  life— "life"  constitutes 
the  crown,  lit.,  the  life,  the  only  true  life,  the  highest  and 
eternal  life.  The  crown  implies  a  kingdom  (Psalm  21.  3). 
the  Lord— not  found  In  the  best  MSS.  and  versions.  The 
believer's  heart  fills  up  the  omission,  without  the  name 
needing  to  be  mentioned.  The  "faithful  One  who  prom- 
ised" (Hebrews  10.  23).  to  them  that  love  him— In  2 
Timothy  4.  8,  "  the  crown  of  righteousness  to  them  that 
love  His  appearing."  Love  produces  patient  endurance: 
none  attest  their  love  more  than  they  who  suffer  for  Him. 
13.  when  .  .  .  tempted — tried  by  solicitation  to  evil.  Here- 
tofore the  "temptation"  meant  was  that  of  probation  by 
affliction*.  Let  no  one  fancy  that  God  lays  upon  him  au 
inevitable  necessity  of  sinning.  God  does  not  send  trials 
on  you  in  order  to  make  you  worse,  but  to  make  you  bet- 
ter (v.  16, 17).  Therefore  do  not  sink  under  the  pressure 
of  evils  (1  Corinthians  10. 13).  of  God— by  agency  pro- 
ceeding from  God.  The  Greek  is  not  "tempted  by,"  but, 
"from  God,"  implying  indirect  agency,  cannot  be 
tempted  with  evil,  &c— "Neither  do  any  of  our  sins 
tempt  God  to  entice  us  to  worse  things,  nor  does  He 
tempt  any  of  His  own  accord"  (lit.,  of  Himself:  cf.  the  an- 
tithesis, v.  18,  "Of  His  own  will  He  begat  us"  to  holiness, 
so  far  is  He  from  tempting  us  of  His  own  will).  [Bkngkl.] 
God  is  said  in  Genesis  22. 1  to  have  "tempted  Abraham;" 
but  there  the  tempting  meant  is  that  of  trying  or  proving, 
not  that  of  seducement.  Alfobjd  translates  according  to 
the  ordinary  sense  of  the  Greek,  "  God  is  unversed  in  evil." 
But  as  this  gives  a  less  likely  sense,  English  Version  proba- 
bly gives  the  true  sense;  for  ecclesiastical  Greek  often 
uses  words  in  new  senses,  as  the  exigencies  of  the  new 
truths  to  be  taught  required.  14.  Every  man,  when 
tempted,  is  so  through  being  drawn  away  of  (again  here, 
as  in  v.  13,  the  Greek  for  "of"  expresses  the  actual  source, 
rather  than  the  agent  of  temptation)  his  own  lust.  The 
cause  of  sin  is  in  ourselves.  Even  Satan's  suggestions  do 
not  endanger  us  before  they  are  made  our  own.  Each  one 
has  his  own  peculiar  (so  the  Greek)  lust,  arising  from  his 

town  temperament  and  habit.  Lust  flows  from  the  origi- 
nal birth-sin  In  man,  inherited  from  Adam,  drawn 
away— the  beginning  step  in  temptation:  drawn  away 
from  truth  and  virtue,  enticed — lit.,  taken  with  a  bait,  as 
fish  are.  The  further  progress :  the  man  allowing  himself 
(as  the  Greek  middle  voice  implies)  to  be  enticed  to  evil. 
rBMHGaL.]  "  Lust"  is  here  personified  as  the  harlot  that 
allures  the  man.  15.  The  guilty  union  is  committed  by 
tha  will  embracing  the  temptress.  "Lust,"  the  harlot, 
then,  "brings  forth  sin,"  viz.,  of  that  kind  to  which  the 
temptation  Inclines.  Then  the  particular  sin  (so  the  Greek 
Implies),  "when  It  is  completed,  brings  forth  death," 
With  which  it  was  all  along  pregnant.  [Alfobd.]  This 
"death"  stands  in  striking  contrast  to  the  "crown  of  life" 
i*.  13)  which  "patience"  or  endurance  ends  In,  when  it 
has  its  "  perfect  work"  (v.  4).  He  who  will  fight  Satan 
with  Satan's  own  weapons,  must  not  wonder  if  he  finds 


himself  overmatched.  Nip  sin  in  the  bud  of  lust  M. 
Do  not  err  in  attributing  to  God  temptation  to  evil ;  nay 
(as  he  proceeds  to  show),  "every  good,"  all  that  is  good 
on  earth,  comes  from  God.  17.  gift .  .  .  gift— Not  the 
same  words  In  Greek:  the  first,  the  act  of  giving,  or  the  gift 
In  its  initiatory  stage ;  the  second,  the  thing  given,  the  boon, 
when  perfected.  As  the  "good  gift"  stands  in  contrast  to 
Ms4n"  in  its  initiatory  stage  (v.  15),  so  the  "perfect  boon" 
1*  In  contrast  to  "sin  when  it  is  finished,"  bringing  forth 
death  (2  Peter  1.  8).  from  above— (Cf.  ch.  3. 15.)  Father 
of  lights— Creator  of  the  lights  in  heaven  (cf.  Job  88.  28  [Ai>- 
FOBD];  Genesis  4.  20,  21 ;  Hebrews  12.  9).  This  accords 
With  the  reference  to  the  changes  in  the  light  of  the  hea- 
venly bodies  alluded  to  In  the  end  of  the  verse.  Also 
Father  of  the  spiritual  lights  In  the  kingdom  of  grace 
and  glory.  [Benqetu]  These  were  typified  by  the  super- 
natural lights  on  the  breastplate  of  the  high  priest,  the 
Urim.  As  "  God  is  light,  and  in  Him  is  no  darkness  at 
all"  (1  John  L  5),  He  cannot  in  any  way  be  the  Author  of 
sin  (p.  13),  which  is  darkness  (John  3. 19).  no  variableness 
.  .  .  shadow  of  turning— (Malachi  3.  6.)  None  of  the 
alternations  of  light  and  shadow  which  the  physical 
"lights"  undergo,  and  which  even  the  spiritual  lights  are 
liable  to,  as  compared  with  God.  "Shadow  of  turning," 
lit.,  the  dark  shadow-mark  cast  from  one  of  the  heavenly 
bodies,  arising  from  its  turning  or  revolution,  e.  g.,  when  the 
moon  is  eclipsed  by  the  shadow  of  the  earth,  and  the  sun 
by  the  body  of  the  moon.  Bengei,  makes  a  climax,  "  no 
variation— not  even  the  shadow  of  a  turning :"  the  former 
denoting  a  change  in  the  understanding ;  the  latter,  in  the 
will,  18.  (John  1. 13.)  The  believer's  regeneration  is  the 
highest  example  of  nothing  but  good  proceeding  from 
God.  Of  his  own  will — Of  his  own  good  pleasure  (which 
shows  that  it  is  God's  essential  nature  to  do  good,  not 
evil),  not  induced  by  any  external  cause,  begat  he  ns— 
spiritually :  a  once-for-all  accomplished  act  (1  Peter  1.  8 
23).  In  contrast  to  "  lust  when  it  hath  conceived,  bringeth 
forth  sin,  and  sin  .  .  .  death"  (v.  15).  Life  follows  natu- 
rally In  connection  with  light  (v.  17).  word  of  truth — the 
Gospel.  The  objective  mean,  as  faith  is  the  appropriating 
mean  of  regeneration  by  the  Holy  Spirit  as  the  efficient 
agent,  a  kind  of  first-fruits— Christ  is,  in  respect  to  the 
resurrection,  "  the  first-fruits  "  (1  Corinthians  15.  20,  23) : 
believers,  in  respect  to  regeneration,  are,  as  it  were,  first- 
fruits  (image  from  the  consecration  of  the  first-born  of 
man,  cattle,  and  fruits  to  God ;  familiar  to  the  Jews  ad- 
dressed), i.  e.,  they  are  the  first  of  God's  regenerated  crea- 
tures, and  the  pledge  of  the  ultimate  regeneration  of  the 
creation.  Romans  8. 19, 23,  where  also  the  Spirit,  the  Divine 
agent  of  the  believer's  regeneration,  is  termed  "the  first- 
fruits,"  i.  e.,  the  earnest  that  the  regeneration  now  begun 
in  the  soul,  shall  at  last  extend  to  the  body  too,  and  to  the 
lower  parts  of  creation.  Of  all  God's  visible  creatures,  be- 
lievers are  the  noblest  part,  and  like  the  legal  "first- 
fruits,"  sanctify  the  rest ;  for  this  reason  they  are  much 
tried  now.  19.  Wherefore— as  your  evil  is  of  yourselves, 
but  your  good  from  God.  However,  the  oldest  MSS.  and 
versions  read  thus:  "  Ye  know  it  (so  Ephesians  5.  5;  He- 
brews 12.  17),  my  beloved  brethren ;  but  (consequently) 
let  every  man  be  swift  to  hear,"  i. «.,  docile  in  receiving 
"  the  word  of  truth  "  (v.  18,  21).  The  true  method  of  hear- 
ing is  treated  of  v.  21-27,  and  ch.  2.  slow  to  speak— (Prov- 
erbs 10.  19;  17.  27,  28;  Eccleslastes  5.2.)  A  good  way  of 
escaping  one  kind  of  temptation  arising  from  ourselves 
(v.  13).  Slow  to  speak  authoritatively  as  a  master  oi 
teacher  of  others  (cf.  ch.  3.1):  a  common  Jewish  fault 
slow  also  to  speak  such  hasty  things  of  God,  as  in  v.  13, 
Two  ears  are  given  to  us,  the  rabbis  observe,  but  only 
one  tongue:  the  ears  are  open  and  exposed,  whereas  th« 
tongue  is  walled  in  behind  the  teeth,  slow  to  wrath— 
(Ch.  3.  13, 14;  4.  5.)  Slow  in  becoming  heated  by  debate 
another  Jewish  fault  (Romans  2.  8),  to  which  much  speak- 
ing tends.  Tittmann  thinks  not  so  much  "wrath"  if 
meant,  as  an  indignant  feeling  of  fi-etfulness  under  the  ca- 
lamities to  which  the  whole  of  human  life  is  expose 
this  accords  with  the  "  divers  temptations  "  in  v.  2.  Ha* 
tiness  of  temper  hinders  hearing  God's  word ;  so  Naaman, 
2  Kings  5.  11 ;    Luke  4.  28.    20.   Man's  angry  zeal  in  de- 

485 


JAMES    II. 


bating,  as  if  Jealous  for  toe  honour  of  God's  righteous- 
ness, is  far  from  working  that  which  Is  really  righteous- 
ness in  God's  sight.  True  "righteousness  is  sown  in 
peace,"  not  in  wrath  (ch.  3. 18).  The  oldest  and  best  read- 
ing means  "worketh,"  i.i.,  practiseth  not:  the  received 
reading  Is  "  worketh,"  produceth  not.  581.  lay  apart— once 
for  all  (so  the  Greek) :  as  a  filthy  garment.  Cf.  Joshua's 
filthy  garments,  Zechariah  8. 3, 5 ;  Revelation  7. 14.  "  Filth- 
iness  "  is  cleanst-d  away  by  hearing  the  word  (John  15.  3). 
superfluity  of  naughtiness — excess  (for  instance,  the  in- 
'emperate  spirit  implied  in  "wrath,"  v.  19,  20),  which 
arises  from  malice  (our  natural,  evil  disposition  towards  one 
another).  1  Peter  2. 1  has  the  very  same  words  in  the 
Greek.  So  "  malice  "  is  the  translation,  Ephesians  4.  31 ; 
Colossians  8.  8.  "  Faulty  excess  "  [Bengel]  is  not  strong 
enough.  Superfluous  excess  in  speaking  is  also  reprobated 
as  "  coming  of  evil "  (the  Greek  is  akin  to  the  word  for 
naughtiness  here)  in  the  Sermon  on  the  Mount  (Matthew 
5. 37),  with  which  St.  James'  Epistles  is  so  connected,  -with 
meekness — in  mildness  towards  one  another  [  Alford],  the 
opposite  to  "wrath"  (v.  20):  answering  to  "as  new-born 
babes  "  (1  Peter  2.  2).  Meekness,  I  think,  includes  also  a 
childlike,  docile,  humble,  as  well  as  an  uncontentioua 
Bplrit  (Psalm  25.  9;  45.  4;  Isaiah  66.  2;  Matthew  5.  5;  11.  28- 
30 :  18.  3,  4 ;  contrast  Romans  2.  8).  On  "  receive,"  applied 
to  ground  receiving  seed,  cf.  Mark  4.  20.  Contrast  Acts 
17.  11;  1  Thessalonians  1.  6  with  2  Thessalonians  2.  10. 
engrafted  word— The  Gospel  word,  whose  proper  attri- 
bute is  to  be  engrafted  by  the  Holy  Spirit,  so  as  to  be 
llvingly  incorporated  with  the  believer,  as  the  fruitful 
shoot  Is  with  the  wild  natural  stock  on  which  it  is  en- 
grafted. The  law  came  to  man  only  from  without,  and 
admonished  him  of  his  duty.  The  Gospel  is  engrafted  in- 
wardly, and  so  fulfils  the  ultimate  design  of  the  law  (Deu- 
teronomy 6.6;  11.18;  Psalm  119.11).  AlI^ord  translates, 
" The  implanted  word,"  referring  to  the  t  viable  of  the 
sower  (Matthew  13).  I  prefer  English  Ver&->n.  able  to 
save— a  strong  incentive  to  correct  our  dulness  in  hear- 
i  ng  the  word :  that  word  which  we  hear  so  carelessly,  is 
able  (instrumentally)  to  save  us.  [Calvin.]  souls— your 
true  selves,  for  the  "body  "  Is  now  liable  to  sickness  and 
death  ;  but  the  soul  being  now  saved,  both  soul  and  body 
at  last  shall  be  so  (ch.  5, 15, 20).  5858.  Qualification  of  the  pre- 
cept, "Be  swift  to  hear:"  "Be  ye  doers  .  .  .  not  hearers 
only:"  not  merely  "Do  the  word,"  but"2?e  doers"  sys- 
tematically and  continually,  as  If  this  was  your  regular 
business.  St.  James  here  again  refers  to  the  Sermon  on  the 
Mount  (Matthew  7.  21-29).  deceiving  your  own  selves— 
by  the  logical  fallacy  (the  Greek  implies  this)  that  the  mere 
hearing  Is  all  that  Is  needed.  583.  For— the  logical  self- 
deceit  (v.  22)  Illustrated,  not  a  doer— more  lit.,  "a  not- 
doer."  [Alford.]  The  true  disciple,  say  the  rabbis, 
learns  in  order  that  he  may  do,  not  in  order  that  he  may 
merely  know  or  teach,  his  natural  face — lit.,  the  coun- 
tenance of  his  birth:  the  face  he  was  born  with.  As  a 
man  may  behold  his  natural  face  in  a  mirror,  so  the  hearer 
may  perceive  his  moral  visage  in  God's  word.  This  faith- 
ful portraiture  of  man's  soul  In  Scripture,  is  the  strongest 
proof  of  the  truth  of  the  latter.  In  it,  too,  we  see  mir- 
rored God's  glory,  as  well  as  our  natural  vileness.  24. 
beholdeth— more  lit.,  "he  contemplated  himself  and  hath 
gone  his  way,"  i.  e.,  no  sooner  has  he  contemplated  his  im- 
age than  he  is  gone  his  way  (v.  11).  "Contemplate"  an- 
swers to  hearing  the  word:  "goeth  his  way,"  to  relaxing 
the  attention  after  hearing— letting  the  mind  go  else- 
where, and  the  Interest  of  the  thing  heard  pass  away: 
then  forgetfulness  follows  [Alford]  (cf.  Ezekiel  33.  31). 
"  Contemplate  "  here,  and  v.  23,  implies  that,  though  cur- 
sory, yet  some  knowledge  of  one's  self,  at  least  for  the 
time,  is  Imparted  In  hearing  the  word  (1  Corinthians  14. 
24).  and  .  .  .  and — the  repetition  expresses  hastiness 
joined  with  levity.  [Bengel.]  forgetteth  what  man- 
ner of  man  he  was— in  the  mirror.  Forgetfulness  is  no 
excuse  (v.  25;  2  Peter  1.  9).  585.  looketh  Into— lit.,  stoopeth 
down  to  take  a  close  look  into.  Peers  into:  stronger  than 
"  beholdeth,"  or  "  contemplated,"  v.  24.  A  blessed  cur!  • 
oslty  If  It  be  efficacious  in  bearing  fruit.  [Bengel,]  per- 
law  of  liberty— the  Gospel-rule  of  life,  perfect  and 
488 


perfecting  (as  shown  in  tne  Sermon  on  the  Mount,  Mat- 
thew 5.  48),  and  making  us  truly  walk  at  liberty  (Psalra 
119.  32,  Church  of  England  Prayer  Book  Version).  Chris- 
tians are  to  aim  at  a  higher  standard  of  holiness  than  was 
generally  understood  under  the  law.  The  principle  of 
love  takes  the  place  of  the  letter  of  the  law,  so  that  by  the 
Spirit  they  are  free  from  the  yoke  of  sin,  and  free  to  obey 
by  spontaneous  instinct  (ch.  2.  8, 10, 12 ;  John  8.  31-36 ;  15. 
14, 15;  cf.  1  Corinthians  7.  22;  Galatians  5. 1, 13;  1  Peter  2 
16).  The  law  is  thus  not  made  void,  but  fulfilled,  contln- 
ueth  therein— contrasted  with  "goeth  his  way,"  v.  24: 
continues  both  looking  into  the  mirror  of  God's  word,  and 
doing  its  precepts,  doer  of  the  work— rather,  "a  doer 
of  work  "  [Alford],  an  actual  worker,  blessed  in  his 
deed— rather,  "in  his  doing;"  in  the  very  doing  there  is 
blessedness  (Psalm  19. 11).  586,  27.  An  example  of  doing 
work,  religious  .  .  .  religion— the  Greek  expresses  the 
external  service  or  exercise  of  religion,  "godliness"  being 
the  internal  soul  of  it.  "  If  any  man  think  himself  to  be 
(so  the  Greek)  religious,  t.  e.,  observant  of  the  offices  of  re- 
ligion, let  him  know  these  consist  not  so  much  in  outward 
observances,  as  in  such  acts  of  mercy  and  humble  piety 
(Micah  6.  7,  8)  as  visiting  the  fatherless,  <fec,  and  keeping 
one's  self  unspotted  from  the  world"  (Matthew  23.  23).  St. 
James  does  not  mean  that  these  offices  are  the  great  essen- 
tials, or  sum  total  of  religion  ;  but  that,  whereas  the  law- 
service  was  merely  ceremonial,  the  very  sei-vices  of  the 
Gospel  consist  in  acts  of  mercy  and  holiness,  and  it  has 
light  for  its  garment,  its  very  robe  being  righteousness. 
[Trench.]  The  Greek  word  is  only  found  in  Acts  26.  5, 
"After  the  strai test  sect  of  our  religion  I  lived  a  Pharisee." 
Colossians  2. 18,  "  Worshipping  of  angels."  bridleth  not 
.  .  .  tongue — Discretion  in  speech  is  better  than  fluency 
of  speech  (cf.  ch.  3.  2,  3).  Cf.  Psalm  39. 1.  God  alone  can 
enable  us  to  do  so.  St.  James,  In  treating  of  the  law, 
naturally  notices  this  sin.  For  they  who  are  free  from 
grosser  sins,  and  even  bear  the  outward  show  of  sanctity, 
will  often  exalt  themselves  by  detracting  others  under 
the  pretence  of  zeal,  whilst  their  real  motive  is  love  of 
evil-speaking.  [Calvin.]  heart— it  and  the  tongue  aol 
and  react  on  one  another.  27.  Pure  .  .  .  and  undenlect 
— "  Pure"  is  that  love  which  has  in  it  no  foreign  admixture, 
as  self-deceit  and  hypocrisy.  "Undeflled"  is  the  means 
of  its  being  "pure."  [Tittmann.]  " Pure"  expresses  the 
positive,  "  undeflled"  the  negative  side  of  religious  service  ; 
Just  as  visiting  the  fatherless  and  widow  is  the  active,  keep- 
ing himself  unspotted  from  the  world,  the  passive  side  of 
religious  duty.  This  is  the  nobler  shape  that  our  religious 
exercises  take,  instead  of  the  ceremonial  offices  of  the 
law.  before  God  and  the  Father— lit.,  "  before  Him  who 
is  (our)  God  and  Father."  God  is  so  called  to  imply  that 
if  we  would  be  like  our  Father,  it  is  not  by  fasting,  &c, 
for  He  does  none  of  these  things,  but  in  being  "  merciful 
as  our  Father  is  merciful."  [Chrysostom.]  visit  —  ia 
sjTmpathy  and  kind  offices  to  alleviate  their  distresses. 
the  fatherless— whose  "Father"  is  God  (Psalm  68.  5); 
peculiarly  helpless,  and— not  in  the  Greek;  so  close  is 
the  connection  between  active  works  of  mercy  to  others, 
and  the  maintenance  of  personal  unworldliness  of  spirit, 
word,  and  deed;  no  copula  therefore  is  needed.  Religion 
in  its  rise  interests  us  about  ourselves;  in  Its  progress, 
about  our  fellow-creatures ;  in  its  highest  stage,  about  the 
honour  of  God.  keep  himself— with  jealous  watchful- 
ness, at  the  same  time  praying  and  depending  on  God 
as  alone  able  to  keep  us  (John  17.  15 ;  Jnde  24). 

CHAPTER    II. 

Ver.  1-26.  The  Sin  of  Respect  of  persons:  Dead, 
Unworking  Faith  Saves  no  Man.  1-13.  St.  James  ihas- 
trates  "the  perfect  law  of  liberty"  (ch.  1.  25)  in  one  par- 
ticular instance  of  a  sin  against  it,  concluding  with  a 
reference  again  to  that  law  (v.  12,  13).  1.  brethren— the 
equality  of  all  Christians  as  "brethren,"  forms  the 
groundwork  of  the  admonition,  the  faith  of  .  .  .  Chris* 
—i.  e.,  the  Christian  faith.  St.  James  grounds  Christian 
practice  on  Christian  faith,  the  Lord  of  glory— So  1  Co- 
rinthians 2.  8.     As  all    believers,  alike  rich   and  poor 


JAMES  II. 


derive  all  their  glory  from  their  union  with  Him,  "  the 
Lord  of  glory,"  not  from  external  advantages  of  worldly 
fortune,  the  sin  in  question  is  peculiarly  inconsistent 
with  His  "faith."  Bengel,  making  no  ellipsis  of  the 
Lord,  explains  "glory"  as  in  apposition  with  Christ  who 
Is  the  glory  (Luke  2.  32) ;  the  true  Shekinah  glory  of  the 
temple  (Romans  9.  4).  English  Version  is  simpler.  The 
glory  of  Christ  resting  on  the  poor  believer  should  make 
him  be  regarded  as  highly  by  "  brethren"  as  his  richer 
brother;  nay,  more  so,  if  the  poor  believer  has  more  of 
CXrist's  spirit  than  the  rich  brother,  with  respect  of 
persons— lit.,  "in  respectings  of  persons;"  in  the  practice 
of  partial  preferences  of  persons  in  various  ways  and  on 
various  occasions,  a.  assembly— lit.,  synagogue  ;  this,  the 
latest  honourable  use,  and  the  only  Christian  use  of  the 
term  in  the  New  Testament,  occurs  in  St.  James'  Epistle, 
the  apostle  who  maintained  to  the  latest  possible  mo- 
ment the  bonds  between  the  Jewish  synagogue  and  the 
Christian  Church.  Soon  the  continued  resistance  of  the 
truth  by  the  Jews  led  Christians  to  leave  the  term  to  them 
exclusively  (Revelation  3.9).  The  "synagogue"  implies 
a  mere  assembly  or  congregation  not  necessarily  united 
by  any  common  tie.  "  Church,"  a  people  bound  together 
by  mutual  ties  and  laws,  though  often  it  may  happen  that 
the  members  are  not  assembled.  [Trench  and  Vitrinqa.] 
Partly  from  St.  James'  Hebrew  tendencies,  partly  from 
the  Jewish  Christian  churches  retaining  most  of  the 
Jewish  forms,  this  term  "  synagogue"  is  used  here  instead 
of  the  Christian  term  "  Church"  (ecclesia,  derived  from  a 
root,  "called  out,"  implying  the  union  of  its  members  in 
spiritual  bonds,  independent  of  space,  and  called  out  into 
separation  from  the  world) ;  an  undesigned  coincidence 
and  mark  of  truth.  The  people  in  the  Jewish  synagogue 
sat  according  to  their  rank,  those  of  the  same  trade  to- 
gether. The  introduction  of  this  custom  into  Jewish 
christian  places  of  worship  is  here  reprobated  by  St. 
James.  Christian  churches  were  built  like  the  syna- 
gogues, the  holy  table  in  the  east  end  of  the  former,  as 
Ine  ark  was  in  the  latter ;  the  desk  and  pulpit  were  the 
chief  articles  of  furniture  In  both  alike.  This  shows  the 
error  of  comparing  the  Church  to  the  temple,  and  the 
ministry  to  the  priesthood;  the  temple  is  represented  by 
the  whole  body  of  worshippers ;  the  church  building  was 
formed  on  the  model  of  the  synagogue.  See  Vitrinqa, 
Synagogue,  3,3.  "If  there  chance  to  have  come."  [Al- 
TO8D.]  goodly  apparel  .  .  .  gay  clothing — As  the  Greek 
Is  the  same  in  both,  translate  both  alike,  "gay,"  or 
"splendid  clothing."  have  respect  to  him,  &c. — though 
ye  know  not  who  he  is,  when  perhaps  he  may  be  a 
heathen.  It  was  the  office  of  the  deacons  to  direct  to  a 
seat  the  members  of  the  congregation.  [Clement,  Con- 
ttitut.  2.  57,  68.]  unto  him— Not  in  the  best  MSS.  Thus 
"  thou"  becomes  more  demonstratively  emphatic,  here 
—near  the  speaker,  there — at  a  distance  from  where  the 
good  seats  are.  under  my  footstool— not  literally  so; 
but  on  the  ground,  down  by  my  footstool.  The  poor  man 
must  either  stand,  or  if  he  sits,  sitlna  degrading  position. 
The  speaker  has  a  footstool  as  well  as  a  good  seat.  ■*. 
Are  ye  not  .  .  .  partial — lit.,  Have  ye  not  made  distinctions 
or  differences  (so  as  to  prefer  one  to  another)  ?  So  in  Jude 
22.  In  yourselves— in  your  minds,  i.  e.,  according  to  your 
carnal  inclination.  [Grotius.]  are  become  judges  of 
evil  thoughts— The  Greek  words  for  "judges"  and  for 
"partial,"  are  akin  in  sound  and  meaning.  A  similar 
translation  ought  therefore  to  be  given  to  both.  Thus, 
either  for  "judges,"  Ac,  translate,  "  distinguishers  of  (t.  e., 
according  to  your)  evil  thoughts;"  or,  do  ye  not  partially 
fudge  between  men,  and  are  become  evilly-thinking  judges 
(Mark  7.  21)?  The  "evil  thoughts"  are  in  the  judges  them- 
selves; as  In  Luke  18.  6,  the  Greek,  "judge  of  injustice,"  is 
translated,  "  unjust  judge."  Alford  and  Wahl  translate, 
"  Did  ye  not  doubt"  (respecting  your  faith,  which  is  incon- 
sistent with  the  distinctions  made  by  you  between  rich 
and  poor)  ?  For  the  Greek  constantly  means  doubt  in  all 
the  Nsw  Testament.  So  in  ch.  1.  6,  "  wavering."  Matthew 
■fl.  21;  Acts  10.  20;  Romans  4.  20,  "staggered  not."  The 
same  play  on  the  same  kindred  words  occurs  in  the  Greek 
of  Romans  14. 10, 23.  iudae  .  .  .  doubteth.    The  same  blame 


of  being  a  judge,  when  one  ought  to  be  an  obeyer,  of  the. 
law  is  found  ch.  4. 11.  5.  Hearken— St.  James  brings  to 
trial  the  self-constituted  "judges"  (v.  4).  poor  of  this 
world— The  best  MSS.  read,  "  those  poor  in  respect  to  the 
world."  In  contrast  to  "  the  rich  in  this  world  "  (1  Timo- 
thy 6. 17).  Not  of  course  all  the  poor ;  but  the  poor,  as  a 
class,  furnish  more  believers  than  the  rich  as  a  class.  The 
rich,  if  a  believer,  renounces  riches  as  his  portion ;  the 
poor,  if  an  unbeliever,  neglects  that  which  is  the  peculiar 
advantage  of  poverty  (Matthew  5.  3 ;  1  Corinthians  1.  26, 27, 
28).  rich  In  faith— their  riches  consist  in  faith.  Luke  12. 
21,  "Rich  toward  God."  1  Timothy  6. 18,  "  Rich  in  good 
works"  (Revelation  2.  9;  cf.  2  Corinthians  8.  9).  Christ's 
poverty  is  the  source  of  the  believer's  riches,  kingdom 
.  .  .  promised— (Luke  12.  32;  1  Corinthians  2.  9;  2  Timothy 
4.8.)  6.  The  world's  judgment  of  the  poor  contrasted  with 
God's,  ye— Christians,  from  whom  better  things  might 
have  been  expected ;  there  is  no  marvel  that  men  of  the 
world  do  so.  despised— lit.,  dishonoured.  To  dishonour  the 
poor  is  to  dishonour  those  whom  God  honours,  and  so  to 
invert  the  order  of  God.  [Calvin.]  rich— as  a  class. 
oppress — lit.,  abuse  their  power  against  you.  draw  you — 
translate,  "  is  it  not  they  (those  very  persons  whom  ye  par- 
tially prefer,  v.  1-4)  that  drag  you  "  {viz.,  with  violence). 
[Alford.]  before  .  .  .  judgment-seats— Instituting  per- 
secutions for  religion,  as  well  as  oppressive  lawsuits, 
against  you.  T.  "Is  it  not  they  that  blaspheme?"  Ac,  as  in 
v.  6.  [Alford.]  Rich  heathen  must  here  chiefly  be 
meant;  for  none  others  would  directly  blaspheme  the 
name  of  Christ.  Only  indirectly  rich  Christians  can  be 
meant,  who,  by  their  inconsistency,  caused  His  name  to 
be  blasphemed;  so  Ezekiel  36.  21,  22;  Romans  2.  24.  Besides, 
there  were  few  rich  Jewish  Christians  at  Jerusalem  (Ro- 
mans 15.  26).  They  who  dishonour  God's  name  by  wilful 
and  habitual  sin,  "take  (or  bear)  the  Lord's  name  in  vain" 
(cf.  Proverbs  30.  9,  with  Exodus  20.  7).  that  worthy  name 
—which  is  "good  before  the  Lord's  saints"  (Psalm  52.  9; 
54.6);  which  ye  pray  may  be  "hallowed"  (Matthew  6.  9), 
and  "  by  which  ye  are  called,"  lit.,  which  was  invoked  (or 
called  upon)  by  you  (cf.  Genesis  48. 16 ;  Isaiah  4. 1,  Margin ; 
Acts  15. 17),  so  that  at  your  baptism  "into  the  name  "  (so 
the  Greek,  Matthew  28.  19)  of  Christ,  ye  became  Christ's 
people  (1  Corinthians  3.  23).  8.  The  Greek  may  be  trans- 
lated, "  If,  however,  ye  fulfil,"  Ac,  i.  e.,  as  Alford,  after 
Estitjs,  explains,  "Still  I  do  not  say,  hate  the  rich  (for 
their  oppressions)  and  drive  them  from  your  assemblies ; 
if  you  choose  to  observe  the  royal  law,  Ac,  well  and  good ; 
but  respect  of  persons  is  a  breach  of  that  law."  I  think 
the  translation  is,  "If  in  very  deed  (or  indeed  on  the  one  hand,) 
ye  fulfil  the  royal  law,  Ac,  ye  do  well,  but  if  (on  the  other 
hand)  ye  respect  persons,  ye  practise  sin."  The  Jewish 
Christians  boasted  of,  and  rested  in,  the  "  law  "  (Acts  15. 1 ; 
21. 18-24;  Romans  2.  17 ;  Galatians  2. 12).  To  this  the  "in- 
deed "  alludes.  "  (Ye  rest  in  the  law) ;  If  indeed  (then)  ye 
fulfil  it,  ye  do  well ;  but  if,"  Ac.  royal— the  law  that  is 
king  of  all  laws,  being  the  sum  and  essence  of  the  ten 
commandments.  The  great  King,  God,  is  love;  His  law 
is  the  royal  law  of  love,  and  that  law,  like  Himself,  reigns 
supreme.  He  "  is  no  respecter  of  persons ;"  therefore  to 
respect  persons  is  at  variance  with  Him  and  His  royal 
law,  which  is  at  once  a  law  of  love  and  of  liberty  (v.  12). 
The  law  is  the  "whole ;"  "  the  (particular)  Scripture  "  (Le- 
viticus 19. 18)  quoted  is  a  part.  To  break  a  part  is  to  break 
the  whole  (v.  10).  ye  do  well— being  "blessed  in  your 
deed  "  ("doing,"  Margin)  as  a  doer,  not  a  forgetful  hearer 
of  the  law  (ch.  1.  25).  9.  Respect  of  persons  violates  the 
command  to  love  all  alike  "  as  thyself."  ye  commit  sin— 
lit.,  "ye  work  sin,"  Matthew  7.  23,  to  which  the  reference 
here  is  probably,  as  in  ch.  1.  22.  Your  works  are  sin,  what- 
ever boast  of  the  law  ye  make  in  words  {Note,  v.  8).  con- 
vinced— Old  English  for  "  convicted."  as  transgressors— 
not  merely  of  this  or  that  particular  command,  but  of  the 
whole  absolutely.  10.  The  best  MSS.  read,  "Whosoever 
shall  have  kept  the  whole  law,  and  yet  shall  have  offended 
{lit.,  stumbled;  not  so  strong  as  '  fall,'  Romans  11. 11)  in  one 
(point;  here,  the  respecting  of  persons),  is  (hereby)  become 
guilty  of  all."  The  law  is  one  seamless  garment  which  is 
rent  if  you  1  ut  rend  a  part ;  or  a  musical  harmony  which 

487 


JAMES  II. 


i*  spoiled  If  there  be  one  discordant  note  [Tirintjs]  ;  or  a 
golden  chain  whose  completeness  Is  broken  If  you  break 
we  link.  [Gatakbb.]  You  thus  break  the  whole  law, 
though  not  the  whole  of  the  law,  because  you  offend  against 
love,  which  Is  the  fulfilling  of  the  law.  If  any  part  of  a  man 
be  leprous,  the  whole  man  is  judged  to  be  a  leper.  God 
requires  perfect,  not  partial,  obedience.  We  are  not  to 
choose  out  parts  of  the  law  to  keep,  which  suit  our  whim, 
whilst  we  neglect  others.  11.  He  Is  One  who  gave  the 
whole  law;  therefore,  they  who  violate  His  will  In  one 
point,  violate  It  all.  [Bengel.1  The  law  and  Its  Author 
alike  have  a  complete  unity,  kill .  . .  adultery— selected 
as  being  the  most  glaring  cases  of  violation  of  duty  to- 
wards one's  neighbour.  13.  Summing  up  of  the  previous 
reasonings,  apeak— Referring  back  to  ch.  1.  19,  26;  the 
fuller  discussion  of  the  topic  is  given  ch.  3.  judged  by 
the  law  of  liberty— (ch.  1.25)— 4.  e„  the  Gospel  law  of  love, 
which  Is  not  a  law  of  external  constraint,  but  of  internal, 
fr«e,  Instinctive  Inclination.  The  law  of  liberty,  through 
God's  mercy,  frees  us  from  the  curse  of  the  law,  that 
henceforth  we  should  be  free  to  love  and  obey  willingly. 
If  we  will  not  In  turn  practice  the  law  of  love  to  our  neigh- 
bour, that  law  of  grace  condemns  us  still  more  heavily 
than  the  old  law,  which  spake  nothing  but  wrath  to  him 
who  offended  In  the  least  particular  (v.  13).  Cf.  Matthew 
18.  82-35;  John  12. 48 ;  Revelation  6. 16,  "  Wrath  of  the  (mer- 
ciful) Lamb."  13.  The  converse  of  "  Blessed  are  the  mer- 
ciful, for  they  shall  obtain  mercy  "  (Matthew  5.  7).  Trans- 
late, "  The  Judgment  (which  is  coming  on  all  of  us)shall  be 
without  mercy  to  him  who  hath  showed  no  mercy."  It 
shall  be  such  toward  every  one  as  every  one  shall  have 
been.  [Bengei*]  "  Mercy  "  here  corresponds  to  "  love," 
v.  8.  mercy  rejoiceth  against  Judgment — Mercy,  so  far 
from  fearing  judgment  In  the  case  of  its  followers,  actually 
glortfteth  againat  It,  knowing  that  it  cannot  condemn  them. 
Not  that  their  mercy  Is  the  ground  of  their  acquittal,  but 
the  mercy  of  God  In  Christ  towards  them,  producing 
mercy  on  their  part  towards  their  fellow-men,  makes 
them  to  triumph  over  judgment,  which  all  in  themselves 
otherwise  deserve.  1*.  St.  James  here,  passing  from  the 
particular  case  of  "mercy  "or  "love"  violated  by  "re- 
spect of  persons,"  notwithstanding  profession  of  the 
"  faith  of  our  Lord  Jesus  "  (v.  1),  combats  the  Jewish  tend- 
ency (transplanted  into  their  Christianity)  to  substitute 
a  lifeless,  Inoperative  acquaintance  with  the  letter  of  the 
law,  for  change  of  heart  to  practical  holiness,  as  if  justifi- 
cation could  be  thereby  attained  (Romans  2.  3, 13,  23).  It 
teems  hardly  likely  but  that  St.  James  had  seen  St.  Paul's 
Epistles,  considering  that  he  uses  the  same  phrases  and 
examples  (cf.  v,  21,  23,  25,  with  Romans  4.  3 ;  Hebrews  11. 17, 
81;  and  v.  14,  24,  with  Romans  3.  28;  Galatlans  2.  16). 
Whether  St.  James  Individually  designed  it  or  not,  the 
Holy  Spirit  by  him  combats  not  St.  Paul,  but  those  who 
abuse  St.  Paul's  doctrine.  The  teaching  of  both  alike  is 
Inspired,  and  Is  therefore  to  be  received  without  wresting 
of  words ;  but  each  has  a  different  class  to  deal  with ;  St. 
Paul,  self-Justlolarles ;  St.  James,  Antlnomian  advocates 
of  a  mere  notional  faith.  St.  Paul  urged  as  strongly  as  St. 
James  the  need  of  works  as  evidences  of  faith,  especially 
to  the  later  Epistles,  when  many  were  abusing  the  doc- 
trine of  faith  (Titus  2.  14;  3JB).  "Believing  and  doing 
are  blood  relatives."  [Rutherford.]  What  doth  it 
profit— IU^  "What  Is  the  profit ?"  though  a  man  say 
—-St.  James'  expression  is  not  "If  a  man  have  faith," 
but  "if  a  man  say  he  hath  faith;"  referring  to  a  mere 
precession  of  faith,  such  as  was  usually  made  at  bap- 
tism. Simon  Magus  so  "believed  and  was  baptized," 
and  yet  had  "  neither  part  nor  lot  In  this  matter,"  for  his 
"  heart,"  as  his  words  and  works  evinced,  was  not  right 
tn  the  sight  of  God.  Alford  wrongly  denies  that  "  say" 
Is  emphatic  The  Illustration,  v.  16,  proves  It  is :  "  If  one 
Of  you  say"  to  a  naked  brother,  "  Be  ye  warmed,  notwith- 
standing ye  give  not  those  things  needful."  The  Inopera- 
tive profession  of  sympathy  answering  to  the  inoperative 
profession  of  faith,  tan  faith  save  him— rather,  "can 
sach  a  faith  (lit.,  the  fa/Uh)  save  him?"  the  faith  you  pre- 
tttod  to;  the  empty  name  of  boasted  faith,  contrasted 
With  true  fruit-producing  faith.  So  that  which  self- 
488 


deceivers  claim  is  called  "wisdom,"  though  not  trus 
wisdom,  ch.  3.  15.  The  "  him"  also  in  the  Greek  is  em- 
phatic ;  the  particular  man  who  professes  faith  withoul 
having  the  works  which  evidence  Its  vitality.  15.  Ths 
Oreek  is,  "But  if,"  &c. :  the  "  but"  taking  up  the  argument 
against  such  a  one  as  "  said  he  had  faith,  and  yet  had  not 
works,"  which  are  Its  fruits,  a  brother,  &c— a  fellow- 
Christian,  to  whom  we  are  specially  bound  to  give  help. 
Independent  of  our  general  obligation  to  help  all  our  fel- 
low-creatures, be— The  Oreek  implies,  "  be  found,  on  yom 
access  to  them."  16.  The  habit  of  receiving  passively 
sentimental  impressions  from  sights  of  woe  without  car- 
rying them  out  into  active  habits  only  hardens  the  heart 
one  of  you — St.  James  brings  home  the  case  to  his  hear- 
ers individually.  Depart  in  peace — as  if  all  their  wants 
were  satisfied  by  the  mere  words  addressed  to  them. 
The  same  words  in  the  mouth  of  Christ,  whose  faith  thej 
said  they  had,  were  accompanied  by  efficient  deeds  of 
love,  be  .  .  .  -warmed— with  clothing,  Instead  of  being 
as  heretofore  "naked"  (v.  15;  Job  31.  20).  tilled— Instead 
of  being  "  destitute  of  food"  (Matthew  15.  3V).  what  doth 
it  profit — concluding  with  the  same  question  as  at  the 
beginning,  v.  14.  Just  retribution:  kind  professions  un- 
accompanied with  corresponding  acts,  as  they  are  of  no 
"  profit"  to  the  needy  object  of  them,  so  are  of  no  profit  to 
the  professor  himself.  So  faith  consisting  In  mere  pro- 
fession Is  unacceptable  to  God,  the  object  of  faith,  and 
profitless  to  the  possessor.  17.  faith  .  .  .  being  alone— 
Aj-ford  joins  "is  dead  in  itself."  So  Bengei.,  "If  the 
works  which  living  faith  produces  have  no  existence,  it 
is  a  proof  that  faith  itself  (lit,,  in  respect  to  itself)  has  no 
existence,  i.  e.,  that  what  one  boasts  of  as  faith,  Is 
dead.  '  "Faith"  is  said  to  be  "dead  in  itself,"  because 
when  It  has  works  It  Is  alive,  and  It  is  discerned  to 
be  so,  not  In  respect  to  Its  works,  but  in  respect  to 
itself.  £>>iglish  Version,  if  retained,  must  not  be  under- 
stood to  mean  that  faith  can  exist  "alone"  (t.  e.,  sev- 
ered from  works),  but  thus:  Even  so  presumed  faith,  if 
it  have  not  works,  Is  dead,  being  by  itself  "alone,"  i.  e. 
severed  from  works  of  charity ;  just  as  the  body  would  b« 
"dead"  if  alone,  i.e.,  severed  from  the  spirit  (v.  26).  So 
Estius.  18.  "But  some  one  will  say :"  so  the  Oreek.  This 
verse  continues  the  argument  from  v.  14,  16.  One  may 
say  he  has  faith  though  he  have  not  works.  Suppose  on« 
were  to  say  to  a  naked  brother,  "Be  warmed,"  withoul 
giving  him  needful  clothing.  "But  some  one  (entertain- 
ing right  views  of  the  need  of  faith  having  works  Joined 
to  It)  will  say"  (in  opposition  to  the  "say"  of  the  pro 
fessor),  <&c.  show  me  thy  faith  without  thy  works— 
if  thou  canst;  but  thou  canst  not  show,  t.  e.,  manifest  oi 
evidence  thy  alleged  (v.  14,  "say")  faith  without  works 
"  Show"  does  not  mean  here  to  prove  to  me,  but  exhibit  tc 
me.  Faith  Is  unseen  save  by  God.  To  shoiv  faith  to  man 
works  In  some  form  or  other  are  needed :  we  are  justified 
Judicially  by  God  (Romans  8. 33) ;  meritoriously,  by  Christ 
(Isaiah  53. 11);  mediately,  by  faith  (Romans  5. 1);  evident- 
ially, by  works.  The  question  here  is  not  as  to  the 
around  on  which  believers  are  Justified,  but  about  the 
demonstration  of  their  faith :  so  in  the  case  of  Abraham. 
In  Genesis  22. 1  It  is  written,  God  did  tempt  Abraham,  i.  e„  j| 
put  to  the  test  of  demonstration  the  reality  of  his  faith,  not 
for  the  satisfaction  of  God,  who  already  knew  it  well,  but 
to  demonstrate  It  before  men.  The  offering  of  Isaac  at 
that  time,  quoted  here,  v.  21,  formed  no  part  of  the  ground 
of  his  Justification,  for  he  was  justified  previously  on  his 
simply  believing  In  the  promise  of  spiritual  heirs,  1.  e., 
believers,  numerous  as  the  stars.  He  was  then  Justified : 
that  Justification  was  showed  or  manifested  by  his  offer- 
ing Isaac  forty  years  after.  That  work  of  faith  demon- 
strated, but  did  not  contribute  to  his  Justification.  The 
tree  shows  Its  life  by  its  fruits,  out  it  was  alive  befor* 
either  fruits  or  even  leaves  appeared.  19.  Thou — em- 
phatic. Thou  self-deceiving  claimant  to  faith  without 
works,  that  there  is  one  God  —  rather,  "  that  God  U 
one:"  God's  existence,  however,  is  also  asserted.  The 
fundamental  article  of  the  creed  of  Jews  and  Christlaas 
alike,  and  the  point  of  faith  on  which  especially  the  for- 
mer  boasted  themselves,  as  distinguishing  them  from  the 


JAMES   IIL 


ue utiles,  and  hence  adduced  by  St.  James  here.  thou 
doest  well  —  so  far  good.  But  unless  thp  faltli  goes 
farther  than  an  assent  to  this  truth,  "  the  evil  spirits 
UU.,  demons:  '  Devil'  is  the  term  restricted  to  Satan,  their 
bead)  believe"  so  tar  in  common  with  thee,  "  and  (so  far 
from  being  saved  by  such  a  faith)  shudder"  (so  the  Greek), 
Matthew  8.29;  Luke  4.84;  2  Peter  2.  4;  Jude6;  Revela- 
tion 20. 10.  Their  faith  only  adds  to  their  torment  at  the 
tnoagnt  of  having  to  meet  Him  who  is  to  consign  them 
to  their  Just  doom  :  so  thine  (Hebrews  10.  26,  27,  it  is  not 
tha  faith  of  love,  but  of  fear,  that  hath  torment,  1  John  4. 
US),  20.  wilt  thou  know— "  Vain"  men  are  not  willing 
W  know,  since  they  have  no  wish  to  do  the  will  of  God. 
St.  James  beseeches  such  a  one  to  lay  aside  nis  perverse 
imuii/JtivnMt  to  know  what  is  palpable  to  all  who  are  will- 
ing to  do.  ▼«!»— who  decelvest  thyself  with  a  delusive 
Dope,  resting  on  an  unreal  faith,  without  work*-The 
Greek  Implies  separate  from  the  works  [ Alfokd  j  which 
ought  to  flow  from  it  If  It  were  reaL  is  dead— Some  of 
the^best  MBS.  read,  "Is  Idle,"  i.e.,  unavailing  to  effect 
what  you  hope,  via.,  to  save  you.  21.  Abraham  .  .  .  jus- 
tified by  works — evidentially,  and  before  men  (see  Note,  v. 
18).  In  v.  23,  St.  James,  like  St.  Paul,  recognizes  the  Scrip- 
tare  truth,  that  it  was  his  faith  that  was  counted  to  Abra- 
uam  for  righteousness  in  his  Justification  before  God. 
when  he  had  offered — rather,  "  when  he  offered"  [Al- 
fobs],  l.  e.,  brought  as  an  offering  at  the  altar ;  not  imply- 
ing that  he  actually  offered  him.  22.  Or,  "  thou  seest." 
how — rather,  that.  In  the  two  clauses  which  follow, 
etnpn&size  "faith"  in  the  former,  and  "works"  in  the 
latter,  to  see  the  sense.  [Bbncki.]  faith  wrought  with 
Ikls  -works — for  it  was  by  faith  he  offered  his  son.  IAt., 
i  working  (at  the  time)  with  his  works."  by  works 
faith  made  perfect — not  was  vivified,  but  attained 
its  fully-consummated  development,  and  is  shown  to  be 
real.  So  "  my  strength  is  made  perfect  in  weakness," 
L  e.,  exerts  itself  most  perfectly,  shows  how  great  it  is 
[Oambkon]:  bo  1  John  4.17;  Hebrews  2.10;  6.9.  The 
germ  really,  from  the  first,  contains  in  it  the  full- 
grown  tree,  but  its  perfection  is  not  attained  till  it  Is 
matured  fully.  So  ch.  1.  4,  "  Let  patience  have  her  per- 
feet  teork,"  i.  e„  have  its  full  affect  by  showing  the  most 
perfect  degree  of  endurance,  "  that  ye  may  be  perfect," 
i,  e„  fully  developed  in  the  exhibition  of  the  Christian  cha- 
racter. AJUford  explains,  "  Received  Its  realization, 
was  entirely  exemplified  and  filleu  up."  So  St.  Paul,  Phil- 
lpplans  2. 12,  "Work  out  your  own  salvation:"  the  salva- 
tion was  already  in  germ  theirs  in  their  free  Justification 
through  faith.  It  needed  to  be  worked  out  still  to  fully- 
developed  perfection  In  their  life.  23.  Scripture  was 
fulfilled— Genesis  15.  6,  quoted  by  St.  Paul,  as  realized 
In  Abraham's  Justification  by  faith;  but  by  St.  James, 
as  realized  subsequently  In  Abraham's  work  of  offer- 
ing Isaac,  which,  he  says,  justified  him.  Plainly,  then, 
St.  James  must  mean  by  works  the  same  thing  as  St. 
Paul  means  by  faith,  only  that  he  speaks  of  faith  at  Its 
manifested  development,  whereas  St.  Paul  speaks  of  it  in 
Its  germ.  Abraham's  offering  of  Isaac  was  not  a  mere  act 
of  obedience,  but  an  act  of  faith.  Isaac  was  the  subject 
of  the  promises  of  God,  that  In  him  Abraham's  seed 
should  be  called.  The  same  God  calls  on  Abraham  to 
slay  the  subject  of  His  own  promise,  when  as  yet  there 
was  no  seed  In  whom  those  predictions  could  be  realized. 
Hence  St  James'  saying  that  Abraham  was  justified  by 
such  a  work,  is  equivalent  to  saying,  as  St.  Paul  does,  that 
he  was  Justified  by  faith  itself;  for  it  was  in  fact  faith  ex- 
pressed in  action,  as  in  other  cases  saving  faith  is  ex- 
pressed in  words.  So  St.  Paul  states  as  the  mean  of  sal- 
vation faith  expressed.  The  "Scripture"  would  not  be 
'fulfilled,"  as  St.  James  says  it  was,  but  contradicted  by 
any  interpretation  which  makes  man's  works  Justify  him 
oofore  God:  for  that  Scripture  makes  no  mention  of 
works  at  all,  but  says  that  Abraham's  belief  was  counted 
to  him  for  righteousness.  God,  in  the  first  instance, 
Mustlnes  the  ungodly"  through  faith;  subsequently  the 
beU«ver  Is  Justified  before  the  world  as  righteous  through 
taith  manifested  In  words  and  works  (cf.  Matthew  26  85- 
W  "  the  righteous,"  40).    The  best  authorities  read.     But 


Abraham  believed,"  &c  and  he  was  called  the  Friuba 
of  God—  He  was  not  so  called  in  his  lifetime,  though  he 
uxwsoeven  then  from  the  time  of  his  justification;  but 
he  was  called  so,  being  recognized  as  such  by  all  on  the 
ground  of  his  works  of  faith.  "  He  was  the  friend  (in  an 
active  sense),  the  lover  of  God,  in  reference  to  his  works ; 
and  (in  a  passive  sense)  loved  by  God  in  reference  to  his 
i  ustificatlon  by  works  Both  senses  are  united  In  John 
JO.  14,  15."  [BKNGKL.J  2*.  not  justified  by  faith  only— t. 
«.,  by  "  faith  without  (separated  from :  severed  from)  works." 
its  proper  fruits  (Note,v.  20).  Faith  to  justify  must,  from  the 
first,  include  obedience  in  germ  (to  be  developed  subse- 
quently), though  the  former  alone  is  the  ground  of  InsUfi. 
cation.  The  scion  must  be  grafted  on  the  stock  that  It  may 
live;  It  must  bring  forth  fruit  to  prove  that  It  does  live. 
25.  It  Is  clear  from  the  nature  of  Rahab's  act,  that  it  is  noi 
quoted  to  prove  justification  by  works  as  such.  She  be- 
lieved assuredly  what  her  other  countrymen  disbelieved, 
and  this  in  the  face  of  every  improbability  that  an  an' 
warlike  few  would  conquer  well-armed  numbers.  In  this 
belief  she  hid  the  spies  at  the  risk  of  her  life.  Hence,  He- 
brews 11.  31  names  this  as  an  example  of  faith,  rather 
than  of  obedience.  "  By  faith  the  harlot  Rahab  perished 
not  with  them  that  believed  not."  If  an  instance  of  obe- 
dlenoe  were  wanting,  St.  Paul  and  St.  James  would  hardly 
have  quoted  a  woman  of  previously  bad  character,  rather 
than  the  many  moral  and  pious  patriarchs.  But  as  au 
example  of  free  grace  Justifying  men  through  an  opera- 
tive, as  opposed  to  a  mere  verbal  faith,  none  could  b« 
more  suitable  than  a  saved  "  harlot."  As  Abraham  was  an 
instance  of  an  Uluiitrious  man  and  the  lather  of  the  Jews, 
so  Rahab  is  quoted  as  a  woman,  and  one  of  abandoned 
character,  and  a  Gentile,  showing  that  justifying  faith 
has  been  manifested  in  those  of  every  class.  The  nature 
of  the  works  alleged  is  such  as  to  prove  that  St.  James 
uses  them  only  as  evidences  of  faith,  as  contrasted  with  a 
mere  verbal  profession:  not  works  of  charity  and  piety, 
but  works  the  value  of  which  consisted  solely  in  their 
being  proofs  of  faith :  they  were  faith  expressed  in  act, 
synonymous  with  faith  itself,  messengers — spies,  had 
received  .  .  .  had  sent — rather,  "received  . .  .  thrust  them 
forth"  (in  haste  and  fear).  [Alford.]  by  another  way 
— from  that  whereby  they  entered  her  house,  viz.,  through 
t.be  window  of  her  house  on  the  wall,  and  thence  to  the 
j>.>ountaln.  25.  Faith  is  a  spiritual  thing :  works  are  ma- 
terial. Hence  we  might  expect  faith  to  answer  to  the 
spirit,  works  to  the  body.  But  St.  James  reverses  this.  He 
therefore  does  not  mean  that  faith  in  all  cases  answers  to 
the  body ;  but  the  form  of  faith  without  the  working  reality 
answers  to  the  body  without  the  animating  spirit.  It  does 
uot  follow  that  living  faith  derives  its  life  from  works,  a« 
the  body  derives  its  life  from  the  animating  spirit. 

CHAPTER    III. 

Ver.  1-18.  Dangbb  of  Eagerness  to  Teach,  and  of 
an  Unbridled  Tongue  :  True  Wisdom  Shown  by  Un- 
contentious  Meekness.  1.  be  not — lit.,  become  not. 
taking  the  office  too  hastily,  and  of  your  own  accord, 
many— The  office  is  a  noble  one ;  but  few  are  fit  for  it. 
Few  govern  the  tongue  well  («.  2),  and  only  such  as  can 
govern  it  are  fit  for  the  office;  therefore,  "teachers" 
ought  not  to  be  many,  masters— rather,  "  teachers."  The 
Jews  were  especially  prone  to  this  presumption.  Thf 
Idea  that  faith  (so  called)  without  works  (ch.  2.)  was  aj 
that  is  required,  prompted  "many"  to  set  up  as  "teach- 
ers," as  has  been  the  case  in  all  ages  of  the  Church.  At 
first  all  were  allowed  to  teach  in  turns.  Even  their  in- 
spired gifts  did  not  prevent  liability  to  abuse,  as  St.  James 
here  implies :  much  more  is  this  so  when  self-constituted 
teachers  have  no  such  miraculous  gifts,  knowing— as  all 
might  know,  we  .  .  .  greater  condemnation— St.  James 
In  a  humble,  conciliatory  spirit,  includes  himself:  if  we 
teachers  abuse  the  office,  we  shall  receive  greater  con- 
demnation than  those  who  are  mere  hearers  (cf.  Luke  12 
42-46).  Calvin,  like  English  Version,  translates,  "  Masters  ' 
i.  «.,  self-constituted  censors  and  reprovers  of  others.  Oh 
4.  12  accords  with  this  view.    2.  all— The  Greek  implies 


JAMES  in. 


an  without  exception :"  even  the  apostles,    offend  not 

-lit.,  stumbleth  not:  is  void  of  offence  or  slip  in  word:  in 
which  respect  one  is  especially  tried  who  sets  up  to  be  a 
"teacher."  3.  Behold— The  best  authorities  read,  "but 
If."  i.  e..  Now  whensoever  (in  the  case)  of  horses  (such  is  the 
emphatic  position  of  "horses"  in  the  Greek)  we  put  the 
bits  (so  lit.,  the  customary  bits)  into  their  mouths  that  they 
may  obey  us,  we  turn  about  also  their  whole  body.  This 
Is  to  illustrate  how  man  turns  about  his  whole  body  with 
the  little  tongue.  "The  same  applies  to  the  pen,  which  is 
the  substitute  for  tne  tongue  among  the  absent."  [Ben- 
gel.]  4.  Not  only  animals,  but  even  ships,  tlie  governor 
listeth — lit.,  the  impulse  of  the  steersman  pleaseth.  The  feel- 
ing which  moves  the  tongue  corresponds  with  this.  5. 
boasteth  great  things — There  is  great  moment  in  what 
the  careless  think  "little"  things.  [Bengel.]  Cf.  "a 
world,"  "the  course  of  nature,"  "hell,"  v.  6,  which  illus- 
trate how  the  little  tongue's  great  words  produce  great 
mischief,  how  great  a  matter  a  little  lire  kindleth — 
The  best  MSS.  read,  "how  little  a  fire  kindleth  how  great 
a,"  Ac.  Alfokd,  for  "matter,"  translates,  "forest."  But 
Grotius  translates  as  English  Version,  "  material  for  burn- 
ing:" a  pile  of  fuel.  6.  Translate,  "The  tongue,  that  world 
of  iniquity,  is  a  fire."  As  man's  little  world  is  an  image 
of  the  greater  world,  the  universe,  so  the  tongue  is  an 
image  of  the  former.  [Bengel.]  so— Omitted  in  the  old- 
est authorities,  la— lit.,  is  constituted.  "  The  tongue  is  (con- 
stituted), among  the  members,  the  one  which  defileth," 
&c.  (viz.,  as  fire  defiles  with  its  smoke),  course  of  nature 
— "  the  orb  (cycle)  of  creation."  setteth  on  lire  ...  Is 
set  on  Are — habitually  and  continually.  Whilst  a  man 
inflames  others,  he  passes  out  of  his  own  power,  being 
consumed  in  the  flame  himself,  of  hell — t.  e.,  of  the  devil. 
Greek,  "Gehenna;"  found  here  only  and  in  Matthew  5.22. 
St.  Tames  has  much  in  common  with  the  Sermon  on  the 
Mount  (Proverbs  16. 27).  7.  every  kind— rather,  "  every  na- 
ture" (i.  e.,  natural  disposition  and  characteristic  power). 
of  beasts— i.  e.,  quadrupeds  of  every  disposition  ;  as  dis- 
tinguished from  the  three  other  classes  of  creation, 
"birds,  creeping  things  (the  Greek  includes  not  merely 

serpents,'  as  English  Version),  and  things  in  the  sea." 
Is  tamed,  and  hath  been — is  continually  being  tamed, 
and  hath  been  so  long  ago.  of  mankind— rather,  "  by  the 
nature  of  man:"  man's  characteristic  power  taming  that 
of  the  inferior  animals.  The  dative  in  the  Greek  may  im- 
ply, "Hath  suffered  itself  to  be  brought  into  tame  subjec- 
tion to  the  nature  of  men."  So  it  shall  be  in  the  millen- 
nial world ;  even  now  man,  by  gentle  firmness,  may  tame 
the  inferior  animal,  and  even  elevate  its  nature.  8.  no 
man — lit.,  no  one  of  men:  neither  can  a  man  control  his 
neighbours,  nor  even  his  own  tongue.  Hence  the  truth 
of  v.  2  appears,  unruly  evil— The  Greek  implies  that  it 
is  at  once  restless  and  incapable  of  restraint.  Nay,  though 
nature  has  hedged  it  in  with  a  double  barrier  of  the  lips 
and  teeth,  it  bursts  from  its  barriers  to  assail  and  ruin 
men.  [Estius.]  deadly— lit.,  death-bearing.  9.  God— The 
oldest  authorities  read,  "  Lord."  "  Him  who  is  Lord  and 
Father."  The  uncommonness  of  the  application  of 
"  Lord"  to  the  Father,  doubtless  caused  the  change  Id 
modern  texts  to  "  God"  (ch.  1. 27).  But  as  Messiah  is  called 
"  Father,"  Isaiah  9. 6,  so  God  the  Father  is  caJled  by  the 
Son's  title,  "  Lord :"  showing  the  unity  of  the  Godhead. 

'Father"  implies  His  paternal  love;  "Lord,"  His  do- 
minion, men,  which  —  not  "men  who;"  for  what  Is 
aieant  is  not  particular  men,  but  men  generically.  [Ai,- 
P'OKD.]  are  made  after  .  .  .  similitude  of  God— Though 
in  a  great  measure  man  has  lost  the  likeness  of  God  in 

■vhich  he  was  originally  made,  yet  enough  of  it  still  re- 
mains to  show  what  once  it  was.  and  what  in  regenerated 
and  restored  man  it  shall  be.  We  ought  to  reverence  this 
remnant  and  earnest  of  what  man  shall  be  in  ourselves 
and  In  others.  "Absalom  has  fallen  from  his  father's  fa- 
vour, but  the  people  still  recognize  him  to  be  the  king's 
son."  [Bengel.]  Man  resembles  in  humanity  the  Son  of 
man,  "  the  express  image  of  His  person"  (Hebrews  1.  3), 
of.  Genesis  1. 26;  1  John  4.20.  In  the  passage,  Genesis  1. 
28,  "  image"  and  "  likeness"  are  distinct :  "  image,"  ac- 
cording to  the  Alexandrians,  was  .something  in  which 
490 


men  were  created,  being  common  to  all,  and  continuing 
to  man  after  the  fall,  while  the  "  likeness"  was  something 
toward  which  man  was  created,  to  strive  after  and  attain 
it:  the  former  marks  man's  physical  and  intellectual,  the 
latter  his  moral  pre-eminence.  10.  The  tongue,  says 
.flSsop,  is  at  once  the  best  and  the  worst  of  things.  So  in 
a  fable,  a  man  with  the  same  breath  blows  hot  and  cold. 
"  Life  and  death  are  in  the  power  of  the  tongue"  (cf.  Psalm 
62.  4).  brethren— an  appeal  to  their  consciences  by  theii 
bi-otherhood  in  Christ,  ought  not  so  to  be — a  mild  appeal, 
leaving  it  to  themselves  to  understand  that  such  conduct 
deserves  the  most  severe  reprobation.  11.  fountain— an 
image  of  the  heart:  as  the  aperture  (so  the  Greek  for 
"place"  is  lit.)  of  the  fountain  is  an  image  of  man's 
mouth.  The  image  here  is  appropriate  to  the  scene  of  the 
Epistle,  Palestine,  wherein  salt  and  bitter  springs  are 
found.  Though  "sweet"  springs  are  sometimes  found 
near,  yet  "sweet  and  bitter"  (water)  do  not  flow  "at  the 
same  place"  (aperture).  Grace  can  make  the  same  mouth 
that  "sent  forth  the  bitter"  once,  send  forth  the  sweet  for 
the  time  to  come:  as  the  wood  (typical  of  Christ's  crossl 
changed  Marah's  bitter  water  into  sweet.  12.  Transition 
from  the  mouth  to  the  heart.  Can  the  tig  tree,  &c—  Im- 
plying that  it  is  an  impossibility :  as  before  in  v.  10  he  had 
said  it  "ought  not  so  to  be."  St.  James  does  not,  as  Mat- 
thew 7. 16, 17,  make  the  question,  "  Do  men  gather  figs  of 
thistlest"  His  argument  is,  No  tree  "can"  bring  fortb 
fruit  inconsistent  with  its  nature,  as  e.  g.,  the  fig  tree,  olive 
berries :  so  if  a  man  speaks  bitterly,  and  afterwards 
speaks  good  words,  the  latter  must  be  so  only  seemingly, 
and  in  hypocrisy,  they  cannot  be  real,  so  can  no  foun- 
tain . . .  salt  .  .  .  and  fresh— The  oldest  authorities  read 
"Neither  can  a  salt  (water  spring)  yield  fresh."  So  th< 
mouth  that  emits  cursing,  cannot  really  emit  also  bless- 
ing. 13.  "Who— (Cf.  Psalm  34. 12,  13.)  All  wish  to  appeal 
"  wise :"  few  are  so.  show— "  by  works,"  and  not  merely 
by  profession,  referring  to  ch.  2. 18.  out  of  a  good  con* 
venation  his  works — by  general  "  good  conduct"  mani- 
fested in  particular  "works."  "Wisdom"  and  "know- 
ledge," without  these  being  "shown,"  are  a.»  dead  as  faith 
would  be  without  works.  [Alford.]  with  meekness  ot 
wisdom— with  the  meekness  inseparable  from  true  wis- 
dom. 14.  if  ye  have — as  is  the  case  (this  is  implied  in  the 
Greek  indicative),  bitter— Ephesians  4.31,  "bitterness." 
envying— rather,  "emulation,"  or  lit.,  zeal:  kindly,  gen- 
erous emulation,  or  zeal,  Is  not  condemned,  but  that 
which  is  "  bitter."  [Bengel.]  strife— rather,  "  rivalry." 
in  your  hearts — from  which  flow  your  words  and  deeds, 
as  from  a  fountain,  glory  not,  and  lie  not  against  the 
truth — to  boast  of  your  wisdom  is  virtually  a  lying  against 
the  truth  (thd  gospel),  whilst  your  lives  belie  your  glory- 
ing. Ver.  15 ,  ch.  1. 18,  "  The  word  of  truth."  Romans  2. 
17.23,  speaks  similarly  of  the  same  contentious  Jewish 
Christians.  15.  This  wisdom— in  which  ye  "  glory,"  as 
if  ye  were  "  wise"  (v.  13, 14).  descendeth  not  from  above 
— lit.,  "is  not  one  descending,"  <fec. :  "from  the  Father  of 
lights"  (true  illumination  and  wisdom),  ch.  1. 17;  through 
"the  Spirit  of  truth,"  John  15.26.  earthly— opposed  to 
heavenly.  Distinct  from  "eartny,"  1  Corinthians  15.47. 
Earthly  is  what  is  in  the  earth ;  earthy,  what  is  of  the 
earth,  sensual— lit.,  animal-like :  the  wisdom  of  the  "nat- 
ural" (the  same  Greek)  man,  not  born  again  of  God  :  "not 
naving  the  Spirit"  (Jude  19).  devilish— in  its  origin  (from 
"  hell,"  v.  6 ;  not  from  God,  the  Giver  of  true  wisdom,  en 
1.  5),  and  also  in  Its  character,  which  accords  with  its  ori- 
gin. Earthly,  sensual,  and  devilish,  answer  to  the  three 
spiritual  foes  of  man,  the  world,  the  flesh,  and  <he  devh. 
16.  en-wing — So  English  Version  translates  the  Greek, 
which  usually  means  "zeal,"  "emulation,"  in  Romans  13 
13.  "The  envious  man  stands  in  his  own  light.  He  thinks 
lais  candle  cannot  shine  in  the  presence  of  another's  sun 
He  aims  directly  at  men,  obliquely  at  God,  who  makes 
men  to  differ."  strife— rivalry.  [Alfokd.]  confusion— 
lit.,  tumultuous  anarchy:  both  in  society  (translated  "  com- 
motions," Luke  21.9;  "tumults,"  2  Corinthians  6.  5),  an<j 
in  the  individual  mind ;  in  contrast  to  the  "  peaceable" 
composure  of  true  "  wisdom,"  v.  17.  St.  James  does  not 
honour  such  effects  of  this  earthly  wisdom  v'Ah  the  naeus 


JAME8  IV. 


"  frait,"  a*  he  does  In  the  case  of  the  wisdom  from  above. 
Ver.  18;  Of  Galatians  6. 19-22,  "  Works  of  the  flesh  .  .  .fruit 
of  the  Spirit."  IT.  first  pure— lit.,  chaste,  sanctified;  pure 
from  all  that  Is  "earthly,  sensual  (animal),  devilish"  (v. 
15).  This  la  put,  "first  of  all,"  before  "  peaceable,"  because 
there  is  an  unholy  peace  with  the  world  which  makes  no 
distinction  between  clean  and  unclean.  Cf.  "  undented" 
inJ  "  unspotted  from  the  world,"  oh.  1. 27 ;  4.  4, 8,  "  purify 
.  .heart*;"  1  Peter  1.22,  "purified  . .  .  souls"  (the  same 
greek).  Ministers  must  not  preach  before  a  purifying 
change  of  heart,  "  Peace,"  where  there  is  no  peace.  Seven 
(the  perfect  number)  characteristic  peculiarities  of  true 
wisdom  are  enumerated.  Purity  or  sanctity  is  put  first, 
because  it  has  respect  both  to  Ood  and  to  ourselves ;  the 
all  that  follow  regard  our  fellow-men.  Our  first  concern 
Is  to  have  in  ourselves  sanctity ;  our  secoud,  to  be  at  peace 
with  men.  gentle—  "forbearing :"  making  allowances  for 
others;  lenient  towards  neighbours,  as  to  the  duties  they 
owe  us.  easy  to  be  entreated— lit.,  easily  persuaded,  tract- 
able; not  harsh  as  to  a  neighbour's  faults,  full  of 
mercy — as  to  a  neighbour's  miseries,  full  of  .  .  .  good 
fruits— contrasted  with  "every  evil  work,"  v.  16.  with- 
out partiality— recurring  to  the  warning  against  partial 
"  respect  to  persons,"  ch.  2. 1, 4, 9.  Alford  translates  as  the 
Greek  is  translated,  oh.  L  6,  "wavering,"  "without  doubt- 
ing." But  I. ms  there  would  be  an  epithet  referring  to 
one's  se\f  inserted  amidst  those  referring  to  one's  conduct 
towards  others.  English  Version  Is  therefore  better,  with- 
out hypocrisy— Not  as  Aifobd  explains  from  ch.  1.  22,  28, 
"Without  deceiving  yourselves"  with  the  name  without 
the  reality  of  religion.  For  it  must  refer,  like  the  rest  of 
the  six  epithets,  to  our  relations  to  others ;  our  peaceable- 
ness  and  mercy  towards  others  must  be  "  without  dissim- 
ulation." 18.  "The  peaceable  fruit  of  righteousness." 
He  says  righteousness,  because  it  is  itself  the  true  wisdom. 
As  in  the  case  of  the  earthly  wisdom,  after  the  character- 
istic description  came  its  results;  so  in  this  verse,  in  the 
case  of  the  heavenly  wisdom.  There  the  results  were 
present;  here,  future,  fruit  .  .  .  wwn-Ci.  Psalm  97. 11; 
Isaiah  61.  3,  "  trees  of  righteousness."  Anticipatory,  *.  «., 
the  seed  whose  "fruit,"  viz.,  "righteousness,"  shall  be 
intimately  reaped,  is  now  "  sown  In  peace."  "  Righteous- 
ness," now  In  germ,  when  fully  developed  as  "  fruit"  shall 
'■m  Itself  the  everlasting  reward  of  the  righteous.  As 
"  sowing  In  peace"  (of.  "  sown  in  dishonour,"  1  Corinthians 
16.48)  produces  the  "  fruit  of  righteousness,"  so  conversely 
"  the  work"  and  "  effect  of  righteousness"  is  "peace."  of 
CJbem  that  make  peace—"  by  (Implying  also  that  it  is  for 
them,  and  to  their  good)  them  that  work  peace."  They, 
and  they  alone,  are  "blessed."  "Peacemakers,"  not 
merely  they  who  reconcile  others,  but  who  work  peace. 
"Cultivate  peace."  [Estius.]  Those  truly  wise  towards 
God,  whilst  peaceable  and  tolerant  towards  their  neigh- 
bours, yet  make  it  their  ohief  ooncern  to  sow  righteous- 
mess,  not  cloaking  men's  sins,  but  reproving  them  with 
each  peaceable  moderation  as  to  be  the  physicians,  rather 
than  the  executioners,  of  sinners.  [Calvin.] 

CHAPTER    IV. 

Ver.  1-17.    Against  Fightings  and  their  Source; 

obldlt  Lusts;  Uncharitable  Judgments,  and 
uxptuous  Reckoning  on  the  Future,  l.  whence 
—The  cause  of  quarrels  Is  often  sought  in  external  cir- 
samstances,  whereas  internal  lusts  are  the  true  origin. 
■wars,  Ac.— contrasted  with  the  "  peace"  of  heavenly  wis- 
dom. "  Fightings"  are  the  active  carrying  on  of  "  wars." 
JThe  best  authorities  have  a  second  "  whence"  before 
■  fightings."  Tumults  marked  the  era  before  the  destruc- 
tion of  Jerusalem  when  St.  James  wrote.  He  indirectly 
alludes  to  these.  The  members  are  the  first  seat  of  war; 
thence  it  passes  to  conflict  between  man  and  man,  nation 
and  nation,  come  they  not,  <fcc.— an  appeal  to  their  con- 
aeiencv*.  lust* — lit.,  pleasures,  i.  «.,  the  lusts  which  prompt 
fOK  to  "desire"  (iVo<«,  v.  2)  pleasures;  whence  you  seek 
■elf  at  the  cost  of  your  neighbour,  and  hence  flow  "fight- 
ings, that  war—"  campaign,  as  an  army  of  soldiers  en- 
3am  ped  within"  [Alford]  the  soul;   tumultuously  war 

7b 


against  the  interests  of  your  fellow-men,  whilst  lusting  Ss 
advance  self.  But  whilst  warring  thus  against  others 
they  (without  his  knowledge)  war  against  the  soul  of  the 
man  himself,  and  against  the  Spirit ;  therefore  they  mutt 
be  "mortified"  by  the  Christian,  3.  Ye  lust- A  different 
Greek  word  from  that  in  v.  1.  "  Ye  desire ;"  lit.,  ye  set  your 
mind  or  heart  on  an  object,  have  not— The  lust  of  desire 
does  not  ensure  the  actual  possession.  Hence  "  ye  kill" 
(not  as  Margin,  without  any  old  authority, "  envy")  to  en- 
sure possession.  Not  probably  in  the  case  of  professing 
Christians  of  that  day  In  a  literal  sense,  but "  kill  and 
envy"  'as  the  Greek  for  "desire  to  have"  should  be  trans- 
lated},  i.e.,  harass  and  oppress  through  envy.  [Drusius.] 
Cf.  Zechariah  11. 6,  "slay ;"  through  envy,  hate,  and  desire 
to  get  out  of  your  way,  and  so  are  "murderers"  in  God  a 
eyes.  [Estius.]  If  literal  murder  [Alford]  were  meant, 
I  do  not  think  it  would  occur  so  early  In  the  series;  nor 
had  Christians  then  as  yet  reached  so  open  criminality. 
In  the  Spirit's  application  of  the  passage  to  all  ages,  lite- 
ral killing  is  included,  flowing  from  the  desire  to  posses*' 
so  David  and  Ahab.  There  is  a  climax :  "Ye  desire,"  the 
Individual  lust  for  an  object;  "ye  kill  and  envy,"  the 
feeling  and  action  of  Individuals  against  Individuals;  "ye 
fight  and  war,"  the  action  of  many  against  many.  y« 
have  not,  because  ye  ask  not — God  promises  to  those 
who  pray,  not  to  those  who  fight.  The  petition  of  the 
lustful,  murderous,  and  contentious  Is  not  recognized  by 
God  as  prayer.  If  ye  prayed,  there  would  be  no  "  wars 
and  fightings."  Thus  this  last  clause  is  an  answer  to  the 
question,  v.  1,  "Whence  come  wars  and  fightings T"  S> 
Some  of  them  are  supposed  to  say  in  objection.  But  we  do 
"ask"  (pray),  of.  v.  2.  St.  James  replies,  It  Is  not  enough 
to  ask  for  good  things,  but  we  must  ask  witb  a  good  spirit 
and  intention.  "Ye  ask  amiss,  that  ye  may  consume  it 
(your  objeot  of  prayer)  upon  (lit.,  in)  your  lusts"  (lit.,  pleas- 
ures) ;  not  that  ye  may  have  the  things  you  need  for  tbt 
service  of  God.  Contrast  oh.  1.  5  with  Matthew  6.  81,  32 
If  ye  prayed  aright,  all  your  proper  wants  would  l>e  sup 
plied;  the  improper  cravings  which  produce  "wars  and 
fightings"  would  then  cease.  Even  believers'  prayers 
are  often  best  answered  when  their  desires  are  most  op- 
posed. 41.  The  oldest  MSS.  omit  "adulterers  and,"  and 
read  simply,  "  Ye  adulteresses."  God  is  the  rightful  hus- 
band ;  the  men  of  the  world  are  regarded  collectively  as 
one  adulteress,  and  individually  as  adulteresses,  the  -world 
—in  so  far  as  the  men  of  it  and  their  motives  and  acts  are 
aliens  to  God,  e.g..  Its  selfish  "  lusts"  (v.  3),  and  covetous 
and  ambitious  "wars  and  fightings"  (v.  1).  enmity— not 
merely  "Inimical;"  a  state  of  enmity,  and  that  enmity 
itself.  Cf.  1  John  2. 15,  "  love  ...  the  world  .  .  .  the  love 
of  the  Father."  whosoe-rer  .  .  .  will  be — The  Greek  la 
emphatic,  "shall  be  resolved  to  be."  Whether  he  succeed 
or  not,  if  his  wish  be  to  be  the  friend  of  the  world,  he  ren- 
ders himself,  becomes  (so  the  Greek  for  "is")  by  the  very 
fact,  "  the  enemy  of  God."  Contrast  "Abraham  the  friend 
of  God."  5.  In  vain— No  word  of  Scripture  can  be  so.  The 
quotation  here,  as  in  Ephesians  5. 14,  seems  to  be  not  so 
much  from  a  particular  passage  as  one  gathered  by  St. 
James  under  inspiration  from  the  general  tenor  of  such 
passages  In  both  the  Old  and  New  Testaments,  as  Num- 
bers 14.  29;  Proverbs  21.  10;  Galatians  5.  17.  spirit  that 
dwelleth  in  us— Other  MSS,  read,  "  That  God  hath  made 
to  dwell  In  us"  (viz.,  at  Pentecost).  If  so  translated,  "  Does 
the  (Holy)  Spirit  that  God  hath  placed  In  us  lust  to  (to- 
wards) envy"  (wz.,  as  ye  do  In  your  worldly  "  wars  and 
fightings")?  Certainly  not;  ye  are  therefore  walking  la 
the  flesh,  not  In  the  Spirit,  whilst  ye  thus  lust  towards,  i.e^ 
with  envy  against  one  another.  The  friendship  of  the  world 
tends  to  breed  envy;  the  Spirit  produces  very  different 
fruit.  Alford  attributes  the  epithet "  with  envy,"  in  the 
unwarrantable  sense  of  jealously,  to  the  Holy  Spirit: 
"The  Spirit  jealously  desires  us  for  His  own."  In  Mjnglisk 
Version  the  sense  is,  "  the  (natural)  spirit  that  hath  Its 
dwelling  In  us  lusts  with  (lit.,  to,  or  towards)  envy."  Ye 
lust,  and  because  ye  have  not  what  ye  lust  after  (v.  1,  2),  ye 
envy  your  neighbour  who  has,  and  so  the  spirit  of  enmg 
leads  you  on  to  "  fight."  St.  James  also  here  refers  to  oh. 
8,  14,  16.     6.  But— Nay,  rather,    he— God.     jtveCb. 

491 


JAMES  V. 


rer-mcreaslng  grace ;  the  farther  ye  depart  from 
'eavy."  [Bkhgbl.]  to*  saith— The  same  God  who  causes 
HI*  spirit  to  dwell  In  believers  (v.  5),  by  the  Spirit  also 
sipeaks  in  Scripture.  The  quotation  here  is  probably  from 
Proverb*  3.  84;  as  probably  Proverbs  21. 10  was  generally 
referred  to  In  v.  5.  In  Hebrew  it  Is  "  scorneth  the  scorn- 
en,"  viz.,  those  who  think  "Scripture  speaketh  in  vain." 
reaisteth— lit. ,  sePelh  Himself  in  array  against ;  even  as  they, 
Bke  Pharaoh,  set  themselves  against  Him.  God  repays 
sinners  in  their  own  coin.  "  Pride"  is  the  mother  of  "  en- 
vy" (».  5) ;  it  is  peculiarly  satanic,  for  by  it  Satan  fell,  the 
proud— The  Griek  means  In  derivation  one  who  show* 
himself  above  his  fellows,  and  so  lifts  himself  against  God. 
the  hnmbl*-the  nnenvlous,  uncovetous,  and  unambi- 
tious as  to  the  world.  Contrast  v.  4.  7.  Submit  to  . . .  God 
— eo  ye  shall  be  among  "  the  humble,"  v.  6;  also  v.  10;  1 
Peter  6.  8.  Resist  .  .  .  devil— Under  his  banner  pride  and 
envy  are  enlisted  In  the  world;  resist  his  temptations  to 
these.  Faith,  humble  prayers,  and  heavenly  wisdom,  are 
the  weapons  of  resistance.  The  language  Is  taken  from 
warfare.  "Submit"  as  a  good  soldier  puts  himself  in 
eomplete  subjection  to  his  captain.  "Resist,"  stand 
bravely  against,  he  will  He*— translate,  "  he  shall  flee." 
Kor  it  is  a  promise  of  God,  not  a  mere  assurance  from 
man  to  man.  [Alfobd.]  He  shall  flee  worsted  as  he  did 
from  Christ.  S.  Draw  nigh  to  God— So  "cleave  unto 
Him,"  Deuteronomy  80.  20,  viz.,  by  prayerfully  (v.  2, 8)  "  re- 
sisting Satan,"  who  would  oppose  our  access  to  God.  lie 
will  draw  nigh— propitious.  Cleanse  .  .  .  hands— the 
outward  instruments  of  action.  None  but  the  clean- 
handed can  asoend  into  the  hill  of  the  Lord  (Justified 
through  Christ,  who  alone  was  perfectly  so,  and  as  such 
"ascended"  thither),  purify  .  .  .  hearts — lit.,  make  cfiaste 
of  your  spiritual  adultery  (v.  i,  i.  e.,  worldliness)  your  hearts: 
the  inward  source  of  all  Impurity,  double-minded — di- 
vided between  God  and  the  world.  The  double-minded  is 
at  fault  in  heart;  the  tinner  in  his  hands  likewise.  9.  Be 
afflicted,  Ao.— lit.,  lSndure  misery,  i.  e„  mourn  over  your 
wretchedness  through  sin.  Repent  with  deep  sorrow  in- 
stead of  your  present  laughter.  A  blessed  mourning .  Con- 
trast Isaiah  22.  12,  18;  Luke  6.  25.  St.  James  docs  not  add 
here,  as  in  oh.  5. 1,  "  howl,"  where  he  foretells  the  doom  of 
the  impenitent  at  the  coming  destruction  of  Jerusalem. 
heaviness — lit.,  falling  of  the  countenance,  casting  down  of 
the  eyes.  10.  In  the  sight  of  the  Lord— as  continually 
in  the  presence  of  Him  who  alone  is  worthy  to  be  exalted : 
recognizing  His  presence  in  all  your  ways,  the  truest  In- 
centive to  humility.  The  tree,  to  grow  upwards,  must 
strike  Its  roots  deep  downwards;  so  man,  to  be  exalted, 
must  have  his  mind  deep-rooted  in  humility.  In  1  Peter 
6.  4,  It  is,  Humble  yourselves  under  the  mighty  hand  of 
God,  viz..  In  his  dealings  of  Providence :  a  distinct  thought 
from  that  here,  lift  you  up — In  part  In  this  world,  fully 
In  the  world  to  come.  11.  Having  mentioned  sins  of  the 
tongue  (oh.  8.),  he  shows  here  that  evil-speaking  flows  from 
the  same  spirit  of  exalting  self  at  the  expense  of  one's 
asighbour  as  caused  the  "fightings"  reprobated  in  this 
chapter  (v.  1).  Speak  not  evil—  -lit.,  8i>eak  not  against 
one  another,  brethren— Implying  the  inconsistency  of 
such  depreciatory  speaking  of  one  another  in  brethren. 
speaketh  evil  of  the  law — for  the  law  in  commanding, 
"Love  thy  neighbour  as  thyself"  (ch.  2.  8),  virtually  con- 
demns evil-speaking  and  Judging.  [Estius.]  Those  who 
superciliously  condemn  the  acts  and  words  of  others 
whloh  do  not  please  themselves,  thus  aiming  at  the  repu- 
tation of  sanctity,  put  their  own  moroseness  in  the  place 
of  the  law,  and  claim  to  themselves  a  power  of  censuring 
above  the  law  of  God,  condemning  what  the  law  permits. 
[CALVTN.]  Snch  a  one  acts  as  though  the  law  could  not 
perform  its  own  office  of  judging,  but  he  must  fly  upon  the 
office.  [Besgkl.]  This  is  the  last  mention  of  the  law  In 
the  New  Testament.  Auobb  rightly  takes  the  "  law  "  to  be 
the  old  moral  law  applied  in  its  comprehensive  spiritual 
fulness  by  Christ:  "the  law  of  liberty."  if  thou  Judge 
the  law,  thou  art  not  a  doer  .  .  .  but  a  judge — Setting 
aside  the  Christian  brotherhood  as  all  alike  called  to  be 
6tms  of  the  law,  In  subjection  to  it,  such  a  one  arrogates 
tb«  office  of  a  judge.     13.   There  Is  one  lawgiver— The 

491 


best  authorities  read  in  addition,  "And  judge."  Trans 
late,  "There  is  One  (alone)  who  is  (at  once)  Lawgiver  and 
Judge,  (namely)  He  who  is  able  to  save  and  destroy."  Im- 
plying, God  alone  is  Lawgiver  and  therefore  Judge,  since 
it  Is  He  alone  who  can  execute  His  Judgments;  our  in- 
ability in  this  respect  shows  our  presumption  in  trying 
to  act  as  judges,  as  though  we  were  God.  who  art  thou  i 
&c— The  order  In  the  Greek  is  emphatic,  "  B'lt  (inserted 
In  oldest  MSS.)  thou,  who  art  thou  thaV  t  Ac.  Hov 
rashly  arrogant  in  Judging  thy  fellows,  and  wresting 
from  God  the  office  which  belongs  to  Him  over  thee  and 
them  alike  1  another— The  oldest  authorities  read, '  thj 
neighbour."  13.  Go  to  now—"  Come  now :"  said  to  ex- 
cite attention,  ye  that  say — "boasting  of  the  morrow." 
To-day  or  to-morrow— as  If  ye  had  the  free  choice  of 
either  day  as  a  certainty.  Others  read,  "To-day  and  to- 
morrow." such  a  city— lit.,  this  the  city  (viz.,  the  one  pres- 
ent to  the  mind  of  the  speaker).  This  city  here,  continue 
...  a  year— rather,  "spend  one  year."  Their  language 
Implies  that  when  this  one  year  is  out,  they  purpose  sim- 
ilarly settling  plans  for  years  to  come.  [Bengel.]  buy 
and  sell— Their  plans  for  the  future  are  all  worldly.  14. 
what — lit.,  of  what  nature  is  your  life  ?  i.  e.,  how  evanes- 
cent it  is.  It  Is  even — Some  oldest  authorities  read,  "  For 
ye  are."  Bengel,  with  other  old  authorities,  reads,  "For 
it  shall  be,"  the  future  referring  to  the  "morrow"  (v.  18- 
15).  The  former  expresses,  "  Ye  yourselves  are  transi- 
tory:"  so  everything  of  yours,  even  your  life,  must  par- 
take of  the  same  transitorlness.  Received  text  has  no  old 
authority,  and  then  vanlsheth  away  —  "afterwards 
vanishing  as  it  came;"  lit.,  afterwards  (as  it  appeared)  *; 
vanishing.  [Alford.]  15.  Lit.,  "Instead  of  your  saying." 
&o.  This  refers  to  "  ye  that  say  "  (v.  13).  we  shall  live— 
The  best  MSS.  read,  "  We  shall  both  live  and  do,"  <tc.  The 
boasters  spoke  as  If  life,  action,  and  the  particular  kind  of 
action  were  in  their  power,  whereas  all  three  depend  en- 
tirely on  the  will  of  the  Lord.  10.  now— as  it  is.  rejolc* 
in  .  .  .  boastings — "  ye  boast  in  arrogant  presumptions,' 
viz.,  vain  confident  fancies  that  the  future  Is  certain  K 
you  (v.  13).  rejoicing— boasting.  [Bengel.]  IT.  The  gee 
eral  principle  Illustrated  by  the  particular  example  J'".*n 
discussed  Is  here  stated :  knowledge  without  practice  li 
imputed  to  a  man  as  great  and  presumptuous  sin.  St 
James  reverts  to  the  principle  with  which  he  started 
Nothing  more  injures  the  soul  than  wasted  Impressions. 
Feelings  exhaust  themselves  and  evaporate,  If  not  em- 
bodied In  practice.  As  we  will  not  act  except  we  feel,  so  if 
we  will  not  act  out  our  feelings,  we  shall  soon  cease  to  feel 

CHAPTER    V. 

Ver.  1-20.  Woes  Coming  on  the  Wicked  Rich:  Be- 
lievers should  be  Patient  unto  the  Lord's  Coming 
Various  Exhortations,  l.  Go  to  now-Come  now.  A 
phrase  to  call  solemn  attention,  ye  rich—  who  have  ne- 
glected the  true  enjoyment  of  riches,  which  consists  Ik 
doing  good.  St.  James  Intends  this  address  to  rich  Jewish 
unbelievers,  not  so  much  for  themselves,  as  for  the  saints, 
that  they  may  bear  with  patience  the  violence  of  the  rich 
(v.  7),  knowing  that  God  will  speedily  avenge  them  on 
their  oppressors.  [Bengel.]  miseries  that  shall  come — 
lit.,  "that  are  coming  upon  you"  unexpectedly  and 
swiftly,  via.,  at  the  coming  of  the  Lord  {v.  7);  primarily, 
at  the  destruction  of  Jerusalem;  finally,  at  His  visible 
coming  to  Judge  the  world.  2.  corrupted — about  to  be  de- 
stroyed through  God's  curse  on  your  oppression,  whereby 
your  riches  are  accumulated  (v.  4).  Calvin  thinks  the 
sense  is,  Your  riches  perish  without  being  of  any  uss 
either  to  others  or  even  to  yourselves,  for  Instance,  your 
garments  which  are  moth-eaten  in  your  chests,  garment* 
.  .  moth-eaten — Referring  to  Matthew  6. 19,  20.  3.  Is  can- 
kered— "  rusted  through."  [Alfokd.]  rust  .  .  .  wltnew 
against  you — in  the  day  of  judgment,  viz.,  that  \ou; 
riches  were  of  no  profit  to  any,  lying  unemployed  and 
so  contracting  rust,  shall  eat  your  flesh — The  rust 
which  once  ate  your  riches,  shall  then  gnaw  youi  con- 
science, accompanied  with  punishment  which  shall  prey 
upon  your  bodies  for  ever,     as  .  .  .   fire — not  with  Uw 


JAMES  V. 


slow  process  of  rutting,  but  with  the  swiftness  of  con- 
suming ./Ire.  for  the  last  days— ye  have  heaped  together, 
not  treasures  as  ye  suppose  (cf.  Luke  12.  19),  but  wrath 
Rgainst  the  last  days,  viz.,  the  coming  Judgment  of  the 
Lord.  Alfobd  translates  more  lit.,  "In  these  last 
days  (before  the  coming  Judgment)  ye  laid  up  (worldly) 
treasure"  to  no  profit,  Instead  of  repenting  and  seeking 
salvation  (see  note,  v.  5).  4.  Behold— calling  attention  to 
their  coming  doom  as  no  vain  threat,  labourers— lit., 
workmen,  of  yon  kept  back— So  English  Version  rightly. 
Not  as  Alford,  "crieth  out  from  you."  The  "keeping 
back  of  the  hire"  was,  on  the  part  of  the  rich,  virtually 
an  act  of  "Jraud,"  because  the  poor  labourers  were  not 
immediately  paid.  The  phrase  is  therefore  not,  "kept 
back  by  you,"  but  "of  you;"  the  latter  Implying  virtual, 
rather  than  overt  fraud.  St.  James  refers  to  Deuterono- 
my 24. 14, 15,  "  At  this  day  .  .  .  give  his  hire,  neither  shall 
the  sun  go  down  upon  it,  lest  he  cry  against  thee  unto 
the  Lord,  and  it  be  sin  unto  thee."  Many  sins  "cry"  to 
heaven  for  vengeance  which  men  tacitly  take  no  account 
of,  as  unchastlty  and  injustice.  [Bengel.]  Sins  pecu- 
liarly offensive  to  God  are  said  to  "cry"  to  Him.  The 
rich  ought  to  have  given  freely  to  the  poor;  their  not 
doing  so  was  sin.  A  still  greater  sin  was  their  not  paying 
their  debts.  Their  greatest  sin  was  not  paying  them  to 
the  poor,  whose  wages  is  their  all.  ciies  of  them— a  dou- 
ble cry :  both  that  of  the  hire  abstractly,  and  that  of  the 
labourers  hired,  the  Lord  of  Sabaoth— Here  only  in  the 
New  Testament.  In  Romans  9.  29  it  is  a  quotation.  It  is 
suited  to  the  Jewish  tone  of  the  Epistle.  It  reminds  the 
rich  who  think  the  poor  have  no  protector,  that  the  Lord 
of  the  whole  hosts  in  heaven  and  earth  is  the  guardian 
and  avenger  of  the  latter.  He  is  identical  with  the 
"  coming  Lord"  Jesus  (v.  7).  5.  Translate,  "  Ye  have  luxu- 
riated .  .  and  wantoned."  The  former  expresses  luxu- 
rious effeminacy;  the  latter,  wantonness  and  prodigality. 
Their  luxury  was  at  the  expense  of  the  defrauded  poor  (v. 
i).  on  the  earth— the  same  earth  which  has  been  the 
Bcene  of  your  wantonness,  shall  be  the  scene  of  the  Judg- 
ment coming  on  you :  instead  of  earthly  delights  ye  shall 
have  punishments,  nourished  .  .  .  hearts— i.  e.,  glutted 
jronr  bodies  like  beasts  to  the  full  extent  of  your  hearts' 
iesire;  ye  live  to  eat,  not  eat  to  live,  as  In  a  day  of 
slaughter— The  oldest  authorities  omit  "as."  Ye  are 
like  beasts  which  eat  to  their  hearte'  content  on  the  very 
day  of  their  approaching  slaughter,  unconscious  it  is 
near.  The  phrase  answers  to  "the  last  days,"  v.  8,  which 
tov nrs  Alford's  translation  there, "  In,"  not "  for."  6.  Ye 
have  condemned  .  .  .  the  Just— The  Greek  aorlst  ex- 
presses, "  Ye  are  accustomed  to  condemn,  Ac,  the  Just." 
Their  condemnation  of  Christ,  "the  Just,"  is  foremost  in 
Bt.  James'  mind.  But  all  the  innocent  blood  shed,  and  to 
be  shed,  is  included,  the  Holy  Spirit  comprehending  St. 
James  himself,  called  "the  Just,"  who  was  slain  in  a 
tumult.  See  my  Introduction.  This  gives  a  peculiar  ap- 
propriateness to  the  expression  in  this  verse,  the  same  "  as 
the  righteous  (just)  man"  (v.  16).  The  Justice  or  righteous- 
ness of  Jesus  and  His  people  is  what  peculiarly  provoked 
the  ungodly  great  men  of  the  world,  he  doth  not  resist 
you— The  very  patience  of  the  Just  one  Is  abused  by  the 
wicked  as  an  incentive  to  boldness  in  violent  persecution, 
as  i  f  they  may  do  as  they  please  with  impunity.  God  doth 
"  resist  the  proud"  (ch.  4. 6) ;  but  Jesus  as  man,  "  as  a  sheep 
Is  dumb  before  the  shearers,  so  He  opened  not  His  mouth ;" 
so  His  people  are  meek  under  persecution.  The  day  will 
come  when  God  will  resist  (lit.,  set  Himself  in  array  against) 
His  foes  and  theirs.  7.  Be  patient  therefore— as  Judg- 
ment Is  so  near  (v.  1, 8),  ye  may  well  afford  to  be  "  patient" 
after  the  example  of  the  unresisting  Just  one  (v.  6).  breth- 
ren—contrasted with  the  "rich"  oppressors,  v.  1-6.  unto 
the  coming  of  the  Lord— Christ,  when  the  trial  of  your 
patience  shall  cease,  husbandman  waiteth  for — i.  e., 
patiently  bears  tolls  and  delays  through  hope  of  the  har- 
vest at  last.  Its  "  preciousness"  (cf.  Psalm  126. 6,  "  precious 
seed")  will  more  than  compensate  for  all  the  past.  Cf. 
khe  same  image,  Galatians  6.  3,  9.  hath  long  patience 
«te  r  »*— "  over  It,"  in  respect  to  it.  until  he  receive—"  until 
tt  receive."    [Aword.]    Even  If  English   Version  be  re- 


tained, the  receiving  of  the  early  and  latter  rains  is  no< 
to  be  understood  as  the  object  of  his  hope,  but  the  harvesi 
for  which  those  rains  are  the  necessary  preliminary.  The 
early  rain  fell  at  sowing-time,  about  November  or  Decem- 
ber; the  latter  rain,  about  March  or  April,  to  mature  the 
grain  for  harvest.  The  latter  rain  that  shall  precede  the 
coming  spiritual  harvest,  will  probably  be  another  Pente- 
cost-like effusion  of  the  Holy  Ghost.  8.  coming  .  . 
draweth  nigh— The  Cheek  expresses  present  time  and • 
settled  state.  1  Peter  4.  7,  "  Is  at  hand."  We  are  to  live 
in  a  continued  state  of  expectancy  of  the  Lord's  coming, 
as  an  event  always  nigh.  Nothing  can  more  "  stablish  the 
neart"  amidst  present  troubles  than  the  realized  expecta- 
tion of  His  speedy  coming.  9.  Grudge  not— rather 
"Murmur  not;"  "grumble  not."  The  Greek  Is  lit., 
"groan:"  a  half-suppressed  murmur  of  impatience  and 
harsh  Judgment,  not  uttered  aloud  or  freely.  Having  ex- 
horted them  to  patience  in  bearing  wrongs  from  the 
wicked,  he  now  exhorts  them  to  a  forbearing  spirit  as  to 
the  offences  given  by  brethren.  Christians,  who  bear  the 
former  patiently,  sometimes  are  impatient  at  the  latter, 
though  much  less  grievous,  lest  .  .  .  condemned— The 
best  MS.  authorities  read,  "Judged."  St.  James  refers  to 
Matthew  7. 1,  "Judge  not  lest  ye  be  Judged."  To  "  mur- 
mur against  one  another"  is  virtually  to  judge,  and  so  to 
become  liable  to  be  judged.  Judge  .  .  .  before  the  door 
—Referring  to  Matthew  24.  33.  The  Greek  is  the  same  in 
both  passages,  and  so  ought  to  be  translated  here  as  there, 
"doors,"  plural.  The  phrase  means  "near  at  hand" 
(Genesis  4.  7,  which  In  the  oldest  interpretations  [the  Tar- 
gums  of  Jonathan  and  Jerusalem]  is  explained,  "  thy  sin 
Is  reserved  unto  the  Judgment  of  the  world  to  come."  Ct 
"the  everlasting  doors"  (Psalm  24.  7,  whence  He  shall 
come  forth).  The  Lord's  coming  to  destroy  Jerusalem  la 
primarily  referred  to ;  and  ultimately,  His  coming  again 
visibly  to  Judgment.  10.  example  of  suffering  affliction 
—rather,  simply, "  of  affliction,"  lit.,  "  evil  treatment."  the 
prophets— who  were  especially  persecuted,  and  therefor 
were  especially  "blessed."  11.  count  them  happy 
(Matthew  5.10.)  which  endure— The  oldest  authorities 
read,  "Which  have  endured,"  which  suits  the  sense  bettttt 
than  English  Version:  "Those  who  in  past  days,  like  ttu 
prophets  and  Job,  have  endured  trials."  Such,  not  thoee 
who  "  have  lived  In  pleasure  and  been  wanton  on  tha 
earth"  (v.  5),  are  "happy."  patience  — rather,  "endu- 
rance," answering  to  "endure:"  the  Greek  words  simi- 
larly corresponding.  Distinct  from  the  Greek  word  for 
"  patience,"  v.  10.  The  same  word  ought  to  be  translated, 
"endurance,"  ch.  1.  8.  He  here  reverts  to  the  subject 
which  he  began  with.  Job— this  passage  shows  the  his- 
tory of  him  is  concerning  a  real,  not  an  imaginary  per- 
son ;  otherwise  his  case  could  not  be  quoted  as  an  example 
at  all.  Though  he  showed  much  of  impatience,  yet  ha 
always  returned  to  this,  that  he  committed  himself 
wholly  to  God,  and  at  last  showed  a  perfect  spirit  of  en- 
during submission,  and  have  seen— (with  the  eyes  of 
your  mind.)  Alford  translates  from  the  old  and  genuine 
reading,  "see  also,"  Ac.  The  old  reading  Is,  however, 
capable  of  being  translated  as  English  Version,  the  end 
of  the  Lord— the  end  which  the  Lord  gave.  If  Job  had 
much  to  "endure,"  remember  also  Job's  happy  "end." 
Hence,  learn,  though  much  tried,  to  "  endure  to  the  end." 
that  —  Alford,  Ac,  translates,  "inasmuch  as,"  "for." 
pitiful  ...  of  tender  mercy— the  former  refers  to  the 
feeling ;  the  latter,  to  the  act.  His  pity  is  shown  in  not 
laying  on  the  patient  endurer  more  trials  than  he  is  able 
to  bear;  His  mercy,  in  His  giving  a  happy  "end"  to  the 
trials.  [Bengel.]  12.  But  above  all— as  swearing  is 
utterly  alien  to  the  Christian  meek  "endurance"  Just 
recommended,  swear  not  — through  impatience,  to 
which  trials  may  tempt  you  (v.  10,  11).  In  contrast  to 
this  stands  the  proper  use  of  the  tongue,  v.  13.  St.  James 
here  refers  to  Matthew  5.  34,  Ac.  let  your  yea  be  yea- 
do  not  use  oaths  in  your  every-day  conversation,  but  let 
a  simple  affirmative  or  denial  be  deemed  enough  to  es- 
tablish your  word,  condemnation— lit.,  judgment,  vie.,  o/ 
"  the  Judge"  who  "standeth  before  the  doors"  (v.  9).  J* 
afflicted— referring  to  the    "suffering    affliction"  (e.  I*5 

4ftS 


1    PKTEJR. 


*».t  him  pray— not  "  swear"  In  rash  impatience,    merry 
—Joyous  in  mind,    sing  psalms— of  praise.    St.  Paul  and 
Hllas  sang  psalms  even  In  affliction.    14.  let  him  call 
'"(!«■  the  elders— not  some  one  of  the  elders,  as  Roman 
ratholics  Interpret  it,  to  Justify  their  usage  in  extreme 
unction.    The  prayers  of  the  elders  over  the  sick  would  be 
much  the  same  as  though  the  whole  Church  which  they 
represent  should  pray.  [Bbngel..]    anointing  him  with 
all — the  usage  which  Christ  committed  to  His  apostles 
was  afterwards  continued  with  laying  on  of  hands,  as  a 
token  of  the  highest  faculty  of  medicine  in  the  Church, 
J nst  as  we  find  in  1  Corinthians  6.  2  the  Church's  highest 
judicial  function.    Now  that  the  miraculous  gift  of  heal- 
ing has  been  withdrawn  for  the  most  part,  to  use  the 
sign  where  the  reality  is  wanting  would  be  unmeaning 
superstition.     Cf.  other  apostolic   usages    now  discon- 
tinued rightly,  1  Corinthians  11.  4-15;  16.20.    "Let  them 
use  oil  who  can  by  their  prayers  obtain  recovery  for  the 
sick :  let  those  who  cannot  do  this,  abstain  from  using  the 
empty  sign."    [Whitaker.]     Romish  extreme  unction 
Is  administered  to  those  whose  life  is  despaired  of,  to  heal 
the  soul,  whereas  St.  James'   unction   was   to   heal  the 
body.    Cardinal  Cajetan  (Commentary)  admits  that  St. 
James  cannot  refer  to  extreme  unction.    Oil  in  the  East, 
and  especially  among  the  Jews  (see  the  Talmud,  Jeru- 
taUm  and  Babylon),  was  much  used  as  a  curative  agent. 
It  was  also  a  sign  of  the  Divine  grace.    Hence  it  was  an 
appropriate  sign  in   performing  miraculous   cures,    in 
the  name  of  the  Lord— by  whom  alone  the  miracle  was 
performed :  men  were  but  the  instruments.    15.  prayer 
—He  does  not  say  the  oil  shall  save :  it  is  but  the  symbol. 
save— plainly  not  as  Rome  says,  "  save"  the  soul,  but  heal 
"the  sick:"  as  the  words,  "the  Lord  shall  raise  him  up," 
prove.    So  the   same  Greek  is  translated,  "made  (thee) 
Whole,"  Matthew  0.  21,  22.     and  If .  .  .  sins— for  not  all 
who  are  sick  are  so  because  of  some  special  sins.     Here  a 
case  Is  supposed  of  one  visited  with  sickness  for  special 
ins.    have  committed— lit.,  be  in  a  state  of  having  com- 
titted  sins,  i.e.,  be  under  the  consequences  of  sins  com- 
mitted, they— rather,  it:  his  having  committed  sins  shall  be 
forgiven  him.    The  connection  of  sin  and  sickness  is  im- 
plied in  Isaiah  88.  24 ;   Matthew  0.  2-5 ;   John  5. 14.    The 
absolution  of  the  sick,  retained  in  the  Church  of  Eng- 
land, refers  to  the  sins  which  the  sick  man  confesses 
(«.  16)  and  repents  of,  whereby  outward  scandal  has  been 
given  to  the  Church  and  the  cause  of  religion;  not  to 
sins  in  their  relation  to  God,  the  only  Judge.    16.  The 
oldest  authorities  read,  "  Confess,  therefore,"  <&c.    Not 
only  in  the  particular  case  of  sickness,  but  universally 
confess,    fanlts— your  falls  and  offences,  in  relation  to  one 
another.    The  word  is  not  the  same  aa  sins.    Matthew  5. 
23, 24;  Luke  17.  4,  Illustrate  the  precept  here,    one  to  an- 
other—not to  the  priest,  as  Rome  Insists.    The  Church  of 
England  recommends  in  certain  cases.    Rome  compels  con- 
fession in  all  cases.    Confession  is  desirable  in  the  case 
of  (1.)  wrong  done  to  a  neighbour ;  (2.)  when  under  a  trou- 
bled conscience  we  ask  counsel  of  a   godly  minister  or 
friend  as  to  how  we  may  obtain  Ood's  forgiveness  and 
strength  to  sin  no  more,  or  when  we  desire  their  inter- 
cessory prayers  for  us  ("Pray  for  one  another"):  "Con- 
fession may  be  made  to  any  one  who  can  pray"  [Bengel]; 
(8.)  open  confession   of  sin  before  the  Church  and  the 
world,  in  token  of  penitence.    Not  auricular  confession. 
that  ye  saay  be  healed— of  your  bodily  sicknesses.    Also 


that,  if  your  sickness  be  the  punishment  of  sin,  the  lat- 
ter being  forgiven  on  intercessory  prayer,  "y&  may  be 
healed"  of  the  former.    Also,  that  ye  may  be  healed  spir- 
itually,   effectual— intense  and  fervent,  not  "  wavering" 
(ch.  1. 6).    [Beza.]     "When  energized"   by  the  Spirit,  as 
those  were  who  performed  miracles.  [Hammcmd.]    This 
suits  the  collocation  of  the  Greek  words  and  the  sense 
well.    A  righteous  man's  prayer  is  always  heard  *9n»r» 
ally,  but  his  particular  request  for  the  healing  of  anotces 
was  then  likely  to  be  granted  when  he  was  one  possessing 
a  special  charism  of  the  Spirit.    Ai.ford  translates,  "  Avail- 
eth  much  in  its  working."    The  "  righteous"  Is  one  him- 
self careful  to  avoid  "  faults,"  and  showing  his  faith  by 
works  (ch.  2.  24).      17.  Ellas  .  .  .  like   passions  as  we— 
therefore  it  cannot  be  said*  that  tie  was  so  raised  above  us 
as  to  afford  no  example  applicable  to  common  mortals 
like    ourselves,      prayed    earnestly  —  lil.,    prayed    with 
prayer :   Hebraism  for  prayed  intensely.    Cf.  Luke  22.  15, 
"With  desire  I    have  desired,"  t.  e.,  earnestly  desired. 
Alfoed  Is  wrong  in  saying,  Elias'  prayer  that  It  might 
not  rain  "  Is  not  even  hinted  at  in  the  Old  Testament  his- 
tory." In  1  Kings  17. 1  it  is  plainly  implied,  "  As  the  Lord 
Ood  of  Israel  liveth,  before  whom  I  stand,  there  shall  not  be 
dew  nor  rain  these  years,  but  according  to  my  word."    His 
prophecy  of  the  fact  was  according  to  a  Divine  intimation 
given  to  him  in  answer  to  prayer.    In  Jealousy  for  God's 
honour  (1  Kings  19. 10),  and  being  of  one  mind  with  God 
in  his  abhorrence  of  apostasy,  he  prayed  that  the  na- 
tional Idolatry  should  be  punished  with  a  national  Judg- 
ment, drought ;  and  on  Israel's  profession  of  repentance 
he  prayed  for  the  removal  of  the  visitation,  as  is  implied 
in  1  Kings  18.39-42;  cf.  Luke  4.  25.    three  years,  Ac— Cf.  1 
Kings  18. 1,  "The  third  year,"  viz.,  from  Elijah's  going  to 
Zarephath ;  the  prophecy  (v.  1)  was  probably  about  five 
or   six   months   previously.    18.  prayed  .  .  .  and— i.  «., 
and  so.    Mark  the  connection  between  the  prayer  and  Its 
accomplishment,    her  fruit— her   usual   and  due  fruit, 
heretofore   withheld    on   account   of  s'n.    Three  and  » 
half   years   Is   the   time   also   that   the    two   witnesses 
prophesy  who  "  have  power  to   shut  and  open  heaves 
that  It   rain  not."     19.  The  blessing  of  reclaiming  ac 
erring  sinnei   by  the  mutual  consent  and  Intercessory 
prayer  Just  recommended,    do   err— more  lit.,  "be   led 
astray."    the  truth— the  Gospel  doctrine  and  precepts. 
one — lit.,  any;  as  "any"  before.    Every  one  ought  to  seek 
the   salvation   of  every   one.    [Benqel.]     20.  Let   him 
[the  converted]  know— for  his  comfort,  and  the  encour- 
agement of  others  to  do  likewise,     shall  save — Future. 
The  salvation  of  the  one  so  converted  shall  be  mani- 
fested  hereafter,     shall  hide  a  multitude  of  sins — not 
his   own,  but   the    sins   oi   the   converted.     The    Greek 
verb  in  the  middle  voice  requires  this.    Proverbs  10. 12 
refers  to  charity  "covering"  the   sins  of  others   before 
men ;  St.  James  to  one's  effecting  by  the  conversion  of 
another   that  that  other's  sins  be   covered  before  God, 
viz.,  with  Christ's  atonement.    He  effects  this  by  making 
the  convert  partaker  in  the  Christian  covenant  for  the 
remission  of  all  sins.    Though  this  hiding  of  sins  was 
included  in  the  previous  "shall    save,"  St.  James  ex- 
presses It  to  mark  in  detail  the  greatness  of  the  bless- 
ing conferred  on  the  penitent  through  the  converter's 
Instrumentality,  and  to  Incite  others  to  the  same  good 
deed. 


THE  FIRST  EPISTLE  GENERAL  OF 

PETER.  I 

INTRODUCTION. 

I»  aarmnjCKNEse  is  attested  by  2  Peter  8.  t .  on  the  authority  of  2  Petei ,  see  the  Introduction.    Also  by  Poltoajm 
S  ■onasTDB,  4. 14),  who,  in  writing  to  the  Phllippians,  quotes  many  passages :  In  ch.  2.  he  quotes  1  Peter  L  18.  21  ; 
404 


1   PETER. 

C  *;  in  on.  6., )  Peter  2. U.  Ecsebitjs  says  of  Papias,  EoclesiastUxU  Hilary,  3.  39,  that  he,  too,  quotes  Peter's  YXm 
Epistle.  Ianraui  (Hcereses,  4.  9.  2)  expressly  mentions  It;  and  In  4. 16.  5, 1  Peter  2. 16.  Clement  of  Alexaitdbia, 
Stromata,  1.  8.,  p.  544,  quotes  1  Peter  2.  11, 12,  15, 16 ;  and  p.  562, 1  Peter  1.  21,  22;  and  4.,  p.  584, 1  Peter  8.  14-17 ;  and  p.  666, 1 
Peter  4. 13-14.  Obigkn  (In  Eubebius,  Ecclesiastical  History,  6.  25)  mentions  this  Epistle;  in  Homily  7,  on  Joshua,  vol. 
It,  p.  68  he  mentions  both  Epistles;  and  Comment,  on  Psalm  3.,  and  on  John,  he  mentions  1  Peter  3. 18-21.  Tebttji*- 
UJkJX,  Scarp.,  0. 12,  quotes  expressly  1  Peter  2.  20,  21 ;  and  ch.  14.,  1  Peter  2. 13, 17.  Etjsebius  states  it  as  the  opinion  of 
those  before  him  that  this  was  among  the  universally  acknowledged  Epistles.  The  Peschilo  Syriac  Version  contains  it 
The  fragment  of  the  canon  called  Mubatobi's  omits  it.  Excepting  this,  and  the  Paulician  heretics,  who  rejected  It, 
All  ancient  testimony  is  on  its  side.  The  internal  evidence  is  equally  strong.  The  author  calls  himself  the  apostle 
Peter,  ch.  1. 1,  and  "a  witness  of  Christ's  sufferings,"  and  an  "elder,"  ch.  5. 1.  The  energy  of  the  style  harmonizes 
With  the  warmth  of  Peter's  character;  and,  as  Ebasmus  says,  this  Epistle  is  full  of  apostolic  dignity  and  authority, 
»nd  is  worthy  of  the  leader  among  the  apostles. 

Petkb'b  Pebsonal  Histoby.— Simon,  or  Simeon,  was  a  native  of  Bethsalda  on  the  Sea  of  Galilee,  son  of  Jonas  01 
John.  With  his  father  and  his  brother  Andrew  he  carried  on  trade  as  a  fisherman  at  Capernaum,  his  subsequent 
place  of  abode.  He  was  a  married  man,  and  tradition  represents  his  wife's  name  as  Concordia  or  Perpetua.  Clksiens 
Ai.BXANDBitrpa  says  that  she  suffered  martyrdom,  her  husband  encouraging  her  to  be  faithful  unto  death,  "  Remem- 
ber, dear,  our  Lord."  His  wife's  mother  was  restored  from  a  fever  by  Christ.  He  was  brought  to  Jesus  by  his  brother 
Andrew,  who  had  been  a  disciple  of  John  the  Baptist,  but  was  pointed  to  the  Saviour  as  "  the  Lamb  of  God"  by  hia 
master.  Jesus,  on  first  beholding  him,  gave  him  the  name  by  which  chiefly  he  is  known,  indicative  of  his  subsequent 
character  and  work  in  the  Church,  "Peter"  (Greek)  or  "Cephas"  (Aramaic),  a  stone.  He  did  not  join  our  Lord  finally 
until  a  subsequent  period.  The  leading  Incidents  in  his  apostolic  life  are  well  known :  his  walking  on  the  troubled 
waters  to  meet  Jesus,  but  sinking  through  doubting;  his  bold  and  clear  acknowledgment  of  the  Divine  person  and 
office  of  Jesus,  notwithstanding  the  difficulties  in  the  way  of  such  belief,  whence  he  was  then  also  designated  as  the 
stone,  or  rock;  bnt  his  rebuke  of  his  Lord  when  announcing  what  was  so  unpalatable  to  carnal  prejudices,  Christ's 
coming  passion  and  death ;  his  passing  from  one  extreme  to  the  opposite,  In  reference  to  Christ's  offer  to  wash  his 
feet;  his  self-confident  assertion  that  he  would  never  forsake  his  Lord,  whatever  others  might  do,  followed  by  his 
base  denial  of  Christ  thrice  with  curses;  his  deep  penitence;  Christ's  full  forgiveness  and  prophecy  of  his  faithful- 
ness unto  death,  after  he  had  received  from  him  a  profession  of  "love"  as  often  repeated  as  his  previous  denial. 
These  Incidents  illustrate  his  character  as  zealous,  pious,  and  ardently  attached  to  the  Lord,  but  at  the  same  time 
Impulsive  in  feeling,  rather  than  calmly  and  continuously  steadfast.  Prompt  In  action,  and  ready  to  avow  his  con- 
victions boldly,  he  was  hasty  in  Judgment,  precipitate,  and  too  self-confident  in  the  assertion  of  his  own  steadfast- 
ness; the  result  was  that,  though  he  abounded  In  animal  courage,  his  moral  courage  was  too  easily  overcome  by  fear 
of  man's  opinion.  A  wonderful  change  was  wrought  in  him  by  his  restoration  after  his  fall,  through  the  grace  of  his 
risen  Lord.  His  zeal  and  ardour  became  sanctified,  being  chastened  by  a  spirit  of  unaffected  humility.  His  love  to 
the  Lord  was,  If  possible,  increased,  whilst  his  mode  of  manifesting  it  now  was  in  doing  and  suffering  for  His  name, 
rather  than  in  loud  protestations.  Thus,  when  imprisoned  and  tried  before  the  Sanhedrim  for  preaching  Christ,  he 
boldly  avowed  his  determination  to  continue  to  do  so.  He  is  well  called  "  the  mouth  of  the  apostles."  His  faithful- 
aess  led  to  his  apprehension  by  Herod  Agrlppa,  with  a  view  to  his  execution,  from  which,  however,  he  was  delivered 
r.y  the  angel  of  the  Lord. 

After  the  ascension  he  took  the  lead  in  the  Church;  and  on  the  descent  of  the  Holy  Spirit  at  Pentecost,  he  exer- 
3i*ed  the  designed  power  of  "  the  keys"  of  Christ's  kingdom,  by  opening  the  door  of  the  Church,  in  pleaching,  for  the 
admission  of  thousands  of  Israelites;  and  still  more  so  in  opening  (in  obedience  to  a  special  revelation)  an  entrance 
to  the  "devout"  (*.  e.,  Jewish  proselyte  from  heathendom)  Gentile,  Cornelius:  the  forerunner  of  the  harvest  gathered 
In  from  idolatrous  Gentiles  at  Antioch.  This  explains  in  what  sense  Christ  used  as  to  him  the  words,  "  Upon  this 
rock  I  will  build  my  Church,"  viz.,  on  the  preaching  of  Christ,  the  true  "Rock,"  by  connection  with  whom  only  he 
was  given  the  designation :  a  title  shared  in  common  on  the  same  grounds  by  the  rest  of  the  apostles,  as  the  first 
founders  of  the  Church  on  Christ,  "  the  chief  corner-stone."  A  name  is  often  given  In  Hebrew,  not  that  the  person  is 
actually  the  thing  Itself,  but  has  some  special  relation  to  it;  as  Elijah  means  Mighty  Jehovah,  so  Simon  is  called  Peter 
*•  the  rock,"  not  tnat  he  is  so,  save  by  connection  with  Jesus,  the  only  true  Rock  (Isaiah  28. 16;  1  Corinthians  3. 11). 
As  subsequently  he  identified  himself  with  "Satan,"  and  is  therefore  called  so,  in  the  same  way,  by  his  clear  con- 
fession of  Christ,  the  Rock,  he  became  identified  with  Him,  and  is  accordingly  so  called.  It  is  certain  that  there  Is 
no  instance  on  record  of  Peter's  having  ever  claimed  or  exercised  supremacy ;  on  the  contrary,  he  is  represented  as 
sent  by  the  apostles  at  Jerusalem  to  confirm  the  Samaritans  baptized  by  Philip  the  deacon;  again  at  the  council  of 
Jerusalem  not  he,  but  James  the  president,  or  leading  bishop  in  the  Church  of  that  city,  pronounced  the  authorita- 
tive decision :  Acts  15. 19,  "  My  sentence  is,"  <ko.  A  kind  of  primacy,  doubtless  (though  certainly  not  supremacy),  was 
given  him  on  the  ground  of  his  age,  and  prominent  earnestness,  and  boldness  in  taking  the  lead  on  many  Import- 
ant occasions.  Hence  he  is  called  "first"  in  enumerating  the  apostles.  Hence,  too,  arise  the  phrases,  "Peter  and 
the  Eleven,"  "Peter  and  the  rest  of  the  apostles;"  and  Paul,  in  going  up  to  Jerusalem  after  his  conversion,  went  to 

aee  Peter  in  particular.  .      ..  ,    .  .  .. 

Once  only  he  again  betrayed  the  same  spirit  of  vacillation  through  fear  of  man's  reproach  which  had  caused  his 
lenlal  of  his  Lord.  Though  at  the  Jerusalem  council  he  advocated  the  exemption  of  Gentile  converts  from  the 
ceremonial  observances  of  the  law,  yet  he,  after  having  associated  In  closest  intercourse  with  the  Gentiles  at  Antioch, 
withdrew  from  them,  through  dread  of  the  prejudices  of  his  Jewish  brethren  who  came  from  James,  and  timidly 
dissembled  his  conviction  of  the  religious  equality  of  Jew  and  Gentile;  for  this  Paul  openly  withstood  and  rebuked 
aim :  a  plain  refutation  of  his  alleged  supremacy  and  infallibility  (except  where  specially  inspired,  as  in  writing  nl« 
■plstles*  In  all  other  oases  he  showed  himself  to  be,  indeed,  as  Paul  calls  him,  "a  pillar."  8u °«e<*™n«J  ™  ^ 
Mm  in  «  Babylon,"  whence  he  wrote  this  First  Epistle  to  the  Israelite  believers  of  the  dispersion,  and  the  Gentile 
Christiana  united  in  Christ,  in  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia.  ArtMnMl  R„d  after  havin. 

Jeboke  (Dea^ptorumEcelesiasticorum,  Instates  that  "  Peter.after  having  been  ^V«£*^£^^£* 
reached  to  the  believers  of  the  circumcision  in  Pontus,  Ac.  [plainly  Inferred  from  ch.  1  1], li .the  ^d^  Ci™ 
Suswent  to  Rome  to  refute  Simon  Magus,  and  for  twenty-five  years  there  held  the  episcopal  chahv *°™ J?  ^^J^ 
5  Nero  te  the  14th  by  whom  he  was  crucified  with  his  head  downwards,  declaring  himself  unworthy  to  be  crucified 
£  M.^J'ana  was'burTeS in  the  Vatican,  near  the  triumphal  way."    ExrsEBnrs,  Chron.  Ann.  8,  also  assert,  his  ep,* 


J    PETER. 

jqpate  at  Antloch  ;  hi*  Assertion  that  Peter  founded  that  Church  contradicts  Acts  11.  19-22.  His  Journey  to  Rome  to 
oppose  Simon  Magus  arose  from  Jcbtijj's  story  of  the  statue  found  at  Rome  (really  the  statue  of  the  Sabine  god,  Seme 
Sancus,  or  Hercules,  mistaken  as  if  Simon  Magus  were  worshipped  by  that  name,  "  Simoni  Deo  Sancto ;"  found  In  the 
Tiber  In  1574,  or  on  an  island  In  the  Tiber  in  1662),  combined  with  the  account,  Acts  8.  9-24.  The  twenty-five  years* 
bishopric  Is  chronologically  Impossible,  as  it  would  make  Peter,  at  the  interview  with  Paul  at  Antiooh,  to  have  been 
then  for  some  years  bishop  of  Rome  I  His  crucifixion  is  certain  from  Christ's  prophecy,  John  21. 18, 19.  Dionysics 
or  Corinth  (In  Eusebius,  Ecclesiastical  History,  2.  25)  asserted  in  an  epistle  to  the  Romans  that  Paul  and  Peter  planted 
both  the  Roman  and  Corinthian  churches,  and  endured  martyrdom  In  Italy  at  the  same  time.  So  Tkhtcuian,  Con- 
tra Afarttion,  4.  6,  and  Projscriptio  Hareticorum,  o.  36,  38.  Also  Caitjs,  the  presbyter  of  Rome,  In  Eusebius,  EoeUsiastiea* 
Hittory,  2. 25,  asserts  that  some  memorials  of  t.\e i r  martyrdom  were  to  be  seen  at  Rome  on  the  road  to  Ostla.  So  Eusb- 
srus,  Ecclesiastical  History,  2.  25,  and  Demonstratio  JSvangelicce,  8.  116.  So  Laotantius,  Be  Mortibus  Persecutorum,  o.  & 
Many  of  the  details  are  palpably  false ;  whether  the  whole  be  so  or  not  Is  dubious,  considering  the  tendency  to  con 
centrate  at  Rome  events  of  Interest.  [Alfobd.]  What  is  certain  Is,  that  Peter  was  not  there  before  the  writing  ot 
the  Epistle  to  the  Romans  (58  a.  d.),  otherwise  he  must  have  been  mentioned  in  it;  nor  during  Paul's  first  imprison- 
ment at  Rome,  otherwise  he  would  have  been  mentioned  in  some  one  of  Paul's  many  other  Epistles  written  front 
Rome;  nor  during  Paul's  second  Imprisonment,  at  least  when  he  was  writing  the  Second  Epistle  to  Timothy,  just 
before  his  martyrdom.  He  may  have  gone  to  Rome  after  Paul's  death,  and,  as  common  tradition  represents,  been 
imprisoned  In  the  Mamertlne  dungeon,  and  crucified  on  the  Janlculum,  on  the  eminence  of  St.  Pletro  in  M  on  tori  a, 
and  his  remains  deposited  under  the  great  altar  in  the  centre  of  the  famous  basilica  of  St.  Peter.  Ambkose,  Ep.  33. 
At  Paris,  1586,  p.  1022,  relates  that  St.  Peter,  not  long  before  his  death,  being  overcome  by  the  solicitations  of  his  fel- 
low-Christians to  save  himself,  was  flying  from  Rome  when  he  was  met  by  our  Lord,  and  on  asking,  "  Lord,  whlthe» 
goest  thou?"  received  the  answer,  "  I  go  to  be  crucified  afresh."  On  this  he  returned  and  Joyfully  went  to  martyr- 
dom. The  church  called  "  Domine  quo  vadis,"  on  the  Appian  Way,  commemorates  the  legend.  It  Is  not  unlikely 
that  the  whole  tradition  is  built  on  the  connection  which  existed  between  Paul  and  Peter.  As  Paul,  "  the  apostle  of 
the  unoironmcislon,"  wrote  Epistles  to  Galatla,  Ephesus,  and  Colosse,  and  to  Philemon  at  Colosse,  making  the  Gen- 
tile  Christians  the  persons  prominently  addressed,  and  the  Jewish  Christians  snbordinately  so;  so,  vice  versa,  Peter, 
**  the  apostle  of  the  circumcision,"  addressed  the  same  churches,  the  Jewish  Christians  in  them  primarily,  and  the 
Gentile  Christians  also,  secondarily. 

To  whom  he  addbesses  this  Epistle.— The  heading,  ch.  1. 1,  "to  the  elect  strangers  (spiritually  pilgrims)  cf  the 
dispersion"  (Greek),  clearly  marks  the  Christians  of  the  Jewish  dispersion  as  prominently  addressed,  but  still  including 
also  Gentile  Christians  as  grafted  into  the  Christian  Jewish  stock  by  adoption  and  faith,  and  so  being  part  of  the  true 
Israel ,  eh.  1. 14;  2.  9, 10;  8.  6;  and  4.  3,  clearly  prove  this.  Thus  he,  the  apostle  of  the  circumcision,  sought  to  unite  la 
one  Curlst  Jew  and  Gentile,  promoting  thereby  the  same  work  and  doctrine  as  Paul  the  apostle  of  the  unclrcumcislon. 
The  provinces  are  named  by  Peter  in  the  heading  in  the  order  proceeding  from  north-east  to  south  and  west.  Pont  us 
was  the  country  of  the  Christian  Jew  Aquila.  To  Galatla  Paul  paid  two  visits,  founding  and  confirming  churche*. 
Cresoens,  his  companion,  went  there  about  the  time  of  Paul's  last  Imprisonment,  just  before  his  martyrdom.  An- 
eyra  was  subsequently  Its  ecclesiastical  metropolis.  Men  of  Cappadocla,  as  well  as  of  "Pontus"  and  "Asia,"  were 
among  the  hearers  of  Peter's  effective  sermon  on  the  Pentecost  whereon  the  Spirit  descended  on  the  Church;  these 
probably  brought  home  to  their  native  land  the  first  tidings  of  the  Gospel.  Proconsular  "Asia"  Included  Mysla, 
Lydla,  Carta,  Phrygla,  Plsldla,  and  Lycaonla.  In  Lycaonla  were  the  churches  of  Iconium,  founded  by  Paul  and  Bar- 
nabas; of  Lystra,  Timothy's  birth-place,  where  Paul  was  stoned  at  the  instigation  of  the  Jews;  and  of  Derbe,  the 
birth-place  of  Galus,  or  Caius.  In  Plsldla  was  Antloch,  where  Paul  was  the  Instrument  of  converting  many,  but  was 
irlven  out  by  the  Jews.  In  Carla  was  Miletus,  containing  doubtless  a  Christian  Church.  In  Phrygla,  Paul  preached 
»oth  times  when  visiting  Galatla  in  Its  neighbourhood,  and  in  it  were  the  churches  of  Laodicea,  Hlerapolls,  and 
Colosse,  of  which  last  Church  Philemon  and  Oneslmus  were  members,  and  Archlppus  and  Epaphras  leaders.  In 
Lydla  was  the  Philadelphlan  Church,  favourably  noticed  Revelation  8.  7,  Ac. ;  that  of  Sardls,  the  capital,  and  of  Thy- 
atlra,  and  of  Ephesus,  founded  by  Paul,  and  a  scene  of  the  labours  of  Aquila  and  Priscilla  and  Apollos,  and  subse- 
quently of  more  than  two  whole  years'  labour  of  Paul  again,  and  subsequently  censured  for  falling  from  Its  first  love 
in  Revelation  2.  4.  Smyrna  of  Ionia  was  in  the  same  quarter,  and  as  one  of  the  seven  churches  receives  unqualified 
praise.  In  Mysla  was  Pergamos.  Troas,  too,  Is  known  as  the  scene  of  Paul's  preaching  and  raising  Eutychus  to  life, 
and  of  his  subsequently  staying  for  a  time  with  Carpus.  Of  "  Blthynla,"  no  Church  Is  expressly  named  In  Scrlpturo 
•Isewhere.  When  Paul  at  an  earlier  period  "  assayed  to  go  Into  Bithynia,"  the  Spirit  suffered  him  not.  But  after- 
wards, we  infer  from  ch.  1. 1,  the  Spirit  did  Impart  the  Gospel  to  that  country,  possibly  by  Peter's  ministry.  In  gov 
arnment,  these  several  churches,  it  appears  from  this  Epistle  (ch.  5.  1,  2,  "  feed,"  <fec),  were  much  in  the  same  state  as 
when  Paul  addressed  the  Epheslan  "elders"  at  Miletus  (Acts  20.  17,28,  " feed")  in  very  similar  language;  elders  or 
presbyter-bishops  ruled,  whilst  the  apostles  exercised  the  general  superintendence.  They  were  exposed  to  persecu- 
tions, though  apparently  not  systematic,  but  rather  annoyances  and  reproach  arising  from  their  not  Joining  their 
heathen  neighbours  in  riotous  living,  Into  which,  however,  some  of  them  were  in  danger  of  falling.  The  evils  which 
existed  among  themselves,  and  which  are  therefore  reproved,  were  ambition  and  lucre-seeking  on  the  part  of  the 
presbyters  (oh.  5.  2,  8),  evil  thoughts  and  words  among  the  members  in  general,  and  a  want  of  sympathy  and  gener- 
osity towards  one  another. 

His  object  seems  to  be,  by  the  prospect  of  their  heavenly  portion  and  by  Christ's  example,  to  afford  consolation 
to  the  persecuted,  and  prepare  them  for  a  greater  approaching  ordeal,  and  to  exhort  all,  husbands,  wives,  servants, 
presbyters,  and  people,  to  a  due  discharge  of  relative  duties,  so  as  to  give  no  handle  to  the  enemy  to  reproach  Chris- 
tianity, but  rather  to  win  them  to  it,  and  so  to  establish  them  in  "  the  true  grace  of  God  wherein  they  stand"  (ch.  6. 
IS).  See,  however,  note  there,  on  the  oldest  reading.  Autord  rightly  argues,  that *■  exhorting  and  testifying"  there, 
refer  to  Peter's  exhortations  throughout  the  Epistle  grounded  on  testimony  which  he  bears  to  the  Gospel  truth,  already 
weU  known  to  his  readers  by  the  teaching  of  Paul  in  those  churches.  They  were  already  Introduced  into  (so  the  Greek,  ch. 
&  12)  this  grace  of  God  as  their  safe  standing-ground.  Cf.  1  Corinthians  15. 1,  "  I  declare  unto  you  the  Gospel  wherein  ye 
stand."  Therefore  he  does  not,  in  this  Epistle,  set  forth  a  complete  statement  of  this  Gospel  doctrine  of  grace,  bat 
(alls  back  on  it  as  already  known.  Cf.  ch.  1.  8, 18,  "Ye  know ;"  8. 15 ;  2  Peter  3. 1.  Not  that  Peter  servilely  copies  the 
style  and  mode  of  teaching  of  Paul,  but  as  an  independent  witness  in  his  own  style  attests  the  same  truths.  Ws 
-way  divide  the  Epistle  into  (I.)  The  inscription  (ch.  1. 1, 2).  (II.)  The  stlrrins-u t>  oj  a  pure  feeling  in  be'levers  as  bora 
496 


1   PETER. 

again  of  God .  By  the  motive  of  hope  to  which  God  has  regenerated  us  (v.  3-12) ;  bring!  ug  forth  the  fruit  of  forth  oo»- 
•ldering  the  costly  price  paid  for  our  redemption  from  sin  (v.  14-21).  Being  purified  by  the  Spirit  unto  love  of  the 
brethren  as  begotten  of  God's  eternal  word,  as  spiritual  priest-kings,  to  whom  alone  Christ  is  precious  (v.  22,  oh.  1 
10);  after  Christ's  example  in  suffering,  maintaining  a  good  conversation  in  every  relation  (v.  10,  ch.  8.  14),  and  a  good 
profession  of  faith  as  having  in  view  Christ's  once-offered  sacrifice,  and  His  futnre  coming  to  judgment  (v.  15.  ch.  4. 
U);  and  exhibiting  pcritence  in  adversity,  as  looking  for  future  glorification  with  Christ,  (1.)  in  general  as  Christians  * 
83-10;  (2.)  each  in  his  own  sphere,  ch.  5. 1-11.  "  The  title  '  Beloved'  marks  the  separation  of  the  second  part  from  Uu 
fint,  oh.  2. 11;  and  of  the  third  part  from  the  second,"  ch.  4. 12.  [Bengel.]    (III.)  The  conclusion. 

Time  and  Place  of  Writing.— It  was  plainly  before  the  open  and  systematic  persecution  of  the  later  years  of  Nero 
aad  begun.  That  this  Epistle  was  written  after  Paul's  Epistles,  even  those  written  during  his  imprisonment  at  Rome, 
ending  In  a.  d.  63,  appears  from  the  acquaintance  which  Peter  in  this  Epistle  shows  he  has  with  them.  Cf.  ch.  2. 18 
•ritb  1  Timothy  2.  2-4;  2. 18  with  Ephesians  6.  5;  1.2  with  Ephesians  1.  4-7;  1.  8  with  Ephesians  1.8;  1.14  with  Romans 
12.2;  2.  6-10  With  Romans  9. 32,  33;  2. 13  with  Romans  18. 1-1;  2. 16  with  Galatians  5. 13;  2. 18  with  Ephesians  6.  5;  8. 1  with 
Ephesians  5. 22;  8. 9  with  Romans  12. 17 ;  4.  9  with  Phtllpplans  2. 14  and  Romans  12. 13  and  Hebrews  13.  2;  4. 10  with  Ro- 
mans 12.  6-8;  5. 1  with  Romans  8. 18;  5.  5  with  Ephesians  6.  21;  Phllipplans  2.  3,  5-S;  5.  8  with  1  Thessalonians  5.  6;  6.14 
with  1  Corinthians  16. 20.  Moreover,  In  ch.  5. 13,  Mark  Is  mentioned  as  with  Peter  in  Babylon.  This  must  have  been 
after  Coloasians  4. 10  (a.  d.  61-63),  when  Mark  was  with  Paul  at  Rome,  but  Intending  to  go  to  Asia  Minor.  Again,  la 
2  Timothy  4. 11  (A.  D.  67  or  68),  Mark  was  in  or  near  Ephesus,  In  Asia  Minor,  and  Timothy  is  told  to  bring  him  to  Rome, 
go  that  It  is  likely  it  was  after  this,  viz.,  after  Pauls  martyrdom,  that  Mark  Joined  Peter,  and  consequently  that  this 
Epistle  was  written.  It  Is  not  likely  that  Peter  would  have  entrenched  on  Paul's  field  of  labour,  the  churches  of  Asia 
Minor,  during  PauVs  lifetime.  The  death  of  the  apostle  of  the  uuclrcumoision,  and  the  consequent  need  of  some  one 
to  follow  up  his  teachings,  probably  gave  occasion  to  the  testimony  given  by  Peter  to  the  same  churches,  collectively 
addressed,  in  behalf  of  the  same  truth.  The  relation  in  which  the  Pauline  Gentile  churches  stood  towards  the  apos- 
tles at  Jerusalem  favours  this  view.  Even  the  Gentile  Christians  would  naturally  look  to  the  spiritual  fathers  of  the 
Church  at  Jerusalem,  the  centre  whence  the  Gospel  had  emanated  to  them,  for  counsel  wherewith  to  meet  the  pre- 
tensions of  Jndaizlng  Christians  and  heretics;  and  Peter,  always  prominent  among  the  apostles  in  Jerusalem,  would 
even  when  elsewhere  feel  a  deep  interest  in  them,  especially  when  they  were  by  death  bereft  of  Paul's  guidanoe. 
Birks,  Hora  Evangelicce,  suggests  that  false  teachers  may  have  appealed  from  Paul's  doctrine  to  that  of  James  and 
Peter.  Peter  then  would  naturally  write  to  confirm  the  doctrines  of  grace,  and  tacitly  show  there  was  no  difference 
between  his  teaching  and  Paul's.  Birks  prefers  dating  the  Epistle  A.  d.  58,  after  Paul's  second  visit  to  Galatia,  when 
Silvanus  was  with  him,  and  so  could  not  have  been  with  Peter  (a.  d.  54),  and  before  his  imprisonment  at  Rome,  wheo 
Mark  was  with  him,  and  so  could  not  have  been  with  Peter  (a.  d.  62);  perhaps  when  Paul  was  detained  at  CajsareAj 
and  so  debarred  from  personal  intercourse  with  those  churches.  I  prefer  the  view  previously  stated.  This  sets  aside 
the  tradition  that  Paul  and  Peter  suffered  martyrdom  together  at  Rome.  Obiqen  and  Eusebius'  statement  that 
Peter  visited  the  churches  of  Asia  in  person  seems  very  probable. 

The  Place  of  writing  was  doubtless  Babylon  on  the  Euphrates  (ch.  5. 13).  It  is  most  improbable  that  in  the  midst 
of  writing  matter-of-fact  communications  and  salutations  In  a  remarkably  plain  Epistle,  the  symbolical  language 
erf  prophecy  (viz.,  "  Babylon"  for  Rome)  should  be  used.  Joskphtjs,  Antiquities,  15. 2,  2;  3. 1,  states  that  there  was  a  grast 
multitude  of  Jew*  In  vhe  Chaldean  Babylon ;  it  is  therefore  likely  that  "  the  apostle  of  the  circumcision"  would  at  some 
•tmeor  other  visit  them.  Some  have  maintained  that  the  Babylon  meant  was  in  Egypt,  for  that  Mark  preached  in 
*ad  around  Alexandria  after  Peter's  death,  and  therefore  It  is  likely  he  did  so  along  with  that  apostle  in  the  same  re- 
gion previously.  But  no  mention  elsewhere  In  Scripture  is  made  of  this  Egyptian  Babylon,  but  only  of  the  Chaldean 
one.  And  though  towards  the  close  of  Caligula's  reign  a  persecution  droye  the  Jews  thence  to  Seleucia,  and  a  plague 
five  years  after  still  further  thinned  their  numbers,  yet  this  does  not  preclude  their  return  and  multiplication  during 
the  twenty  years  that  elapsed  between  the  plague  and  the  writing  of  the  Epistle.  Moreover,  the  order  in  which  the 
countries  are  enumerated,  from  north-east  to  south  and  west,  Is  such  as  would  be  adopted  by  one  writing  from  the 
Oriental  Babylon  on  the  Euphrates,  not  from  Egypt  or  Rome.  Indeed,  Cosmas  Indicopleustes,  in  the  sixth  century, 
understood  the  Babylon  meant  to  be  outside  the  Roman  empire.  Silvanus,  Paul's  companion,  became  subsequently 
Peter's,  and  was  the  carrier  of  this  Epistle. 

Style.— Fervour  and  practical  truth,  rather  than  logical  reasoning,  are  the  characteristics  of  this  Epistle,  as  they 
were  of  Its  energetic,  warm-hearted  writer.  His-famtHarlty  with  Paul's  JSpi sties  shown  In  the  language  accords  with 
what  we  should  expect  from  the  fact  of  Paul's  having  ••  communicatedThe  Gospel  which  he  preached  among  the  Gen- 
tiles" (as  revealed  speoially  to  him)  to  Peter  among  others  "  of  reputation."  Individualities  occur,  such  as  baptism, 
"the  answer  of  a  good  conscience  toward  God"  (ch.  4.21);  "consciousness  of  God"  (Greek),  oh.  2. 19,  as  a  motive  foi 
enduring  sufferings;  "living  hope"  (ch.  1. 3);  "an  inheritance  incorruptible,  undeflled,  and  that  fadeth  not  away" 
(oh.  1. 4);  "  kiss  of  charity"  (ch.  5. 14).  Christ  is  viewed  less  in  relation  to  His  past  sufferings  than  as  at  present  exalted 
and  hereafter  to  be  manifested  in  all  His  majesty.  Glory  and  hope  are  prominent  features  in  this  Epistle  (ch.  1. 8),  se 
much  so  that  WKIS8  entitles  him  "  the  apostle  of  hope."  The  realisation  of  future  bliss  as  near  causes  him  to  regard 
believers  as  but  "strangers"  and  "  sojourners"  here.  Chastened  fervour,  deep  humility,  and  ardent  love  appear,  Justas 
we  should  expect  from  one  who  had  been  so  graciously  restored  after  his  grievous  fall.  "  Being  oonverted,"  he  truly 
does  "strengthen  his  brethren."    His  fervour  shows  itself  in  often  repeating  the  same  thought  in  similar  words. 

In  some  passages  he  shows  familiarity  with  the  Epistle  of  James,  the  apostle  of  especial  weight  with  the  Jewish 
legalizing  party,  whose  inspiration  he  thus  confirms  (cf.  oh.  1. 6,  7  with  James  1. 2, 3 ;  1. 24  with  James  1. 10 ;  2. 1  with 
James  1. 21 ;  4. 8  with  James  5. 20,  both  quoting  Proverbs  10. 12;  5. 5  with  James  4. 6,  both  quoting  Proverbs  8. 84).  In 
most  of  these  cases  Old  Testament  quotations  are  the  common  ground  of  both.  "Strong  susceptibility  to  outwara 
Impressions,  liveliness  of  feeling,  dexterity  In  handling  subjects,  dispose  natures  like  that  of  Peter  to  repeat  afresh 
the  thoughts  of  others."  [Steigeb,] 
— >  The  diction  of  this  Epistle  and  of  his  speeches  in  Acts  is  very  similar :  an  undesigned  coincidence,  and  so  %  mark 
af  genuineness  (cf.  ch.  2.7  with  Act*  4. 11;  1.12  with  Acts  5.  82;  2.  24  with  Acts  5.80;  10.39;  5.1  with  Acts  2. 32;  8.15;  1.11 
Wtih  Aote  8, 18;  10.  43;  1.21  with  Acts  3. 15;  10.  40;  4.  5  with  Acts  10.  42;  2.  24  with  Acts  3. 19,  26). 

There  is,  too,  a  recurrence  to  the  language  of  the  Lord  at  the  last  Interview  after  His  resurrection,  recorded  In  John 
B.  Ot  -the  Shepherd  .  .  .  of  . .  .  souls,"  ch.  2.  25;  "  Feed  the  flock  of  God,"  "the  chief  Shepherd,"  ch.  5.  2,  4,  with  John 
ft  IS-lf  "  Feed  my  sheep  .        lambs ;"  also  "  Whom  ...  ye  love,"  ch.  1. 8 ;  2. 7,  with  John  21. 15-17 ;  "  Lovest  thou  me  T 

4W 


1  PETEB  I. 


and  2  Peter  L 14,  with  John  21. 18, 1».  Wiesingeb  well  says,  "  He  who  In  loving  Impatience  cast  himself  Into  the  sea 
to  meet  the  Lord,  Is  also  the  man  who  most  earnestly  testifies  to  the  hope  of  his  return ;  he  who  dated  Ills  own  faith 
from  the  sufferings  of  his  Master,  is  never  weary  in  holding  up  the  suffering  form  of  the  Lord  before  his  readers  to 
aomfort  and  stimulate  them;  he  before  whom  the  death  of  a  martyr  is  in  assured  expectation,  is  the  man  who,  in  the 
greatest  variety  of  aspects,  sets  forth  the  duty,  as  well  as  the  consolation,  of  suffering  for  Christ ;  as  a  rock  of  the 
Ubereh  he  grounds  his  readers  against  the  storm  of  present  tribulation  on  the  true  Bock  of  ages." 


CHAPTER   I. 

Ver,  1-25.  ADKBS83  to  the  Elected  of  the  Godhead: 
Thanksgiving  fob  the  Living  Hope  to  which  we  abb 
Bbgottkn,  Pbodtjcing  Joy  amidst  Sufferings:  This 
Salvation  an  Object  of  Deepest  Interest  to  Proph- 
ets and  to  Angels:  Its  Costly  Price  a  Motive  to 
Holiness  and  Love,  as  we  are  Born  again  op  the 
Bvkb-abiding  Word  of  God.  t.  Peter—  Greek  form  of 
Cephas,  man  of  rook,  an  apostle  of  Jesus  Christ — "  He 
who  preaches  otherwise  than  as  a  messenger  of  Christ,  is 
not  to  be  heard;  If  he  preach  as  such,  then  it  is  all  one 
as  if  thou  didst  hear  Christ  speaking  in  thy  presence." 
[Lother.]  to  the  strangers  scattered — lit.,  "  sojourners 
qf  the  dispersion  ;"  only  in  John  7. 85  and  James  1. 1,  in  New 
Testament,  and  LXX.,  Psalm  147.  2,  "the  outcasts  of 
Israel;"  the  designation  peculiarly  given  to  the  Jew*  in 
their  dispersed  state  throughout  the  world  ever  since  the 
Babylonian  captivity.  These  he,  as  the  apostle  of  the 
eircumolslon,  primarily  addresses,  but  not  in  the  limited 
temporal  sense  only ;  he  regards  their  temporal  condition 
as  a  shadow  of  their  spiritual  calling  to  be  stranger*  and 
pilgrims  on  earth,  looking  for  the  heavenly  Jerusalem  as 
their  home.  So  the  Gentile  Christians,  as  the  spiritual 
Israel,  are  included  secondarily,  as  having  the  same  high 
sailing.  He  (oh.  1. 14 ;  2. 10 ;  4.  3)  plainly  refers  to  Christian 
Gentile*  (of.  v.  17;  oh.  2.  11).  Christians,  if  they  rightly 
consider  their  calling,  must  never  settle  themselves  here, 
bot  feel  themselves  traveller*.  As  the  Jews  in  their  di»~ 
p*r*ion  diffused  through  the  nations  the  knowledge  of  the 
one  God,  preparatory  to  Christ's  first  advent,  so  Chris- 
tians, by  their  dispersion  among  the  unconverted,  diffuse 
the  knowledge  of  Christ,  preparatory  to  His  second  ad- 
vent. "  The  children  of  God  scattered  abroad"  constitute 
one  whole  In  Christ,  who  "gathers  them  together  in  one," 
now  partially  and  In  Spirit,  hereafter  perfectly  and  vis- 
ibly. "Elect,"  in  the  Greek  order,  comes  before  "strang- 
ers;" elect.  In  relation  to  heaven,  stranger*,  in  relation  to 
the  earth.  The  election  here  is  that  of  individuals  to 
eternal  life  by  the  sovereign  grace  of  God,  as  the  sequel 
chows.  "While  each  is  certified  of  his  own  election  by 
the  Spirit,  he  receives  no  assurance  concerning  others, 
aor  are  we  to  be  too  Inquisitive  [John  21.21,22];  Peter 
numbers  them  among  the  elect,  as  they  carried  the  ap- 
pearance of  having  been  regenerated."  [Calvin.]  He 
ealls  the  whole  Church  by  the  designation  strictly  belong- 
ing only  to  the  better  portion  of  them.  [Calvin.]  The 
election  to  hearing,  and  that  to  eternal  life,  are  distinct. 
Realization  of  our  election  is  a  strong  motive  to  holiness. 
The  minister  invites  all,  yet  does  not  hide  the  truth  that 
in  none  but  the  elect  will  the  preaching  effect  eternal 
blessing.  As  the  chief  fruit  of  exhortations,  and  even  of 
threatenlngs,  redounds  to  "the  elect;"  therefore,  at  the 
outset,  Peter  addresses  them.  Stkigkb  translates.  To  "  the 
elect  pilgrims  who  form  the  dispersion  in  Pontus,"  <&o. 
The  order  of  the  provinces  is  that  In  which  they  would  be 
viewed  by  one  writing  from  the  east  from  Babylon  (ch.  5. 
W);  from  north-east  southwards  to  Galatla,  south-east  to 
Osppadocia,  then  Asia,  and  back  to  Bithynia,  west  of 
Pontus.  Contrast  the  order,  Acts  2.  9.  He  now  was  min- 
istering to  those  same  peoples  as  he  preached  to  on  Pen- 
tecost: "Paxthlans,  Medes,  Elamites,  dwellers  In  Mesopo- 
tamia and  Judea,"  i.  e.,  the  Jews  now  subject  to  the 
Parthlans,  whose  capital  was  Babylon,  where  be  laboured 
tn  person ;  "dwellers  in  Cappadocla,  Pontus,  Asia,  Phry- 
fla,  Bithynia,"  the  Asiatic  dispersion  derived  from 
Babylon,  whom  he  ministers  to  by  letter.  8.  Foreknow- 
ledge foreordaining  love  (v.  20),  inseparable  from  God's 
f&rvSawH'ltdge,  the  origin  from  which,  and  pattern  accord' 
v«?  to  which,  eiscUou  takes  place.  Acts  2.  23,  and  Romans 
498 


1L  2,  prove  "foreknowledge"  to  be  foreordination.  God 'a 
foreknowledge  is  not  the  perception  of  any  grouna  of 
action  out  of  himself;  still  in  it  liberty  is  comprehended, 
and  all  absolute  constraint  debarred.  [Anselm  in 
Steigeb.]  For  so  the  Son  of  God  was  "foreknown"  (so 
the  Greek  for  "  foreordained,"  t>.  20)  to  be  the  sacrificial 
Lamb,  not  against,  or  without  His  will,  but  His  will  rested 
in  the  will  of  the  Father;  this  includes  self-conscious 
action ;  nay,  even  cheerful  acquiescence.  The  Hebrew  and 
Greek  "know"  Include  approval  and  acknowledging  as 
one's  own.  The  Hebrew  marks  the  oneness  of  loving  and 
choosing,  by  having  one  word  for  both,  Bachar  (LXX., 
Greek,  hairetizo).  Peter  descends  from  the  eternal  "elec- 
tion" of  God  through  the  new  birth,  to  the  believer's  "  sano- 
tiflcation,"  that  from  this  he  might  again  raise  them 
through  the  consideration  of  their  new  birth  to  a  "  living 
hope"  of  the  heavenly  "inheritance"  [Heidegger.]  The 
Divine  three  are  introduced  in  their  respective  functions 
in  redemption,  through — Greek,  "in;"  the  element  in 
whioh  we  are  elected.  The  "election"  of  God  realized 
and  manifested  itself  "  in"  their  sanctification.  Believers 
are  "sanctified  through  the  offering  of  Christ  once  for 
all"  (Hebrews  10. 10).  "  Thou  must  believe  and  know  that 
thon  art  holy;  not,  however,  through  thine  own  piety, 
but  through  the  blood  of  Christ."  [Luther.]  This  is  the 
true  sanctification  of  the  Spirit,  to  obey  the  Gospel,  to 
trust  in  Christ.  [Bcllinger.]  sanctification— the  Spirit's 
setting  apart  of  the  saint  as  consecrated  to  God.  The  ex- 
ecution of  God's  choice  (Galatlans  1.  4).  God  the  Father 
gives  us  salvation  by  gratuitous  election;  the  Son  earns  It 
by  His  blood-shedding ;  the  Holy  Spirit  applite  the  mert; 
of  the  Son  to  the  soul  by  the  Gospel  word.  [Cai  vin.]  Cf 
Numbers  8. 24-26,  the  Old  Testament  triple  blessing,  unit 
obedience — the  result  or  end  aimed  at  by  God  as  respect*; 
us,  the  obedience  which  consists  in  faith,  and  that  which 
flows  from  faith;  "obeying  the  truth  through  the  Spirit" 
(v.  22).  Romans  1.  6,  "obedience  to  the  faith,"  and  obedl 
ence  the  fruit  of  faith,  sprinkling,  <fec. — not  in  Justifi- 
cation through  the  atonement  once  for  all,  which  Is  ex- 
pressed In  the  previous  clauses,  but  (as  the  order  proves; 
the  daily  being  sprinkled  by  Christ'*  blood,  and  so  cleansed 
from  all  sin,  which  is  the  privilege  of  one  already  Justified 
and"walklnRln  thellght."  Grace— the  source  of  "peace." 
be  multiplied — still  further  than  already.  Daniel  4. 1,"Y* 
have  now  peace  and  grace,  but  still  not  In  perfection; 
therefore,  ye  must  go  ou  increasing  until  the  old  Adam  be 
dead."  [Lother.]  3.  He  begins, like  Paul, in  opening  his 
Epistles  with  giving  thanks  to  God  for  the  greatness  of 
the  salvation;  herein  he  looks  forward  (1.)  into  the  future 
(v.  3-0);  (2.)  backward  into  the  past  (v.  10-12).  [Alford.1 
Blessed  —  A  distinct  Greek  word  (eulogetos,  "Blessed 
be")  is  used  of  God,  from  that  used  of  man  (eidogemeno*, 
"  Blessed  is  ").  Father— This  whole  Epistle  accords  with 
the  Lord's  prayer;  "Father,"  ch.  1.  3, 14, 17,  23;  2.  2;  "Our," 
ch.  1.  4,  end;  "In  heaven,"  ch.  1.  4;  "Hallowed  be  thy 
name,"  ch.  1.  15,  18;  3.  15 ;  "  Thy  kingdom  come,"  ch.  2.  9; 
"Thy  will  be  done,"  ch.  2.  15;  3.  17;  4.  2,  19;  "dally  bread," 
ch.  5.  7;  "forgiveness  of  sins,"  ch.  4.  8,  1;  "temptation," 
ch.  4.  12;  "deliverance,"  ch.  4. 18  [Bengel.];  cf. ch.3.7  and 
4.  7,  for  allusions  to  prayer.  Barak,  Hebrew  "  bless,"  is  lit, 
to  kneel.  God,  as  the  original  source  of  blessing,  must  be 
blessed  through  all  His  works,  abundant— Greet, 
"much,"  "full."  Thf.t  God's  "mercy"  should  reach  us, 
guilty  and  enemies,  proves  Its  fulness.  "Mercy"  met  our 
misery;  "grace,"  our  guilt,  begotten  us  again— of  the 
Spirit  by  the  word  (v.  23);  whereas  we  were  children  at 
wrath  naturally,  and  dead  in  sins,  unto — so  that  we  have. 
lively—  Greek, "  living."  It  has  life  in  itself,  gives  life,  and 
looks  for  life  as  its  object.  [De  Wette.]  Living  is  a  fa- 
vourite expression  of  St.  Peter  (v.  23 ;  ch.  2.  4,  5).    He  de- 


1  PETER  I. 


lights  Id  contemplating  life  overcoming  death  in  the  be- 
liever. Faith  and  love  follow  hope  (v.  8.  21,  22).  "  (Unto)  a 
yvely  hope"  Is  farther  explained  by  "(To)  an  inheritance 
.ncorrnptible  .  .  .  fadeth  not  away,"  and  "  (unto)  salva- 
tion .  .  .  ready  to  be  revealed  in  the  last  time."  I  prefer 
with  Bkngkl  and  Stkigkr  to  join  as  in  Greek,  "Unto  a 
nope  living  (possessing  life  and  vitality)  through  the  resur- 
rection of  Jesus  Christ."  Faith,  the  subjective  means  of 
the  spiritual  resurrection  of  the  soul,  is  wrought  by  the 
jame  power  whereby  Christ  was  raised  from  the  dead. 
Baptism  is  an  objective  means  (ch.  3.  21).  Its  moral  fruit 
is  a  new  life.  The  connection  of  our  sonship  with  the 
resurrection  appears  also  in  Luke  20.  36;  Acts  13.  33. 
Christ's  resurrection  is  the  cause  of  ours,  (1.)  as  an  efficient 
cause  (1  Corinthians  15.  22);  (2.)  as  an  exemplary  cause,  all 
tbe  saints  being  about  to  rise  after  the  similitude  of  His 
resurrection.  Our  "  hope  "  is,  Christ  rising  from  the  dead 
hath  ordained  the  power,  and  is  become  the  pattern  of  the 
believer's  resurrection.  The  soul,  born  again  from  Its  na- 
tural state  into  the  life  of  grace,  is  after  that  born  again 
onto  the  life  of  glory.  Matthew  19.  28,  "regeneration, 
when  the  Son  of  man  shall  sit  in  the  throne  of  His  glory ;" 
the  resurrection  of  our  bodies  is  a  kind  of  coming  out  of 
the  womb  of  the  earth  and  entering  upon  immortality,  a 
nativity  into  another  life.  [Bishop  Pearson.]  Tbe  four 
causes  of  our  salvation  are,  (1.)  the  primary  cause,  God's 
mercy;  (2.)  the  proximate  cause,  Christ's  death  and  resur- 
rection; (8.)  the  formal  cause,  our  regeneration;  (4.)  the 
final  cause,  our  eternal  bliss.  As  John  is  the  disciple  of 
love,  so  Paul  of  faith,  and  Peter  of  hope.  Hence,  Peter, 
most  of  all  the  apostles,  urges  the  resurrection  of  Christ ; 
an  undesigned  coincidence  between  the  history  and  the 
Epistle,  and  so  a  proof  of  genuineness.  Christ's  resurrec- 
tion was  the  occasion  of  his  own  restoration  by  Christ  after 
his  fall.  4.  To  an  Inheritance— the  object  of  our  "  hope  " 
(t>.  8),  which  is  therefore  not  a  dead,  but  a  "living"  hope. 
The  inheritance  is  the  believer's  already  by  title,  being 
actually  assigned  to  him ;  the  entrance  on  its  possession 
is  futnre,  and  hoped  for  as  a  certainty.  Being  "  begotten 
again  "  as  a  "son,"  he  is  an  "  heir,"  as  earthly  fathers  be- 
get children  who  shall  inherit  their  goods.  The  inheritance 
it  "  salvation  "(v.  5,  9) ;  "the  grace  to  be  brought  at  the 
revelation  of  Christ "  (v.  13);  "  a  crown  of  glory  that  fadeth 
not  away."  Incorruptible— not  having  within  the  germs 
of  death.  Negations  of  the  imperfections  which  meet  us 
on  every  side  here  are  the  chief  means  of  conveying  to  our 
minds  a  conception  of  the  heavenly  things  which  "  have 
not  entered  into  the  heart  of  man,"  and  which  we  have 
not  faculties  now  capable  of  fully  knowing.  Peter,  san- 
guine, Impulsive,  and  highly  susceptible  of  outward  im- 
pressions, was  the  more  likely  to  feel  painfully  the  deep- 
seated  corruption  which,  lurking  under  the  outward 
splendour  of  the  loveliest  of  earthly  things,  dooms  them 
soon  to  rottenness  and  decay,  undented— not  stained  as 
earthly  goods  by  sin,  either  in  the  acquiring,  or  in  the 
using  of  them;  unsusceptible  of  any  stain.  "The  rich  man 
is  either  a  dishonest  man  himself,  or  the  heir  of  a  dis- 
honest man."  [Jerome.]  Even  Israel's  Inheritance  was 
defiled  by  the  people's  sins.  Defilement  intrudes  even  on 
our  holy  things  now,  whereas  God's  service  ought  to  be 
undefiled.  that  fadeth  not  away — Contrast  v.  21.  Even 
(he  most  delicate  part  of  the  heavenly  Inheritance,  its 
oloom,  continues  unfading.  "In  substance  incorruptible; 
in  purity  undefiled;  In  beauty  unfading."  [Ajlfokd.]  le- 
•«rv»d— kept  up  (Colosslans  1.  5,  "  laid  up  for  you  In  hea- 
ven," 2  Timothy  4. 8);  Greek  perfect,  expressing  *  fixed  and 
abiding  state,  "  which  has  been  and  is  reserved."  The  in- 
heritance is  in  security,  beyond  risk,  out  of  the  reach  of 
Satan,  though  we  for  whom  it  is  reserved  are  still  in  the 
midst  of  dangers.  Still,  If  we  be  believers,  we  too,  as  well 
M  the  inheritance,  are  "  kept "  (the  same  Greek,  John  17. 
12)  by  Jesus  safely  (v.  5).  in  Heaven— Greek,  "in  the 
feeavens,"  where  it  can  neither  be  destroyed  nor  plunder- 
ed. It  does  not  follow  that,  because  it  is  now  laid  up  In 
h&itven,  it  shall  not  hereafter  be  on  earth  also,  for  you— It 
wa  secure  not  only  in  Itself  from  all  misfortune,  but  also 
troiii  all  alienation,  so  thu  t  no  other  can  recel  re  it  in  your 
rtrad.    He  had  said  v$  (*.  3X  he  now  turns  his  address  to 


the  elect,  In  order  to  encourage  and  exhort  them.  5.  istjr<» 
— Greek,  "  who  are  being  guarded."  He  answers  the  ob- 
jection, Of  what  use  is  it  that  salvation  is  "  reserved  "  fot 
us  in  heaven,  as  in  a  oalm  secure  haven,  when  we  aw 
tossed  In  the  world  as  on  a  troubled  sea  in  the  midst  of  a 
thousand  wrecks?  [Calvin.]  As  the  inheritance  Is  "kept" 
(v.  4)  safely  for  the  far  distant  "heirs,"  so  must  they  be 
"  guarded  "  in  their  persons  so  as  to  be  sure  of  reaching  it 
Neither  shall  it  be  wanting  to  them,  nor  they  to  It.  "  W» 
are  guarded  in  the  world  as  our  inheri  tanee  is  kept  in  heaven." 
This  defines  the  "  you  "  of  v.  4.  The  inheritance,  remem- 
ber, belongs  only  to  those  who  "endure  unto  the  end  " 
being  "guarded"  by,  or  in  "the  power  of  God.  through 
faith."  Contrast  Luke  8.  13.  God  Himself  Is  our  sole 
guarding  power.  "  It  is  His  power  which  saves  ns  from  our 
enemies.  It  is  His  long-suffering  which  saves  us  from 
ourselves."  [Bengeu]  Jude  1,  "  preserved  in  Christ  Je- 
sus;" Philippians  1.  6;  4.7,  "keep,"  Greek,  "guard,"  as 
here.  This  guarding  is  effected,  on  the  part  of  God,  by  His 
"power,"  the  efficient  cause;  on  the  part  of  man,  "through 
faith,"  the  effective  means,  by—  Greek,  "in."  The  be- 
liever lives  spiritually  in  God,  and  in  virtue  of  His  power, 
and  God  lives  in  him.  "  In  "  marks  that  the  cause  is  in- 
herent in  the  means,  working  organically  through  them 
with  living  Influence,  so  that  the  means,  in  so  far  as  the 
cause  works  organically  through  them,  exist  also  in  the 
cause.  The  power  of  God  which  guards  the  believer  is  no 
external  force  working  upon  him  from  without  with  me- 
chanical necessity,  but  the  spiritual  power  of  God  in 
which  he  lives,  and  with  whose  Spirit  he  is  clothed.  It 
comes  down  on,  and  then  dwells  in  him,  even  as  he  is  In 
it.  [Steiger.]  Let  none  flatter  himself  he  is  being  guarded 
by  the  power  of  God  unto  salvation,  if  he  be  not  walking 
by  faith.  Neither  speculative  knowledge  and  reason,  nor 
works  of  seeming  charity,  will  avail,  severed  from  faith. 
It  is  through  faith  that  salvation  Is  both  received  and 
kept,  unto  salvation— the  final  end  of  the  new  birth. 
"Salvation,"  not  merely  accomplished  for  us  in  title  by 
Christ,  and  made  over  to  us  on  our  believing,  but  actually 
manifested,  and  finally  completed,  ready  to  be  revealed— 
When  Christ  shall  be  revealed,  it  shall  be  revealed.  Tne 
preparations  for  it  are  being  made  now,  and  began  when 
Christ  came:  "All  things  are  now  ready;"  the  salva- 
tion is  already  accomplished,  and  only  waits  the 
Lord's  time  to  be  manifested:  He  "is  ready  to  judge." 
last  time— the  last  day,  closing  the  day  of  grace ;  the  day 
of  judgment,  of  redemption,  of  the  restitution  of  all  things, 
and  of  perdition  of  the  ungodly.  6.  Wherein— In  which 
prospect  of  final  salvation,  greatly  rejoice — "  exult  with 
joy:"  "are  exuberantly  glad."  Salvation  is  realized  by 
faith  (v.  9)  as  a  thing  so  actually  present  as  to  cause  exult- 
ing joy  in  spite  of  existing  afflictions,  for  a  season— 
Greek,  "  for  a  little  time."  if  need  be—"  if  it  be  God's  will 
that  it  should  be  so  "  [Alford],  for  not  all  believers  are 
afflicted.  One  need  not  invite  or  lay  a  cross  on  himself, 
but  only  "take  up"  the  cross  which  God  imposes  ("his 
cross  ").  2  Timothy  8. 12  is  not  to  be  pressed  too  far.  Not 
every  believer,  nor  every  sinner,  is  tried  with  afflictions. 
[Theophyl.act.]  Some  falsely  think  that  notwithstand- 
ing our  forgiveness  in  Christ,  a  kind  of  atonement,  or  ex- 
piation by  suffering,  Is  needed,  ye  are  in  heaviness— 
Greek,  "ye  were  grieved."  The  "grieved  "  is  regarded  as 
past,  the  "exulting  Joy"  present.  Because  the  realized 
joy  of  the  coming  salvation  makes  the  present  grief  seem 
as  a  thing  of  the  past.  At  the  first  shock  of  affliction  ye 
were  grieved,  but  now  by  anticipation  ye  rejoice,  regarding 
the  present  grief  as  past,  through—  Greek,  "in:"  the 
element  in  which  the  grief  has  place,  manifold— many 
and  of  various  kinds  (ch.  4. 12, 13).  temptation*—"  trials  " 
testing  your  faith.  7.  Aim  of  the"  temptations."  trial— 
testing,  proving.  That  your  faith  so  proved  "  may  be  found 
(aorlst :  once  for  all,  as  the  result  of  its  being  proved  on  thfl 
judgment-day)  unto  (eventuating  in)  praise,"  Ac,  viz.,  ths) 
praise  to  be  bestowed  by  the  Judge,  than  that  «»f  gold— 
rather  "than  gold."  though— "  which  perisheth,  ykt  ii 
tried  with  fire."  If  gold,  though  perishing  (v.  18),  is  yet 
tried  with  fire  in  order  to  remove  dross  and  test  its  gen- 
uineness, how  much  more  does   your  faith,  which  snail 

499 


1  PETER  L 


never  perish,  need  to  pass  through  a  fiery  trial  to  remove 
whatever  U  defective,  and  to  test  its  genuineness  and  full 
valuef    glory— " Honour  "  Is  not  so  strong  as  "glory." 
As  "praise"  Is  in  words,  so  "honour"  is  in  deeds:  hon- 
orary reward,    appearing — Translate  as  in  v.  13,  "  revela- 
tion."    At  Christ's  revelation  shall  take  place  also  the 
revelation  of  the  sons  of  God  (Romans  8. 19,  "  manifesta- 
tion,"  Greek,  "revelation;"   1  John  3.2,  Greek,  "mani- 
fested .  .  .  manifested,"  for  "appear  .  .  .  appear").     8. 
mot  having  seen,  ye  love— though  in  other  cases  it  is 
knowledge  of  the  person  that  produces  love  to  him.    They 
are  more  "  blessed  that  have  not  6eeu  and  yet  have  be- 
lieved," than  they  who  believed  because  they  have  seen. 
On  Peter's  own  love  to  Jesus,  cf.  John  21.  15-17.    Though 
the  apostles  had  seen  Him,  they  now  ceased  to  know  Him 
merely  after  the  flesh,    in  whom — connected  with  "  be- 
lieving :"  the  result  of  whioh  is  "  ye  rejoice  "  (Greek,  exuU). 
now — in  the  present  state,  as  contrasted  with  the  future 
state  when  believers  "shall  see  His  face."    unspeakable 
—(1  Corinthians  2.  8.)    full  of  glory—  Greek,  "glorified." 
▲  Joy  now  already  encompassed  with  glory.    The  "  glory  " 
la  partly  in  present  possession,  through  the  presence  of 
Christ,  "  the  Lord  of  glory,"  in  the  soul ;  partly  in  assured 
anticipation.    "The  Christian's  joy  is  bound  up  with  love 
to  Jesus:  its  ground   is  faith;  it  is  not  therefore  eithsr 
self-seeking  or  self-sufficient,."   [Stkiger.]   u.  Receiving 
—in  sure  anticipation;   "the  end  of  your  faith,"  i.  e.,  its 
crowning  consummation,  finally-completed  "  salvation  " 
{Peter  here  confirms  Paul's  teaching  as  to  justification  by 
faith) :  also  receiving  now  the  title  to  it  and  the  first-fruits 
of  it.    In  the  next  verse  (v.  10)  the  "salvation  "  is  repre- 
sented as  already  present,  whereas  "the  prophets"  had  it 
not  aa  yet  present.    It  must,  therefore,  in  this  verse,  refer 
to  the  present :  Deliverance  now  from  a  slate  of  wrath :  be- 
lievers even  now  "receive  salvation,"  though  its   full 
"  revelation "  is   future,     of  .  .  .  souls— The  immortal 
soul  was  what  was  lost,  so  "salvation"  primarily  con- 
cerns the  soul ;  the  body  shall  share  in  redemption  here- 
after; the  soul  of  the  believer  is  saved  already:  an  addi- 
tional   proof   that  "receiving  .  .  .  salvation"  Is  here  a 
thing  present.    10.  The  magnitude  of  this  "  salvation  "  Is 
proved  by  the  earnestness  with  which  "prophets"  and 
•yen  "angels"  searched  into  it.    Even  from  the  begin- 
ning of  the  world  this  salvation  has  been  testified  to  by  the 
Holy  Spirit,    prophets — Though  there  is  no  Greek  arti- 
cle, yet  English  Version  is  right,  "  the  prophets  "  generally 
(including  all  the  Old  Testament  inspired    authors),  as 
"the  angels"   similarly  refer  to  them  in  general,     in- 
quired— perse veringly :  so  the  Greek.  Much  more  is  mani- 
fested to  ns   than  by  diligent   Inquiry  and   search  the 
prophets   attained.     Still  it  is   not  said,  they  searched 
mfter  it,  bat  "concerning  "  (so  the  Greek  for  "  of")  it.    They 
were  already  certain  of  the  redemption  being  about  to 
eome.    They  did  not  like  us  fully  see,  but  they  desired  to 
see  the  one  and  the  same  Christ  whom  we  fully  see  in 
spirit.    "As  Simeon  was  anxiously  desiring  previously, 
and  tranquil  in  peace  only  when  he  had  seen  Christ, 
so  all  the  Old  Testament  saints  saw  Christ  only  hidden, 
and  as  it  were  absent — absent  not  in  power  and  grace,  but 
Inasmuch  as  He  was  not  yet  manifested  in  the  flesh." 
[Calvin.]    The  prophets,  as  private  individuals,  had  to  re- 
flect on  the  hidden  and  far-reaching  sense  of  their  own 
prophecies ;  because  their  words,  as  prophets,  in  their  pub- 
lic function,  were  not  so  much  their  own  as  the  Spirit's, 
speaking  by  and  in  them :  thus  Caiaphas.    A  striking  tes- 
timony to  verbal  inspiration;  the  words  which  the  in- 
spired authors  wrote  are  God's  words   expressing    the 
mind  of  the  Spirit,  which  the  writers  themselves  searched 
into,  to  fathom  the  deep  and  precious  meaning,  even  as 
the  believing  readers  did.    "Searched  "  implies  that  they 
had  determiuate  marks  to  go  by  in   their  search,    the 
grace  that  should  come  unto  you — viz.,  the  grace  of  the 
New  Testament:  an  earnest  of  "the  grace"  of  perfected 
"salvation"  "  to  be  brought  at  the  (second)  revelation  of 
Christ."     Old   Testament   believers   also   possessed    the 
grace  of  God;  .they  were  children  of  God,  but  it  was  as 
ohUdren  in  their  nonage,  so  as  to  be  like  servants ;  where- 
as we  eejov  the  full  privileges  of  adult  sons.    11.  what— 

MO 


Greek,  "In  reference  to  what,  or  what  manner  of  time.'' 
Wh at  expresses  the  time  absolutely:  what  was  to  be  tne 
era  of  Messiah's  coming;  "what  manner  of  time;"  what 
events  and  features  should  characterize  the  time  of  His 
coming.  The  "or"  implies  that  some  of  the  prophets.  If 
they  could  not  as  individuals  discover  the  exact  time. 
searched  into  its  characteristic  features  and  events.  The 
Greek  for  "  time"  is  the  season,  the  epoch,  the  fit  time  in 
God's  purposes.  Spirit  of  Christ  ...  in  them— (Acts  IS. 
7,  in  oldest  MSS.,  "  the  Spirit  of  Jesus  ;"  Revelation  19. 10.) 
So  Justin  Maktyk  says,  "Jesus  was  He  who  appeared 
and  communed  with  Moses,  Abraham,  and  the  other  pa- 
triarchs." Clemens  Alexakdkisus  calls  Him  "the 
Prophet  of  prophets,  and  Lord  of  all  the  prophetical 
spirit."  did  signify— "did  give  intimation."  of—  Greek, 
"the  sufferers  (appointed)  unto  Christ,"  or  foretold  in  re- 
gard to  Christ.  "  Christ "  the  anointed  Mediator  whose  suf- 
ferings  are  the  price  of  our  "salvation  "  (v.  9,  10),  and  who 
is  the  channel  of  "  the  grace  that  should  come  unto  you." 
the  glory—  Greek,  "glories,"  viz.,  of  His  resurrection,  of 
His  ascension,  of  His  Judgment  and  coming  kingdom, 
the  necessary  consequence  of  the  sufferings,  that  should 
follow—  Greek,  "after  these  (sufferings),"  ch  3.  18-22;  5. 1. 
Since  "  the  Spirit  of  Christ "  is  the  Spirit  of  God,  Christ  is 
God.  It  is  only  because  the  Son  of  God  was  to  become  our 
Christ  that  He  manifested  Himself  and  the  Father 
through  Him  in  the  Old  Testament,  and  by  the  Holy  Spirit, 
eternally  proceeding  from  the  Father  and  Himself,  spake 
in  the  prophets.  1!J.  Not  only  was  the  future  revealed  to 
them,  but  this  also,  that  these  revelations  of  the  future 
were  given  them  not  for  themselves,  but  for  our  good  in 
Gospel  times.  This,  so  far  from  disheartening,  only 
quickened  them  in  unselfishly  testifying  in  the  Spirit  for 
the  partial  good  of  their  own  generation  (only  of  be- 
lievers), and  for  the  full  benefit  of  posterity.  Contrast  in 
Gospel  times.  Revelation  22. 10.  Not  that  their  prophe- 
cies were  unattended  with  spiritual  instruction  as  to  the 
Redeemer  to  their  own  generation,  but  the  full  light  waa 
not  to  be  given  till  Messiah  should  come;  it  was  well  that 
they  should  have  this  "  revealed"  to  them,  lest  they  should 
be  disheartened  In  not  clearly  discovering  with  alJ  theii 
inquiry  and  search  the  full  particulars  of  the  coming 
"salvation."  To  Daniel  (Daniel  9.25,26)  the  "time"  waa 
revealed.  Our  Immense  privileges  are  thus  brought  forth 
by  contrast  with  theirs,  notwithstanding  that  they  had 
the  great  honour  of  Christ's  Spirit  speaking  in  them ;  and 
this,  as  an  incentive  to  still  greater  earnestness  on  our 
part  than  even  they  manifested  (v.  13,  &c).  us  — The 
oldest  MSS.  read  "you,"  as  in  v.  10.  This  verse  implies 
that  we,  Christians,  may  understand  the  propheeles  by 
the  Spirit's  aid  in  their  most  important  part,  viz.,  so  far  aa 
they  have  been  already  fulfilled,  with  the  Holy  Ghoat 
sent  down — on  Pentecost.  The  oldest  MSS.  omit  Greek 
preposition  en,  i.  e.,  "in;"  then  translate,  "by."  The 
Evangelists  speaking  by  the  Holy  Spirit  were  infallible 
witnesses.  "The  Spirit  of  Christ"  was  in  the  prophet* 
also  (v.  11),  but  not  manifestly,  as  in  the  case  of  the  Chris 
tian  Church  and  its  first  preachers,  "sent  down  from 
heaven."  How  favoured  are  we  in  being  ministered  to, 
as  to  "salvation,"  by  prophets  and  apostles  alike,  the 
latter  now  announcing  the  same  things  as  actually  ful- 
filled which  the  former  foretold,  whteh  things— "the 
things  now  reported  unto  you"  by  the  evangellstla 
preachers,  "  Christ's  sufferings  and  the  glory  that  should 
follow"  (v.  11,  12).  abgels— still  higher  than  "the  proph- 
ets" (v.  10).  Angels  do  not  any  more  than  ourselves  pos- 
sess an  intuitive  knowledge  of  redemption.  "To  look 
into"  in  Greek  is  lit.,  to  bend  over  so  as  to  look  deeply  into  and 
see  to  the  bottom  of  a  thing.  See  note  on  same  word,  James 
1.  25.  As  the  cherubim  stood  bending  over  the  mercy- 
seat,  the  emblem  of  redemption,  In  the  holiest  place, 
so  the  angels  intently  gaze  upon  and  desire  to  fathom  tha 
depths  of  "the  great  mystery  of  godliness,  God  manifest 
In  the  flesh,  Justified  in  the  Spirit,  seen  of  angels."  TLelr 
"ministry  to  the  heirs  of  salvation"  naturally  dispuee* 
them  to  wish  to  penetrate  this  mystery  as  reflecting 
suoh  glory  on  the  love,  Justice,  wisdom,  and  power  of 
their  and  our  God  and  Lord.    They  can  know  It  onj; 


1   PETER  1. 


through  Its  manifestation  in  the  Church,  as  they  person- 
ally have  not  the  direct  share  in  it  that  we  have.  "  Angels 
have  only  the  contrast  between  good  and  evil,  without 
the  power  of  conversion  from  sin  to  righteousness:  wit- 
nessing such  conversion  in  the  Church,  they  long  to  pene- 
trate the  knowledge  of  the  means  whereoy  It  is  brought 
about."  [HomtAi*  in  Alford.]  13.  Wherefore— Seeing 
that  the  prophets  ministered  unto  you  in  these  high  Gos- 
pel privileges  which  they  did  not  themselves  fully  share 
'n,  though  "searching"  into  them,  and  seeing  that  even 
anxels  "  dealre  to  look  Into"  them,  how  earnest  you  ought 
to  be  and  watchful  In  respect  to  tham  I  gird  up  . . .  loin* 
—referring  to  Christ's  own  words,  Luke  12.  35;  an  image 
taken  from  the  way  in  which  the  Israelites  ate  the  pass- 
over  with  the  loose  outer  robe  girded  up  about  the  waist 
with  a  girdle,  as  ready  for  a  Journey.  Workmen,  pil- 
grims, runners,  wrestlers,  and  warriors  (all  of  whom  are 
types  of  the  Christians),  so  gird  themselves  up,  both  to 
shorten  the  garment  so  as  not  to  impede  motion,  and  to 
gird  up  the  body  Itself  so  as  to  be  braced  for  action.  The 
believer  is  to  have  his  mind  (mental  powers)  collected 
and  always  ready  for  Christ's  coming.  "Gather  in  the 
strength  of  your  spirit."  [HENSiiEB.]  Sobriety,  i.  «.,  spir- 
itual self-restraint,  lest  one  be  overcome  by  the  allurements 
of  the  world  and  of  sense,  and  patient  hopeful  waiting  for 
Christ's  revelation,  are  the  true  ways  of  "girding  up  the 
loins  of  the  mind."  to  the  end— rather,  "  perfectly,"  so 
that  there  may  be  nothing  deficient  In  your  hope,  no 
carting  away  of  your  confidence.  Still,  there  may  be  an 
allusion  to  the  "end"  mentioned  t>.  9.  Hope  so  perfectly 
( Oreek  teleios)  as  to  reach  unto  the  end  (tela*)  of  your  faith 
and  hope,  viz.,  "  the  grace  that  is  being  brought  unto  you 
in  (so  the  Oreek)  the  revelation  of  Christ."  As  grace  shall 
then  be  perfected,  so  you  ought  to  hope  perfectly.  "  Hope" 
la  repeated  from  v.  8.  The  two  appearances  are  but  differ- 
ent stages  of  the  one  great  revelation  of  Christ,  com- 
prising the  New  Testament  from  the  beginning  to  the 
•nd.  14.  From  sobriety  of  spirit  and  endurance  of  hope  he 
passes  to  obedience,  holiness,  and  reverential  fear.  As — 
Marking  their  present  actual  character  as  "born  again" 
(v.  8,  22).  obedient  —  Greek,  "children  of  obedience:" 
children  to  whom  obedience  is  their  characteristic  and 
ruling  nature,  as  a  child  Is  of  the  same  nature  as  the 
mother  and  father.  Contrast  Ephesians  5.  6,  "the  chil- 
dren of  disobedience."  Cf.  v.  17,  "obeying  the  Father" 
whose  "ohlldren"  ye  are.  Having  the  obedience  of  faith 
(of.  v.  22)  and  so  of  practice  (cf.  v.  16,  18).  "  Faith  is  the 
highest  obedience,  because  discharged  to  the  highest  com- 
mand." [Luther.]  fashioning— The  outward  fashion 
(Oreek  schema)  is  fleeting,  and  merely  on  the  surface. 
The  "  form,"  or  conformation  in  the  New  Testament,  is 
something  deeper  and  more  perfect  and  essential,  the 
fltrmer  lusts  in— which  were  characteristic  of  your  state 
'A  Ignorance  of  God:  true  of  both  Jews  and  Gentiles. 
/he  sanctiflcation  is  first  described  negatively  (v.  14,  "  not 
fashioning  yourselves,"  <fec;  the  putting  off  the  old  man, 
wveu  in  the  outward  fashion,  as  well  as  in  the  inward  con- 
formation), then  positively  (v.  15,  putting  on  the  new  man, 
ef.  Ephesians  4.  22,  24).  "Lusts"  flow  from  the  original 
birth-sin  (inherited  from  our  first  parents,  who  by  self- 
willed  desire  brought  sin  into  the  world),  the  lust  which, 
ever  since  man  has  been  alienated  from  God,  seeks  to  fill 
ap  with  earthly  things  the  emptiness  of  his  being;  the 
manifold  forms  which  the  mother-lust  assumes  are  called 
in  the  plural  Units.  In  the  regenerate,  as  far  as  the  new 
■ton  is  concerned,  which  constitutes  his  truest  self,  "sin" 
bo  longer  exists;  but  In  the  flesh  or  old  man  it  does. 
Hence  arises  the  conflict,  uninterruptedly  maintained 
through  life,  wherein  the  new  man  in  the  main  prevails, 
and  at  last  completely.  But  the  natural  man  knows 
only  the  combat  of  his  lusts  with  one  another,  or  with 
tte  law,  without  power  to  conquer  them.  15.  Lit.,  "  But 
(rather)  after  the  pattern  of  Him  who  hath  called  you 
fwhose  characteristic  is  that  He  is)  holy,  be  (Oreek,  be- 
«ame)  ye  yourselves  also  holy."  God  is  our  grand  model. 
Sod's  coiling  Is  a  frequently-urged  motive  in  Peter's 
SpUUes.  Every  one  that  begets,  begets  an  offspring  re- 
MEsaling  htm— if-    [BPTPHAifrus.]    "Let  the  acts  of  the 


offspring  indicate  similarity  to  the  Father."  [Auoufr 
tine.]  conversation— deportment,  course  of  life:  one's 
way  of  going  about,  as  distinguished  from  one's  internal 
nature,  to  which  it  must  outwardly  correspond.  Chris- 
tians are  already  holy  unto  God  by  consecration;  thej 
must  be  so  also  in  their  outward  walk  and  behaviour  in  afl 
respects.  The  outward  must  correspond  to  the  inward 
man.  1«.  Scripture  is  the  true  source  of  all  authority  in 
questions  of  doctrine  and  practice.  Be  ye  .  .  .  for  1  am 
—It  is  me  ye  have  to  do  with.  Ye  are  mine.  Therefore 
abstain  from  Gentile  pollutions.  We  are.  too  prone 
to  have  respect  unto  men.  [Calvin.]  As  I  am  the 
fountain  of  holiness,  being  holy  in  my  essence,  be  ye 
therefore  zealous  to  be  partakers  of  holiness,  that  ye 
may  be  as  I  also  am.  [Didymtjs.]  God  is  essentially 
holy :  the  creature  Is  holy  in  so  far  as  it  is  sanctified  by 
God.  God,  in  giving  the  command,  is  willing  to  give 
also  the  power  to  obey  it,  viz.,  through  the  sanctifying  of 
the8pirlt  (v.  2).  17.  It— i.e.,  "seeing  that  ye  call  on,"  far 
all  the  regenerate  pray  as  children  of  God,  "  Our  Father 
who  art  in  heaven."  the  Father— rather,  "  Call  upon  as 
Father  Him  who  without  acceptance  of  persons  (Acts  10. 
34 ;  Romans  2. 11 ;  James  2. 1,  not  accepting  the  Jew  above 
the  Gentile,  2  Chronicles  19.  7 ;  Luke  20.  21 ;  properly  said 
of  a  Judge  not  biassed  in  Judgment  by  respect  of  persons) 
Jndgeth,"  &o.  The  Father  Judgeth  by  His  Son,  His  Rep- 
resentative, exercising  His  delegated  authority  (John  &. 
22).  This  marks  the  harmonious  and  complete  unity  of 
the  Trinity,  work— Each  man's  work  is  one  complete 
whole,  whether  good  or  bad.  The  particular  works  of 
eaoh  are  manifestations  of  the  general  character  of  his 
life-work,  whether  it  was  of  faith  and  love  whereby  alone 
we  can  please  God  and  escape  condemnation,  pass— 
Oreek,  "conduct  yourselves  during."  sojourning— the 
outward  state  of  the  Jews  in  their  dispersion  is  an  em- 
blem of  the  sojourner-like  state  of  all  believers  in  this 
world,  away  from  our  true  Fatherland,  fear— revererr- 
tial,  not  slavish.  He  who  is  your  Father,  is  also  your 
Judge— a  thought  which  may  well  Inspire  reverential 
fear.  Theophylact  observes,  A  double  fear  is  men- 
tioned in  Scripture:  (1.)  elementary,  causing  one  to  be- 
come serious;  (2.) perfective :  the  latter  is  here  the  motive 
by  which  Peter  urges  them  as  sons  of  God  to  be  obedient. 
Fear  is  not  here  opposed  to  assurance,  but  to  carnal  secur- 
ity :  fear  producing  vigilant  caution  lest  we  offend  God 
and  backslide.  "Fear  and  hope  flow  from  the  same 
fountain  :  fear  prevents  us  from  falling  away  from  hope." 
[Ben^el.]  Though  love  has  no  fear  in  it,  yet  in  our  pres- 
ent state  of  imperfect  love,  it  needs  to  have  fear  going 
along  with  It  as  a  subordinate  principle.  This  fear 
drowns  all  other  fears.  The  believer  fears  God,  and  so 
has  none  else  to  fear.  Not  to  fear  God  is  the  greatest  base- 
ness and  folly.  The  martyrs'  more  than  mere  hums  n  cour- 
age flowed  from  this.  18.  Another  motive  to  reve;  entiaL, 
vigilant  fear  (v.  17)  of  displeasing  God,  the  considt  ratios 
of  the  costly  price  of  our  redemption  from  sin.  Observe, 
it  is  we  who  are  bought  by  the  blood  of  Christ,  not 
heaven.  The  blood  of  Christ  is  not  in  Scripture  said  to 
buy  heaven  for  us:  heaven  is  the  "inheritance"  (*.  4) 
given  to  us  as  sons,  by  the  promise  of  God.  corruptible 
— Cf.  v.  7>  "gold  that  perisheth,"  23.  silver  and  gold— 
Oreek,  "or."  Cf.  Peter's  own  words,  Acts  3.  6:  an  unde- 
signed coincidence,  redeemed— Gold  and  silver  befng 
liable  to  corruption  themselves,  can  free  no  one  from 
spiritual  and  bodily  death ;  they  are  therefore  of  too  little 
value.  Contrast  v.  19,  Christ's  "precious  blood."  The 
Israelites  were  ransomed  with  half  a  shekel  each,  which 
went  towards  purchasing  the  lamb  for  the  dafiy  sacrifice 
(Exodus  80.12-16;  cf.  Numbers  3.44-51).  But  the  Lamb 
who  redeems  the  spiritual  Israelites  does  so  "without 
money  or  price."  Devoted  by  sin  to  the  Justice  of  God, 
the  Church  of  the  first-born  is  redeemed  from  sin  and 
the  curse  with  Christ's  precious  blood  (Matthew  20. 28 ;  1 
Timothy  2.  6;  Titus  2. 14;  Revelation  5.  9).  In  all  these 
passages  there  Is  the  idea  of  substitution,  the  giving  of  on* 
for  another  by  way  of  a  ransom  or  equivalent.  Man  Is 
"  sold  under  sin"  as  a  slave ;  shut  up  under  conaemna- 
tlon  and  the  corse.    The  ransom  was,  therefore,  paid  *r 

601 


1  PETER  I. 


.he  righteously-incensed  Judge  %nd  was  accepted  as  a 
rioarlons  satisfaction  for  oar  sin  by  God,  Inasmuch  as  It 
was  HI*  own  love  as  well  as  righteousness  which  ap- 
pointed it.  An  Israelite  sold  as  a  bond-servant  for  debt 
might  be  redeemed  by  one  of  bis  brethren.  As,  therefore, 
we  ooold  not  redeem  ourselves,  Christ  assumed  our 
nature  In  order  to  become  our  nearest  of  kin  and  brother, 
and  eo  our  God  or  Redeemer.  Holiness  is  the  natural 
fruit  of  redemption  "  from  our  vain  conversation ;"  for 
He  by  whom  we  are  redeemed  is  also  He  for  whom  we 
.tre  redeemed.  "  Without  the  righteous  abolition  of  the 
curse,  either  there  could  be  found  no  deliverance,  or, 
what  is  Impossible,  the  grace  and  righteousness  of  God 
most  have  come  In  collision"  [Steiger]  ;  but  now,  Christ 
haVng  borne  the  curse  of  our  sin,  frees  from  it  those  who 
are  made  God's  children  by  His  Spirit,  vain— self-de- 
eeivlng,  unreal,  and  unprofitable :  promising  good  whioh 
It  does  not  perform.  Cf.  as  to  the  Gentiles,  Acts  14.  15; 
Etonians  1. 21 ;  Epheslans  4. 17 ;  as  to  human  philosophers, 
1  Corinthians  8.  20;  as  to  the  disobedient  Jews,  Jeremiah 
i.  14.  MBTtrwtion- course  of  life.  To  know  what  our 
■In  Is  we  must  know  what  it  cost,  received  by  tradition 
rsr«m  your  fathers — The  Jews'  traditions.  "  Human 
piety  Is  a  vain  blasphemy,  and  the  greatest  sin  that  a 
man  can  commit"  [Luthbk].  There  Is  only  one  Father 
to  be  imitated,  v.  17;  cf.  Matthew  23.  9,  the  same  antithe- 
sis. [Bkngbx.]  19.  precious — of  Inestimable  value.  The 
Greek  order  is,  "With  precious  blood,  as  of  a  lamb  with- 
out blemish  (in  itself)  and  without  spot  (contracted  by  con- 
tact with  other*),  [even  the  blood]  of  Christ."  Though  very 
man,  He  remained  pure  in  Himsetf  ("  without  blemish"), 
and  uninfected  by  any  Impression  of  sin  from  without 
("without  spot"),  which  would  have  unfitted  Him  for 
being  our  atoning  Redeemer:  so  the  passover  lamb,  and 
every  sacrificial  victim ;  bo  too,  the  Church,  the  Bride,  by 
her  union  with  Him.  As  Israel's  redemption  from  Egypt 
required  the  blood  of  the  paschal  lamb,  so  our  redemp- 
tion from  sin  and  the  curse  required  the  blood  of  Christ; 
"  foreordained"  (v.  20)  from  eternity,  as  the  passover 
lamb  was  taken  up  on  the  tenth  day  of  the  month.  £0. 
God's  eternal  foreordl nation  of  Christ's  redeeming  sacri- 
fice, and  completion  of  It  in  these  last  timet  for  us,  are  an 
additional  obligation  on  us  to  our  maintaining  a  holy 
walk,  considering  how  great  things  have  been  thus  done 
for  us.  Peter's  language  in  the  history  corresponds  with 
this  here:  an  undesigned  coincidence  and  mark  of 
genuineness.  Redemption  was  no  afterthought,  or  rem- 
edy of  an  unforeseen  evil,  devised  at  the  time  of  its 
arising.  God's  foreordaining  of  the  Redeemer  refutes 
the  slander  that,  on  the  Christian  theory,  there  is  a 
period  of  4000  years  of  nothing  but  an  incensed  God. 
God  chase  us  in  Christ  before  tl>&  foundation  of  the  world. 
manifest— In  His  incarnation  in  the  fulness  of  the  time. 
He  existed  from  eternity  before  He  was  manifested.  In 
these  last  ttiuen- 1  Corinthians  10.  11,  "the  ends  of 
the  world."  This  last  dispensation,  made  up  of  "  times" 
marked  by  great  changes,  but  still  retaining  a  gen- 
eral unity,  stretches  from  Christ's  ascension  to  His 
coming  to  Judgment.  81.  by  him— Cf.  "the  faith  which 
Is  by  Him,"  Acts  8. 16.  Through  Christ:  His  Spirit,  ob- 
tained for  us  in  His  resurrection  and  ascension,  en- 
abling us  to  believe.  This  verse  excludes  all  who  do 
not  "  by  Him  believe  In  God,"  and  includes  all  of  every 
age  and  dime  that  do.  Lit.,  "are  believers  in  God." 
To  believe  m  (Greek  eis)  God  expresses  an  internal  trust: 
"by  believing  to  love  God,  going  into  Him,  and  cleaving 
to  Him,  incorporated  into  His  members.  By  this  faith 
the  ungodly  is  Justified,  so  that  thenceforth  faith  itself 
begins  to  work  by  love."  [P.  Lombard.]  To  believe  on 
1  Greek  epi,  or  dative  case)  Gad,  expresses  the  confidence, 
which  grounds  Itself  on  God,  reposing  on  Him.  "  Faith 
or  (Greek  en)  His  blood"  (Romans  8.  25)  implies  that 
His  blood  is  the  element  in  which  faith  has  its  proper 
and  abiding  "'ace.  Cf.  with  this  verse.  Acts  20.  21,  "Re- 
pentance to-*"»rd  (Greek  eis,  'Into,'  turning  towards  and 
yoing  intoy  ckxi  and  faith  toward  (Greek  eis,  '  into') 
Ohriat .''  where,  as  there  is  but  one  article  to  both 
" repentance"  and  "faith,"  the  two  are  Inseparably 
502 


Joined  as  together  forming  one  trutn  j  where  repent- 
ance is,  there  faith  is;  when  one  knows  God  the  Father 
spiritually,  then  he  must  know  the  Son  by  whom  alone 
we  can  come  to  the  Father.  In  Christ  we  have  life :  if  we 
have  not  the  doctrine  of  Christ,  we  have  not  God.  The 
only  living  way  to  God  is  through  Christ  and  His  sacri- 
fice, that  raised  him— The  raising  of  Jesus  by  God  U 
the  special  ground  of  our  "  believing :"  (1.)  because  by  it 
God  declared  openly  His  acceptance  of  Him  as  our  right- 
eous substitute;  (2.)  because  by  it  and  His  glorification 
He  received  power,  viz.,  the  Holy  Spirit,  to  impart  to  His 
elect  "  faith :"  the  same  power  enabling  us  to  believe  as 
raised  Him  from  the  dead.  Our  faith  must  not  only  be  in 
Christ,  but  by  and  through  Christ.  "Since  in  Christ's 
resurrection  and  consequent  dominion  our  safety  is 
grounded,  there  '  faith'  and  '  hope'  find  their  stay."  [Cax- 
VIN.]  that  your  faith  and  hope  might  be  in  God— the 
object  and  effect  of  God's  raising  Christ.  He  states  what 
was  the  actual  result  and  fact,  not  an  exhortation,  except 
indirectly.  Your  faith  flows  from  His  resurrection;  your 
hope  from  God's  having  "given  Him  glory"  (cf.  v.  11,  "glo- 
ries"). Remember  God's  having  raised  and  glorified  Jesus 
as  the  anchor  of  your  faith  and  hope  in  God,  and  so  keep 
alive  these  graces.  Apart  from  Christ  we  could  have  only 
feared,  not  believed  and  hoped  in  God.  Cf.  v.  3,  7-9, 18,  on 
hope  in  connection  with  faith;  love  is  introduced  in  t>.  22. 
23.  purified  ...  in  obeying  the  truth — Greek,  "in  {/our 
(or  the)  obedience  of  (i.  e.,  to)  the  truth"  (the  Gospel  way  of 
salvation),  i. «.,  in  the  fact  of  your  believing.  Faith  purifies 
the  heart  as  giving  it  the  only  pure  motive,  love  to  God 
(Acts  15.  9;  Romans  1.  5,  "obedience  to  the  faith"). 
through  the  Spirit— Omitted  in  the  oldest  MSS.  The 
Holy  Spirit  is  the  purifier  by  bestowing  the  obedience  of 
faith  (v.  2;  1  Corinthians  12.  3).  unto— with  a  view  to:  the 
proper  result  of  the  purifying  of  your  hearts  by  faith. 
"  For  what  end  must  we  lead  a  chaste  life?  That  we  may 
thereby  be  saved?  No:  but  for  this,  that  we  may  serve 
our  neighbour."  [Luther.]  unfeigned— Ch.  2. 1, 2,  "  lay- 
ing aside  .  .  .  hypocrisies  .  .  .  sincere."  love  of  the 
brethren— i.  e.,  of  Christians.  Brotherly  love  is  dUiinct 
from  common  love.  "  The  Christian  loves  primarily  those 
in  Christ;  secondarily,  all  who  might  be  in  Christ,  via, 
all  men,  as  Christ  as  man  died  for  all,  and  as  be  hope? 
that  they,  too,  may  become  his  Christian  brethren. w 
[Stkigkb.]  Bengel  remarks  that  as  here,  so  in  2  Peter  1. 
5-7,  "brotherly  love"  is  preceded  by  the  purifying  graces. 
"faith,  knowledge,  and  godliness,"  Ac.  Love  to  the 
brethren  is  the  evideuce  of  our  regeneration  and  Justi- 
fication by  faith,  love  one  another — When  the  purifying 
by  faith  into  love  of  the  brethren  has  formed  the  habit,  then 
the  act  follows,  so  that  the  "  love"  is  ut  once  habit  and  act. 
with  a  pure  heart— The  oldest  MSS.  read,  "(love)  from 
the  heart."  fervently—  Greek,  "intensely:"  with  all  the 
powers  on  the  stretch  (ch.  4.  8).  "Instantly"  (Acts  26.  7). 
33.  Christian  brotherhood  flows  from  our  new  birth  of  an 
Imperishable  seed,  the  abiding  word  of  God.  This  is  the 
consideration  urged  here  to  lead  us  to  exercise  brotJierty 
love.  As  natural  relationship  gives  rise  to  natural  affec- 
tion, so  spiritual  relationship  gives  rise  to  spiritual,  and 
therefore  abiding  love,  even  as  the  seed  from  which  II 
springs  is  abiding,  not  transitory  as  earthly  things,  ef 
.  .  .  ot .  .  .  by— "The  word  of  God"  is  not  the  material 
of  the  spiritual  new  birth,  but  its  mean  or  medium.  By 
means  of  the  word  the  man  receives  the  incorruptible 
seed  of  the  Holy  Spirit,  and  so  becomes  one  "  born  again:" 
John  3.3-5,  "Born  of  water  and  the  Spirit:"  where  there 
being  but  one  Greek  article  to  the  two  nouns,  the  close 
connection  of  the  sign  and  the  grace,  or  new  birth  signi- 
fied, is  implied.  The  word  is  the  remote  and  anterior  in- 
strument; baptism,  the  proximate  and  sacramental  in- 
strument. The  word  is  the  instrument  in  relation  to  the 
individual;  baptism,  in  relation  to  the  Church  as  a  so- 
ciety (James  1. 18).  We  are  born  again  of  the  Spirit-,  y&l 
not  without  the  use  of  means,  but  oy  the  word  of  God. 
The  word  is  not  the  begetting  principle  Itself,  but  only 
that  by  which  it  works:  the  vehicle  of  the  mysterloas 
germinating  power.  [Alford.]  -which  ilveth  anus 
abideth    <er  ever— It  is  because  the  Spirit  ot  Bod   ar- 


1  PETER  H. 


mmpanles  It  that  the  word  carries  In  It  the  germ  of  life, 
they  who  are  bo  born  again  Mve  and  abide/or  ever,  In  con- 
trast to  those  who  sow  to  tae  flesh.  "The  Gospel  bears 
Incorruptible  fruits,  not  dead  works,  because  it  Is  Itself 
Incorruptible."  [Bengel.]  The  word  Is  an  eternal  Di- 
vine power.  For  though  the  voice  or  speech  vanishes, 
there  still  remains  the  kernel,  the  truth  comprehended 
In  the  voice.  This  sinks  Into  the  heart  and  Is  living;  yea, 
It  I*  3od  Himself.  80  God  to  Moses,  Exodus  4. 12,  "  I  will 
be  with  thy  mouth."  [Lutheb.]  The  life  is  In  God,  yet 
it  b  communicated  to  us  through  the  word.  "  The  Gospel 
•hall  never  cease,  though  Its  ministry  shall."  [Calov.] 
The  abiding  returrection  glory  is  always  connected  with 
oar  regeneration  by  the  Spirit.  Regeneration  beginning 
with  renewing  man's  soul  at  the  resurrection,  passes  on 
to  the  body,  then  to  the  whole  world  of  nature.  34. 
Scripture  proof  that  the  word  of  God  lives  for  ever,  in 
contrast  to  man's  natural  frailty.  If  ye  were  born  again 
of  flesh,  corruptible  seed,  ye  must  also  perish  again  as  the 
grass;  but  now  that  from  which  you  have  derived  life  re- 
mains eternally,  and  so  also  will  render  you  eternal. 
flesh— man  In  his  mere  earthly  nature,  as— Omitted  in 
some  of  the  oldest  MSS.  of  man— The  oldest  MSS.  read, 
"of  it"  «.«.,  of  the  flesh).  "The  glory"  is  the  wisdom, 
strength,  riches,  learning,  honour,  beauty,  art,  virtue,  and 
righteousness  of  the  natural  man  (expressed  by  "  flesh"), 
which  all  are  transitory  (John  3.  6),  not  of  man  (as  Eng- 
lish Version  reads)  absolutely,  for  the  glory  of  man,  in  Jiis 
true  ideal  realized  In  the  believer,  is  eternal,  withereth 
—Greek  aorlst:  lit.,  "  withered,"  i.  e„  is  withered  as  a  thing 
of  the  past.  80  also  the  Greek  for  "falleth"  Is  "fell 
away,"  i, «.,  Is  fallen  away :  it  no  sooner  is  than  it  is  gone. 
thereof— Omitted  In  the  best  MSS.  and  versions.  "The 
grass"  Is  the  flesh:  "the  flower"  its  glory,  35.  (Psalm  119. 
88.)  this  U  the  word  .  .  .  preached  unto  you— That  is 
eternal  which  Is  born  of  incorruptible  seed  (v.  24):  but  ye 
have  received  the  Incorruptible  seed,  the  word  (t>.  25); 
therefore  ye  are  born  for  eternity,  and  so  are  bound  now 
to  live  for  eternity  (v.  22, 23).  Ye  have  not  far  to  look  for 
,he  word;  it  Is  among  you,  even  the  joyful  Gospel  mes- 
sage Which  we  preach.  Doubt  not  that  the  Gospel 
preached  to  you  by  our  brother  Paul,  and  which  ye  have 
embraced,  is  the  eternal  truth.  Thus  the  oneness  of 
Paul  and  Peter's  creed  appears.  See  my  Introduction, 
•bowing  Peter  addresses  some  of  the  same  churches  as 
Paul  laboured  amontf  and  wrote  to. 

CHAPTER    II. 

Ver.  1-25.  EXHORTATIONS:  To  guileless  feeding  on  the 
word  by  the  sense  of  inelr  privileges  as  new-born  babes, 
living  stones  In  the  spiritual  temple  built  on  Christ 
the  chief  corner-stone,  and  royal  priests,  in  contrast  to 
their  former  state :  also  to  abstinence  from  fleshly  lusts, 
*nd  to  walk  worthily  in  all  relations  of  life,  so  that  the 
world  without  which  opposes  them  may  be  constrained 
to  glorify  God  In  seeing  their  good  works.  Christ,  the 
grand  pattern  to  follow  in  patience  under  suffering  for 
well-doing.  1.  laying  aside — once  for  all:  so  the  Greek 
>j.orist  expresses,  as  a  garment  put  off.  The  exhortation 
applies  to  Christians  alone,  for  in  none  else  is  the  new  na- 
ture existing  which,  as  "the  Inward  man"  (Ephesians  3. 
16),  can  cast  off  the  old  as  an  outward  thing,  so  that  the 
Christian,  through  the  continual  renewal  of  his  inward 
man,  can  also  exhibit  himself  externally  as  a  new  man. 
But  to  unbelievers  the  demand  is  addressed,  that  in- 
wardly, In  regard  to  the  nous  (mind),  they  must  become 
changed,  meta-noeisthai (re-pent).  [Steiger.]  The  "there- 
fore" resumes  the  exhortation  begun  in  ch.  1.  22.  Seeing 
that  ye  are  born  again  of  an  Incorruptible  seed,  be  not 
again  entangled  in  evil,  which  "  has  no  substantial  being, 
but  is  an  acting  in  contrariety  to  the  being  formed  in  us." 
rTHEOPHYLAcr.]  "Malice,"  &c,  are  utterly  inconsistent 
with  the  "love  of  the  brethren,"  unto  which  ye  have 
"purified  your  souls"  (ch.  1.  22).  The  vices  here  are  those 
which  offend  against  tne  brotherly  love  inculcated 
above.  Each  succeeding  one  springs  out  of  that  which 
immediately  precedes,  so  as  to  for  m  a  genealogy  of  th  e  sins 


against  love.  Out  **  malice  springs  guile;  out  of  guiU 
hypocrisies  (preteiunng  to  be  what  we  are  not.  and  no* 
showing  what  we  really  are;  the  opposite  of  'love  an- 
feigned,"  and  "without  dissimulation");  out  of  hypoc- 
risies, envies  of  those  to  whom  we  think  ourselves  oblige* 
to  play  the  hypocrite;  out  of  envies,  evil-speaking,  mall- 
clous,  envious  detraction  of  others.  Guile  is  the  permanent 
disposition  ;  hypocrisies  the  acts  flowing  from  it.  The  guile- 
less knows  no  envy.  Cf.  v.  2,  "  sincere,"  Greek, " guileless." 
'Malice  delights  in  another's  hurt;  envy  pines  at  another's 
good;  guile  Imparts  duplicity  to  the  heart;  hypocrisy 
(flattery)  imparts  duplicity  to  the  tongue ;  evil-speakings 
wound  the  character  of  another."  [Augustine.]  3.  new- 
born babes— altogether  without  "guile"  (v.  1).  As  long 
as  we  are  here  we  are  "babes,"  in  a  specially  tender  rela- 
tion to  God  (Isaiah  40. 11).  The  childlike  spirit  is  indis- 
pensable if  we  would  enter  heaven.  "Milk"  is  here  not 
elementary  truths  in  contradistinction  to  more  advanced 
Christian  truths,  as  in  1  Corinthians  3. 2;  Hebrews  5. 12, 18; 
but  in  contrast  to  "guile,  hypocrisies,"  Ac.  (v.  1);  the  sim- 
plicity of  Christian  doctrine  in  general  to  the  childllks 
spirit.  The  same  "word  of  grace"  which  is  the  instru- 
ment in  regeneration,  is  the  instrument  also  of  building 
up.  "The  mother  cf  the  child  is  also  its  natural  nurse." 
[Steiger.]  The  babe,  Instead  of  chemically  analyzing, 
instinctively  desires  and  feeds  on  the  milk;  so  our  part 
is  not  self-sufficient  rationalizing  and  questioning,  but 
simply  receiving  the  truth  in  the  love  of  it  (Matthew  IL 
25).  desire—  Greek,  "  have  a  yearning  desire  for,"  or  "  long- 
ing after,"  a  natural  impulse  to  the  regenerate,  "for  as  no 
one  needs  to  teach  new-born  babes  what  food  to  take, 
knowing  instinctively  that  a  table  is  provided  for  them 
in  their  mother's  breast,"  so  the  believer  of  himself 
thirsts  after  the  word  of  God  (Psalm  119).  Cf.  Tatius'  lan- 
guage as  to  Achilles,  of  the  word— Not  as  Alford, 
"spiritual,"  nor  "reasonable,"  as  English  Version  in  Ro^ 
mans  12. 1,  The  Greek  logos  in  Scripture  is  not  used  of  the 
reason,  or  mind,  but  of  the  word;  the  preceding  context 
requires  that  the  word  should  be  meant  here;  the  adjective 
logikos  follows  the  meaning  of  the  noun  logos,  "  word." 
James  1. 21,  "Lay  apart  all  fllthiness,  &c.,and  receive  with 
meekness  the  engrafted  word,"  is  exactly  parallel,  and 
confirms  English  Version  here,  sincere—  Greek,  "guile- 
less." Cf.  v.  1,  "laying  aside  guile."  Iren-seus  says  of 
heretics,  They  mix  chalk  with  the  milk.  The  article 
"the,"  Implies  that  besides  the  well-known  pure  milk,  the 
Gospel,  there  is  no  other  pure,  unadulterated  doctrine;  it 
alone  can  make  us  guileless  (v.  1).  grow— The  oldest  MSS. 
and  versions  read,  "grow  unto  salvation."  Being  born 
again  unto  salvation,  we  are  also  to  grow  unto  salvation. 
The  end  to  which  growth  leads  Is  perfected  salvation. 
"  Growth  Is  the  measure  of  the  fulness  of  that,  not  only 
rescue  from  destruction,  but  positive  blessedness,  which 
is  implied  in  salvation."  [Alford.]  thereby—  Greek,  "  in 
it;"  fed  on  it;  in  its  strength  (Acts  11.  14).  "  The  word  is  to 
be  desired  with  appetite  as  the  cause  of  life,  to  be  swal- 
lowed in  the  hearing,  to  be  chewed  as  cud  is  by  rumi- 
nation with  the  understanding,  and  to  be  digested  by 
faith."  [Tertullian.]  3.  Peter  alludes  to  Psalm  34.  3. 
The  first  tastes  of  God's  goodness  are  afterwards  followed 
by  fuller  „and  happier  experiences.  A  taste  whets  the 
appetite.  [Bengel.]  gracious  —  Greek,  "good,"  benig- 
nant, kind ;  as  God  is  revealed  to  us  in  Christ,  "  the  Lord" 
(v.  4),  we  who  are  born  again  ought  so  to  he  good  and  kind 
to  the  brethren  (ch.  1.  22).  "  "Whosoever  has  not  tasted  the 
word  to  him  it  is  not  sweet;  it  has  not  reached  the  heart; 
but  to  them  who  have  experienced  it,  who  with  the  heart 
believe,  'Christ  has  been  sent  for  me  and  is  become  my 
own;  my  miseries  are  His,  and  His  life  mine,'  It  tastes 
sweet."  [Luther.]  4.  coming- drawing  near  (same  Greek 
as  here,  Hebrews  10.  22)  by  faith  continually;  present 
tense :  not  having  come  once  for  all  at  conversion,  atone 
—Peter  (i.  e.,  a  stone,  named  so  by  Christ)  desires  that  ah 
similarly  should  be  living  stones  built  cr%  Ohkist,  th* 
true  foundation-stone;  cf.  his  speech  in  Acts  4. 11  An 
undesigned  coincidence  and  mark  of  genuineness.  Th« 
Spirit  foreseeing  the  Romanist  perversion  of  Matthew  It 
18  (cf  16,  "Son  of  the  Living  God,"  which  colmiidet  wttt 

SOS 


]  PETER   II. 


his  language  here, "  the  urino  stone"),  presciently  makes 
Peter  himself  to  refute  it.    He  herein  confirms  Paul's 
teaching.    Omit  the  as  unto  of  English  Version.    Christ  is 
positively  termed  the  "  living  stone ;"  living,  as  having  life 
In  Himself  from  the  beginning,  and  as  raised  from  the 
dead  to  live  evermore  (Revelation  1. 18)  after  His  rejection 
by  men,  and  so  the  source  of  life  to  us.    Like  no  earthly 
.•ocA,  He  lives  and  gives  life.    Cf.  1  Corinthians  10.  4,  and 
the  type,  Exodus  17.  6;  Numbers  20.  11.    dlssOIowed— re- 
jected, reprobated;  referred  to  also  by  Christ  Himself; 
also  by  Paul ;  of.  the  kindred  prophecies,  Isaiah  8. 14 ;  Luke 
2.  34.    choral  of  God— lit.,  "  with  (or  in  the  presence  and 
judgment  of)  Qua  elect,"  or  chosen  out  (v.  6).    Many  are 
alienated  from  the  Gospel,  because  It  is  not  everywhere 
In  favour,  but  is  on  the  contrary  rejected  by  most  men. 
Peter  answers  that,  though  rejected  by  men,  Christ  is 
peculiarly  the  stone  of  salvation  honoured  by  God,  first 
so  designated  by  Jacob  In  his  deathbed  prophecy.     5. 
V«  also,  tut  lively  stone*— partaking  of  the  name  and  life 
which  Is  In  "thb  giving  stone"  (v.  4;  1  Corinthians  3. 11). 
Many  names  which  belong  to  Christ  in  the  singular  are 
assigned  to  Christians  In  the  plural.    He  is  "the  Son," 
"  High  Priest,"  "  King,"  "  Lamb ;"  they, "  sons,"  "  priests," 
"kings,"   "sheep,"  "lambs."     So  the  Shulamlte  called 
from  Solomon.    [Ben gel.]     are  built  up—  Greek,  "are 
being  built  up,"  as  in  Ephesians  2.  22.    Not  as  Alfokd, 
"  Be  ye  built  up."    Peter  grounds  his  exhortations,  v.  2, 
11,  4c,  on  their  conscious  sense  of  their  high  privileges 
as  living  stones  in  the  course  of  being  built  up  into  a  spiritual 
house  (i.  «.,  "  the  habitation  of  the  Spirit"),    priesthood— 
«,  Christians  are  at  once  the  spiritual  temple  and  the  priests 
of  the  temple:  There  are  two  Greek  words  for  "temple;" 
hieron  (the  sacred  place),  the  whole  building,  including  the 
courts  wherein  the  sacrlfioe  was  killed ;  and  naos  (the  dwell- 
ing, viz.,  of  God),  the  inner  shrine  wherein  God  peculiarly 
manifested  Himself,  and  where,  in  the  holiest  place,  the 
blood  of  the  slain  sacrifice  was  presented  before  Him.    All 
believers  alike,  and  not  merely  ministers,  are  now  the 
dwelling  of  God  (and  are  called  the  naos  Greek,  not  the 
hieron)  and  priests  unto  God  (Revelation  1.  6).    The  min- 
ister is  not,  like  the  Jewish  priest  (Greek  hiereus),  admitted 
uearer  to  God  than  the  people,  but  merely  for  order's 
sake  leads  the  spiritual  services  of  the  people.    Priest  is 
the  abbreviation  of  presbyter  in  the  Church  of  England 
Prayer  Book,  not   corresponding   to  the  Aaronic  priest 
(hiereus,    who  offered   literal  sacrifices).      Christ   is   the 
on;y     literal     hiereus-priest     In     the     New     Testament 
through  whom  alone  we  may  always  draw  near  to  God. 
Cf.   v.  9,  "a   royal   priesthood,"  t.  e.,  a   body  of  priest- 
kings,  such  as  was  Melchlsedec.     The  Spirit  never,  in 
New  Testament,  gives    the  name  hiereus,  or  sacerdotal 
priest,  to  ministers  of  the  Gospel,     holy— consecrated 
to  God.    spiritual  sacrifices— not  the  literal  one  of  the 
mass,  as  the  Romish  self-styled  disoiples  of  Peter  teach. 
Ci.  Isaiah 56. 7,  which  cf.  with  "acceptable  to  God"  here:  19. 
21;  Psalm  4. 5;  50.14;  51.17,19;  Hosea  14.2;  Philipplans  4. 
lo.    "Among  spiritual  sacrifices  the  first  place  belongs  to 
the  general  oblation  of  ourselves.    For  never  can  we  offer 
anything  to  God  until  we  have  offered  ourselves  [2  Corin- 
thians 8. 5]  In  sacrifice  to  Him.    There  follow  afterwards 
prayers,  giving  of  thanks,  alms-deeds,  and  all  exercises  of 
piety"  [Cai/VIN.]    Christian  houses  of  worship  are  never 
called  temples,  because  the  temple  was  a  place  for  sacrifice, 
which  has  no  place  in  the  Christian  dispensation ;  the 
Christian  temple  Is  the  congregation  of  spiritual  wor- 
shippers. The  synagogue  (where  reading  of  Scripture  and 
prayer  constituted  the  worship)  was  the  model  of  the 
christian  house  of  worship  (cf.  Note,  James  2.  2,  Greek, 
"synagogue;"  Acts  15.21).     Our  sacrifices  are  those  of 
prayer,  praise,  and  self-denying  services  in  the  cause  of 
Christ  (v.  9,  end),  by  Jeans  Christ— as  our  mediating  High 
Priest  before  God.    Connect  these  words  with  "  offer  up." 
Christ  Is  both  precious  Himself  and  makes  us  accepted. 
[BsxGKXi.]    As  the  temple,  so  also  the  priesthood,  Is  built 
on  Christ  (t>.  4, 6).    [Beza.]    Imperfect  as  are  our  services, 
we  are  not  with  unbelieving  timidity,  which  Is  close  akin 
to  refined  self-righteousness,  to  doubt  their  acceptance 
through  Christ.    After  extolling  the  digni'  v  of  nbris- 
504 


tians  he  goes  back  to  Christ  as  tne  sole  source  of  it.    *. 
"Wherefore  also— The  oldest  MSS.  read,  "  Because  that." 
The  statement  above  is  so  "because  it  is  contained  in 
Scripture."     BsiKold — Calling  attention  to  the  glorious 
announcement  of  His  eternal  counsel,    elect— So  also  be- 
lievers (v.  9,  "  chosen,"  Greek,  "  elect  generation"),    pre* 
clous—  In  Hebrew,  Isaiah  28.16,  "a  corner-stone  of  pre- 
ciousness."    Sue  all  my  Note  there.    So  in  t>.7,  Christ  le 
said  to  be,  to  believers,  "precious,"  Greek,  "pbkcioCT- 
NESS."    confounded  —  Same  Greek  as  in  Romans  9.  % 
(Peter  here  as  elsewhere  confirming  Paul's  teaching.    g«* 
Introduction,  also  Romans  10.11),  "ashamed."    In  Isaiah 
28. 16,  "  make  haste,"  i.  e.,  flee  in  sudden  panic,  covered 
with  the  shame  of  confounded  hopes.    7.  Application  of 
the  Scripture  Just  quoted  first  to  the  believer,  then  to  tht 
unbeliever.    On  the  opposite  effects  of  the  same  Gospel 
on  different  classes,  cf.  John  9. 39 ;  2  Corinthians  2. 15, 16, 
precious—  Greek,  "the  preciousness"  (v. 6).     To  you  be- 
lievers belongs  the  preciousness  of  Christ  Just  mentioned 
disobedient— to  the  faith,  and  so  disobedient  in  practloa 
the  stone  which,  &c,  head  of  .  .  .  corner — (Psalm  11&. 
22).    Those  who  rejected  the  Stone  were  all  the  while  1e 
spite  of  themselves  unconsciously  contributing  to  its  be- 
coming Head  of  the  corner.    The  same  magnet  has  two 
poles,  the  one  repulsive,  the  other  attractive;  so  the  Gos- 
pel has  opposite  effects  on  believers  and  unbelievers  re- 
spectively.   8.    atone  of  stumbling,  <fcc.— Quoted    from 
Isaiah  8. 14.    Not  merely  they  stumbled,  in  that  their  prej- 
udices were  offended;  but  their  stumbling  Implies  the 
judicial  punishment  of  their  reception  of  Messiah :  they 
hurt  themselves  In  stumbling  over  the  corner-stone,  as 
"stn'able"  means  in  Jeremiah  13. 16;  Daniel  11. 19.   at  th« 
woni- rather  Jolu  "being  disobedient  to  the  word:"  so 
oh.  a.  1;  4.17.    vrhereunto — to  penal  stumbling;  to  the  ju- 
dicial punishment  of  their  unbelief.    See  above,    also— 
an  additional  thought;  God's  ordination;  not  that  God 
ordains  or  appoints  them  to  sin,  but  they  are  given  up  to 
"  the  fruit  of  their  own  ways"  according  to  the  eternal 
counsel  of  God.    The  moral  ordering  of  the  world  Is  alto- 
gether of  God.    God  appoints  the  ungodly  to  be  given  up 
unto  sin,  and  a  reprobate  mind  and  Its  necessary  penalty, 
"Were  appointed,"   Greek,  "set,"  answers  to  "i  lay," 
Greek,  "set,"  v.  6.    God,  In  the  active,  is  said  to  appoint 
Christ  and  the  elect  [directly].    Unbelievers,  in  the  pas- 
sive, are  said  to  be  appointed  [God  acting  less  directly  in 
the  appointment  of  the  sinner's  awful  course].   [Bengei,.] 
God  ordains  the  wicked  to  punishment,  not  to  crime.    [J. 
Cappbl.]  "Appointed"  or  "set"  (not  here  "FOKEordalned") 
refers,  not  to  the  eternal  counsel  so  directly,  as  to  the 
penal  Justice  of  God.     Through  the  same  Christ  whom 
sinners  rejected,  they  shall  be  rejected;  unlike  believers, 
they  are  by  God  appointed  unto  wrath  as  fitted  for  It.  The 
lost  shall  lay  all  the  blame  of  their  ruin  on  their  own  siD- 
ful  perversity,  not  on  God's  decree;  the  saved  shall  ascribe 
all  the  merit  of  their  salvation  to  God's  electing  love  and 
grace.    9.  Contrast  In  the  privileges  and  destinies  of  be- 
lievers.   Cf.  the  similar  contrast  with  the  preceding  con- 
text,   chosen — "elect"  of  God,  even  as  Christ  your  Lord 
is.    generation— Implying  the  unity  of  spiritual  orlgiu 
and  kindred  of  believers  as  a  class  distinct  from  thl 
world,    royal— kingly.    Believers,  like  Christ,  the  anti- 
typical  Melchisedec,  are  at  once  kings  and  priests.    Israel, 
in  a  spiritual  sense,  was  designed  to  be  the  same  amonf 
the  nations  of  the  earth.    The  full  realization  on  earth  oJ 
this,  both  to  the  literal  and  the  spiritual  Israel,  Is  as  yet 
future,     holy  nation  —  antl typical  to  Israel,     pecullai 
people — lit.,  "  a  people  for  an  acquisition,"  i.  e.,  whom  God 
chose  to  bepeculiarly  His:  Acts  20.  28,  "  purchased,"  lit.,  ac- 
quired.   God's   "peculiar  treasure"  above  others,     show 
forth— publish  abroad.     Not  their  own  praises    but   Hi*. 
They  have  no  reason  to  magnify  themselves  above  others 
for  once  they  had  been  in  the  same  darkness,  and  only 
through  God's  grace  had  been  brought  to  the  light  which 
they  must  henceforth  show  forth  to  others,   praise* — Greek, 
"virtues,"  "excellencies:"  His  glory,  mercy  (v.  10),  ;MMr 
nets  (Greek,  v.  3;  Numbers  14. 17, 18;  Isaiah  63.  7).  The  *ame 
term  1b  applied  to  believers,  2  Peter  1.  5.    of  huu  wlka 
hath   called   you — (2  Peter   1.  3.)    out  of  dai-luie»~r' 


1  PETEK  li. 


heathen  and  even  Jewish  ignorance,  error,  sin,  and  mls- 
et  y,  and  so  out  of  the  dominion  of  the  prince  ot  darkness. 
nyarvellous— Peter  still  has  in  mind  Psalm  118.  23.    light 
-  It  is  called  "  His,"  i.  e.,  God's.    Only  the  (spiritual)  light 
Is  created  by  God,  not  darkness.  In  Isaiah  45. 7,  it  is  phys- 
ical darkness  and  evil,  not  moral,  that  God  Is  said  to  cre- 
ate   the  punishment  of  sin,  not  sin  itself.    Poter,  with 
jharacteristic  boldness,  brands  as  darkness  what  all  the 
world  call*  light;  reason,  without  the  Holy  Spirit,  in  spite 
>f  its  vaunted  power,  is  spiritual  darkness.    "It  cannot 
tpprehend  what  faith  is :  there  it  is  stark  blind ;  it  gropes 
M  one  that    is  without  eyesight,  stumbling  from  one 
thing  to  another,  and  knows  not  what  it  does."  [Luther.] 
10.  Adapted  from  Hosea  1. 9, 10;  2. 23.    Peter  plainly  con- 
firms Paul,  who  quotes  the  passage  as  Implying  the  call 
of  the  Gentiles  to  beeo*a.s  spiritually  that  which  Israel 
had  been  literally,  "the  people  of  God."    Primarily,  the 
prophecy  refers  to  literal  Israel,  hereafter  to  be  fully  that 
which  in  their  best  days  they  were  only  partially,  God's 
people.    not  obtained  mercy— lit.,  "who  were  men  not 
eompassionated."  Implying  that  it  was  God's  pure  mercy, 
not  their  merits,  which  made  the  blessed  change  in  neir 
itate ;  a  thought  which  ought  to  kindle  their  lively  grat- 
Ittedo.  to  be  shown  with  their  life,  as  well  as  their  lips.  11. 
As  heretofore  be  exhorted  them  to  walk  worthily  of  their 
calling,  in  contradistinction  to  their  own  former  walk,  so 
bow  he  exhorts  them  to  glorify  God  before  unbelievers. 
Dearly  beloved— he  gains  their  attention  to  his  exhorta- 
tion by  assuring  them  of  his  love,    strangers  and  pil- 
grims— (Ch.  1. 17).  Sojourners,  lit.,  settlers  having  a  house  in 
a  city  without  being  citizen*  in  respect  to  the  rights  of  cit- 
izenship; a  picture  of  the  Christian's  position  on  earth; 
and  pilgrims,  staying  for  a  time  in  a  foreign  land.    Fla- 
crue  thus  analyzes  the  exhortation:  1.  Purify  your  souls 
(a)  as  strangers  on  earth  who  must  not  allow  yourselves 
to  be  kept  back  by  earthly  lusts,  and  (b)  because  these 
lusts  war  against  the  soul's  salvation.    2.  Walk  piously 
among  unbelievers  (a)  so  that  they  may  cease  to  calum- 
niate Christians,  and  (b)  may  themselves  be  converted  to 
Christ,    fleshly  lusts—  Enumerated  in  Galatlans  5. 19,  Ac. 
Not  only  the  gross  appetites  which  we  have  in  common 
with  the  brutes,  but  all  the  thoughts  of  the  unrenewed 
Bind,    which—  Greek,  "  the  which,"  i.  e.,  inasmuch  as  be- 
ing such  as  "war,"  <fec.  Not  only  do  they  impede,  but  they 
assail.  [Bkngjx.]   the  soul— i.  e„  against  the  regenerated 
soul ;  such  as  were  those  now  addressed.  The  regenerated 
soul  is  besieged  by  sinful  lusts.    Like  Samson  in  the  lap 
of  Delilah,  the  believer,  the  moment  that  he  gives  way  to 
lleshly  lusts,  has  the  locks  of  his  strength  shorn,  and 
ceases  to  maintain  that  spiritual  separation  from  the 
world  and  the  tiesh  of  which  the  Nazarite  vow  was  the 
type.  13.  conversation— "behaviour ;"  "  conduct."  There 
axe  two  things  in  which  "strangers  and  pilgrims"  ought 
to  bear  themselves  well :  (1.)  The  conversation  or  conduct, 
a«  subjects  (u.  13),  servants  (v.  18),  wives  (ch.8. 1),  husbands 
(oh.  8.  7),  all  persons  under  all  circumstances  (v.  8);  (2.) 
confession  of  the  faith  (ch.  3. 15, 16).    Each  of  the  two  is  de- 
rived from  the  will  of  God.    Our  conversation  should  cor- 
respond to  our  Saviour's  condition;  this  is  in  heaven,  so 
ought  that  to  be.    Honest— honourable,  becoming,  proper 
^oh.  8. 16).  Contrast  "vain  conversation,"  ch.  1. 18.  A  good 
walk  does  not  make  us  pious,  but  we  must  first  be  pious 
and  believe  before  we  attempt  to  lead  a  good  course.  Faith 
first  reoelveR  from  God,  then  love  gives  to  our  neighbour. 
[Luthek.]   whereas  tbey  speak  against  yon-^now  (v.  15), 
that  they  may,  nevertheless,  at  some  time  or  other  here- 
after glorify  God.     The  Greek  may  be  rendered,  "Wherein 
they  speak  against  you,  4c,  that  {herein)  they  may,  by 
/our  good  works,  whifch  on  a  closer  inspection  they  shall  be- 
hold, glorify  God."  The  very  works  "  which  on  more  care- 
ra'  consideration,  must  move  the  heathen  to  praise  God, 
ire  at  first  the  object  of  hatred  and  raillery."    [Steiger.] 
evil-doers— Because  as  Christians  they  could  not  conform 
to  heathenish  customs,  they  were  accused  of  disobedience 
to  all  legal  authority:  in  order  to  rebut  this  charge,  they 
are  told  to  submit  to  every  ordinance  of  man  (not  sinful  in 
\teelf).    by-owing  to.    tbey  shall  heboid- Greek,  "they 
«mU  to  tve-wltnesses  o/:"  "shal1.  behold  on  close  inspec- 


tion :"  as  opposed  to  their  "  Ignorance  "  (v.  15)  of  the  Sra* 
character  of  Christians  and  Christianity,  by  Judging  ojs 
mere  hearsay.    The  same  Greek  verb  occurs  in  a  similar 
sense  in  ch.  3.  2.  "  Other  men  narrowly  look  at  (so  the  Greet 
implies)  the  actions  of  the  righteous."  [Bengel.]  Tbbtut* 
wan   contrasts  the  early  Christians  and  the  heathen  • 
These  delighted  in  the  bloody  gladiatorial  spectacles  oi 
the  amphitheatre,  whereas  a  Chiletlan  was  excommuni- 
cated it  he  went  to  it  at  all.    No  Christian  was  found  in 
prison  Tor  crime,  but  only  for  the  faith.    The  heathen  ex- 
cluded slaves  from  some  of  their  religious  services,  wherea? 
Christians  had  some  of  their  presbyters  of  the  class  of 
slaves.    Slavery  silently  and  graoually  disappeared  by 
the  power  of  the  Christian  law  of  love,  "Whatsoever  ye 
would  that  men  should  do  to  you,  do  ye  even  so  to  them." 
When  the  pagans  deserted  their  nearest  relatives  in  a 
plague,  Christians  ministered  to  the  sick   and   dying. 
When  the  Gentiles  left  their  dead  unburled  after  a  battle, 
and  cast  their  wounded  into  the  streets,  the  disciples 
hastened  to  relieve  the  suffering,     glorify— forming  a 
high  estimate  of  the  God  whom  Christians  worship,  from 
the  exemplary  conduct  of  Christians  themselves.    We 
must  do  good,  not  with  a  view  to  our  own  glory,  but  to  the 
glory  of  God.     the  day  of  visitation— of  God's  grace, 
when  God  shall  visit  them  in  mercy.  13.  every  ordinance 
of    man  —  "every    human    institution"    [Alfoed],    lit., 
"  every  human  creation."    For  though  of  divine  appoint- 
ment, yet  in  the  mode  of  nomination  and  in  the  exercise 
of  their  authority,  earthly  governors  are  but  human  in- 
stitutions, being  of  men,  and  in  relation  to  men.  The  apostle 
speaks  as  one  raised  above  all  human  things.    But  lest 
they  should  think  themselves  so  ennobled  by  faith  as  to 
be  raised  above  subordination  to  human  authorities,  he 
tells  them  to  submit  themselves  for  the  sake  of  Christ,  who 
desires  you  to  be  subject,  and  who  once  was  subject  to 
earthly  rulers  Himself,  though  having  all  things  subject 
to  Him,  and  whose  honour  is  at  stake  in  you  as  His 
earthly  representatives.    Cf.  Romans  13. 5,  "  Be  subject  for 
conscience'  sake."    Iting— the  Roman  emperor  was  "  su- 
preme" in  the  Roman  provinces  to  which  this  Epistle 
was  addressed.    The  Jewish  zealots  refused  obedience, 
The  distinction  between  "the  king  as   supreme,"  an«( 
"governors  sent  by  him,"  implies  that  "  if  the  king  com- 
mand one  thing,  and  the  subordinate  magistrate  another, 
we  ought  rather  to  obey  the  superior."    [Augustine  in 
Seotius.]  Scripture  prescribes  nothing  upon  the  form  of 
government,  but  simply  subjects  Christians  to  that  every- 
where subsisting,  without  entering  into  the  question  of 
the  right  of  the  rulers  (thus  the  Roman  emperors  had  by 
force  seized  supreme  authority,  and  Rome  had,  by  unjus- 
tifiable means,  made  herself  mistress  of  Asia),  because 
the  de  facto  governors  have  not  been  made  by  chance,  but 
by  the  providence  of  God.    14.  governors— subordinate 
to  the  emperor,  "  sent,"  or  delegated  by  Caesar  to  preside 
over  the  provinces,    for  the  punishment— No  tyranny 
ever  has  been  so  unprincipled  as  that  some  appearance  of 
equity  was  not  maintained  in  It ;  however  corrupt  a  gov- 
ernment be,  God  never  suffers  it  to  be  so  much  so  as  not 
to  be  netter  than  anarchy.  [Calvin.]  Although  bad  kings 
often  oppress  the  good,  yet  that  Is  scarcely  ever  done  by 
public  authority  (and  it  is  of  what  is  done  by  public  au- 
thority that  Peter  speaks),  save  under  the  mask  of  right. 
Tyranny  harasses  many,  but  anarchy  overwhelms  the 
whole  state.    [Horneius.]    The  only  Justifiable  exoeptior 
is  in  cases  where  obedience  to  the  earthly  king  plainly 
Involves  disobedience  to  the  express  command  of  the  King 
of  kings     praise  of  them  that  do  well— every  govern- 
ment recognizes  the  excellence  of  truly  Christian  subjects 
Thus  Pliny,  in  his  letter  to  the  Emperor  Trajan,  acknow 
ledges  "  I  have  found  in  them  nothing  else  save  a  perverse 
and  extravagant  superstition."    This  recognition  in  the 
long  run  mitigates  persecution  (ch.  3. 13).    15.  Ground  ot 
his  directing  them  to  submit  themselves  (v.  13).    put  to  si- 
lence—lit.,  "to  muzzle,"  "to  stop  the  mouth."  Ignorance- 
spiritual;  not  having  "  the  knowledge  of  God,"  and  there- 
fore Ignorant  of  the  children  of  God,  and  misconstruing 
their  acts;  Influenced  by  mere  appearances,  and   evei 
ready  to  open  their  mouths,  rather  than  their  eyes  an.. 


1  PETER   n. 


Their  ignorance  should  move  the  believer's  pity,  not 
als  anger.  They  Judge  of  things  which  they  are  in^ipable 
A  Judging  through  unbelief  (cf.  v.  12).  Maintain  such  a 
walk  that  they  shall  hava  no  charge  against  you,  except 
touching  your  faith ;  and  so  their  minds  shall  be  favour- 
ably disposed  towards  Christianity.  16.  as  tree— as  "  the 
jord's  freemen,"  connected  with  v.  15,  Doing  well  as  being 
free.  "Well-doing"  (v.  15)  Is  the  natural  fruit  of  being 
freemen  of  Christ,  made  I  ee  by  "  the  truth  "  from  the 
bondage  of  sin.  Duty  is  enforced  on  us  to  guard  against 
'icentiousness,  but  the  way  in  which  it  is  to  be  fulfilled,  is 
by  love  and  the  holy  instincts  of  Christian  liberty.  We 
are  given  principles,  not  details,  not  using—  Greek,  "  not 
is  having  your  liberty  for  a  veil  (cloak)  of  badness,  but  as 
the  servants  of  God,"  and  therefore  bound  to  submit  to  every 
ordinance  of  man  (v.  13)  which  is  of  God's  appointment.  17. 
Honour  all  men — according  to  whatever  honour  is  due  in  each 
'tote.  Equals  have  a  respect  due  to  them.  Christ  has  digni- 
ledour  humanity  by  assuming  it;  therefore  we  should  not 
lishonour,  but  be  considerate  to  and  honour  our  com- 
mon humanity,  even  in  the  very  humblest.    The  first 

honour"  is  In  the   Greek  aorist  imperative,  implying, 
"  In  every  case  render  promptly  every  man's  due."     [Al- 
roBD.]    The  second  is  in  the  present,  implying,  Habitually 
and  continually  honour  the  king.    Thus  the  first  is  the 
general  precept;  the  three  following  are  Its  three  great 
divisions,    I«ove — present:  Habitually  love  with  the  spe- 
cial and  congenial  affection  that  you  ought  to  feel  to 
brethren,  besides  the  general  love  to  all  men.    Fear  God 
.  .  .  the  king— The  king  is  to  be  honoured ;  but  God  alone, 
In  the  highest  sense, /eared.    18.  Servants—  Greek,  "  house- 
hold servants:"  not  here  the  Greek  for  "slaves."    Prob- 
ably including  freedmen  still  remaining  in  their  master's 
house.  Matters  were  not  commonly  Christians :  he  there- 
fore mentions  only  the  duties  of  the  servants.    These  were 
then   often    persecuted   by    their   unbelieving    masters. 
Peter's  special  object  seems  to  be  to  teach  them  submis- 
sion, whatever  the  character  of  the  masters  might  be. 
Paul  not  having  this  as  his  prominent  design,  includes 
masters  In  his  monitions,   be  subject—  Greek,  being  subject  : 
the  participle  expresses  a  particular  instance  of  the  gen- 
eral exhortation  to  good  conduct,  v.  11,12,  of  which  the  first 
particular  precept  is  given  v.  13,  "Submit  yourselves  to 
every  ordinance  of  man  for  the  Lord's  sake."   The  general 
exhortation  is  taken  up  again  in  v.  16;  and  so  the  participle 
v.  18,  "being  subject,"  is  Joined  to  the  hortatory  impera- 
tives going  before,  viz.,  "abstain,"  "submit  yourselves." 
"honour  all  men."    with—  Greek,  "in."    all— all  possi- 
ble: under  all  circumstances,  such  as  are  presently  de- 
tailed,   fear— the  awe  of  one  subject:   God,  however,  is 
the  ultimate  object  of  the  " fear :"  /ear    "for  the  Lord's 
sake"  (v.  18),  not  merely  slavish  fear  of  masters,    good- 
kind,     gentle— indulgent  towards   errors:   considerate: 
yielding,  not  exacting  all  which  justice  might  demand. 
fraward— perverse :   harsh.    Those  bound  to  obey  must 
not  make  the  disposition  and  behaviour  of  tne  superior 
the  measure  of  the  fulfilment  of  their  obligations.    19. 
Season  for  subjection  even  to  froward  masters,    thank- 
worthy — (Luke  6.  33.)    A  course  out  of  the  common,  and 
especially  praiseworthy  in  the  eyes  of  God :  not  as  Rome 
interprets,  earning  merit,  and  so  a  work  of  supererogation 
{cf.  v.  20).     far  conscience  toward  God— lit.,  "  conscious- 
ness of  God :"  from  a  conscientious  regard  to  God,  more 
than  to  men.     endure — Greek,  patiently  bear  up  under: 
"as  a  superimposed  burden."    [Alford.]    grief—  Greek, 
"  griefs."     20.  what—  Greek,  "  what  kind  of."     glory— 
what  peculiar  merit.   buflVted— the  punishment  of  slaves, 
and  suddenly  Inflicted  [Bengel.]    this  is— Some  oldest 
MSS.  read,     for."    Then  the  translation  Is,  "  But  if  when 
.  .  .  ye  take  it  patiently  (It  is  a  glory),  for  this  is,"  <tc.    ac- 
eeptable—  Greek,  "  thankworthy,"  as  in  v.  19.    21.  Christ's 
example  a  proof  that  patient  endurance  under  undeserved 
sufferings  is  acceptable  with  God.    hereunto — to  the  pa- 

4er  t  endurance  of  unmerited  suffering  (ch.  3. 9).    Christ  is 

_  example  to  servants,  even  as  He  was  once  in  "  the  form 
of  a  servant."  called— with  a  heavenly  calling,  though 
slaves,    for  us—  His  dying  for  us  is  the  highest  exemplifl- 

mttoo  of  "doing  well"  (t>.  20).    Ye  must  patiently  suffer, 
506 


being  innocent,  as  Christ  also  innocently  suffered  (not  fof 
Himself,  but  for  us).    The  oldest  MSS.  for  "  us  .  .  .  us," 
readj  "you  .  .  .  for  you."    Christ's  sufferings,  whilst  they  I 
are  for  an  example,  were  also  primarily  sufferings  "for 
us,"  a  consideration  which  imposes  an  everlasting  obli- 
gation on  us  to  please  Him.    leaving — behind:   so  the 
Greek:  on  His  departure  to  the  Father,  to  His  glory,    s 
example—  Greek,  "a  copy,"  lit.,  a  writing  copy  set  by  mas- 
ters for  their  pupils.    Christ's  precepts  and  sermons  were 
the  transcript  of  His  life.    Peter  graphically  sets  before  ser- 
vants those  features  especially  suited  to  their  case.    fol« 
low— close  upon:  so  the  Greek,    his  steps— footsteps,  viz.. 
of  His  patience  combined  with  innocence.    22.  Illustrating 
Christ's  well-doing  (v.  20)  though  suffering,     did—  Greek 
aorist.     "  Never   in  a  single  Instance  did."     [Alford.J 
Quoted  from  Isaiah  63.  9,  end,  LXX.    neither— nor  yet: 
not  even.    [Alfokd.]    Sinlessness  as  to  the  mouth  Is  a 
mark  of  perfection.    Guile  is  a  common  fault  of  servants. 
"If  any  boast  of  his  innocency,  Christ  surely  did  not 
suffer  as  an  evil-doer"  [Calvin],  yet  He  took  it  patiently 
(v.  20).    On  Christ's  sinlessness,  cf.  2  Corinthians  5.  21 ;  He- 
brews 7.  26.     23.   Servants  are  apt  to  "answer  again" 
(Titus  2.  9).     Threat*  of  Divine  Judgment  against  oppres- 
sors are  often  used  by  those  who  have  no  other  arms,  ac 
for  instance   slaves.     Christ,  who  as   Lord   could  ban 
threatened  with  truth,  never  did  so.    commit  ten  himself— 
or  His  cause,  as  man  In  His  suffering.    Cf.  the  type,  Jere- 
miah 11.  20.    In  this  Peter  seems  to  have  before  his  mind 
Isaiah  53. 8.    Cf.  Romans  12. 19,  on  our  corresponding  duty. 
Leave  your  case  in  His  hands,  not  desiring  to  make  Him 
executioner  of  your  revenge,  but  rather  praying  for  ene- 
mies. God's  righteous  judgment  gives  tranquillity  and  con- 
solation to  the  oppressed.    24.  his  own  self— there  being 
none  other  but  Himself  who  could  have  done  it.    His  volun- 
tary undertaking  of  the  work  of  redemption  is  implied. 
The  Greek  puts  In  antithetical  Juxtaposition,  our,  and  His 
own  self,  to  mark  the  idea  of  His  substitution  for  tts.    His 
"  well-doing  "  in  His  sufferings  is  set  forth  here  as  an  ex- 
ample to  servants  and  to  us  all  (v.  20).    bare — to  sacrifice  : 
carried  and  offered  up :  a  sacrificial  term.    Isaiah  53.  11, 12 
"  He  bare  the  sin  of  many :"  where  the  idea  of  bearing  on 
Himself  is  the  prominent  one ;  here  the  offering  in  saerifie* 
Is  combined  with  that  idea.    So  the  same  Greek  mean* 
ch.  2.  5.    our  sins— In  offering  or  presenting  in  sacrifice  (as 
the  Greek  for  "bare  "  Implies)  His  body,  Christ  offered  In 
it  the  guilt  of  our  sins  upon  the  cross,  as  upon  the  altar  of 
God,  that  it  might  be  expiated  in  Him,  and  so  taken  away 
from  us.    Cf.  Isaiah  53.  10,  "Thou  shalt  make  His  soul  ao 
offering  for  sin."    Peter  thus  means  by  "  bare  "  what  the 
Syriac  takes  two  words  to  express,  to  bear  and  to  offer:  (1., 
He  hath  borne  our  sins  laid  upon  Him  [viz.,  their  guilt, 
curse,  and  punishment];  (2.)  He  hath  so  borne  them  that 
He  offered  them  along  with  Himself  on  the  altar.    He  re- 
fers to  the  animals  upon  which  sins  were  first  laid,  and 
which  were  then  offered   thus  laden.    [Vitrinoa.]    Sin 
or  guilt  among  the  Semitic  nations  is  considered  as  a  bur- 
den lying  heavily  upon  the  sinner.    [Gesenius.]   on  the 
tree — the  cross,  the  proper  place  for  One  on  whom  the 
curse  was  laid:  this  curse  stuck  to  Him  until  it  was  le- 
gally (through  His  death  as  the  guilt-bearer)  destroyed  in 
His  body;  thus  the  hand-writing  of  the  bond  against  ua 
is  cancelled  by  His  death,    that  we  being  dead  to  sins— 
the  effect  of  His  death  to  "sin  "  in  the  aggregate,  and  to 
all  particular  "sins."  viz.,  that  we  should  be  as  entirely 
delivered  from  them,  as  a  slave  that  is  dead  is  delivered 
from  service  to  his  master.    This  is  our  splritful  standing 
through  faith  by  virtue  of  Christ's  death:   our  actual 
mortification  of  particular  sins  Is  in  proportion  to  the  de- 
gree of  our  effectually  being  made  conformable  to  Hii 
death.    "That  we  should  die  to  the  sins  whose  collected 
guilt  Christ  carried  away  in  His  death,  and  so  live  to 
the  righteousness  (cf.  Isaiah  53. 11, '  My  righteous  ser- 
vant shall  justify  many'),  the  gracious  relation  to  God 
which  He  has  brought  in."    [Steiger.]   by  whose  stripes 
[Greek,  stripe]  ye  were  healed— A  paradox,  yet  true.    "  Yt 
servants  (cf.  'buffeted,'  '  the  tree,'  v  20,  24)  often  bear  the 
strife;  but  it  is  not  more  than  your  Lord  Himself  borc. 
learn  from  Him  patience  In  wrongful  sufferings."     *V 


1  PETER  III. 


ilsaWi  58.  6.)  For — Assigning  their  natural  need  of  heal- 
fet?  (v.  %*).  aow-uow  that  the  atonement  for  all  has  been 
made,  Uk*  foundation  Is  laid  for  individual  conversion :  so 
"ye  are  returned,"  or  "  have  become  converted  to,"  Ac. 
Shepherd  ind  bUhop — The  designation  of  the  pastors  and 
elder*  of  the  Church  belongs  in  Its  fullest  sense  to  the 
great  Head  of  the  Church,  "the  good  Shepherd."  As  the 
" bishop  "  oversees  (as  the  Greek  term  means),  so  "  the  eyes 
tftke  lard  we  over  the  righteous  "  (ch.  8. 12).  He  gives  us 
His  spirit  oad  feeds  and  guides  us  by  His  word.  "Shep- 
herd," Hebrew,  Parnas,  is  often  applied  to  kings,  and 
anteps  lntc  the  composition  of  names,  as  P/iarnabazus. 

CHAPTER     III. 

Ver.  1-22.  Bblattvb  Duties  of  Husbands  and  Wives  : 
Exhortations  to  Love  and  Forbearance  :  Right  Con- 
duct uHDiijB  Persecutions  for  Righteousness'  Sake, 
aftkk  christ's  example,  whose  death  resulted  in 
Quickening  to  us  through  His  being  Quickened 
again,  of  which  baptism  is  the  sacramental  seal. 
1.  Likewise—  Greek,  "In  like  manner,"  as  "servants"  In 
their  sphere ;  cf.  the  reason  of  the  woman's  subjection,  1 
Corinthians  11.  8-10 ;   1  Timothy  2.  11-14.    your  own— en- 
forcing the  obligation  :  it  Is  not  strangers  ye  are  required 
to  be  subject  to.    Every   time  that  obedience  is  enjoined 
upon  women  to  their  husbands,  the  Greek  idios,  "one's 
own  peculiarly,"  is  used,  whilst  the  wives  of   men  are 
designated  only  by  heauton,  "of  themselves."    Feeling 
the  need  of  leaning  on  one  stronger  than  herself,  the  wife 
(especially  If  Joined  to  an  unbeliever)  might  be  tempted, 
though  only  spiritually,  to  enter  Into  that  relation  with 
another  in  whloh  she  ought  to  stand  to  her  oum  spouse  (1 
Corinthians  14.  84,  35,  "  Let  them  ask  their  own  [idious] 
husbands  at  home") ;  an  attachment  to  the  person  of  the 
teacher  might  thus  spring  up,  which,  without  being  in 
the  common  sense  spiritual  adultery,  would  still  weaken 
In  Us  spiritual  basis  the  married  relation.    [Steigeb.] 
that,  If— Greek,  "  that  even  if."    Even  if  you  have  a  hus- 
band that  obeys  not  the  word  (f.  e.,  is  an   unbeliever). 
without    the   word— -independently  of  hearing  the  word 
preached,  the  usual  way  of  faith  coming.    But  Bengel, 
"  witbwut  word,"  i.  e„  without  direct  Gospel  discourse  of  the 
wives,  "they  may  (lit.,  in  oldest  MSS.,  shall,  which 
marks  the  almost  objective  certainty  of  the  result)  be 
von"  Indirectly.    "Unspoken  acting  is  more  powerful 
than  unperformed  speaking."    [CEcumenius.]    "A  soul 
converted  Is  gained  to  itself,  to  the  pastor,  wife,  or  hus- 
band, who  sought  It,  and  to  Jesus  Christ;  added  to  His 
treasury  who  thought  not  His  own  precious  blood  too 
dear  to  lay  out  for  this  gain."  [Leighton.]  "  The  discreet 
wife  would  choose  first  of  all  to  persuade  her  husband  to 
share  with  her  In  the  things  which  lead  to  blessedness ; 
but  If  this  be  impossible,  let  her  then  alone  diligently 
press  after  virtue,  in  all  things  obeying  him  so  as  to  do 
nothing  at  any  time  against  his  will,  except  in  such 
things  as  are  essential  to  virtue  and  salvation."  [Clemens 
Alhxandrinus.]    a.  behold— on  narrowly  looking  into 
It,  lit.,  "having   closely   observed."    chaste— pure,  spot- 
leas,  free  from  all  impurity,     fear— reverential,  towards 
your  husbands.    Scrupulously  pure,  as  opposed  to  the 
noisy,  ambitious  character  of  worldly  women.    3.  Lit., 
"To  whom  let  there  belong  [viz.,  as  their  peculiar  orna- 
ment] not  the  outward  adornment   [usual    in    the  sex 
Which  first,  by  the  fall,  brought  in  the  need  of  covering, 
Note,  ch.  5.  5]  of,  Ac,  but,"  Ac.    platting— artificial  braid- 
ing, in  order  to  attract  admiration,    wearing— lit.,  "put- 
ting round,"  viz.,  the  head,  as  a  diadem— the  arm,  as  a 
bracelet  — the    finger,   as   rings,     apparel  — showy   and 
eostly.    "  Have  the  blush  of  modesty  on  thy  face  instead 
of  paint,  and  moral  worth  and  discretion  instead  of  gold 
and  emeralds."    [Melissa.]    4.  But— rather.    The  "out- 
ward adornment"  of  Jewelry,  Ac,  is  forbidden,  in  so  far 
•m  woman  loves  such  things,  not  in  so  far  as  she  uses 
Ihem  from  a  sense  of  propriety,  and  does  not  abuse  them. 
Singularity  mostly  comes  from  pride,  and  throws  need- 
,em  hindrances  to  religion  in  the  way  of  others.    Under 
«w«y  attire  there  may  be  a  humble  mind.    "  Great  is  he 
79 


who  uses  his  earthenware  as  If  ?t  were  plate;  not  les 
great  is  he  who  uses  his  silver  as  if  it  were  earthenware.'' 
[Seneca   in   Alford.]    hidden— inner  man,  which   the 
Christian  instinctively  hides  from  public  view,    or  the 
heart — consisting  in  the  heart  regenerated  and  adorned  b? 
the  Spirit.    This  "Inner  man  of  the  heart"  is  the  subject 
of  the  verb  "be,"  v.3,  Greek:  "Of  whom  let  the  inner  man 
be,"  viz.,  the  distinction  or  adornment,    in  that— consist- 
ing or  standing  in  that  as  its  element,    not  corruptible— 
not  transitory,  nor  tainted  with  corruption,  as  all  earthly 
adornments,    meek  and  quiet— meek,  not  creating  dis- 
turbances;  quiet,  bearing  with  tranquillity  the  disturb- 
ances caused  by  others.    Meek  in  affections  and  feelings; 
quiet  in  words,  countenance,  and  actions.    [Bengel.]    in 
the  sight  of  God— who  looks  to  inward,  not  merely  out- 
ward things,    of  great  price— the  results  of  redemption 
should  correspond  to  its  costly  price  (ch.  1.  190.    8.  after 
this  manner— with  the  ornament  of  a  meek  and  quiet  spirit 
(cf.  the   portrait   of  the   godly  wife,  Proverbs  81. 10-31). 
trusted  —  Greek,    "hoped."      "Holy"    is    explained    by 
"hoped  in  (so  as  to  be  united  to,  Greek)  God."    Hope  In 
God  is  the  spring  of  true  holiness.    [Bengel.]    in  sub- 
jection—their  ornament  consisted  in  their  subordina- 
tion.   Vanity  was  forbidden  (v.  3)  as  being  contrary  to 
female  subjection.    6.  Sara — an  example  of  faith,    calling 
him  lord— (Genesis  18.  12.)    ye  are—  Greek,  "ye  have  be- 
come :"  "  children"  of  Abraham  and  Sara  by  faith,  whereas 
ye  were  Gentile  aliens  from  the  covenant,    afraid  with 
any  amazement—  Greek,  "  fluttering  alarm,"  "  conster- 
nation."   Act  well,  and  be  not  thrown  into  sudden  panic,  as 
weak  females  are  apt  to  be,  by  any  opposition  from  with- 
out.   Bengel  translates,  "  Not  afraid  of  any  fluttering  ter~ 
ror  coming  from  without"  (v.  13-16).    So  LXX.  Proverbs 
8.  25  uses  the  same  Greek  word,  which  Peter  probably 
refers  to.    Anger  assails  men,  fear,  women.     You  need 
fear  no  man  in  doing  what  is  right :  not  thrown  into  flut- 
tering agitation  by  any  sudden  outbreak  of  temper  on  the 
part  of  your  unbelieving  husbands,  whilst  you  do  well. 
7.  dwell—  Greek,  "dwelling:"  connected  with  the  verb, 
ch.  2.  17,  "Honour  all."    knowledge— Christian  know- 
ledge :  appreciating  the  due  relation  of  the  sexes  in  the 
design  of  God,  and  acting  with  tenderness  and  forbear- 
ance accordingly :    wisely :  with  wise  consideration,    them 
.  .  .  giving  honour  to  the  wife — translate  and  punctu- 
ate the  Greek  rather,  "Dwelling  according  to  knowledge 
with  the  female  (Greek  adjective,  qualifying  'vessel:'  not 
as  English   Version,  a  noun)  as  with  the  weaker  vessel 
(Note,  1  Thessalonians  4.  4.    Both  husband  and  wife  are 
vessels  In  God's  hand,  and  of  God's  making,  to  fulfil  His 
gracious  purposes.    Both  weak,  the  woman  the  weaker. 
The  sense  of  his  own  weakness,  and  that  she,  like  him- 
self, is  God's    vessel   and  fabric,  ought  to  lead  him  to 
aci    with    tender   and  wise   consideration   towards   her 
who  is  the  weaker  fabric),  giving  (lit.,  assigning,  appor- 
tioning) honour  as  being  also  (besides  being  man  and 
wife)  heirs  together,"  Ac. ;  or,  as  the  Vatican  MS.  reads, 
"as  to  those  who  are  also  (besides   being  your  wives; 
fellow-heirs."     (The  reason  why  the  man  should   give 
honour   to   the  woman   is,  because   God  gives  honour  Jo 
both  as  fellow-heirs ;  cf.  the  same  argument,  v.  9.)    He  does 
not  take  intc  account  the  case  of  an  unbelieving  wife,  as 
she  might  yet  believe,     grace   of  life— God:s   gracious 
gift  of  life  (ch.  1.  4, 13).    that  your  prayers  be  not  Hin- 
dered—by  dissensions,  which  prevent  united  prayer,  on 
which  depends  the  blessing.  8.  General  summary  of  rela- 
tive duty,  after  having  detailed  particular  duties  from  ch. 
2.  18.    of  one  mind— as  to  the  faith,    having  oompasslen 
one  of  another—  Greek,  "sympathizing"  in  the  joy  and 
sorrow  of  others,    love  as  brethren—  Greek,  "  loving  tb* 
brethren."    pitiful— towards  the   afflicted,    courteous— 
genuine  Christian  politeness ;  not  the  tinsel  of  the  world's 
politeness ;  stamped  with  unfeigned  love  on  one  side,  and 
humility  on  the  other.    But  the  oldest  MSS.  read,  "  hum- 
ble-minded."   It  is  slightly  different  from  "  humble,"  in 
that  It  marks  a  conscious  effort  to  be  truly  humble.    9.  •*« 
—indeed,    railing  —  in  word,    blessing  —  your  reviler^ 
participle,  not  a  noun  after  "  rendering."    knowing  thai 
—The  oldest  MSS.  read  merely,  "because."    are— Greek 

607 


1    PETER  ILL 


"Vftra  called."  inherit  n  blessing— not  only  passive,  bat 
also  active;  receiving  spiritual  blessing  from  God  by 
Saltb,  and  In  your  turn  blessing  others  from  love.  [Geb- 
kabi>  <n  Alford.]  "  It  is  not  in  order  to  Inherit  a  bless- 
ing that  we  must  bless,  but  because  our  portion  Is  bless- 
ing." No  railing  can  injure  you  (v.  13).  Imitate  God  who 
bUstes  you.  The  first  fruits  of  His  blessing  for  eternity  are 
•njoyed  by  the  righteous  even  now  (v.  10).  [Bengel.]  10. 
will  love  — Oreek,  "wishes  to  love."  He  who  loves  Ufa 
(present  and  eternal),  and  desires  to  continue  to  do  so,  not 
Involving  himself  in  troubles  which  will  make  this  life  a 
burden,  and  cause  him  to  forfeit  eternal  life.  Peter  con- 
firms his  exhortation,  v.  9,  by  Psalm  34.  12-16.  refrain— 
curb,  lit.," cause  to  cease;"  Implying  that  our  natural  in- 
clination and  custom  is  to  speak  evil.  "  Men  commonly 
think  that  they  would  be  exposed  to  the  wantonness  of 
their  enemies  if  they  did  not  strenuously  vindicate  their 
rights.  But  the  Spirit  promises  a  life  of  blessedness  to 
none  but  those  who  are  gentle  and  patient  of  evils."  [Cal- 
vin.] evil  .  .  .  guile — First  he  warns  against  sins  of  the 
tongue,  evil-speaking,  and  deceitful.double-tongued  speak- 
ing; next,  against  acts  of  injury  to  one's  neighbour.  11. 
In  oldest  MSS.,  Oreek,  "Moreover  (besides  his  words,  in 
acts),  let  him."  eschew— "  turn  from."  ensue — pursue  as 
a  thing  hard  to  attain,  and  that  flees  from  one  in  this 
troublesome  world.  18.  Ground  of  the  promised  present 
and  eternal  life  of  blessedness  to  the  meek  (v.  10).  The 
Lord's  eyes  are  ever  over  them  for  good,  ears  .  .  .  unto 
their  prayers — (1  John  6.  14,  15.)  face  .  .  .  against— The 
eyes  imply  favourable  regard ;  the  face  of  the  Lord  upon 
(not  as  English  Version,  "against")  them  that  do  evil,  Im- 
plies that  He  narrowly  observes  them,  so  as  not  to  let 
them  really  and  lastingly  hurt  His  people  (cf.  v.  13).  13. 
who  .  .  will  harm  you  — This  fearless  confidence  in 
God's  protection  from  harm,  Christ,  the  Head,  In  His  suf- 
ferings realized ;  so  His  members.  If  ye  be—  Oreek,  "  if  ye 
have  become."  followers— the  oldest  MSS.  read  "  emu- 
lous," "zealous  of"  (Titus  2.  14).  good — The  contrast  in 
Oreek  is, "  Who  will  do  yon  evil,  if  ye  be  zealous  of  good  t" 
14.  But  and  If—  "But  if  even."  "  The  promises  of  this  life 
extend  only  so  far  as  it  Is  expedient  for  us  that  they 
should  be  fulfilled."  [Calvin.]  So  he  proceeds  to  state 
the  exceptions  to  the  promise  («.  10),  and  how  the  truly 
wise  will  behave  in  such  exceptional  cases.  "  If  ye  should 
niffer;"  If  It  should  so  happen;  "suffer,"  a  milder  word 
than  harm,  for  righteousness— "  not  the  suffering,  but 
(she  cause  for  which  one  suffers,  makes  the  martyr"  [Ac- 
OUSTINE],  happy— Not  even  can  suffering  take  away  your 
blessedness,  but  rather  promotes  It.  and— Oreek,  "but." 
Do  not  impair  your  blessing  (v.  9)  by  /earing  man's  terror 
In  your  times  of  adversity.  Lit.,  "Be  not  terrified  with 
their  terror,"  i.  e.,  with  that  which  they  try  to  strike  into 
you,  and  which  strikes  themselves  when  in  adversity. 
This  verse  and  v.  15  Is  quoted  from  Isaiah  8. 12, 13.  God 
alone  is  to  be  feared  ;  he  that  fears  God  has  none  else  to 
fear,  neither  be  troubled— the  threat  of  the  law,  Leviti- 
cus 26.  36;  Deuteronomy  28. 65, 66;  in  contrast  to  which  the 
Gospel  gives  the  believer  a  heart  assured  of  God's  favour, 
and  therefore  unruffled,  amidst  all  adversities.  Not  only 
be  not  a/raid,  but  be  not  even  agitated.  15.  sanctify— 
hallow  ;  honour  as  holy,  enshrining  Him  in  your  hearts.  So 
In  the  Lord's  Prayer, Matthew  6. 9.  God's  holiness  is  thus 
glorified  In  our  hearts  as  the  dwelling-place  of  His  Spirit. 
the  Lord  God— The  oldest  MSS.  read  Christ.  Translate, 
"  Sanctify  Christ  as  Lord."  and—  Oreek,  "  but,"  or  "  more- 
over." Besides  this  inward  sanctiflcation  of  God  in  the 
heart,  be  also  ready  always  to  give,  &c.  answer — an  apolo- 
getic answer  defending  your  faith,  to  every  man  that 
asfceth  you— The  last  words  limit  the  universality  of  the 
"always;"  not  to  a  rail  er.  But  to  everyone  among  the 
heathen  who  inquires  honestly,  a  reason— a  reasonable 
account.  This  refutes  Rome's  dogma,  "I  believe  it,  be- 
cause the  Church  believes  it."  Credulity  is  believing 
without  evidence ;  faith  is  believing  on  evidence.  There 
ia  no  repose  for  reason  itself  but  In  faith.  This  verse  does 
act  Impose  au  obligation  to  bring  forward  a  learned  proof 
•ad  logical  defence  of  revelation.  But  as  believers  deny 
ttoemaervos,  crucify  the  world,  and  brave  persecution, 
BOB 


they  must  be  buoyed  up  by  some  strong  '*  hope ;"'  mon  at 
the  world,  having  no  such  hope  themselves,  are  moved 
by  curiosity  to  ask  the  secret  of  this  hope ;  the  believe* 
must  be  ready  to  give  an  experimental  account  "  how  thU 
hope  arose  in  him,  what  it  contains, and  on  wha',  it  rests" 
[Steigebj.  with— The  oldest  MSS.  read,  "  but  with."  Be 
ready,  but  with  "  meekness."  Not  pertly  and  arrogantly 
meekness — (v.  4.)  The  most  effective  way ;  not  self-»cl 
flclent  Impetuosity,  fear — due  respect  towards  .man,  atxl 
reverence  towards  God,  remembering  His  cause  does  i.ci 
need  man's  hot  temper  to  uphold  It.  10.  Having  a  good 
conscience— the  secret  spring  of  readiness  to  give  aceovni 
of  our  hope.  So  hope  and  good  conscience  go  togetaer  In 
Acts  24. 15, 16.  Profession  without  practice  has  no  weight. 
But  those  who  have  a  good  conscience  can  afford  to  give  an 
account  of  their  hope  "  with  meekness."  whereas — (Ch, 
2. 12.)  they  speak  evil  of  you,  as  of  evil-doers — Out  old- 
est MS.  reads,  "ye  are  spoken  against,"  omitting  th« 
rest,  falsely  accuse — "  calumniate ;"  the  Greek  expresses 
malice  shown  in  deeds  as  well  as  in  words.  It  is  trans- 
lated, "  despitefully  use,"  Matthew  5.  44 ;  Luke  6.  28.  con- 
versation—life, conduct.  In  Christ— who  is  the  very  ele- 
ment of  your  life  as  Christians.  "In  Christ"  defines 
"  good."  It  is  your  good  walk  as  Christians,  not  as  citizens, 
that  calls  forth  malice  (ch.  4.  4,5,  14).  17.  better— one  may 
object,  I  would  not  bear  it  so  ill  if  I  had  deserved  it.  Pe- 
ter replies,  it  is  better  that  you  did  not  deserve  It,  In  ordei 
that  doing  well  and  yet  being  spoken  against,  yon  ma> 
prove  yourself  a  true  Christian.  [Gebhakd.J  if  the  will 
of  God  be  so— rather  as  the  optative  is  in  the  oldest  MSS., 
"  if  the  will  of  God  should  will  it  so."  Those  who  honour 
God's  will  as  their  highest  law  (ch.  2.  15)  have  the  com 
fort  to  know  that  suffering  is  God's  appointment  (ch.  4. 
19).  So  Christ  Himself;  our  inclination  does  not  wish  It. 
18.  Confirmation  of  v.  17,  by  the  glorious  results  of  Chrlst'i 
suffering  innocently.  For  — "  Because."  That  is  "bet- 
ter," v.  17,  by  means  of  which  we  are  rendered  more  liks 
to  Christ  in  death  and  in  life;  for  His  death  brought  tu« 
best  Issue  to  Himself  and  to  us.  [Bengel.]  Christ— tb* 
Anointed  Holy  One  of  God;  the  Holy  suffered  for  »w 
the  Just  for  the  unjust,  also— as  well  as  yourselvo.. ,-  v.  17, 
Cf.  ch.  2.  21 ;  there  His  suffering  was  brought,  forward  a» 
an  example  to  us;  here,  as  a  proof  of  the  blessedness,  of 
suffering  for  well-doing,  once— for  all;  never  again  to 
suffer.  It  Is  "better"  for  us  also  once  to  suffer  wHn 
Christ,  than  for  ever  without  Christ.  [Bengel.J  We 
now  are  suffering  our  "once;"  it  will  soon  be  a  thing 
of  the  past;  a  bright  consolation  to  the  tried,  for  sins 
—  as  though  He  had  Himself  committed  them.  He  j 
exposed  Himself  to  death  by  His  "confession,"  even 
as  we  are  called  on  to  "give  an  answer  to  him  .that  | 
asketh  a  reason  of  our  hope."  This  was  "  well-doing" 
in  its  highest  manifestation.  As  He  suffered,  "The 
Just,"  so  we  ought  willingly  to  suffer,  for  righteousness 
sake  (v.  14 ;  cf.  v.  12  17).  that  he  might  bring  us  to  God 
—together  with  Himself  in  His  ascension  to  the  rigW 
hand  of  God  («.  22).  He  brings  us,  "the  unjust,"  justified 
together  with  Him  Into  heaven.  So  the  result  of  Christ's 
death  Is  His  drawing  men  to  Him;  spiritually  now,  In  our 
having  access  into  the  Holiest,  opened  by  Christ's  ascension, 
literally  hereafter.  "Bring  us,"  moreover,  by  the  same 
steps  of  humiliation  and  exaltation  through  which  Him- 
self passed.  The  several  steps  of  Christ's  progress  from 
lowliness  to  glory  are  trodden  over  again  by  His  people 
In  virtue  of  their  oneness  with  Him  (ch.  4.  1-3).  "To 
God,"  Is  Oreek  dative  (not  the  preposition  and  case),  Im- 
plying that  God  wishes  it.  [Bexgel.]  put  to  death — th* 
means  of  His  bringing  us  to  God.  in  the  flesh — t.  e.,  in  re- 
spect to  the  life  of  flesh  and  blood,  quickened  by  th« 
Spirit— The  oldest  MSS.  omit  the  Greek  article.  Translatt 
with  the  preposition  "in,"  as  the  antithesis  to  the  pre- 
vious "in  the  flesh"  requires,  "in  spirit,"  i.  e.,  in  respsrf 
to  His  Spirit.  "Put  to  death"  in  the  former  mode  of  lift 
"quickened"  in  the  other.  Not  that  His  Spirit  ever  di«? 
and  was  quickened,  or  made  alive  again,  hut  wuereas  H.« 
had  lived  after  the  manner  of  mortal  men  in  the  flesh.  He 
began  to  live  a  spiritual  "resurrection"  (v.  21)  lije,  wherebji 
he  has  the  power  to  bring  us  to  God.    Two  ways  of  «»• 


I  PETER  III. 


plaining  v.  18, 19, are  open  tons:  X.  ••  Quickened  In  Hpirlt," 
«.  «.,  immediately  on  His  release  from  the  "flesh,"  the  en- 
ergy of  His  undying  spirlt-ltfe  was  "quickened"  by  God 
the  Father,  into  new  modes  of  action,  viz.,  "In  the  Spirit 
He  went  down  (as  subsequently  He  went  up  to  heaven,  v. 
12,  the  same  Greek  verb)  and  heralded  fnot  salvation,  as 
Auobjd,  contrary  to  Scripture,  which  everywhere  rep- 
resents man's  state,  whether  saved  or  lost,  after  death 
Irreversible.  Nor  Is  any  mention  made  of  the  conversion 
Ot  the  spirits  in  prison.  See  note,  v.  20.  Nor  Is  the  phrase 
taere  'preached  the  Gospel'  (evangellzo),  but  heralded 
\ekeruxe)  or  *  preached  :'  but  simply  made  the  announcement 
of  His  finished  work;  so  the  same  Greek  in  Mark  1.  45, 
•publish,' confirming  Enoch  and  Noah's  testimony,  and 
thereby  declaring  the  virtual  condemnation  of  their  un- 
belief, and  the  salvation  of  Noah  and  believers;  a  sample 
of  the  similar  opposite  effects  of  the  same  work  on  all 
unbelievers,  and  believers,  respectively ;  also  a  consola- 
tion to  those  whom  Peter  addresses,  in  their  sufferings  at 
the  hands  of  unbelievers ;  specially  selected  for  the  sake 
of  'baptism,'  its  'antitype'  (v.  21),  which,  as  a  seal,  marks 
believers  as  separated' from  the  rest  of  the  doomed  world] 
to  the  spirits  (His  Spirit  speaking  to  the  spirits)  in  prison 
(in  Hades  or  Sheol,  awaiting  the  judgment,  2  Peter  2.  4), 
which  were  of  old  disobedient  when,"  <fec.  II.  The 
strongest  point  in  favour  of  I.  is  the  position  of  "some- 
time," i.  e.,  of  old,  connected  with  "disobedient;"  where- 
as If  the  preaching  or  announcing  were  a  thing  long  past, 
we  should  expect  "  sometime,"  or  of  old,  to  be  Joined  to 
"went  and  preached."  But  this  transposition  may  ex- 
press that  their  disobedience  preceded  His  preaching.  The 
Greek  participle  expresses  the  reason  of  His  preaching, "  in- 
asmuch as  they  were  sometime  disobedient"  (cf.  ch.  4.  6). 
Also  "  went"  seems  to  mean  a  personal  going,  as  in  v.  22, 
not  merely  in  spirit.  Bat  see  the  answer  below.  The  ob- 
jections are, '  quickened"  must  refer  to  Christ's  body  (cf. 
v .  21,  end),  for  as  His  Spirit  never  ceased  to  live,  it  cannot 
be  said  to  be  "quickened."  Cf.  John  5.  21;  Romans  8. 11, 
and  other  passages,  where  "  quicken"  is  used  of  the  bodily 
resurrection.  Also,  not  His  Spirit,  but  His  soul,  went  to 
Hades.  His  Spirit  was  commended  by  Him  at  death  to 
His  Father,  and  was  thereupon  "in  Paradise."  The 
theory— 1.  would  thus  require  that  His  descent  to  the 
spirits  in  prison  should  be  after  His  resurrection  I  Cf. 
Ephesians  4.  0,  10,  which  makes  the  descent  precede  the 
ascent.  Also  Scripture  elsewhere  is  silent  about  such  a 
heralding,  though  possibly  Christ's  death  had  immediate 
effects  on  the  state  of  both  the  godly  and  the  ungodly  in 
Hades :  the  souls  of  the  godly  heretofore  in  comparative 
confinement,  perhaps  then  having  been,  as  some  Fathers 
thought,  translated  to  God's  immediate  and  heavenly 
presence;  but  this  cannot  be  proved  from  Scripture.  Cf. 
however  John  3.  13;  Colossians  1.  18.  Prison  is  always 
need  in  a  bad  sense  in  Scripture.  "  Paradise"  and  "  Abra- 
ham's bosom,"  the  abode  of  good  spirits  in  Old  Testament 
times,  are  separated  by  a  wide  gulf  from  Hell  or  Hades, 
and  cannot  be  called  "prison."  Cf.  2  Corinthians  12.  2,  4, 
where  "paradise"  and  the  "third  heaven"  correspond. 
Also,  why  should  the  antediluvian  unbelievers  in  par- 
ticular be  selected  as  the  objects  of  His  preaching  in 
Hades?  Therefore  explain:  "Quickened  in  spirit,  in 
which  (as  distinguished  from  in  person;  the  words  "in 
which,"  i.  «.,  in  spirit,  expressly  obviating  the  objection 
that  "  went"  implies  a  personal  going)  He  -v«".t  (in  the 
person  of  Noah,  "  a  preacher  of  righteousness,  2  Peter  2. 
5:  Alfobd's  own  note,  Ephesians  2. 17,  is  the  best  reply  to 
his  argument  from  "went"  that  a  local  going  to  Hades  in 
person  is  meant.  As  "He  came  and  preached  peace"  by 
His  Spirit  in  the  apostles  and  ministers  after  His  death 
and  ascension :  so  before  His  incarnation  He  preached  in 
Spirit  through  Noah  to  the  antediluvians,  John  14. 18, 28; 
Acts 28.  23.  "Christ  should  show,"  lit.,  "announce  light  to 
the  Genti.es")  and  preached  unto  the  spirits  in  prison, 
i.  e.  the  antediluvians,  whose  bodies  indeed  seemed  free, 
&at  their  spirits  were  in  prison,  shut  up  in  the  earth  as 
one  great  condemned  cell  (exactly  parallel  to  Isaiah  24. 
fit,  a.  "upon  the  earth  . . .  they  shall  be  gathered  together 
■a  prisoner*  are  gathered  in  the  pit,  and  shall  be  shut  up 


in  the  prison."  &c.  f  just  as  the  fallen  ;i;jy;eis  are  Judicially 
regarded  as  "in  chains  of  darkness,''  though  for  a  tim» 
now  at  large  on  the  earth,  1  l'eter  2.4],  where  v.  18  has  « 
plain  allusion  to  the  flood.  "  the  windows  from  on  high  are 
open,"  cf.  Genesis  7. 11);  from  this  prison  the  only  way  of 
escape  was  that  preached  by  Christ  in  Noah.  Christ,  wno 
in  our  times  came  in  the  flesh,  in  the  days  of  Noah 
preached  in  Spirit  by  Noah  to  the  spirit*  then  in  prison 
(Isaiah  61. 1,  end,  "the  Spirit  of  the  Lord  God  hath  sent 
me  to  proclaim  the  opening  of  the  prison  to  them  that  are 
bound").  So  In  ch.  1.  11,  "the  Spirit  of  Christ"  is  said  to 
have  testified  in  the  prophets.  As  Christ  suffered  even 
to  death  by  enemies,  and  was  afterwards  quickened  in 
virtue  of  His  "Spirit"  (or  Divine  nature,  Romans  1.  8,  4; 
1  Corinthians  15.  45),  which  henceforth  acted  in  its  full 
energy,  the  first  result  of  which  was  the  raisl  ng  of  His  body 
(v.  21,  end)  from  the  prison  of  the  grave  and  His  sou) 
from  Hades;  so  the  same  Spirit  of  Christ  enabled  Noah, 
amidst  reproach  and  trials,  to  preach  to  the  disobedient 
spirits  fast  bound  in  wrath.  That  Spirit  in  you  can  enable 
you  also  to  suffer  patiently  now,  looking  for  the  resurrec- 
tion deliverance.  20.  once— Not  in  the  oldest  MSS.  -when 
.  .  .  the  long-suffering  of  God  waited  In  the  days  ot 
Noah— Oldest  MSS.  Greek,  "was  continuing  to  wait  on' 
(If  haply  men  in  the  120  years  of  grace  would  repent) 
until  the  end  of  His  waiting  came  in  their  death  by 
the  flood.  This  refutes  Alford's  idea  of  a  second  day 
of  grace  having  been  given  in  Hades.  Noah's  days  are 
selected,  as  the  ark  and  the  destroying  flood  answer 
respectively  to  "baptism"  and  the  coming  destruction 
of  unbelievers  by  fire,  while  the  ark  was  a-preparlng 
—(Hebrews  11.  7.)  A  long  period  of  God's  "long-snf- 
ferlng  and  waiting,"  as  Noah  had  few  to  help  him, 
which  rendered  the  world's  unbelief  the  more  inex- 
cusable, wherein  —  lit.,  "(by  having  entered)  into 
which."  eight— seven  (the  sacred  number)  with  un- 
godly Ham.  few— So  now.  souls— As  this  term  is 
here  used  of  living  persons,  why  should  not  "spirits" 
alsoT  Noah  preached  to  their  ears,  but  Christ  in  spirit, 
to  their  spirits,  or  spiritual  natures,  saved  by  water 
— The  same  water  which  drowned  the  unbelieving, 
buoyed  up  the  ark  in  which  the  eight  were  saved.  Not 
as  some  translate,  "were  brought  safe  through  the  water." 
However,  the  sense  of  the  preposition  may  be  as  in  1  Co- 
rinthians 3. 15,  "  they  were  safely  preserved  through  the 
water,"  though  having  to  be  in  the  water.  SSI.  whereunte 
—The  oldest  MSS.  read,  "which:"  lit.,  "which  (vix.,  water. 
In  general ;  being)  the  antitype  (of  the  water  of  the  flood) 
Is  now  saving  (the  salvation  being  not  yet  rally  realized 
by  us,  cf.  1  Corinthians  10. 1, 2, 5;  Jude  5;  puts  into  a  state  of 
salvation)  us  also  (two  oldest  MSS.  read  'you'  for  'us:'  You 
also,  as  well  as  Noah  and  his  party),  to  wit,  baptism." 
Water  saved  Noah  not  of  Itself,  but  by  sustaining  the  ark 
built  in  faith  resting  on  God's  word :  it  was  to  him  the 
sign  and  mean  of  a  kind  of  regeneration  of  the  earth.  The 
flood  was  for  Noah  a  baptism,  as  the  passage  through  the 
Red  Sea  was  for  the  Israelites ;  by  baptism  in  the  flood  h« 
and  his  family  were  transferred  from  the  old  world  to  the 
new;  from  immediate  destruction  to  lengthened  proba 
tlon;  from  the  companionship  of  the  wicked  to  com- 
munion with  God ;  from  the  severing  of  all  bonds  between 
the  creature  and  the  Creator  to  the  privileges  of  the  cov- 
enant :  so  we  by  spiritual  baptism.  As  there  was  a  Ham 
who  forfeited  the  privileges  of  the  covenant,  so  many 
now.  The  antityplcal  water,  viz.,  baptism,  saves  you  also, 
not  of  Itself,  nor  the  mere  material  water,  but  the  spiritual 
thing  conjoined  with  it,  repentance  and  faith,  of  which  it 
is  the  sign  and  seal,  as  Peter  proceeds  to  explain.  Ct  the 
union  of  the  sign  and  thing  signified,  John  8.5;  Ephe- 
sians 5.  26;  Titus  3.  5;  Hebrews  10.  22;  cf.  1  John  5.  6.  *«• 
the,  <fcc— "flesh"  bears  the  emphasis.  "Not  the  putting 
away  of  the  filth  of  the  flesh"  (as  is  done  by  a  mere  water 
baptism,  unaccompanied  with  the  Spirit's  baptism,  ot 
Ephestens  2. 11),  but  of  the  souL  It  is  the  ark  (Christ  aim 
His  Spirit-filled  Church),  not  the  water,  which  is  the  m- 
strument  of  salvation :  the  water  only  flowed  round  tb* 
ark;  so  not  the  mere  water  baptism,  but  the  water  whew 
accompanied  with  the  Spirit,    answer—  Greek,     lnteire- 

600 


J    PETEK  IV. 


gallon  f  referring  to  th  5  questions  asked  of  candidates  for 
wapUsm;  eliciting  a  confession  of  faith  "toward  God," 
and  a  renunciation  of  Satan  [Augustine,  ad  Catechume- 
»k»,  B.  4.,  c.  1 ;  Cyprian,  Ep.1.,  ad  Rogutian],  which,  when 
Sowing  from  "a  good  conscience,"  assure  one  of  being 
"saved."  Lit.,  "a  good  conscience's  Interrogation  (in- 
slndlng  the  satisfactory  answer)  toward  God."  I  prefer 
this  to  the  translation  of  Wahl,  Afford,  &c,  "inquiry 
Of  a  good  conscience  after  God:"  not  one  of  the  parallels 
alleged,  not  even  2  Samuel  11. 7,  In  the  LXX.,  is  strictly  in 
point.  Recent  Byzantine  Greek  Idiom  (whereby  the  term 
meant  (1.)  the  question;  (2.)  the  stipulation;  (3.)  the  en- 
gagement), easily  flowing  from  the  usage  of  the  word  as 
Peter  has  it,  confirms  the  former  translation,  by  the  re- 
surrection of  Jean*— Joined  with  "saves  you:"  In  so  far 
as  baptism  applies  to  us  the  power  of  Christ's  resurrec- 
tion. As  Christ's  death  unto  sin  is  the  source  of  the  be- 
liever's death  unto,  and  so  deliverance  from,  sin's  penalty 
and  power ;  so  His  resurrection  life  is  the  source  of  the 
believer's  new  spiritual  life.  32.  (Psalm  110.1;  Romans 
8.  84,  38;  1  Corinthians  15.  24;  Ephesians  1.  21;  3.  10;  Colos- 
sians  1.  16;  2. 10-15.)  The  fruit  of  His  patience  in  His  vol- 
untary endured  and  undeserved  sufferings :  a  pattern  to 
us,  v.  17,  18.  gone— (Luke  24.  51.)  Proving  against  ration- 
alists an  actual  material  ascension.  Lit.,  "  Is  on  the  right 
hand  of  God,  having  gone  into  heaven."  The  oldest  MSS. 
of  the  Vulgate  and  the  Latin  Fathers,  add  what  expresses 
the  benefit  to  us  of  Christ'B  sitting  on  God's  right  hand, 
:*  Who  is  on  the  right  hand  of  God,  having  swallowed  up 
death  that  we  may  become  heirsof  everlasting  life  ;"  involving 
for  us  a  state  OF  life,  saved,  glorious,  and  eternal.  The 
Greek  MSS.,  however,  reject  the  words.  Cf.  with  this 
verse  Peter's  speeches,  Acts  2.  32-35 ;  3. 21,  26 ;  10.  40, 42. 

CHAPTER    IV. 

Ver.  1-19.    Like  the  Risen  Christ,  Believers  hence- 
forth OUGHT  TO  HAVE  NO  MOKE  TO  DO  WITH  SlN.     As  the 
stul  is  near,  cultivate  self-restraint,  watchful  prayerfulness, 
ohwily,  IwspiUUity,  scriptural  speech,  ministering  to  one  an- 
other according  to  your  several  gifts  to  the  glory  of  God ;  Re- 
joicing patience  under  suffering.    1.  For  us— Supported  by 
some  oldest  MSS.  and  versions,  omitted  by  others.    In 
the  flesh— In  His  mortal  body  of  humiliation,    arm— 
(Ephesians  6.  11, 13.)    the  same  mind— of  suffering  with 
patient  willingness  what  God  wills  you  to  suffer,    he  that 
bath  suffered— for  Instance,  Christ  first,  and  in  His  per- 
son the  believer:  a  general  proposition,    hath  ceased — 
lit.,  "has  been  made  to  cease,"  i.e.,  has  obtained  by  the 
very  fact  of  His  having  suffered  once  for  all,  a  cessation 
from  sin,  which  had  heretofore  lain  on  him  (Romans  6.  6- 
11,  especially  7).    The   Christian    is   by  faith    one  with 
Christ:  as  then  Christ  by  death  is  Judicially  freed  from 
sin;  so  the  Christian  who  has  in  the  person  of  Christ  died, 
has  no  more  to  do  with  it  Judicially,  and  ought  to  have  no 
more  to  do  with  It  actually.    "The  flesh"  Is  the  sphere  in 
which  sin  has  place,    3.  That  he,  &c— "That  he  (the  be- 
liever, who  has  once  for  all  obtained  cessation  from  sin 
by  suffering,  in  the  person  of  Christ,  viz.,  in  virtue  of  his 
onion  with  the  crucified  Christ)  should  no  longer  live  the 
rest  of  his  time  in  the  flesh  to  the  lusts  of  men,  but  to  the 
will  of  God"  as  his  rule.    "Rest  of  his  time  in  the  flesh"  (the 
Greek  has  the  preposition  "in"  here,  not  in  v.  1  as  to 
Christ)  proves  that  the  reference  is  here  not  to  Christ,  but 
to  the  believer,  whose  remaining  time  for  glorifying  God 
Is  short  (v.  3).    "  Live"  in  the  truest  sense,  for  heretofore 
he  was  dead.    Not  as  Alford,  "Arm  yourselves  .  .  .  with 
a  view  no  longer  to  live  the  rest  of  your  time."    3.  may 
suffice — Greek,  "is  sufficient."     Peter  takes  the   lowest 
ground :  for  not  even  the  past  time  ought  to  have  been 
wasted  in  lust;  but  since  you  cannot  recall   it,  at  least 
lay  out  the  future  to  better  account,    us— Omitted  in  old- 
est moo.     wrougiit—  Greek,  "wrought  out."     Gentiles— 
heatnen:  which  many  of  you  were,    when,  &c— "walk- 
!ng  as  ye  nave  done  [Ar.FORD]  in  laxciviouxness ;"  the  Greek 
means  xtetnlant.,  immodest,  wantonness,  unbridled  conduct: 
act  so  muih   iillhy  lust,     excess  of  wine— "  wlne-bib- 
bingKS."    ia.lfokd.1    a^ovsiHiable— "  nefarious,"  "lawless 
510 


idolatries,"  violating  God's  most  sacred  law;  uoi  that  ail 
Peter's  readers  [Note,  ch.  1.  1)  walked  in  these,  but  many. 
viz.,  the  Gentile  portion  of  them.    4.  Wherein  -In  respect 
to  which  abandonment  of  your  former  walk  (v.  3).    run 
not  with  thein — eagerly,  in  troops.    [Bengei.]    excess— 
lit.,  profusion;  a  sink:  stagnant  water  remaining  after  an 
inundation,    riot— profligacy,    speaking  evil— charging 
you  with  pride,  singularity,  hypocrisy,  and  secret  cri*ne« 
(v.  14;  2  Peter  2.  2).    However,  there  is  no  "of  you"  in  the 
Greek,  but  simply  "blaspheming."    It  seems  to  me  al- 
ways to  be  used,  either   directly  or  indirectly,  In  4Ue 
sense  of  impious  reviling  against  God,  Christ,  or  the  Holy 
Spirit,  and  the   Cnristian   religion,  not   merely  against 
men  as  such ;  Greek,  v.  14,  below.    5.  They  who  now  call 
you  to  account  falsely,  shall  have  to  give  account  them- 
selves for  this  very  evil-speaking  (Jude  15),  and  be  con- 
demned justly,    ready— very  speedily  (v.  7;  2  Peter  3. 10). 
Christ's  coming  Is  to  the  believer  always  near.    6.  For 
—Giving  the  reason  for  v.  5,  "judge  the  dead."    Gospel 
preached  also  to  .  .  .  dead — as  well  as  to  them  now  liv- 
ing, and  to  them  that  shall  be  found  alive  at  the  coming 
of  the  Judge.    "Dead"  must  be  taken  in  the  same  literal 
sense  as  in  v.  5,  which  refutes  the  explanation  "dead"  in 
sins.    Moreover,  the  absence  of  the  Greek  article  does  not 
necessarily  restrict  the  sense   of   "dead"  to  particular 
dead  persons,  for  there  is  no  Greek  article  in  v.  5  also, 
where  "the  dead"  is  universal  in  meaning.    The  sense 
seems  to  be,  Peter,  as  representing  the  true  attitude  of 
the  Church  in  every  age,  expecting  Christ  at  any  moment, 
says.  The  Judge  is  ready  to  judge  the  quick  and  dead— the 
dead,  I  say,  for  they,  too,  In  their  lifetime,  have  had  the 
Gospel  preached  to  them,  that  so  they  might  be  judged  at 
last  in  the  same  way  as  those  living  now  (and  those  who 
shall  be  so  when  Christ  shall  come),  viz.,  "  men  in  the 
flesh,"  and  that  they  might,  having  escaped  condemna- 
tion by  embracing  the  Gospel  so  preached,  live  unto  God 
in  the  spirit  (though  death  has  passed  over  their  flesh), 
Luke  20.  38,  thus  being  made  like  Christ  in  death  and  in 
life  (Note,  ch.  3. 18).    He  says,  "  live,"  not  "made  alive"  oi 
quickened ;  for  they  are  supposed  to  have  been  already 
"quickened  together  with  Christ"  (Ephesians  2.  5).    ThU 
verse  is  parallel  to  ch.  3.  19;  of.  Note  there.    The  Gospel, 
substantially,    was    "preached"    to    the   Old    Testament 
Church;  though  not  so  fully  as  to  the  New  Testament 
Church.    It  is  no  valid  objection,  that  the  Gospel  has  not 
been  preached  to  all  that  shall  be  found  dead  at  Christ's 
coming.     For  Peter    Is  plainly  referring  only  to  those 
within  reach  of  the  Gospel,  or  who  might  have  known 
God  through  His  ministers  in  Old  and  New  Testament 
times.    Peter,  like  Paul,  argues  that  those  found  living  at 
Christ's  coming  shall  have  no  advantage  above  the  dead 
who  shall  then  be  raised,  inasmuch  as  the  latter  live  unto, 
or  "according  to,"  God,  even  already   in   His  purpose. 
Alford's  explanation  is  wrong,  "  that  they  might  be 
judged  according  to  men  as  regards  the  flesh,"  i.  e.,  be  in 
the  state  of  the  completed  sentence  on  sin,  which  is  death  after 
the  flesh.    For  "judged"  cannot  have  a  different  meaning 
in  this  verse  from  what  "judge"  bears  in  v.  5.    "  Live  ac- 
cording to  God"  means,  live  a  life  with  God,  such  as  God 
lives,  divine;  as  contrasted  with  "  according  to  men  in  the 
flesh,"  i.  e.,  a  life  such  as  men  live  in  the  flesh.    7.  Re- 
suming the  idea  in  v.  5.    the  end  of  all  things— and 
therefore  also  of  the  wantonness  (v.  3,  4)  of  the  wicked, 
and  of  the  sufferings  of  the  righteous.  [Bengel.]    The 
nearness  meant  is  not  that  of  mere  time,  but  that  before 
the  Lord;   as  he  explains   to  guard  against   misappre- 
hension, and  defends  God  from  the  charge  of  procrasti- 
nation: We  live  in  the  last  dispensation,  not  like  the  Jews 
under  the  Old  Testament.    The  Lord  will  come  as  a  Mief ; 
He  is  "  ready"  (v.  5)  to  judge  the  world  at  any  moment;  It 
is  only  God's  long-suffering  and  His  will  that  the  Gospel 
should  be  preached  as  a  witness  to  all  nations  that  ln« 
duces  him  to  lengthen  out  the  time  which  is  with  H:itJ 
still  as  nothing,    sober— "self-restrained."    The  opposite 
duties  to  the  sins  In   v.  S   are  here  inculeated.     Thus 
"sober"  Is  the  opposite  of  "  lasciviousness"  (v.  8).    watch 
—Greek,   "be  soberly  vigilant;"    not   intoxicated    with 
worldly  cares  and  pleasures.  Temperance  promotes  «**£*• 


1   PETER  IV. 


fulness  ot  watchfulness,  and  both  promote  prayer.  Drink 
makes  diowsy,  and  drowsiness  prevents  prayer,  prayer 
—Gr«ek,  "  prayers ;"  the  end  for  which  we  should  exercise 
vigilance.  8.  above  all  things— not  that  "charity"  or 
u>ve  Is  placed  above  "  prayer,"  but  because  love  is  the  ani- 
mating spirit,  without  which  all  other  duties  are  dead. 
Translate  as  Greek,  "Having  your  mutual  (lit.,  towards 
yourselves)  charity  Intense."  He  presupposes  Its  existence 
among  them;  he  urges  them  to  make  it  more  fervent. 
slxartty  shall  cover  the  multitude,  Ac— The  oldest  MSS. 
have  "covereth."  Quoted  from  Proverbs  10. 12;  cf.  17.  9. 
'Oovereth"  so  as  not  harshly  to  condemn  or  expose 
faults ;  but  forbearingly  to  bear  the  other's  burdens,  for- 
giving and  forgetting  past  offences.  Perhaps  the  addi- 
tional Idea  is  included,  By  prayer  for  them,  love  tries  to 
have  them  covered  by  God;  and  so  being  the  instrument  of 
converting  the  sinner  from  his  error,  "  covereth  a  (not 
'the,'  as  English  Version)  multitude  of  sins;*'  but  the 
former  Idea  from  Proverbs  is  the  prominent  one.  It  is  not, 
as  Rome  teaches,  " covereth"  his  own  sins;  for  then  the 
Greek  middle  voice  would  be  used;  and  Proverbs  10.  12 
and  17.  9  support  the  Protestant  view.  "As  God  with  His 
love  covers  my  sins  If  I  believe,  so  must  I  also  cover  the 
sins  of  my  neighbour,"  [Luther.]  Cf.  the  conduct  of  Shem 
jrad  Japheth  to  Noah  (Genesis  9.  23),  in  contrast  to  Ham's 
exposure  of  his  father's  shame.  We  ought  to  cover  others' 
Bins  only  where  love  Itself  does  not  require  the  contrary. 
9.  (Romans  12. 13;  Hebrews  13.  2.)  Not  the  spurious  hos- 
pitality which  passes  current  In  the  world,  but  the  enter- 
taining of  those  needing  it,  especially  those  exiled  for  the 
faith,  as  the  representatives  of  Christ,  and  all  hospitality 
to  whomsoever  exercised  from  genuine  Christian  love. 
without  {Trudging  —  Greek,  "murmuring."  "He  that 
givcth,  let  him  do  it  with  simplicity,"  i.  e.,  open-hearted 
sincerity ;  with  cordiality.  Not  secretly  speaking  against 
the  person  whom  we  entertain,  or  upbraiding  him  with 
the  favour  we  have  conferred  on  him.  10.  every— "Even 
au  each  man  hath  received,"  In  whatever  degree,  and  of 
whatever  kind.  The  Spirit's  gifts  (lit.,  "gift  of  grace,"  i.  «., 
gratuitously  bestowed)  are  the  common  property  of  the 
Christian  community,  each  Christian  being  but  a  steward 
tor  the  edifying  of  the  whole,  not  receiving  the  gift  merely 
for  his  own  use.  minister  the  same — not  discontentedly 
envying  or  disparaging  the  gift  of  another,  one  to  an- 
other— Greek  as  in  v.  8,  "towards  yourselves;"  Implying 
that  all  form  but  one  body,  and  in  seeking  the  good  of 
other  members  they  are  promoting  the  good  of  themselves. 
stewards— Referring  to  Matthew  25. 15,  &c;  Luke  19.18- 
86.  11.  If  any  .  .  .  speak— viz.,  as  a  prophet,  or  divinely- 
taught  teacher  In  the  Church  assembly,  the— The  Greek 
has  no  article :  "as  oracles  of  God."  This  may  be  due  to 
Greek, "  God,"  having  no  article,  it  being  a  principle  when 
a  governed  noun  omits  the  Greek  article,  that  the  govern- 
ing noun  should  omit  it  too.  In  Acts  7.  38  also,  the  Greek 
article  is  wanting;  thus  English  Version,  "as  the  oracles 
of  God,"  viz.,  the  Old  Testament,  would  be  right,  and  the 
precept  be  similar  to  Romans  12.  6,  "prophesy  according 
to  the  analogy  of  the  faith."  But  the  context  suits  better 
thus,  "  Let  him  speak  as  (becomes  one  speaking)  oracles 
or  God."  His  divinely-inspired  words  are  not  his  own, 
bat  God's,  and  as  a  steward  (6. 10)  having  them  committed 
to  him,  he  ought  so  to  speak  them.  Jesus  was  the  pattern 
In  this  respect  (Matthew  7.  29;  John  12.  49;  14. 10;  cf.  Paul, 
I  Corinthians  2. 17).  Note,  the  very  same  term  as  is  ap- 
plied In  the  only  other  passages  where  It  occurs  (Acts  7. 
88;  Romans  3.  2;  Hebrews  5. 12),  to  the  Old  Testament  in- 
spired writings,  is  here  predicated  of  the  Inspired  words 
(the  substance  of  which  was  afterwards  committed  to 
writing)  of  the  New  Testament  prophets,  minister— in 
nets ;  the  other  sphere  of  spiritual  activity  besides  speak- 
ing, as  of— "out  of"  the  store  of  his  "strength"  (Greek, 
physical  power  in  relation  to  outward  service,  rather  than 
moral  and  intellectual  "ability;"  so  In  Mark  12.  30). 
ElJv *th— Greek,  "  supplleth ;"  originally  said  of  a  choragus, 

Who  supplied  the  chorus  with  all  necessaries  for  perform- 
tag  their  several  parts,  that  God  in  all  things  may  he 
»»ortfte<i— the  final  end  of  all  a  Christian's  acts,  through 

:«»>«  ChrUt-The  mediator  through  whom  all  our  bless- 


ings come  down  to  us,  and  also  through  whom  all  our 
praises  ascend  to  God.  Through  Christ  alone  can  God 
be  glorified  In  us  and  our  sayings  and  doings,  to  whoa*, 
— Christ,  be—  Greek,  "Is."  for  ever  and  ever—  Greek, 
"unto  the  ages  of  the  ages."  12.  strange— they  might 
think  it  strange  that  God  should  allow  his  chosen 
children  to  be  sore  tried,  fiery  trial— like  the  fire  by 
which  metals  are  tested  and  their  dross  removed.  The 
Greek  adds  "  in  your  case."  which  Is  to  try  you—  Greek, 
"which  is  taking  place  for  a  trial  to  you."  Instead  of 
its  "happening  to  you"  as  some  strange  and  untoward 
chance.  It " is  taking  place"  with  the  gracious  design  of 
trying  you;  God  has  a  wise  design  In  it— a  consolatory 
reflection.  13.  inasmuch  as— The  oldest  MSS.  read,  "  In 
proportion  as ;"  "  in  as  far  as  "  ye  by  suffering  are  partak- 
ers of  Christ's  sufferings,  i.  e„  by  faith  enter  into  realising 
fellowship  with  them ;  willingly  for  His  sake  suffering  as 
He  suffered,  with  exceeding  joy—  Greek,  "  exulting  Joy;" 
now  ye  rejoice  amidst  sufferings ;  then  ye  shall  bxttlt,  for 
ever  free  from  sufferings  (ch.  1.  6,  8).  If  we  will  not  bear 
suffering  for  Christ  now,  we  must  bear  eternal  sufferings 
hereafter.  14.  for—  Greek,  "  in  the  name  of  Christ,"  vuv, 
as  Christians  (v.  16 ;  ch.  3. 14,  above) ;  "  in  my  name,  because 
ye  belong  to  Christ."  The  emphasis  lies  on  this :  v.  15,  "  as 
a  murderer,  thief,"  &c,  stands  In  contrast.  Let  your  suffer- 
ing be  on  account  of  Christ,  not  on  account  of  evil-doing 
(ch.  2.  20).  reproached— reproach  affects  noble  minds 
more  than  loss  of  goods,  or  even  bodily  sufferings,  the 
Spirit .  .  .  upon  you— the  same  Spirit  as  rested  on  Christ 
(Luke  4. 18).  "  The  Spirit  of  glory  "  is  His  Spirit,  for  He 
is  the  "Lord  of  glory"  (James 2.1).  Believers  may  well 
overcome  the  "  reproach"  (cf.  Hebrews  11.  26),  seeing  that 
"  the  Spirit  of  glory  "  rests  upon  them,  as  upon  Him.  It 
cannot  prevent  the  happiness  of  the  righteous,  If  they  are 
reproached  for  Christ,  because  they  retain  before  God 
their  glory  entire,  as  having  the  Spirit,  with  whom  glorf 
is  inseparably  Joined.  [Calvin.]  and  of  God—  Greek 
"  and  the  (Spirit)  of  God ;"  implying  that  the  Spirit  of  glori 
(which  Is  Christ's  Spirit)  is  at  the  same  time  also  the  Spit 
of  God.  on  their  part  he  is  evil  spoken  of,  but  on  yoaa 
part  he  is  glorified— Omitted  in  the  two  oldest,  Greek  WHB* 
and  Syriac  and  Coptic  versions,  but  supported  by  one  very 
old  MS.,  Vulgate,  Sahidic,  Cyprian,  &c.  "  Evil  spoken  of," 
lit.,  "blasphemed ;"  not  merely  do  they  "speak  against  you," 
as  In  ch.  3. 16,  but  blasphemously  mock  Christ  and  Chris- 
tianity Itself.  IS.  But—  Greek,  "For."  "  Reproached  in  tte 
name  of  Christ "  I  say  (v.  14),  "  for  let  none,"  Ac.  m  ...  at 
.  .  .  as  .  .  .  as— the  as  twice  in  italics  is  not  in  the  Greek. 
The  second  Greek  "  as  "  distinguishes  the  class  "  busybody 
in  other  men's  matters,"  from  the  previous  class  of  delin- 
quents. Christiaas,  from  mistaken  zeal,  under  the  plea 
of  faithfulness,  might  readily  step  out  of  their  own  calling 
and  make  themselves  judges  of  the  acts  of  unbelievers. 
Lit.,  "a  bishop  in  what  is  (not  his  own,  but)  another's" 
province ;  an  allusion  to  the  existing  bishops  or  overseers 
of  the  Church;  a  self-constituted  bishop  in  others'  con- 
cerns. 16.  a  Christian— the  name  given  In  contempt  first 
at  Antioch,  Acts  11.  26;  ch,  26,  28;  the  only  three  plaoes 
where  the  term  occurs.  At  first  believers  had  no  distinc- 
tive name.,  but  were  called  among  themselves  "brethren," 
Acts  6.  3;  " disciples,"  Acts  6. 1 ;  "  those  of  the  way,"  Acts 
9.  2;  "saints,"  Romans  1.  7;  by  the  Jews  (who  denied  that 
Jesus  was  the  Christ,  and  so  would  never  originate  the 
name  Christian),  in  contempt,  "  Nazarenes."  At  Antioch, 
where  first  idolatrous  Gentiles  (Cornelius,  Acts  10.,  was  not 
an  Idolater,  but  a  proselyte)  were  converted,  and  wide 
missionary  work  began,  they  could  be  no  longer  looked 
on  as  a  Jewish  sect,  and  so  the  Gentiles  designated  them  by 
the  new  name  "  Christians."  The  rise  of  the  new  name 
marked  a  new  epoch  in  the  Church's  life,  a  new  stage  ot 
Its  development,  viz.,  Its  missions  to  the  Gentiles.  The 
idle  and  witty  people  of  Antioch,  we  know  from  heathen 
writers,  were  famous  for  inventing  nicknames.  The  date 
of  this  Epistle  must  have  been  when  this  had  become  the 
generally  recognized  designation  among  Gentile*  (it  it 
never  applied  by  Christians  to  each  other,  as  it  was  in  aft»* 
ages— an  undesigned  proof  that  the  New  Testament  wm 
composed  when  it  professes),  and  when  the  name  expow^ 

ill 


1  PETER  IV. 


tmo  to  reproach  and  suffering,  though  not  seemingly  as 
yet  to  systematic  persecution,    let  liim  not  be  ashamed— 
though  the  world  Is  ashamed  of  shame.    To  suffer  for 
one's  own  faults  is  no  honour  (v.  15;  ch.  2.  20),— for  Christ, 
is  no  shame  (v.  14;  ch.  8.  18).  but  let  him  glorify  God— not 
merely  glory  In  persecution ;  Peter  might  have  said  as  the 
contrast,  "  but  let  him  esteem  It  an  honour  to  himself;" 
«ut  the  honour  is  to  be  given  to  God,  who  counts  him  wor- 
thy of  snch  an  honour,  involving  exemption  from  the 
coming  Judgments  on  the  ungodly,    on  thts  behalf— The 
oldest  MSS.  and  Vulgate  read,  "  In  this  name,"  i.  «.,  in  re- 
spect of  suffering  for  such  a  name.  17.  Another  ground  of 
consolation  to  Christians.    All  must  pass  under  the  Judg- 
ment of  God ;  God's  own  household  first,  their  chastise- 
ment being  here,  for  which  they  should  glorify  Him  as  a 
proof  of  their  membership  in  His  family,  and  a  pledge  of 
their  escape  from  the  end  of  those  whom  the  last  Judgment 
shall  find  disobedient  to  the  Gospel,    the  time—  Greek, 
''season,"    "fit   time."    Judgment    must   begin  at  the 
house  of  God— the  Chnrch  of  living  believers.    Peter  has 
in  mind  Ezeklel  9.  6 ;  cf.  Amos  3.  2;  Jeremiah  25.  29.  Judg- 
ment Is  already  begun,  the  Gospel  word,  as  a  "  two-edged 
sword,"  having  the  double  effect  of  saving  some  and  con- 
demning others,  and  shall  be  consummated  at  the  last 
Judgment.    "  When  power  is  given  to  the  destroyer,  he 
observes  no  distinction  between  the  righteous  and  the 
wicked ;  not  only  so,  but  he  begins  first  at  the  righteous." 
'Wrtstkin  from  Rabbins.]    But  God  limits  the  destroyer's 
power  over  His  people.    If  . . .  at  us,  what  shall  the  end 
be  of  them,  &c— If  even  the  godly  have  chastening  Judg- 
ments now,  how  much  more  shall  the  ungodly  be  doomed 
to  damnatory  Judgments  at  last.    Gospel  of  God— the 
very  God  who  Is  to  Judge  them.    18.  scarcely— Cf.  "  so  as 
by  fire,"  1  Corinthians  8. 15;  having  to  pass  through  try- 
ing chastisements,  as  David  did  for  his  sin.    "  The  right- 
eous "  man  has  always  more  or  less  of  trial,  but  the  issue 
Is  certain,  and  the  entrance  Into  the  kingdom  abundant  at 
last.    The  "scarcely"  marks  the  severity  of  the  ordeal, 
and  the  unlikelihood  (in  a  mere  human  point  of  view)  of 
the  righteous  sustaining  it;   but  the   righteousness  of 
Christ  and  God's  everlasting  covenant  make  it  all  sure. 
ungodly— having  no  regard  for  God ;  negative  descrip- 
tion,   sinner— loving  sin ;  positive;  the  same  man  is  at 
once  God-forgetting  and  sin-loving,     appear— in  Judg- 
ment.   19.  General  conclusion  from  v.  17,  18.    Seeing  that 
the  godly  know  that  their  sufferings  are  by  God's  will,  to 
chasten  them  that  they  may  not  perish  with  the  world, 
they  have  good   reason  to  trust  God  cheerfully  amidst 
sufferings,  persevering  in  well-doing,    let  them— Greek, 
"let  them  also,"  "let  even  them,"  as  well  as  those  not 
suffering.    Not  only  under  ordinary  circumstances,  but 
tilso  in  time  of  suffering,  let  believers  commit,  &c.   (cf.  Note, 
ch.  8.  14).    according  to  the  will  of  God— (Note,  ch.  3.  17.) 
God's  will  that  the  believer  should  suffer  (v.  17),  is  for  his 
good.   One  oldest  MS.  and  Vulgate  read,  "  In  well-doings  ;" 
contrast  ill-doings,  v.  15.    Our  committing  of  ourselves  to 
God  is  to  be,  not  in  Indolent  and  passive  quietism,  but  ac- 
companied with  active    well-doings,     faithful  — to    His 
covenant  promises.    Creator— who  Is  therefore  also  our 
Almighty  Preserver.   He,  not  we,  must  keep  our  souls.  Sin 
destroyed  the  original  spiritual  relation  between  creattire 
and  Creator,  leaving  that  only  of  government.    Faith  re- 
stores it ;  ao  that  the  believer,  living  to  the  will  of  ««d  (ch. 
4.  t),  rests  implicitly  on  his  Creator's  faithfulness. 

CHAPTER  V. 

Ver.  1-14.  Exhortations  to  Elders,  Juniors,  and 
au  in  General.  Parting  Prayer.  Conclusion,  l. 
elders— alike  In  office  and  age  (v.  5).  I  .  .  .  also  an  elder 
—To  put  one's  self  on  a  level  with  those  whom  we  exhort, 
gives  weight  to  one's  exhortations  (cf.  2  John  1).  Peter,  in 
true  humility  for  the  Gospel's  sake,  does  not  put  forward 
his  apostleship  here,  wherein  he  presided  over  the  elders.  In 
the  arjostleship  the  apostles  have  no  successors,  for  "  the 
slgnp.  of  an  apostle  "  have  not  been  transmitted.  The  pres- 
idents over  the  presbyters  and  deacons,  by  whatever  name 
ieelgnated,  angel,  bishop,  or  moderator,  &c,  though  of  the 
512 


same  ortitsr  a*  the  presbyters,  yet  have  virtually  succeeds* 
to  a  supevln  tendency  of  the  Church  analogous  to  that  exer> 
cised  by  the  apostles  (this  superintendency  and  priority 
existed  from  the  earliest  times  after  the  apostles  [Te»- 
tullianJ);  Just  as    the  Jewish   synagogue   (the   model 
which  the  Church  followed)  was  governed  by  a  council 
of  presbyters,  presided  over  by  one  of  themselves,  "the 
chief  ruler  of  the  synagogue."    Cf.  Vitringa,  Synagogue, 
Part  II.,  ch.  8.  and  7.    witness — an  eye-witness  of  ChrlsVo 
sufferings,  and  so  qualified  to  exhort  you  to  believing 
patience  In  suffering  for  well-doing  after  His  example  (ou. 
4.19;  2.20).     This  explains  the  "therefore"  inserted  In 
the  oldest    MSS.,  "I    therefore   exhort,"  resuming   ex- 
hortation, ch.  4. 19.    His  higher  dignity  as  an  apostle  i* 
herein  delicately  Implied,  as  eye-witnessing  was  a  neces- 
sary qualification  for  apostleship :  cf.  Peter's  own  speeches. 
Acts  1.21,22;   2.82;    10.39.    also— Implying  the  righteous 
recompense  corresponding  to  the  sufferings,    partaker 
of  the  glory— according  to  Christ's  promise ;  an  earnest 
of  which  was  given  In  the  transfiguration.    3.  Feed— 
Greek,  "Tend  as  a  shepherd,"  by  discipline  and  doctrine. 
Lead,  feed,  heed;   by  prayer,  exhortation,  government, 
and  example.  The  dignity  Is  marked  by  the  term  "  elder ;" 
the  duties  of  the  office,  to  tend  or  oversee,  by  "bishop." 
Peter  has  In  mind   Christ's  Injunction  to  him,  "Feed 
(tend)  my  sheep  .  .  .  Feed  (pasture)  my  lambs"  (John  2L 
16).    He  invites  the  elders  to  share  with  him  the  same 
duty  (cf.  Acta  20.  28).     The  flock  Is  Christ's,    which   la 
among  you— Whilst  having  a  concern  for  all  the  Church, 
your  special  duty  is  to  feed  that  portion  of  It  which  is 
among  you.    oversight—  Greek,  "  bishopric,"   or  duty  of 
bishops,  i,  «.,  overseer,    not  by  constraint — necessity  Is 
laid  upon  them,  but  willingness  prevents  it  being  felt, 
both  in  undertaking  and  in  fulfilling  the  duty.  [Bengel.] 
"He  is  a  true  presbyter  and  minister  of  the  counsel  of 
God  who  doeth   and  teacheth  the  things  of  the  Lord, 
being  not  accounted   righteous  merely  because  he  is  a 
presbyter,  but  because  righteous,  chosen  into  the  presby- 
tery." [Clemens  Alexandkinus.]    willingly— One  old- 
est MS.,  Vulgate,  Syriac,  and   Coptic,  add,  "as  God  would 
have  It  to   be    done"    (Romans  8.  27).     not   for    filthy 
lucre — (Isaiah  56.  11;    Titus   1.7.)     of  a    ready    mind- 
promptly  and  heartily,  without  selfish  motive  of  gain- 
seeking,  as  the   Israelites   gave   their   services   willing- 
hearledly  to  the  sanctuary.    3.  being  lords — Greek,  "  lord- 
lug  it:"  Implying  pride  and  oppression.    "Not  that  we 
ha,ve  dominion  over  your  faith."    God's  heritage—  Greek, 
"  the  Inheritances,"  i.  «.,  the  portions  of  the  Church  com- 
mitted severally  to  your  pastoral  charge.    [Bengel.]    It 
Is  explained  by  "  the  flock"  in  the  next  clause.  However 
in  v.  2,  "  flock  of  God  which  is  among  you,"  answering  U< 
"(God's)  heritages"  (plural  to  express  the  sheep  who  are 
God's  portion  and  Inheritance,  Deuteronomy  32.  9)  com- 
mitted to  you,  favours  English  Version.    The  flock,  as  on* 
whole,  is  God's  heritage,  or  flock  in   the  singular.    Re- 
garded in  relation  to  its  component  sheep,  divided  among 
several  pastors,  it  is  in  the  plural  "heritages."    Cf.  Acta 
1.  17,  25,  "  Part"  (the  same  Greek).    Bernard  of  Clairvaux, 
wrote  to  Pope  Eugene,  "  Peter  could  not  give  thee  what 
he  had  not :    what  he  had  he  gave :   the  care  over  the 
Church,  not  dominion."    being—  Greek,  "  becoming."   en- 
samples — the  most  effective  recommendation  of  precept 
(1  Timothy  4.  12).    Titus  2.  7,  "  patterns."    So  Jesus.    "A 
monstrosity  it  is  to  see  the  highest  rank  Joined  with  the 
meanest   mind,    the    first  seat  with    the    lowest  life,  a 
grandiloquent    tongue   with   a    lazy  life,   much  talking 
with  no  fruit."    [Bernard.]    4.  And— And  so:  as  the  re- 
sult of  "  being  ensamples"  (v.  3).    chief  Shepherd— The 
title  peculiarly  Christ's  own,  not  Peter's  or  the  pope's 
when  .  .  .  shall  appear — Greek,  "  be  manifested"  (Colos- 
sians  3.  4).    Faith  serves  the   Lord  while   still    unseen. 
that  fadeth  not  away—  Greek,"  amaranthine"  (cf.  ch.  1. 4), 
crown — Greek,  Stephanos,  a  garland  of  victory,  the  prize  1» 
the  Grecian  games,  woven  of  Ivy,  parsley,  myrtle,  olive, 
or  oak.    Our  crown  is  distinguished  from  theirs  1l  that  ii 
is  "incorruptible"  and  "fadeth  not  away,"  as  the  leavei 
of  theirs   soon   did.    "The  crown  of  life."    Not  a  ki^ty 
"crown"  (a  different  Greek  word.  Madema):  the  prerogn 


1   PETEE  V. 


live  ot  the  Lord  Jesus  (Revelation  19.  VI >.  glory— Greek, 
"<*•  glory,"  viz.,  to  be  then  revealed  (v.  1;  ch.  4. 13).  5.  ye 
f  aunger— The  deacons  were  originally  the  younger  men, 
the  presbyter*  older;  but  subsequently  as  presbyter  ex- 
pressed the  office  of  Church-ruler  or  teacher,  so  Greek 
weoteros  means  not  (as  lit.)  young  men  in  age,  but  subor- 
dinate minister*  and  servants  of  the  Church.  So  Christ 
Stem  the  term  "younger."  For  He  explains  it  by  "he 
that  doth  serve,"  lit.,  fie  that  ministereth  as  a  deacon;  just 
as  He  explains  '  the  greatness"  by  "he  that  is  chief," 
UL,  "he  that  ruleth,"  the  very  word  applied  to  the  bishops 
m  presbyters.  So  "  the  young  men"  are  undoubtedly  the 
deacons  of  the  Church  of  Jerusalem,  of  whom,  as  being 
all  Hebrews,  the  Hellenistic  Christians  subsequently  com- 
plained aa  neglecting  their  Grecian  widows,  whence  arose 
the  appointment  of  the  seven  others,  Hellenistic  deacons. 
Bo  here,  Peter,  having  exhorted  the  presbyters,  or  elders, 
not  to  lord  It  over  those  committed  to  them,  adds,  Like- 
vise  ye  neoters  or  younger,  t.  e„  subordinate  ministers 
and  deacons,  submit  cheerfully  to  the  command  of  the 
elders.  [Mosueim.]  There  is  no  Scripture  sanction  for 
"younger"  meaning  laymen  in  general  (as  Alford  ex- 
plains): its  use  In  this  sense  is  probably  of  later  date. 
The  "  all  of  yon"  that  follows,  refers  to  the  congregation 
generally ;  and  It  la  likely  that,  like  Paul,  Peter  should 
aotioe,  previous  to  the  general  congregation,  the  subor- 
dinate ministers  as  well  as  the  presbyters,  writing  as  he  did 
to  the  same  region  (Ephesus),  and  to  confirm  the  teaching 
of  the  apostle  of  the  Gentiles.  Yea— To  sum  up  all  my 
exhortations  In  one.  be  subject — Omitted  in  the  oldest 
MSB.  and  Versions,  but  Tisohendobf  quotes  the  Vatican 
MS.  for  it.  Then  translate,  "Gird  (cb.  1.  13;  4.  1)  fast  on 
hnmillty  (lowliness  of  mind)  to  one  another."  The  verb 
Is  lit.,  "tie  on  with  a  fast  knot."  [Wahu]  Or,  "gird  on 
hnmillty  as  the  slave  dress  (encomboma) :"  as  the  Lord 
girded  himself  with  a  towel  to  perform  a  servile  office 
of  humility  and  love,  washing  his  disciples'  feet,  a 
scene  in  which  Peter  had  played  an  important  part, 
so  that  he  would  naturally  have  it  before  his  mind.  Of. 
similarly  v.  2  with  John  21.  15-17.  Clothing  was  the 
original  badge  of  man's  Bin  and  shame.  Pride  caused 
t.he  need  of  man's  clothing,  and  pride  still  reigns  In 
dress;  the  Christian  therefore  clothes  himself  in  humil- 
ity (ch.  8. 3,  4).  God  provides  him  with  the  robe  of 
Christ's  righteousness,  In  order  to  receive  which  man 
must  be  stripped  of  pride.  God  reslstetb  tbe  proud- 
Quoted,  as  James  4.  6,  from  Proverbs  3.  34.  Peter  had 
James  before  his  mind,  and  gives  his  Epistle  inspired 
sanction.  Cf.  v.  9  with  James  4.  7,  lit.,  "  arrayeth  Him- 
self against."  Other  sins  flee  from  God:  pride  alone 
opposeth  itself  to  God;  therefore,  God  also  in  turn 
opposes  Himself  to  the  proud.  [Gkkhaed  in  Alfobd.] 
Humility  is  the  vessel  of  all  graces.  [Augustine.]  6. 
under  tbe  mtgbty  baud— afflicting  you  (ch.  3.  15) :  "  ac- 
cept" His  chastisements,  and  turn  to  Him  that  smiteth 
you.  He  depresses  the  proud  and  exalts  the  humble. 
in  due  time— wait  humbly  and  patiently  for  His  own 
fit  time.  One  oldest  MS.  and  Vulgate  read,  "  In  the  sea- 
son of  visitation,"  viz.,  His  visitation  In  mercy.  7. 
Costing— once  for  all:  so  the  Greek  aorlst.  care— "anx- 
iety." The  advantage  flowing  from  humbling  ourselves 
under  God's  hand  (».  6)  is  confident  reliance  on  His  good- 
ness. Exemption  from  care  goes  along  with  humble 
submission  to  God.  earetb  for  you  —  lit.,  "respecting 
you."  Care  is  a  burden  which  faith  casts  off  the  man  on 
his  God.  Cf.  Psalm  22.10;  37.5;  65.  22,  to  which  Peter 
alludes;  Luke  12.  22,  87;  Phllippians  4.  6.  careth— not  so 
strong  a  Greek  word  as  the  previous  Greek  "anxiety." 
a.  Peter  has  In  mind  Christ's  warning  to  himself  to  watch 
against  Satan,  from  forgetting  which  he  fell.  Be  sober 
.  .  .  vigilant— " Care,"  i.  e.,  anxiety,  will  intoxicate  the 
tool;  therefore  be  sober,  i.  «.,  self-restrained.  Yet,  lest 
this  freedom  from  core  should  lead  any  to  false  security, 
ue  adds,  "Be  vigilant"  against  "your  adversary."  Let 
this  be  your  "care."  God  provides,  therefore  do  not  be 
anxious.  The  devil  seeks,  therefore  watch.  [Bbngki..] 
because— Omitted  In  the  oldest  MSS.  The  broken  and 
Uajmnted  sentences  are  more  fervid  and  forcible.    Luoi- 


fer  of  Cagllarl  reads  as  English  Version,  adversary— ML 
opponent  in  a  court  of  justice  (Zechan<m  8.  1).  -'Satan' 
means  opponent.  "  Devil,"  accuser  or  slanderer  (Revela- 
tion 12. 10).  "The  enemy"  (Matthew  13.  39).  "Amurderei 
from  the  beginning"  (John  8.  44).  He  counteracts  the 
Gospel  and  Its  agents.  "  The  tempter."  roaring  lion- 
Implying  his  violent  and  Insatiable  thirst  for  prey  as  s 
hungry  lion.  Through  man's  sin  he  got  God's  justice  <* 
his  side  against  us;  but  Christ,  our  Advocate,  by  fulfilling 
all  the  demands  of  Justice  for  us,  has  made  our  redemp- 
tion altogether  consistent  with  Justice,  walltetb  about 
—(Job  1.  7 ;  2.  2.)  So  the  children  of  the  wicked  one  cannot 
rest.  Evil  spirits  are  in  2  Peter  2.  4 ;  Jude  6,  said  to  be  al- 
ready In  chains  of  darkness  and  in  hell.  This  probably 
means  that  this  is  their  doom  finally :  a  doom  already 
begun  In  part ;  though  for  a  time  they  are  permitted  to 
roam  In  the  world  (of  which  Satan  is  prince),  especially 
In  the  dark  air  that  surrounds  the  earth.  Hence  per- 
haps arises  the  miasma  of  the  air  at  times,  as  physical 
and  moral  evil  are  closely  connected,  devour— entangle 
In  worldly  "care"  (v.  7)  and  other  snares,  so  as  finally  tc 
destroy.  Cf.  Revelation  12. 15, 16.  9.  (Luke  4.  13;  Ephe- 
sians  6.  H-17;  James  4.  7.)  steadfast— Cf.  "established  In 
the  truth,"  2  Peter  1. 12.  Satan's  power  exists  only  in  re- 
spect to  the  unbelieving;  the  faithful  he  cannot  hurt  (1 
John  5. 18).  Faith  gives  strength  to  prayer,  the  great  in- 
strument against  the  foe  (James  1.  6,  Ac),  knowing,  Ac 
—"encouragement  not  to  faint  in  afflictions:"  your 
brethren  suffer  the  same ;  nothing  beyond  the  common 
lot  of  Christians  befalls  you  (1  Corinthians  10.  13).  It  Is  a 
sign  of  God's  favour  rather  than  displeasure,  that  Satan 
is  allowed  to  harass  you,  as  he  did  Job.  Your  fellow- 
Christians  have  the  same  battle  of  faith  and  prayer 
against  Satan,  in  tbe  world— lying  in  the  wicked  one, 
and  therefore  necessarily  the  scene  of  "tribulation" 
(John  16.  33).  are— are  being  accomplished  according  to  the 
appointment  of  God.  10.  Comforting  assurance  that  God 
will  finally  "perfect"  His  work  of  "grace"  in  them,  after 
they  have  undergone  the  necessary  previous  suffering. 
But— Only  do  you  watch  and  resist  the  foe :  God  will  per- 
form the  rest.  [Bengel.]  of  all  grace— {Of.  ch.  4. 10.) 
The  God  to  whom  as  its  source  all  grace  Is  to  be  referred  • 
who  in  grace  completes  what  in  grace  He  began.  He 
from  the  first  "called  you  (so  the  oldest  MSS.  read  for 
'us')  unto  (with  a  view  to)  glory."  He  will  not  let  His 
purpose  fall  short  of  completion.  If  He  does  so  in  pun- 
ishing, much  more  in  grace.  The  three  are  fitly  con- 
joined: the  call,  the  glory  to  which  we  are  called,  and  the 
way  (suffering) ;  the  fourth  is  the  ground  of  the  calling, 
viz.,  the  grace  of  God  in  Christ,  by— Greek,  "  in."  Christ  i* 
He  in  virtue  of  whom,  and  in  union  with  whom,  believers 
are  called  to  glory.  The  opposite  is  "  in  the  world"  (v.  9 
John  16.33).  after  tbat  ye  bave  suffered — Join  to  "called 
you:"  suffering,  as  a  necessary  preliminary  to  glory,  waa 
contemplated  In  God's  calling,  a  while — short  and  in- 
considerable, as  compared  with  the  glory,  perfect,  Ac— 
The  two  oldest  MSS.,  and  Vulgate  and  Coptic  versions, 
read,  "Shall  perfect  (so  that  there  shall  be  nothing  defec- 
tive in  you),  stablish,  strengthen,"  and  omit  "settle,"  lit., 
ground,  or  fix  on  a  foundation.  Alfobd  reads  it  in  spite 
of  the  oldest  MSS.  The  authority  of  the  latter  I  prefer; 
moreover  the  climax  seems  to  require  rather  a  verb  of 
completing  the  work  of  grace,  than,  as  the  Greek  means, 
founding  it.  The  Greek  has  "  shall  Himself  perfect  you :" 
though  you  are  called  on  to  watch  and  resist  the  foe,  God 
Himself  must  really  do  all  in  and  through  you.  The  same 
God  who  begins  must  Himself  complete  the  work.  The 
Greek  for  "stablish"  (so  as  to  be  "steadfast  in  the  faith," 
v.  9)  is  the  same  as  "strengthen,"  Luke  22.  32.  Peter  has 
in  mind  Christ's  charge,  "When  thou  art  converted 
strengthen  thy  brethren."  His  exhortation  accords  with 
his  name  Peter,  "Thou  art  Peter,  and  upon  this  roc*  I  will 
build  my  Church."  "Stablish,"  so  as  not  to  waver. 
"Strengthen"  with  might  in  the  inner  man  by  His  Spirit, 
against  the  foe.  11.  To  him— Emphatic.  To  Him  and 
Him  alone:  not  to  ourselves.  Cf.  "Himself,"  Note,  v.  ML 
glory  and— Omitted  in  the  oldest  MSS.  and  versions, 
dominion— Greek,  "  the  might"  shown  in  so  "  perfecting,' 

518 


2   PETER. 


too.,  yon,  «.  10.  13.  Silvanus-  Silas,  the  companion  of 
Paul  and  Timothy:  a  suitable  messenger  by  whom  to 
confirm,  as  Peter  here  does,  PauVs  doctrine  of  "the  true 
grace  of  God"  In  the  same  churches  (cf.  2  Peter  3. 16).  We 
never  meet  with  Sllvanns  as  Paul's  companion  after 
rtiul's  last  Journey  to  Jerusalem.  His  connection  with 
Peter  was  plainly  subsequent  to  that  Jouruey.  as  I  sup- 
pose—Join  "  faithful  unto  you  [Steiger],  as  I  suppose." 
Sllvanns  may  have  stood  In  a  close  relation  to  the 
churches  In  Asia,  perhaps  having  taken  the  oversight  of 
them  after  Paul's  departure,  and  had  afterwards  gone  to 
Peter,  by  whom  he  is  now  sent  back  to  them  with  this  Epis- 
tle. He  did  not  know,  by  positive  observation,  Silvanus' 
faithfulness  to  them  ;  he  therefore  says,  "  faithful  to  you,  as  I 
suppose,"  from  the  accounts  I  hear;  not  expressing  doubt. 
alford  Joins  "I  have  written  unto  you,"  which  the  Greek 
order  favours.  The  seeming  uncertainty,  thus,  is  not  as  to 
Silvanus'  faithfulness,  which  is  strongly  marked  by  the 
Greek  article,  but  as  to  whether  he  or  some  other  would 
prove  to  be  the  bearer  of  the  letter,  addressed  as  it  was  to 
five  provinces,  all  of  which  Silvanus  might  not  reach: 
"By  Silvanus,  that  faithful  brother,  as  I  expect,  I  have 
written  to  you."  [Birrs.  J  briefly  —  Greek,  "In  few 
(words),"  as  compared  with  the  Importance  of  the  sub- 
ject (Hebrews  13.  22).  exhorting— not  so  much  formally 
teaching  doctrines,  which  could  not  be  done  in  so  "few 
words."  testifying— bearing  my  testimony  in  confirma- 
tion (so  the  Greek  compound  verb  implies)  of  that  truth 
which  ye  have  already  heard  from  Paul  and  Silas  (1 
John  2.  27).  that  tula — of  which  I  have  just  written, 
and  of  which  Paul  before  testified  to  you  (whose  testi- 
mony, now  that  he  was  no  longer  in  those  regions,  was 
called  In  question  probably  by  some;  cf.  2  Peter  3. 15, 16). 
2  Peter  1. 12,  "the  present  truth,"  viz.,  the  grace  formerly 
promised  by  the  prophets,  and  now  manifested  to  you. 
"Grace"  is  the  key-note  of  Paul's  doctrine  which  Peter 
now  confirms  (Epheslans  2.  6,  8).  Their  sufferings  for 
the  Gospel  made  them  to  need  some  attestation  and 
confirmation  of  the  truth,  that  they  should  not  fall 
back  from  it.  wherein  ye  stand— The  oldest  MSS.  read 
Imperatively,  "Stand  ye."  Lit.,  "into  which  (having 
been  already  admitted,  ch.  1.  8,  21;  2.  7,  8,  9)  stand  (there- 
in)." Peter  seems  to  have  In  mind  Paul's  words  (Ro- 
mans 5.  2;  1  Corinthians  15. 1).  "The  grace  wherein  we 
stand  must  be  true,  and  our  standing  In  It  true  also." 
[Bihobl.]  Cf.  in  Stkigek,  "He  began  his  Epistle  with 
grace  (ch.  L  2),  he  finishes  It  with  grace,  he  has  be- 
sprinkled the  middle  with  grace,  that  in  every  part  he 
might  teach  that  the  Church  Is  not  saved  but  by  grace." 
13.  Tho  ...  at  Babylon— ALFORD,  Bksoel,  Ac,  translate, 
"She  that  is  elected  together  with  you  In  Babylon,"  vis., 
Peter's  wife,  whom  he  ledabout  with  him  in  his  missionary 
Journeys.  Cf.  ch.  3.  7,  "heirs  together  of  the  grace  of  life." 
But  why  she  should  be  called  "  elected  together  with  you 
in  Babylon,"  as  If  there  had  been  no  Christian  woman  in 
Babylon  besides,  is  inexplicable  on  this  view.  In  English 
Version  the  sense  Is  clear :  "  That  portion  of  the  whole  dis- 
persion (ch.  1. 1,  Greek),  or  Church  of  Christianized  Jews, 
with  Gentile  converts,  which  resides  in  Babylon."  As 
Peter  and  John  were  closely  associated.  Peter  addresses 
the  Churou  in  John's  peculiar  province,  Asia,  and  closes 
with  "your  eo-eleot  sister  Church  at  Babylon  saluteth 
too;"  and  Tohn  similarly  addresses  the  "  elect  lady,"  i.  e„ 


the  Church  in  Babylon,  and  closes  with  '  the  children  of 
thine  elect  sister  (the  Asiatic  Church)  greet  thee;"  cf.  Ja> 
troduetUm  to  2  John).  Erasmus  explains,  "  Mark  who  i*  «* 
the  place  of  a  son  to  me:"  cf.  Acts  12. 12,  implying  Peter's 
connection  with  Mark;  whence  the  mention  of  blm  In 
connection  with  the  Church  at  Babylon,  in  which  he  la- 
boured under  Peter  before  he  went  to  Alexandria  is  aoJ 
unnatural.  Papias  reports  from  the  presbyter  John  (B. 
8. 39),  that  Mark  was  Interpreter  of  Peter,  recording  In  his 
Gospel  the  facts  related  to  him  by  Peter.  Silvanus  or  Si- 
las had  been  substituted  for  John  Mark,  as  Paul's  com- 
panion, because  of  Mark's  temporary  unfaithfulness.  But 
now  Mark  restored  Is  associated  with  Silvanus,  Paul's 
companion,  in  Peter's  esteem,  as  Mark  was  already  rein- 
stated in  Paul's  esteem.  That  Mark  had  a  spiritual  con- 
nection with  the  Asiatic  churches  which  P^ter  addresses, 
and  so  naturally  salutes  them,  appears  from  2  Timothy  4. 
11;  Colossians  4.  10.  Babylon— The  Chaldean  Babylon 
on  the  Euphrates.  See  Introduction,  on  thus  Place  o» 
"Writing  this  Epistle,  in  proof  that  Rome  is  not  meant  a 
Papists  assert ;  cf.  Lightfoot  sermon.  How  unlikely  that 
In  &  friendly  salutation  the  enigmatical  title  of  Rome  given 
In  prophecy  (John,  Revelation  17. 5),  should  be  used  I  Baby- 
lon was  the  centre  from  which  the  Asiatio  dispersion 
whom  Peter  addresses  was  derived.  Philo,  Legal,  ad 
Oaium,  sec.  36,  and  Josephus,  Antiquities,  15. 2.  2 ;  23. 12,  in- 
form us  that  Babylon  contained  a  great  many  Jews  in  th« 
apostolic  age  (whereas  those  at  Rome  were  comparatively 
few,  about  8000,  Joskphus  17. 11);  so  it  would  naturally  be 
visited  by  the  apostle  of  the  circumcision.  It  was  the 
headquarters  of  those  whom  he  had  so  successfully  ad- 
dressed on  Pentecost,  Acts  2.  9,  Jewish  "  Parthlaus  .  .  . 
dwellers  In  Mesopotamia"  (the  Parthlaus  were  then  mas- 
ters of  Mesopotamia!)  Babylon);  these  he  ministered  to  in 
pers<m.  His  other  hearers,  the  Jewish  "dwellers  In  Cap- 
padocia,  Pontus,  Asia,  Phrygia,  Pamphylla,"  he  now  min- 
isters to  by  letter.  The  earliest  distinct  authority  tor 
Peter's  martyrdom  at  Rome  Is  Dionysitjs,  bishop  of  Co- 
rinth, in  the  latter  half  of  the  second  century.  The  de- 
sirableness of  representing  Peter  and  Paul,  the  two  lead- 
ing  apostles,  as  together  founding  the  Church  of  the  me 
tropolls,  seems  to  have  originated  the  tradition.  Clemen*: 
of  Rome  (1  Epistola  ad  Corinthios,  sec.  4. 5),  often  quoted  for 
is  really  against  It.  He  mentions  Paul  and  Peter  together 
but  makes  It  as  a  distinguishing  circumstance  of  Paul,  that 
he  preaohed  both  In  the  East  and  West,  Implying  that 
Peter  never  was  in  the  West.  In  2  Peter  1. 14,  he  says,  "  I 
must  shortly  put  off  this  tabernacle,"  implying  his  mar- 
tyrdom was  near,  yet  he  makes  no  allusion  to  Rome,  or 
any  intention  of  his  visiting  it.  14.  kiss  of  charity— Ro- 
mans 16. 16,  "an  holy  kiss:"  the  token  of  love  to  God  and 
the  brethren.  Love  and  holiness  are  Inseparable.  Cf.  the 
instance,  Acts  20.  37.  peace— Peter's  closing  salutation  ;  as 
Paul's  Is,  "  Grace  be  with  you,"  though  he  accompanies  It 
with  "  peace  be  to  the  brethren."  "  Peace"  (flowing  from 
salvation)  was  Christ's  own  salutation  after  the  resurrec- 
tion, and  from  Him  Peter  derives  it.  be  with  yon  all 
that  are  in  Christ— The  oldest  MSS.  omit  "Jesus."  In 
Epheslans  6.24,  addressed  to  the  same  region,  the  same 
limitation  of  the  salutation  occurs,  whence,  perhaps. 
Peter  here  adopts  It.  Contrast  "  Be  with  you  all,"  Romans 
16. 24 ;  1  Corinthians  16.  33. 


THE  SECOND  EPISTLE  GENERAL  OF 


PETEB. 

INTRODUCTION. 


axxrwrnvmnatn  AMD  genuineness.— If  not  a  gross  imposture,  its  own  internal  wttnete  is  unequivocal  in  it*  btow- 
a  feAO  Peter's  Bkae  and  apostleshlp  in  its  heading:  not  only  his  surname,  but  his  original  name  Simon,  or  Struma*  *» 

614 


2   PETER. 

Ibaa  at  the  oloee  of  his  life,  reminding  his  readers  who  he  originally  was  before  his  call.  Again,  in  ch.L  16-18,  b« 
mentions  hit  presence  at  the  Transfiguration,  and  Christ's  prophecy  of  his  death :  and  in  ch.  3. 16,  Am  brotherhood  with  Pavl 
Again  in  ch.  8. 1,  the  author  speaks  of  himself  as  author  of  the  former  Epistle :  It  is,  moreover,  addressed  so  as  k« 
»H.,-iMcfc»  'but  not  to  be  restricted  to)  the  same  persons  as  the  first,  whom  he  presupposes  to  be  acquainted  with  the  writ- 
lugs  **  Paul,  by  taat  time  recognized  as  "  Scripture"  (oh.  3. 15, "  the  long-suffering  of  God,"  cf.  Romans  2. 4).  Tills  neoea- 
arily  unplies  a  laU  date,  when  Paul's  Epistles  (including  Romans)  already  had  become  generally  diffused  and 
tccepied  as  Scripture  In  the  Church.  The  Church  of  the  fourth  century  had,  besides  the  testimony  which  we  have  oi 
the  doubts  of  the  earlier  Christians,  other  external  evidence  which  we  have  not,  and  which,  doubtless,  under  God'i 
wrruling  providence,  decided  them  on  accepting  it.  It  is  hard  to  understand  how  a  book  palpably  false  (as  It  wonld 
■«  it  Feter  be  not  the  author)  could  have  been  accepted  in  the  Canon  as  Anally  established  in  the  Councils  of  Laodi- 
near  Sffl)  A.  D.  (If  the  59th  article  be  genuine),  Hippo,  and  Carthage  in  the  fourth  century  (893  and  397).  The  whole  tone 
»nd  spirit  of  the  Epistle  disprove  its  being  an  imposture.  He  writes  as  one  not  speaking  of  himself,  but  moved  by  the 
Holt  <?Ao*f  (ch.  1. 21).  An  attempt  at  such  a  fraud  in  the  first  ages  would  have  brought  only  shame  and  suffering,  alike 
from  Christians  and  heathen,  on  the  perpetrator:  there  was  then  no  temptation  to  pious  frauds  as  in  later  times.  That 
It  must  have  been  written  in  the  earliest  age,  is  plain  from  the  wide  gulf  in  style  which  separates  it  and  the  other  New 
Testament  Scriptures  from  even  the  earliest  and  best  of  the  post-apostolic  period.  Daille  well  says,  "  God  has  al- 
.owed  a  fosse  to  be  drawn  by  human  weakness  around  the  sacred  canon  to  protect  it  from  all  Invasion." 

Traces  of  acquaintance  with  it  appear  In  the  earliest  Fathers.  Hebmas,  Similes  6. 4 ;  cf.  ch.  2. 13,  Greek,  "  luxury  in  the 
day ...  luxuriating  with  their  own  deceivings;11  and  Shepherd,  VisionS.7,  "They  have  left  their  true  way"  (cf.  ch.  2, 
15) ;  and  Vision  4. 3,  "  Thou  hast  escaped  this  world"  (cf.  ch.  2. 20),  Clement  of  Rome,  ad  Corinthios,  c.  7. 9  and  10,  as  tc 
Woah's  preaching  and  Lot's  deliverance,  "  the  Lord  making  it  known  that  He  does  not  abandon  those  that  trust  in  Him, 
but  appoints  those  otherwise  inclined  to  judgment"  (cf.  ch.  2. 5,  6, 7, 9).  Ieen^us,  a.  d.  178  ("  the  day  of  the  Lord  is  as  a 
thousand  years"),  and  Justin  Mabtyb,  seem  to  allude  to  ch.  3.  8.  Hippolyttjs,  De  Antichristo,  seems  to  refer  to  ch.  L 
21,  "The prophets  spake  not  of  their  ovm  private  (Individual)  ability  and  will,  but  what  was  (revealed)  to  them  alone  by 
God."  To*  difficulty  is,  neither  Tebtullian,  Cypbian,  Clement  of  Alexandbia,  nor  the  oldest  Syriac  (Peschito) 
version  (toe  later  Syriac  has  it),  nor  the  fragment  known  as  Mubatobi's  Canon,  mentions  it.  The  first  writer  who 
has  expressly  named  it  is  Obigen,  in  the  third  century  (Homily  on  Joshua;  also  4th  Homily  on  Leviticus,  and  13tb 
on  Numbers),  who  names  it  "Scripture,"  quoting  ch.  1.  4;  2.  16;  however  (in  Eusebit/S,  Ecclesiastical  History,  6.  25),  he 
mentions  that  the  Second  Epistle  was  doubted  by  some.  Fibmilian,  bishop  of  Cappadocla,  in  Epistle  ad  Cyprian 
speaks  of  Peter's  Spittles  as  warning  us  to  avoid  heretics  (a  monition  which  occurs  in  the  Second,  not  the  First  Epis- 
tle). Now  Oappadocia  is  one  of  the  countries  mentioned  (of.  1  Peter  1. 1  with  ch.  3. 1)  as  addressed ;  and  It  is  striking, 
that,  from  Cappadocia  we  get  the  earliest  decisive  testimony.  "  Internally  It  claims  to  be  written  by  Peter,  and  this 
claim  is  confirmed  by  the  Christians  of  that  very  region  in  whose  custody  it  ought  to  have  been  found."  [Tbegell.es. | 

The  books  disputed  (Antilegomena),  as  distinguished  from  those  universally  recognized  (Homologoumena),  are  Epis- 
tles, 2  Peter,  James,  2  and  8  John,  Jude,  the  Apocalypse,  Epistle  to  Hebrews  (cf.  Eusebius,  Ecclesiastical  History,  3.  3, 
25).  The  Antilegomena  stand  in  quite  a  different  class  from  the  Spurious  ;  of  these  there  was  no  dispute,  they  were  uni- 
versally rejected,  e.  g.,  the  Sliepherd  of  Hernias,  the  Revelation  of  Peter,  the  Epistle  of  Barnabas.  Cyeil  of  Jebusalem 
^a.  D.  848)  enumerates  seven  Catholic  Epistles,  including  2  Peter ;  so  also  Gbegoby  of  Nazianzen  (389  a.  d.),  and  Epi- 
phanit/s,  A.  D.  367.  The  oldest  Greek  MSS.  extant  (of  the  fourth  century)  contain  the  Antilegomena.  Jebome,  Dt, 
Viris  lUusbribus,  conjectured,  from  a  supposed  difference  of  style  between  the  two  Epistles,  that  Peter,  being  unable 
«*>  write  Greek,  employed  a  different  translator  of  his  Hebrew  dictation  in  the  Second  Epistle,  and  not  the  same  as 
translated  the  First  into  Greek.  Mark  is  said  to  have  been  his  translator  in  the  case  of  the  Gospel  according  to  St. 
Mark ;  but  this  is  all  gratuitous  conjecture. 

Much  of  the  same  views  pervade  both  Epistles.  In  both  alike  he  looks  for  the  Lord's  coming  suddenly,  and  the 
end  of  the  world  (cf.  ch.  8.  8-10  with  1  Peter  4.  5) ;  the  inspiration  of  the  prophets  (cf.  1  Peter  1. 10-12  with  ch.  1. 19-21; 
%.  2) ;  the  new  birth  by  the  Divine  word  a  motive  to  abstinence  from  worldly  lusts  (1  Peter  1.  22 ;  2. 2;  cf.  ch.  1.  4) ;  also 
1  Peter  2.  9  with  ch.  1.  3,  both  containing  in  the  Greek  the  rare  word  "  virtue"  (1  Peter  4. 17  with  ch.  2.  8). 

It  is  not  strange  that  distinctive  peculiarities  of  style  should  mark  each  Epistle,  the  design  of  both  not  being  the 
same.  Thus  the  sufferings  of  Christ  are  more  prominent  In  the  First  Epistle,  the  object  there  being  to  encourage 
thereby  Christian  sufferers ;  the  glory  of  the  exalted  Lord  is  more  prominent  in  the  Second,  the  object  being  to  com- 
municate fuller  "knowledge"  of  Him  as  the  antidote  to  the  false  teaching  against  which  Peter  warns  his  readers, 
ilence  His  title  of  redemption,  "  Christ,"  is  the  one  employed  in  the  First  Epistle ;  but  in  the  Second  Epistle,  "  the 
Lord."  Hope  is  characteristic  of  the  First  Epistle ;  full  knowledge,  of  the  Second  Epistle.  In  the  First  Epistle  he  puts 
ais  apostolic  authority  less  prominently  forward  than  in  the  Second,  wherein  his  design  is  to  warn  against  false  teach- 
ers. The  same  difference  is  observable  in  Paul's  Epistles.  Contrast  1  Thessalonlaus  L  1;  2  Thessalonlaus  1. 1;  Phil- 
ippians  1. 1,  with  Galatians  1. 1;  1  Corinthians  1. 1.  The  reference  to  Paul's  writings  as  already  existing  in  numbers, 
and  as  then  a  recognized  part  of  Scripture,  implies  that  this  Epistle  was  written  at  a  late  date,  just  before  Peter's 

death. 

Striking  verbal  coincidences  occur:  cf.  1  Peter  1.  19,  end,  with  ch.  3. 14,  end;  ch.  1.  3,  "His  own,"  Greek,  2. 16;  ».  17 
with  1  Peter  8. 1,  5.  The  omission  of  the  Greek  article,  1  Peter  2. 13  with  ch.  1.  21 ;  2. 4,  5,  7.  Moreover,  two  words  occur, 
ch.  1.  13,  "tabernaole,"  i.  e.,  the  body,  and  15,  "decease,"  which  at  once  remind  us  of  the  transfiguration  narrative  in 
the  Gospel.    Both  Epistles  refer  to  the  Deluge,  and  to  Noah  as  the  eighth  that  was  saved.    Though  the  First  Epistle 


Moreover,  more  verbal  coincidences  with  the  speeches  of  Peter  in  Acts  ooour  In  this  Second,  than  in  the  First  Epis- 
tie.    Cf. 
i&e  term  • 
the  only  _ 
with  Acts  2. 20,  where  only  it  occurs  except  in  1  Thessalonians  5.  2. 

The  testimony  of  Jude,  17, 18,  is  strong  for  its  genuineness  and  inspiration,  by  adopting  its  very  words,  and  by  refer* 
rta«  tc  »  *s  receTved  hy  the  churches  to  which  he.  St.  Jude,  wrote.  "  Remember  the  word*  wh./-h  wer«  *™*„a  betore 


2   PETER   I. 

ef  Uu  apostles  of  our  Lord  Jesus  Christ ;  how  that  they  told  you  there  should  be  mockers  in  the  last  time,  who  should  i 
after  their  own  ungodly  lusts."  Jude,  therefore,  must  have  written  after  2  Peter,  to  which  he  plainly  refers  •  not  befOFt, 
<u.  Alford  thinks.  No  less  than  eleven  passages  of  Jude  rest  on  similar  statements  of  2  Peter.  Jude  2,  cf.  ch.  1.3 
Jude  4,  of.  oh.  2.  1 ;  Jude  6,  of.  ch.  2.  4 ;  Jude  7,  cf.  ch.  2.  6 ;  Jude  8,  cf.  ch.  2. 10 ;  Jude  9,  cf.  ch.  2.  U ;  Jude  11,  cf.  ch.  2.  xa . 
Jude  12,  of.  ch.  2.  17;  Jude  16,  of.  ch.  2.  18;  Jude  18,  cf.  ch.  2. 1  and  3.  3.  Just  in  the  same  way  Micah  ch.4. 1-4  leans  ou 
the  somewhat  earlier  prophecy  of  Isaiah,  whose  inspiration  he  thereby  confirms.  Alford  reasons  that  beoausa 
Jude,  in  many  of  the  passages  akin  to  2  Peter,  Is  fuller  than  2  Peter,  he  must  be  prior.  This  by  lo  means  follows.  J  i 
Is  at  least  as  likely,  if  not  more  so,  that  the  briefer  is  the  earlier,  rather  than  the  fuller.  The  dignity  and  energy  ot 
the  style  is  quite  consonant  to  what  we  should  expect  from  the  prompt  and  ardent  foreman  of  the  apostles.  The  dif- 
ference of  style  between  1  and  2  Peter  accords  with  the  distinctness  of  the  subjects  and  objects. 

The  date,  from  what  has  been  said,  would  be  about  68  or  69  A.  D.,  about  a  year  after  the  first,  and  shortly  before 
the  destruction  of  Jerusalem,  the  typical  precursor  of  the  world's  end,  to  which  ch.  8.  so  solemnly  calls  attention, 
after  Paul's  ministry  had  closed  (cf.  Greek  aorist,  "wrote,"  past  time,  ch.  8. 15),  Juet  before  Peter's  own  death.  It  was 
written  to  include  the  same  persons,  and  perhaps  in,  or  about  the  same  place,  as  the  first.  Being  without  salutations 
of  individuals,  and  entrusted  to  the  care  of  no  one  Church,  or  particular  churches  as  the  first  is,  but  directed  gener- 
ally "  to  them  that  have  obtained  like  precious  faith  with  us,"  it  took  a  longer  time  in  being  recognized  as  canonical. 
Had  Rome  been  the  place  of  its  composition  or  publication,  It  could  hardly  have  failed  to  have  had  an  early  accept- 
aucv-au  incidental  argument  against  the  tradition  of  Peter's  martyrdom  at  Rome.  The  remote  scene  of  its  compo- 
sition in  Babylon,  or  else  In  some  of  the  contiguous  regions  beyond  the  borders  of  the  Roman  empire,  and  of  lta  cir- 
culation in  Cappadocla,  Pontus,  Ac.,  will  additionally  account  for  Its  tardy  but  at  last  universal  acceptance  In  the 
catholic  Church.    The  former  Epistle,  through  its  more  definite  address,  was  earlier  in  its  general  acceptance. 

Object.— In  ch.  3. 17, 18  the  twofold  design  of  the  Epistle  is  set  forth,  viz.,  to  guard  his  readers  against  "  the  error** 
»f  false  teachers,  and  to  exhort  them  to  grow  In  experimental  "knowledge  of  our  Lord  and  Saviour.'  The  ground  o* 
which  this  knowledge  rests  is  stated,  ch.  1. 12-21,  viz.,  the  inspired  testimony  of  apostles  and  prophets.  The  danger  now 
as  of  old,  was  about  to  arise  from  false  teachers,  who  soon  were  to  come  among  them,  as  Paul  also  (to  whom  reference 
la  made,  ch.  8.  15, 16)  testified  in  the  same  region.  The  grand  antidote  is  "  the  full  knowledge  of  our  Lord  and  Saviour." 
through  which  we  know  God  the  Father,  partake  of  His  nature,  escape  from  the  pollutions  of  the  world,  and  have  en- 
trance into  Christ's  kingdom.  The  aspect  of  Christ  presented  is  not  so  mnch  that  of  the  past  suffering,  as  of  the  future 
reigning,  Saviour,  His  present  power,  and  future  new  kingdom.  This  aspect  is  taken  as  best  fitted  to  counteract  the  theo- 
ries of  the  false  teachers  who  should  "deny"  His  Lordship  and  His  coming  again,  the  two  very  points  which,  as  an  orpo*- 
tle  and  eye-witness,  Peter  attests  (His  "  power"  and  His  "  coming") ;  also,  to  counteract  their  evil  example  inpractice,  blas- 
pheming the  way  of  truth,  despising  governments,  slaves  to  covetousness  and  filthy  lusts  of  the  flesh,  whilst  boasting 
of  Christian  freedom,  and,  worst  of  all,  apostates  from  the  truth.  The  knowledge  of  Christ,  as  being  the  knowledge  oi 
"the  way  of  righteousness,"  "the  right  way,"  is  the  antidote  of  their  bad  practice.  Hence  "the  preacher  of  right- 
eousness," Noah,  and  "righteous  Lot,"  are  Instanced  as  escaping  the  destruction  which  overtook  the  "unjnst"  or 
"  unrighteous ;"  and  Balaam  Is  instanced  as  exemplifying  the  awful  result  of  "  unrighteousness"  such  as  character- 
ized the  false  teachers.  Thus  the  Epistle  forms  one  connected  whole,  the  parts  being  closely  bound  together  by 
mutual  relation,  and  the  end  corresponding  with  the  beginning;  cf.  ch.  8.  14,  18  with  ch.  1.  2,  In  both  "  grace"  ana 
"  peace"  being  connected  with  "  the  knowledge"  of  our  Saviour ;  cf.  also  ch.  8. 17  with  1.  4, 10, 12 ;  and  ch.  8. 18, '  grow 
In  grace  and  knowledge,"  with  the  fuller  ch.  1.  5-8 ;  and  ch.  2.  21 ;  and  ch.  8. 18,  "  righteousness,"  with  ch.  1. 1 ;  and  ch. 
S.  1  with  ch.  1.  18;  and  ch.  8.  2  with  ch.  1.  19. 

The  germs  of  Carpocratlan  and  Gnostic  heresies  already  existed,  but  the  actual  manifestation  of  these  heresies  la 
spoken  of  as  future  (ch.  2. 1,2,  <fcc.) :  another  proof  that  this  Epistle  was  written,  as  it  professes,  in  the  apostolic  age, 
before  the  development  of  the  Gnostic  heresies  In  the  end  of  the  first  and  the  beginning  of  the  second  centuries.  The 
description  is  too  general  to  Identify  the  heresies  with  any  particular  one  of  the  subsequent  forms  of  heresy,  but 
applies  generally  to  them  all. 

Though  altogether  distinct  in  aim  from  the  First  Epistle,  yet  a  connection  may  be  traced.  The  neglect  of  the 
earnings  to  circumspection  in  the  walk,  led  to  the  evils  foretold  In  the  Second  Epistle.  Cf.  the  warning  against  the 
Abuse  of  Christian  freedom,  1  Peter  2. 16  with  ch.  1  19,  "  While  they  promise  them  liberty,  they  themselves  are  the  ser- 
oatUs  of  corruption ;"  also  the  caution  against  pride,  1  Peter  5.  5,  6  with  ch.  2.  18,  "  they  speak  great  swelling  words  at 
vanity." 


PHAPTFR    T  which  Is  cast  forth,    like  precious— "  equally  precious" 

to  all:   to  those  who  believe,  though    not  having  sees 

Vw.  1-21.    Addbkss:  Exhortation  to  all  Graces,  AS  Christ,  as  well  as  to  Peter  and  those  who  have  seen  Hi  an. 

Gob  has  Gtvbn  us,  in  the  Knowledge  of  Christ,  all  For  it  lays  hold  of  the  same  "  exceeding  great  and  precious 

Things  Pertaining  to  Life:  Confirmed  bythkTm-  promises,"  and   the   same  " righteousness   of  God   our 

timont    of   Apostles,   and   also   Prophets,   to  the  Saviour."    "The  common   salvation  .  .  .  the    faith   once 

Power  and  Coking  of  Christ,     l.  Simon— the  Greek  delivered  unto  the  saints"  (Jude  3).     with  us— apostles 

form  :  In  oldes*  M8S.,  "  Symeon"  (Hebrew,  i.  e.,  hearing),  and   eye-witnesses  (v.  18).    Though  putting  forward  hla 

as  in  Acts  15.  »4.    His   mention  of  his   original    name,  apostleship  to  enforce  his  exhortation,  he  with  true  nu- 

accords  with  the  design  of  this  Second  Epistle,  which  is  mllity  puts  himself,  as  to  "  the  faith,"  on  a  level  with  all 

to  warn   against  the  coming  false  teachers,  by  setting  other  believers.    The  degree  of  faith  varies  In  different 

forth  the  true  "  knowledge"  of  Christ  on  the  testimony  believers;  but  in  respect  to  its  objects,  present  J ustlncation, 

of  the  original  apostolic   eye-witnesses  like  himself.    This  sanctiflcatlon,  and   future    glorification,   it    is    common 

was  not  required  In  the  First  Epistle,   servant — "  slave:"  alike  to  all.    Christ  is  to  all  believers  "  made  of  God  "wls- 

so  Paul,   Romans   1.  1.      to    them,  Ac. — He    addresses  a  dom,    righteousness,    sanctificatiou,    and    redemption." 

wider  range  of  readers  (all  believers)  than  in   the  First  through — Greek,  "  in."     Translate,  as  the  one  article  to 

Epistle    ch.  1.,  but  means  to  include  especially  those  ad-  both  nouns  requires,  "  the  righteousness  of  Himviho  is  (at 

dressed  In  the  First  Epistle,  as  ch. 3.  1  proves,  obtained—  once)  our   God  and  (our)   Saviour."      Peter,    confirming 

by  grace.    Applied  by  Peter  to  the  receiving  of  the  apos-  Paul's  testimony  to  the  same  churches,  adopts  Paul's  ia- 

tleshlp,  UL,  by  allotment:  as  the  Greek  is,  Luke  1.  fl ;  John  spired  phraseology.     The  Gospel   plan  sets  forth   God's 

N.  M.  They  did  not  acquire  It  for  themselves ;  the  Divine  righteousness,   which    is    Christ's    righteousness,    in   tae 

is  as  independent  of  man's  control,  as  the  lot  brightest  light.    Faith  has  Its  sphere  in  it  as  Its  peculiar 
SI  6 


2  PETER   I. 


denient:  God  Is  in  redemption  "righteous,"  and  at  the 
une  time  a  "  Saviour ;"  cf.  Isaiah  15. 21,  "  a  just  God  and  a 
a.  Grace  .  .  .  peace— (1  Peter  1.  2.)  through— 
Qreek, '  1n  •"  the  sphere  in  which  alone  grace  and  peace 
»n  be  multiplied,  knowledge— Ch-eek,  "full  knowledge." 
of  God,  and  of  Jesus  owr  Lord— the  Father  Is  here  meant 
by  "God,"  but  the  Son  In  v.  1:  marking  how  entirely  one 
the  Father  and  Son  are  (John  14.  7-11).  The  Vulgate  omits 
"of  God  and;"  but  oldest  MSS.  support  the  words.  Still 
the  prominent  object  of  Peter's  exhortation  Is  "the 
knowledge  of  Jesus  our  Lord"  (a  phrase  only  in  Romans 
1 24),  and,  only  secondarily,  of  the  Father  through  Him 
(».  8;  ch.  2.  20;  3. 18).  3.  According  as— Seeing  that.  [Al- 
roRD  ]  "As  He  hath  given  us  all  things  (needful)  for 
life  and  godliness,  (so)  do  you  give  us  all  diligence,"  &c. 
The  oil  and  flame  are  given  wholly  of  grace  by  God,  and 
"taken"  by  believers:  their  pari  henceforth  is  to  "trim 
their  lamps"  (cf.  v.  3,  4  with  5,  <fec).  life  nnd  godliness- 
Spiritual  life  must  exist  first  before  there  can  be  true 
godliness.  Knowledge  of  God  experimentally  is  the  first 
step  to  Hfs  (John  17.  3).  The  child  must  have  vital  breath 
first,  and  then  cry  to,  and  walk  in  the  ways  of,  his 
father.  It  is  not  by  godliness  that  we  obtain  life,  but 
by  l\fe,  godliness.  To  life  stands  opposed  corruption;  to 
godliness,  lust  (v.  4).  called  us— -v.  10—"  calling"  (1  Peter 
2.  9).  to  glory  and  virtue  —  rather,  "through  (His) 
glory."  Thus  English  Version  reads  as  one  oldest  MS. 
But  other  oldest  MSS.  and  Vulgate  read,  "By  His  own 
(peculiar)  glory  and  virtue;"  being  the  explanation 
of  "His  Divine  power;"  glory  and  moral  excellency  (the 
same  attribute  Is  given  to  God  in  1  Peter  2.  9,  "  praises," 
lit.,  virtues)  characterize  God's  "power."  "Virtue,"  the 
standing  word  in  heathen  ethics,  is  found  only  once  in 
Paul  (Phillppians  4.  8),  and  in  Peter  in  a  distinct  sense 
from  Its  classic  usage ;  It  (in  the  heathen  sense)  is  a 
term  too  low  and  earthly  for  expressing  the  gifts  of  the 
Spirit.  [Trench,  Synonyms.]  4.  Whereby— By  His  glory 
and  virtue:  His  glory  making  the  "promises"  to  be 
exceeding  great;  His  virtue  making  them  "precious." 
^Bhnobl.J  Precious  promises  are  the  object  of  precious 
faith,  given — the  promises  themselves  are  a  gift:  for 
God's  promises  are  as  sure  as  If  they  were  fulfilled,  by 
iSiese— promises.  They  are  the  object  of  faith,  and  even 
now  have  a  sanctifying  effect  on  the  believer,  assimilat- 
ing him  to  God.  Still  more  so,  when  they  shall  be  ful- 
filled, mlghtt— Greek,  "  that  ye  may  become  partakers  of 
the  Divine  nature,"  even  now  In  part ;  hereafter  perfectly ; 
1  John  8.  2,  "  We  shall  be  like  Him."  the  Divine  nature 
—  not  God's  essence,  but  His  holiness,  including  His 
"glory"  and  "  virtue,"  v.  3 ;  the  opposite  to  "corruption 
through  lust."  Sanctiflcation  Is  the  imparting  to  us  of 
God  Himself  by  the  Holy  Spirit  in  the  soul.  We  by  faith 
partake  also  of  the  material  nature  of  Jesus  (Ephesians 
5.  30.)  The  "  Divine  power"  enables  us  to  be  partakers  of 
"  the  Divine  nature."  escaped  the  corruption— which 
.nvolves  in,  and  with  itself,  destruction  at  last  of  soul  and 
body;  on  "escaped"  as  from  a  condemned  cell,  cf.  ch.  2. 
W-20;  Genesis  19.  17;  Colossians  1.  13.  through—  Greek, 
"  in."  "The  corruption  in  the  world"  has  its  seat,  not  so 
much  in  the  surrounding  elements,  as  In  the  "  lust"  or 
concupiscence  of  men's  hearts.  5.  And  besides  this— 
rather,  "And  for  thiB  very  reason,"  viz.,  "seeing  that  His 
Divine  power  hath  given  unto  us  all  things  that  pertain 
to  life  and  godliness"  (t>.  8).  giving— lit.,  introducing,  side 
by  side  with  God's  gift,  on  your  part  "diligence."  Cf.  an 
Instance,  v.  10;  ch.  &  14;  2  Corinthians  7. 11.  all— all  possi- 
ble, add— UL,  "minister  additionally,"  or  abundantly  (cf. 
9reek,  2  Corinthians  9. 10) ;  said  properly  of  the  od*.  vho 
supplied  all  the  equipments  of  a  chorus.  So  accordingly, 
"  there  wUl  be  ministered  abundantly  unto  you  an  entrance 
mto  the  everlasting  kingdom  of  our  Saviour"  (v.  11).  to— 
Greek,  "is;"  in  the  possession  of  your  faith,  minister 
virtue.  Their  faith  (answering  to  "  knowledge  of  Him,"  v. 
S)  is  presupposed  as  the  gift  of  God  (v.  3;  Ephesians  2.  8), 
and  is  not.  required  to  be  ministered  by  us  ;  in  its  exercise, 
virtue  is  to  be,  moreover,  ministered.  Each  grace  being 
assumed,  becomes  the  stepping-stone  to  the  succeeding 
u-are:  and  the  latter  in  turn  qualifies  and  completes  the 


former.  Faith  leads  the  bana .  tone  brings  up  the  . 
[Bengel.]  The  fruits  of  faith  specified  are  seven,  the"u_ 
feet  number,  virtue— moral  excellency;  manly,  stren- 
uous energy,  answering  to  the  virtue  (energetic  excellency} 
of  God.  and  to—  Greek,  "in;"  "and  in  (the  exercise  of) 
your  virtue  knowledge,"  viz.,  practical  discrimination  of 
good  and  evil;  intelligent  appreciation  of  what  is  the  wl.. 
of  God  in  each  detail  of  practice.  6.  Greek,  "And  in  youi 
knowledge  self-control."  In  the  exercise  of  Christian 
knowledge  or  discernment  of  God's  will,  let  there  be  the 
practical  fruit  of  self-control  as  to  one's  lusts  and  passions. 
Incontinence  weakens  the  mind ;  continence,  or  self-con- 
trol, removes  weakness  and  Imparts  strength.  [Bengel.., 
"And  in  your  self-control  patient  endurance"  amidst 
sufferings,  so  much  dwelt  on  in  the  First  Epistle,  ch.  2.,  8., 
and  4.  "And  In  your  patient  endurance  godliness;"  it  li 
not  to  be  mere  stoical  endurance,  but  united  to  [and 
flowing  from]  God-trusting.  [Alford.]  7.  "And  In  your 
godliness  brotherly  kindness;"  not  suffering  your  god- 
liness to  be  moroseness,  nor  a  sullen  solitary  habit  of  life, 
but  kind,  generous,  and  courteous.  [Alford.]  Your 
nataral  affection  and  brotherly  kindness  are  to  be  sanctified 
by  godliness.  "And  in  your  brotherly  kindness  love,"  viz., 
to  all  men,  even  to  enemies,  in  thought,  word,  and  deed. 
From  brotherly  kindness  we  are  to  go  forward  to  love.  Ct 
1  Thessalonians  3. 12, "  Love  one  toward  another  (brotherly 
kindness),  and  toward  all  men"  (charity).  So  charily 
completes  the  choir  of  graces  in  Colossians  3.  14.  In  a 
retrograde  order,  he  who  has  love  will  exercise  broUwrty 
kindness;  he  who  has  brotherly  kindness  will  feel  godliness 
needful;  the  godly  will  mix  nothing  stoical  with  his 
patience ;  to  the  patient,  temperance  Is  easy;  the  temperate 
weighs  things  well,  and  so  has  knowledge;  knowledge 
guards  against  sudden  impulse  carrying  away  its  virtus. 
[Bengel.]  8.  be—  Greek,  "subsist,"  t.  e.,  supposing  these 
things  to  have  an  actual  subsistence  in  you :  "  be"  would 
express  the  mere  matter-of-fact  being  (Acts  16. 20).  abound 
— more  titan  in  others;  so  the  Greek,  make — "render," 
"constitute  you,"  habitually,  by  the  very  fact  of  possess- 
ing these  graces,  barren— "inactive,"  and,  as  a  field 
lying  fallow  and  unworked  {Greek),  so  barren  and  useless. 
unfruitful  in — rather,"  .  .  .  in  respect  to,"  &o.  "The full 
knowledge  (Greek)  of  Christ"  is  the  goal  towards  which  all 
these  graces  tend.  As  their  subsisting  in  us  constitutes  us 
not  barren  or  Idle,  so  their  abounding  in  us  constitutes  us 
not  unfruitful  in  respect  to  it.  It  is  through  doing  His 
will,  and  so  becoming  like  Him,  that  we  grow  in  knowing 
Him  (John  7. 17).  9.  Bui-Greek,  "  For."  Confirming  the 
need  of  these  graces  (v.  5-8)  by  the  fatal  consequences  of 
the  want  of  them,  he  that  lacketh — Greek,  "  he  to  whom 
these  are  not  present."  blind— as  to  the  spiritual  reali- 
ties of  the  unseen  world,  and  cannot  see  afar  on*— Ex- 
planatory of  "blind."  He  closes  his  eyes  (Greek)  as  unable 
to  see  distant  objects  (viz.,  heavenly  things),  and  fixes 
his  gaze  on  present  and  earthly  things  which  alone  he 
can  see.  Perhaps  a  degree  of  wilfulness  in  the  blindness  is 
implied  in  the  Greek,  "closing  the  eyes,"  which  consti- 
tutes its  culpability;  hating  and  rebelling  against  the 
light  shining  around  him.  forgotten—  Greek,"  contracted 
forgetfulness,"  wilful  and  culpable  obliviousness,  that 
he  was  purged— The  continually  present  sense  of  one's 
sins  having  been  once  for  all  forgiven,  is  the  strongest 
stimulus  to  every  grace  (Psalm  130.  4).  This  once-for-all 
accomplished  cleansing  of  unbelievers  at  their  new  birth 
is  taught  symbolically  by  Christ,  John  13.  10,  Greek,  "He 
that  has  been  bathed  (once  for  all)  needeth  not  save  to 
wash  his  feet  (of  the  soils  contracted  in  the  daily  walk), 
but  is  clean  every  whit  (in  Christ  our  righteousness)." 
"  Once  purged  (with  Christ's  blood),  we  should  have  no 
more  consciousness  of  sin"  (as  condemning  us,  Hebrews 
10.  2),  because  of  God's  promise.  Baptism  is  the  sacra- 
mental pledge  of  this.  10.  Wherefore— Seeking  the 
blessed  consequence  of  having,  and  the  evil  effects  of  not 
having,  these  graces  (v.  8,  9).  tlie  rather— the  more  earn- 
estly. br*thren— marking  that  it  is  affection  for  thena 
which  constrains  him  so  earnestly  to  urge  them.  No- 
where else  does  he  so  address  them,  which  makes  his  cab- 
ine  them  so  here  the  more  emphatlcal.    give  dlligec 

517 


2  PETER   I. 


Tikis  Greek  aorlst  Implies  one  life-long  effect.  [Alford.J  to 
iua-tte—  Greek  middle  voice ;  to  make  so  far  as  it  depends  on 
you;  to  do  your  part  towards  making.  "To  make"  abso- 
lutely and  Anally  Is  God's  part,  and  would  be  In  the 
active,  yonr  calling  and  election  sure— by  "  ministering 
additionally  in  your  faith  virtue,  and  in  your  virtue  know- 
ledge," Ac.  God  most  work  all  these  graces  In  us,  yet  not 
so  that  we  should  be  mere  machines,  but  willing  instruments 
In  His  hands  In  making  His  election  of  us  "  secure."  The 
ensuring  of  our  election  Is  spoken  of  not  In  respect  to  God, 
whose  counsel  Is  steadfast  and  everlasting,  but  In  respect 
to  our  part.  There  Is  no  uncertainty  on  His  part,  but  on 
ours  the  only  security  Is  our  faith  In  His  promise  and  the 
fruits  of  the  Spirit  (v.  5-7, 11).  Peter  subjoins  election  to 
tolling,  because  the  calling  is  the  effect  and  proof  of  God's 
elertion,  which  goes  before  and  Is  the  main  thing  (Romans 
8.  28,  80,  88,  where  God's  "elect"  are  those  "predestinated," 
and  election  Is  "His  purpose,"  according  to  which  he 
•'  called"  them).  We  know  His  calling  before  His  election, 
thereby  calling  is  put  first,  fall—  Greek,  "stumble"  and 
fall  finally  (Romans  11. 11).  Metaphor  from  one  stumbling 
In  a  race  (1  Corinthians  9.  24).  11.  an— rather  as  Greek, 
"  the  entrance"  which  ye  look  for.  ministered— the  same 
verb  as  in  v.  5.  Minister  In  your  faith  virtue  and  the  other 
graces,  so  shall  there  be  ministered  to  you  the  entrance  into 
that  heaven  where  these  graces  shine  most  brightly.  The 
reward  of  grace  hereafter  shall  correspond  to  the  work  of 
grace  here,  abundantly— Greek,  "  richly."  It  answers  to 
"abound,"  v.  8.  If  these  graces  abound  in  you,  you  shall 
have  your  entrance  into  heaven  not  merely  "  scarcely" 
(as  he  had  said,  1  Peter  4.  18),  nor  "so  as  by  fire,"  like  one 
escaping  with  life  after  having  lost  all  his  goods,  but  in 
triumph  without  "stumbling  and  falling."  13.  "Where- 
fore—as  these  graces  are  so  necessary  to  your  abundant 
entrance  Into  Christ's  kingdom  {v.  10, 11).  I  will  not  be 
negligent— The  oldest  MSS.  read,  "I  will  be  abou  Always 
to  put  you  in  remembrance"  (an  accumulated  fi  (nre:  I 
will  regard  you  as  always  needing  to  be  remindeu) :  cf.  "I 
will  endeavour,"  v.  15.  "I  will  be  sure  always  to  remind 
you."  [Axtobd.]  "Always:"  Implying  the  reason  why 
<ie  writes  the  second  Epistle  so  soon  after  the  first.  He 
feels  there  is  likely  to  be  more  and  more  need  of  admo- 
nition on  account  of  the  increasing  corruption  (eh.  2. 1,  2). 
In  the  present  truth— ttie  Gospel-truth  now  present  with 
you:  formerly  promised  to  Old  Testament  believers  as 
about  to  be,  now  In  the  New  Testament  actually  present  with, 
and  in,  believers,  so  that  they  are  "established"  in  it  as  a 
"  present"  reality.  Its  importance  renders  frequent  mo- 
nitions never  superfluous :  cf.  Paul's  similar  apology,  Ro- 
mans 16.  14,  16,  13.  Yea—  Greek,  "But;"  thoi.gh  "you 
know"  the  truth  (v,  12).  this  tabernacle — soon  to  be 
taken  down  (2  Corinthians  6.  1):  I  therefore  need  to  make 
the  most  of  my  short  time  for  the  good  of  Christ's  Church. 
The  seal  of  Satan  against  it,  the  more  Intense  as  his  time 
is  short,  ought  to  stimulate  Christians  on  the  same  ground. 
by— Greek,  "  IN"  (cf.  oh.  8.  1).  141.  shortly  I  must  put  off 
— Greek, "  the  patting  on*  (as  a  garment)  of  my  tabernacle 
is  speedy  :"  implying  a  soon  approaching,  and  a\ao  a  sud- 
den death  (as  a  violent  death  is).  Christ's  words,  John  21. 
18, 19,  "When  thou  art  old,"  <fec,  were  the  ground  of  his 
"  knowing,"  now  that  he  was  old,  that  his  foretold  mar- 
tyrdom was  near.  Cf.  as  to  Paul,  2  Timothy  4.  6.  Thougn 
a  violent  death,  he  calls  It  a  "departure"  (Greek  for  "de- 
cease," v.  15),  cf.  Acts  7.  60.  15.  endeavour — "  use  my 
diligence:"  the  same  Greek  word  as  in  v.  10:  this  is  the 
field  in  which  my  diligence  has  scope.  Peter  thu  fulfils 
Christ's  charge,  "Feed  my  sheep."  decease — "depart- 
ure." The  very  word  (exodus)  used  in  the  Transfigura- 
tion, Moses  and  Ellas  conversing  about  Christ  h  decease 
(found  nowhere  else  in  the  New  Testament,  but  Hebrews  11. 
22,  "the  departing  of  Israel"  out  of  Egypt,  to  which  the 
saints'  deliverance  from  the  present  bondage  of  corrup- 
tion answers).  "Tabernacle"  Is  another  term  found  here 
as  well  as  there  (Luke  9.31,33):  an  undesigned  coinci- 
dence ronflrmlng  Peter's  authorship  of  this  Epistle,  that 
ye  may  oe  able— by  the  help  of  this  written  Epistle;  and 
perhaps  also  of  St.  Mark's  Gospel,  which  Peter  superin- 
tended, always — Greek.  "  on  eacn  occasion :"  as  often  as 
518 


occasion  may  require,    to  have  ...  in  remembrance- 
Greet,  "  to  exercise  remembrance  of."    Not  merely  "  t« 
remember,"  as  sometimes   we   dc,  things  we  care  not 
about;  but  "have  them  in  (earnest)  remembrance,"  at 
momentous  and  precious  truths.    16.  For— Reason  why 
he  Is  so  earnest  that  the  remembrance  of  these  things 
should  be  continued  after  his  death,    followed — out  in 
detail,    cunningly-devised — Greek,  "devised  by  (man's) 
wisdom;"    as  distinguished    from    what   the    Holy   Ghosi 
teaches   (cf.  1    Corinthians  3.  13).    But   cf.  also   ch.  2.  8, 
"feigned  words."    fables— as  the  heathen  mythologies, 
and  the  subsequent  Gnostic  "fables  and  genealogies,"  of 
which  the  germs  already  existed  in  thejuuctlon  of  Juda- 
ism with  Oriental  philosophy  In  Asia  Minor.     A  pre 
cautionary  protest  of  the  Spirit  against  the  rationalist  u- 
theory  of  the  Gospel  history  bet  ng  myth,    when  we  inarfe 
known  unto  you— not  that  Peter  himself  had  personally 
taught  the  churches  in  Pontus,  Galatia,  <fec,  but  he  was 
one  of  the  apostles  whose  testimony  was  borne  to  them, 
and  to  the  Church  in  general,  to  whom  this  Epistle  is  ad- 
dressed (ch.  1. 1,  including,  but  not  restricted,  as  1  Peter,  to 
the  churches  in  Pontus,  <fec).    power— the  opposite  of 
"fables:"    cf.  the  contrast  of  "word"  and    "power,"  1 
Corinthians  4.  20.    A  specimen  of  His  power  was  given  at 
the  Transfiguration  ;  also  of  His  "coming"  again,  and  it* 
attendant  glory.    The  Greek  for  "  coming"  is  always  used 
of  His  second  advent.    A  refutation  of  the  scoffers  (ch.  8. 
4):  I,  James  and  John,  saw  with  our  own  eyes  a  mysta- 
rious  sample  of  His  coming  glory,    ■were— Greek,  "  were 
made."    eye-witnesses — As  initiated  spectators  of  mys- 
teries (so  the  Greek),  we  were  admitted  into  His  Innermost 
secrets,  viz.,  at  the  Transfiguration,    his— Emphatlcal  (cf. 
Greek):  that  great   One's  majesty.     17.   received  .  .  . 
honour— in  the  voice  that  spake  to  Him.    glory— in   th« 
light  which   shone    around    Him.     came — Greek,    "was 
borne :"  the  same  phrase  occurs  only  in  1  Peter  1. 13 :  Que 
of  several  Instances  showing  that  the  argument  against 
the  authenticity  of  this  Second  Epistle,  from  its  dissimi- 
larity of  style  as  compared  with  1  Peter,  is  not  well 
founded,  such  a  voice — as  he  proceeds  to  describe,   front 
the  excellent  glory— rather  as  Greek,  "by  (i.  «.,  vtterd. 
by)  the  magnificent  glory"  (i.  «.,  by  God:  as  His  glorious 
manifested  presence  is  often  called  by  the  Hebrews  "  the 
Glory,"  cf.  "  His  Excellency,"  Deuteronomy  33.  26;  Psalm 
21.  5).   In  whom — Greek,  "inregard  to  whom"  (accusative); 
but  Matthew  17.  5,  "  In  whom"  (dative)  centres  and  rest* 
my  good  pleasure.    Peter  also  omits,  as  not  required  by 
his  purpose,  "  hear  Him,"  showing  his  independence  in 
his  inspired  testimony.    I  am — Greek  aorlst,  past  time, 
"My  good  pleasure  rested  from  eternity."    18.  we — Em- 
phatlcal :  we,  James  and  John,  as  well  as  myself,    which 
came — rather  as  Greek,  "we  heard  borne  from  heaven." 
holy  mount — as  the  Transfiguration  mount  came  to  be 
regarded,  on  account  of  the  manifestation  of  Christ's  Di- 
vine glory  there.    19.  and— and  so,  viz.,  by  this  sample  of 
Christ's  glory  in  His  humiliation  (John  1. 14),  and  earnest 
of  His  coming  glory  in  His  exaltation.    We — all  believers. 
a  more  sure — rather  as  Greek, "  we  have  the  word  of  proph- 
ecy more  sure"  (confirmed).     Previously   we   kuew  iu» 
sureness  by  faith,  but,  through  that  visible  specimen  of  its 
hereafter  entire  fulfilment,  assurance  Is  made  doubly  sure. 
Prophecy  assures  us  that  Christ's  sufferings,  now  past,  are 
to  be  followed  by  Christ's  glory,  still  future:  the  Trans- 
figuration  gives    us   a   pledge    to    make  our  faith  still 
stronger,  that  "the  day"  of  His  glory  will  "dawn"  ere 
long.    He  does  not  mean  to  say  that  "  the  word  of  proph- 
ecy," or  Scripture,  Is  surer  than  the  voice  of  God  heard  at  the 
Transfiguration,  as  English  Version ;  for  this  is  plainly  not 
the  fact.    The  fulfilment  of  prophecy  so  far  in  Christ* s  his- 
tory makes  us  the  surer  of  what  is  yet  to  be  fulfilled.  Hi* 
consummated  glory.    The  word  was  the  "  lamp  (Greek  foi 
1  light')  heeded"  by  Old  Testament  believers,  until  a  gleam 
of  the  "  daydawn"  was  given  at  Christ's  first  coming,  and 
especially  in  His  Transfiguration.    So  the  word  is  a  lamp 
to  us  still,  until  "the  day"  burst  forth  fully  at  the  second 
coming  of  "the  Sun  of  righteousness."    The  day,  when 
it  dawns  upon  you,  makes  sure  the  fact  that  you  saw  cor- 
rectly, though  indistinctly,  the  objects  revealed  by  ttu 


2   PETER  n. 


4amp.  w hereunto— to  which  word  of  prophecy,  pri- 
marily the  Old  Testament  In  Peter's  day;  but  now  also 
In  our  day  the  New  Testament,  which,  though  brighter 
than  the  Old  Testament  (of.  1  John  2.  8,  end),  Is  but  a  lamp 
even  still  as  compared  with  the  brightness  of  the  eternal 
day  (cf.  ch.  8.  2).  Oral  teachings  and  traditions  of  minis- 
ters are  to  be  tested  by  the  written  word  (Acts  17.  11). 
dark— the  Greek  Implies  .ujualid,  having  neither  water  nor 
light:  inch  spiritually  is  the  world  without,  and  the 
smaller  world  (microcosm)  within,  the  heart  in  its  natural 
state.  Cf.  the  "  dry  places"  Luke  11.  24  (viz.,  un watered  by 
the  Spirit),  through  which  the  unclean  spirit  goeth. 
dawn— bursting  through  the  darkness,  day-star—  Greek, 
"  the  morning  star,"  as  Iftevelation  22. 16.  The  Lord  Jesus. 
in  yonr  hearts — Christ's  arising  in  the  heart  by  His  Spirit 
giving  full  assurance,  creates  spiritually  full  day  In  the 
heart,  the  means  to  which  is  prayerfully  giving  heed  to  the 
word.  This  is  associated  with  the  coming  of  the  day  of  the 
Lord,  as  being  the  earnest  of  it.  Indeed,  even  our  hearts 
shall  not  fully  realize  Christ  in  all  His  unspeakable  glory 
and  felt  presence,  until  He  shall  come  (Malachi  4.  2). 
Isaiah  66.  14,  15,  "When  you  see  this,  your  heart  shall 
rejoice  .  .  .  For,  behold,  the  Lord  will  come."  How- 
ever, Tbeqelles'  punctuation  is  best,  "whereunto  ye 
do  well  to  take  heed  (as  unto  a  light  shining  in  a  dark 
place,  until  the  day  have  dawned  and  the  morning 
star  arisen)  in  your  hearts."  For  the  day  has  already 
dawned  in  the  heart  of  believers ;  what  they  wait  for  is, 
Its  visible  manifestation  at  Christ's  coming,  ao.  "  For- 
asmuch as  ye  know  this  "  (1  Peter  1, 18).  first— the  fore- 
moat  consideration  In  studying  the  word  of  prophecy. 
Laying  it  down  as  &  first  principle  never  to  be  lost  sight  of. 
Is — Greek,  not  the  simple  verb,  to  be,  but  to  begin  to  be, 
"proves  to  be,"  "becometh."  No  prophecy  Is  found  to 
be  the  result  of  "private  (the  mere  individual  writer's 
uninspired)  interpretation"  (solution),  and  so  origination. 
The  Greek  noun  epilusis,  does  not  mean  in  itself  origina- 
tion; but  that  which  the  sacred  writer  could  not  always 
fully  interpret,  though  being  the  speaker  or  writer  (as  1 
Peter  1. 10-12  implies),  was  plainly  not  of  his  own,  but  of 
Sod's  disclosure,  origination,  and  inspiration,  as  Peter  pro- 
ceeds tn  add,  "  But  holy  men  .  .  .  spake  (and  afterwards 
wrote,  .  .  .  moved  by  the  Holy  Ghost :"  a  reason  why  ye 
should  "  give  "  all  "  heed  "  to  it.  The  parallelism  to  v.  16 
shows  that  "private  interpretation,"  contrasted  with 
"moved  by  the  Holy  Ghost,"  here  answers  to  "  fables  de- 
vised by  (human)  wisdom,"  contrasted  with  "  we  were  eye- 
witnesses of  His  majesty,"  &c,  as  attested  by  the  "voice 
from  God."  The  words  of  the  prophetical  (and  so  of  all) 
Scripture  writers  were  not  mere  words  of  the  individuals, 
and  therefore  to  be  interpreted  by  them,  but  of  "  the  Holy 
Ghost "  by  whom  they  were  "  moved."  "  Private  "  is  ex- 
plained, v.  21,  "  by  the  will  of  man  "  (viz.,  the  individual 
writer).  In  a  secondary  sense  the  text  teaches  also,  as 
the  word  Is  the  Holy  Spirit's,  it  cannot  be  interpreted  by  its 
readers  (any  more  than  by  its  writers  by  their  mere  pri- 
vate human  powers,  but  by  the  teaching  of  the  Holy  Ghost 
(John  16. 14).  "  He  who  is  the  author  of  Scripture  is  its 
supreme  interpreter."  [Gebhabd.]  Alfobd  translates, 
"Springs  not  out  of  human  interpretation,"  t.  e.,  is  not  a 
prognostication  made  by  a  man  knowing  what  he  means 
when  he  utters  it,  but,  Ac.  (John  11.  49-52).  Rightly :  ex- 
cept that  the  verb  is  rather,  Doth  become,  or  prove  to  be.  It 
not  being  of  private  interpretation,  you  must "  give  heed  " 
to  it,  looking  for  the  Spirit's  illumination  "  in  your  hearts  " 
(fit  Notes,  v.  19).  91.  came  not  in  old  time— rather,  "  was 
never  at  any  time  borne  "  (to  us),  by  the  will  of  man- 
alone.  Jeremiah  23.  26,  "prophets  of  the  deceit  of  their 
own  heart."  Cf.  ch.  3.  5,  "  willingly."  holy— One  oldest 
MS.  has,  "men  whom.  God."  the  emissaries  from  God. 
Holy,"  if  read,  will  mean  because  they  had  the  Holy 
Jplrit.  moved—  Greek,  "borne"  (along)  as  by  a  mighty 
Wind :  Acts  2.  2,  "  rushing  (the  same  Greek)  wind :"  rapt 
out  of  themselves:  still  not  in  fanatical  excitement  (1  Co- 
rinthians 14-  82).  The  Hebrew  nabi,  "  prophet,"  meant  an 
announcer  or  interpreter  of  God :  he,  as  God's  spokesman, 
interpreted  not  his  own  "private"  will  or  thought,  but 
Sod's.  "  Man  <fthe  Spirit "  (Margin,  Hosea  9. 7).  "  Thou  tes- 


tifledst  by  thy  spirit  In  thy  pi  ophets."  "Seer,"  on  tnt 
other  hand,  refers  to  the  mode  of  receiving  the  communi- 
cations from  God,  rather  than  to  the  utterance  of  them  tw 
others.  "Spake"  Implies  that,  both  in  Its  original  oral 
announcement,  and  now  even  when  in  writing,  it  ha* 
been  always,  and  is,  the  living  voice  of  God  speaking  to  as 
through  His  Inspired  servants.  Greek,  "Borne  (along)" 
forms  a  beautiful  antithesis  to  "was  borne."  They  were 
passive,  rather  than  active  instruments.  The  Old  Testa- 
ment prophets  primarily,  but  Including  also  all  the  in- 
spired penmen,  whether  of  the  New  or  Old  Testament 
(ch.  3.  2). 

CHAPTER    II. 
Ver.  1-22.     False  Teachers  to  Arise:   Thjsib  Bab 

PBACTICES   AND    8TTBE  DESTBUCTION,  FROM    WHICH    THB 

Godly  shall  be  Delivebed,  as  Lot  was.  1.  But— In 
contrast  to  the  prophets  "  moved  by  the  Holy  Ghost "  (ch. 
1.  21).  also— as  well  as  the  true  prophets  (ch.  1.  19-21). 
Paul  had  already  testified  the  entrance  of  false  prophets 
into  the  same  churches,  among  the  people — Israel:  he 
is  writing  to  believing  Israelites  primarily  (Note,  1  Peter 
1. 1).  Such  a  "false  prophet"  was  Balaam  (v.  15).  there 
shall  be— already  symptoms  of  the  evil  were  appearing 
(v.  9-22;  Jude  4-13).  false  teachers— teachers  of  falsehood. 
In  contrast  to  the  true  teachers,  whom  he  exhorts  his 
readers  to  give  heed  to  (ch.  3.  2).  who— such  as  (lit.,  "  the 
which  ")  shall,  privily— not  at  first  openly  and  directly, 
but  by  the  way,  bringing  in  error  by  the  side  of  the  true 
doctrine  (so  the  Greek) :  Rome  objects,  Protestants  cannot 
point  out  the  exact  date  of  the  beginnings  of  the  false 
doctrines  superadded  to  the  original  truth;  we  answer, 
Peter  foretells  us  it  would  be  so,  that  the  first  Introduc- 
tion of  them  would  be  stealthy  and  unobserved  (Jude  4). 
damnable — lit.,  "of  destruction:"  entailing  destruction 
(Phlllppians  3.  19)  on  all  who  follow  them,  heresies— self- 
chosen  doctrines,  not  emanating  from  God  (cf.  "will-wor- 
ship," Colosslans  2.  23).  even— going  even  to  such  a  length 
as  to  deny  both  in  teaching  and  practice.  Peter  knew,  by 
bitter  repentance,  what  a  fearful  thing  it  Is  to  deny  th*. 
Lord  (Luke  22.  61,  62).  denying— Him  whom,  above  all 
others,  they  ought  to  confess.  Lord— "  Master  and  Owner  " 
(Greek),  cf.  Jude  4,  Greek.  Whom  the  true  doctrine  teaches 
to  be  their  Owskb  by  right  of  purchase.  Lit.,  "denying 
Him  who  bought  them  (that  He  should  be  thereby),  their 
Master."  bought  them — even  the  ungodly  were  bought 
by  His  "  precious  blood."  It  shall  be  their  bitterest  self- 
reproach  In  hell,  that,  as  far  as  Christ's  redemption  was 
concerned,  they  might  have  been  saved.  The  denial  of 
His  propitiatory  sacrifice  is  included  In  the  meaning  (cf.  1 
John  4.  3).  bring  upon  themselves— cf.  "  God  bringing 
in  the  flood  upon  the  world,"  v.  5.  Man  brings  upon  him- 
self the  vengeance  which  God  brings  upon  him.  swift- 
swiftly  descending :  as  the  Lord's  coming  shall  be  swift 
and  sudden.  As  the  ground  swallowed  up  Koran  and 
Dathan,  and  "  they  went  down  quick  into  the  pit."  Cf. 
Jude  11,  which  is  akin  to  this  passage,  «.  follow— out 
so  the  Greek,  pernicious  ways — The  oldest  MSS.  and 
Vulgate  read,  "licentiousness"  (Jude  4).  False  doctrine 
and  Immoral  practice  generally  go  together  (v.  18, 19).  by 
reason  of  whom— "on  account  of  whom,"  viz.,  the  fol- 
lowers of  the  false  teachers,  the  way  of  truth  shall  be 
evil  spoken  of— "blasphemed  "  by  those  without,  who 
shall  lay  on  Christianity  itself  the  blame  of  Its  professors 
evil  practice.  Contrast  1  Peter  2. 12.  3.  through—  Greek, 
"  in  covetousness  "  as  tkeir  element  (v.  14,  end).  Contrast2 
Corinthians  11.  20;  12. 17.  of  a  long  time— in  God's  eter- 
nal purpose.  "  Before  of  old  ordained  to  condemnation  " 
(Jude  4).  lingereth  not— though  sinners  think  it  lingers. 
"Is  not  idle."  damnation—  Greek,  "destruction"  (Not* 
v.  1).  Personified,  slumbereth  not— though  sinner* 
slumber.  4.  if— The  apodosis  or  consequent  member  of 
the  sentence  Is  not  expressed,  but  is  virtually  contained 
In  v.  9.  If  God  in  past  time  has  punished  the  ungodly, 
and  saved  His  people,  He  will  be  sure  to  do  so  also  In  our 
days  (cf.  end  of  v.  3).  angels— the  highest  of  Intelligent 
ereatures  (cf.  with  this  verse,  Jude  6),  yet  not  spared  whea 
they  sinned.    h«U—  Greek,  "Tartarus:"   nowhere  else  1* 

519 


2  PETER  II. 


Wow  Testament  or  LXX. :  equivalent  to  the  usual  Greek, 
Q*enna.  Not  Inconsistent  with  1  Peter  5.8;  for  though 
their  final  doom  Is  hell,  yet  for  a  time  they  are  permitted 
Jo  roam  beyond  It  In  "the  darkness  of  this  world." 
Slaves  of  Tartarus  (called  "  the  abyss,"  or  "  deep,"  Luke  8. 
SI ;  "  the  bottomless  pit,"  Revelation  9. 11)  may  also  come 
upon  earth.  Step  by  step  they  are  given  to  Tartarus,  until 
at  last  they  shall  be  wholly  bound  to  it.  delivered— as 
the  judge  delivers  the  oondemned  prisoner  to  the  officers 
(Revelation  20.  2).  into  chains— (Jude  6.)  The  oldest 
MBS.  read,  "dens,"  aa  Alfobd  translates:  the  Greek, 
however,  may,  in  Hellenistic  Greek,  mean  "chains,"  as 
Jude  expresses  it.  They  are  "reserved"  unto  hell's 
"mist  of  darkness"  as  their  final  "Judgment"  or  doom, 
and  meanwhile  their  exclusion  from  the  light  of  heaven 
is  begun.  So  the  ungodly  were  considered  as  virtually 
"in  prison,"  though  at  large  on  the  earth,  from  the  mo- 
ment that  God's  sentence  went  forth,  though  not  exe- 
emted  till  120  years  after.  5.  eighth— i.  e.,  Noah,  and  seven 
others.  Contrasted  with  the  densely-peopled  "  world  of 
the  ungodly."  preacher— not  only  "righteous"  himself 
(et  v.  8),  bat  also  "a  preacher  of  righteousness:"  adduced 
by  Peter  against  the  licentiousness  of  the  false  teachers  (v. 
2)  who  have  no  prospect  before  them  but  destruction, 
even  as  it  overtook  the  ungodly  world  In  Noah's  days. 
©.  with— "to  overthrow."  [Alfokd.j  ensample— " of 
(the  fate  that  should  befall)  those  who  in  after  time 
should  live  ungodly."  Cf.  Jude  7,  "  set  forth  for  an  exam- 
ple." 7.  Just— righteous,  filthy  conversation— lil.,  "  be- 
haviour in  licentiousness"  (Genesis  19.5).  the  wicked— 
Greek,  "lawless:"  who  set  at  defiance  the  laws  of  nature, 
as  well  as  man  and  God.  The  Lord  reminds  us  of  Lot's 
faithfulness,  but  not  of  his  sin  in  the  cave:  so  in  Rahab's 
ease.  8.  vexed—  Greek,  "tormented."  9.  knoweth  how 
—He  is  at  no  loss  for  means,  even  when  men  see  no  es- 
cape, out  of— not  actually  from,  temptations — trials. 
to  be  punished—  Greek,  "being  punished:"  as  the  fallen 
angels  (v.  4),  actually  under  sentence,  and  awaiting  its 
final  execution.  Sin  is  already  Its  own  penalty;  hell 
will  be  its  full  development.  10.  chiefly— they  especially 
will  be  punished  (Jade  8).  after— following  after,  lust 
of  uncleanness — defilement.  " hankering  after  polluting 
and  unlawful  use  of  the  flesh."  L  Alfokd.]  government 
—Greek,  "lordship,"  "dominion"  (Jade  8).  Presumptu- 
wu- Greek,  "  Darers."  Self-will  begets  presumption.  Pre- 
sumptuously daring,  are  not  afraid— though  they  are  so 
insignificant  in  might;  Greek,  "  tremble  not"  (Jude  8, end). 
■peak  evil  of—  Greek,  "blaspheme."  dignities—  Or "ek, 
"glories."  11.  which  are— though  they  are.  greater— 
than  these  blasphemers.  Jude  instances  Michael,  against 
them— against  "dignities,"  as  for  Instance,  the  fallen  an- 
gels: once  exalted,  and  still  retaining  traces  of  their 
former  power  and  glory,  railing  accusation— Greek, 
"blaspheming  Judgment"  (Jade  9).  before  the  Lord— in 
the  presence  of  the  Lord,  the  Judge,  In  reverence,  they 
abstain  from  judgment.  [Bengkl.]  Judgment  belongs 
to  God,  not  the  angels.  How  great  is  the  dignity  of  the 
saints  who,  as  Christ's  assessors,  shall  hereafter  Judge 
angels  I  Meanwhile,  railing  Judgment*,  though  spoken 
with  truth,  against  dignities,  as  being  ottered  irreverent- 
ly, are  of  the  nature  of  "blasphemies"  (Greek:  1  Corin- 
thians 4.  4,  5).  If  superior  angels  dare  not,  as  being  in  the 
presence  of  God,  the  Judge,  speak  evil  even  of  the  bad 
angels,  how  awful  the  presumption  of  those  who  speak 
evil  blasphemously  of  good  "  dignities."  2  Samuel  18,  7, 
%,  Shlmel;  Numbers  16.  2,  3,  Korah,  <fec,  referred  to  also  In 
Jude  11;  Numbers  12.8,  "Were  ye  (Aaron  and  Miriam) 
not  afraid  to  speak  evil  of  my  servant  Moses?"  The  an- 
gels who  sinned  still  retain  the  indelible  impress  of  ma- 
jesty. Satan  is  still  "a  strong  man:"  "prince  of  this 
world;"  and  under  him  are  "principalities,  powers,  rulers 
of  the  darkness  of  this  world."  We  are  to  avoid  irrever- 
ence in  regard  to  them,  not  on  their  account,  but  on  ac- 
count of  God.  A  warning  to  those  who  use  Satan's  name 
Irreverently  and  In  blasphemy.  "When  the  ungodly 
onrcetb  Satan,  he  curseth  his  own  soul."  12.  (Jude  10. 19). 
But— In  contrast  to  the  "angels,"  v.  11.  brute—  Ore*, k, 
"Irrational."  In  contrast  to  angels  that  "excel  In 
520 


strength."  beasts—  Greek,  "animals"  (cf.  Psalm  49.  35) 
natural — Transposed  in  the  oldest  MSS.,  "Born  natural," 
i.  e.,  born  naturally  so:  being  in  their  very  nature  (i.e., 
naturally)  as  such  (irrational  animals),  born  to  be  taken 
and  destroyed  (Greek,  "unto  capture  and  destruction,"  or 
corruption,  Note,  Galatians  6.  8;  cf.  end  of  this  verse, 
"shall  perish,"  lit.,  shall  be  corrupted,  In  their  own  corrup- 
tton.  Jude  10,  "naturally  .  .  .  corrupt  themselves,"  and  so 
destroy  themselves;  for  one  and  the  same  Greek  word  ex- 
presses corruption,  the  seed,  and  destruction,  the  developed 
fruit),  speak  evil  of—  Greek,  "  in  Uie  case  of  things  which 
they  understand  not."  Cf.  the  same  presumption,  ths 
parent  of  subsequent  Gnostic  error,  producing  an  oppo- 
site, though  kindred,  error,  "the  worshipping  of  good 
angels:"  Colossians  2.  18,  "intruding  into  those  things  which 
he  hath  not  seen."  13.  receive — "shall  carry  off  as  their 
due."  reward  of— i.  e.,  for  their  "  unrighteousness."  [Al- 
fokd.] Perhaps  it  is  Implied,  unrighteousness  shall  be  Its 
own  reward  or  punishment.  "Wages  of  unrighteous- 
ness" (v.  15)  has  a  different  sense,  viz.,  the  earthly  gain  to  be 
gotten  by  "  unrighteousness."  In  the  day-time— translate 
as  Greek,  "counting  the  luxury  which  Is  In  the  day-time 
(not  restricted  to  night,  as  ordinary  revelling.  Or  as  Vul- 
gate, Calvin,  Ac,  'the  luxury  which  Is  but  for  a  day:'  so 
Hebrews  11.  25,  'the  pleasures  of  sin  for  a  season;'  and  12 
16,  Esau)  to  be  pleasure,"  i.  e.,  to  be  their  chief  good  and 
highest  enjoyment.  Spots — in  themselves,  blemishes- 
disgraces  :  bringing  blame  (so  the  Greek)  on  the  Church  and 
on  Christianity  itself,  sporting  themselves — Greek,  "  lux- 
uriating." with—  Greek,  "in."  deceivings — or  else  pas- 
sively, "deceits:"  luxuries  gotten  by  deceit.  Cf  Matthew 
13.  22,  "  Deceltfulness  of  riches;"  Ephesians  4.  22,  "Deceit- 
ful lasts."  Whilst  deceiving  others,  they  are  deceived 
themselves.  Cf.  with  English  Version,  Phillpplans  8.  19, 
"Whose  glory  Is  In  their  shame."  "Their  own"  stands 
in  opposition  to  "you:"  "Whilst  partaking  of  the  love- 
feast  (cf.  Jude  12)  with  you,"  they  are  at  the  same  time 
"luxuriating  In  their  own  deceivings,"  or  "deceits"  (ts 
which  latter  clause  answers  Jude  12,  end:  Peter  presents 
the  positive  side,  "  they  luxuriate  in  their  own  deceiv- 
ings;" Jude,  the  negative,  "feeding  themselves  without 
fear").  Bat  several  of  the  oldest  MSS.,  Vulgate,  Syria*, 
and  Sahldlo  Versions  read  (as  Jude),  "  In  their  own  low 
feasts:"  "their  own"  will  then  Imply  that  they  pervert 
the  love-feasts  so  as  to  make  them  subserve  their  imxii  self- 
indulgent  purposes.  14.  full  of  adultery— lit.,  'full  of 
an  adulteress,"  as  though  they  carried  about  adulteresses 
always  dwelling  In  their  eyes:  the  eye  being  the  avenue 
of  lust.  [HoKNKiua.]  Bknqui.  makes  the  adulteress  who 
fills  their  eyes,  to  be  "alluring  desire."  that  cannot 
cease — "that  cannot  be  made  to  cease  from  sin."  be- 
guiling— "  laying  baits  for."  unstable — not  firmly  es- 
tablished In  faith  and  piety,  heart — not  only  the  eyes, 
which  are  the  channel,  but  the  heart,  the  fountain-head 
of  lust.  Job  81.  7,  "Mine  heart  walked  after  mine  eyes." 
covetous  practices — The  oldest  MSS.  read  singular,  "cov- 
etousness."  cursed  children— rather  as  Greek,  "chil- 
dren of  cnrse,"  i.  e.,  devoted  to  the  curse.  Cursing  and 
covetousness,  as  in  Balaam's  case,  often  go  together :  the 
curse  he  designed  for  Israel,  fell  on  Israel's  foes  and  oa 
himself.  True  believers  bless,  and  curse  not,  and  so  art 
blessed.  15.  have — Some  of  the  seducers  are  spoken  of  aa 
already  come,  others  as  yet  to  come,  following — out: 
so  the  Greek,  the  way— (Numbers  22.  23,  32;  Isaiah  51 
11.)  son  of  Bosor— the  same  as  Been-  (Numbers  22.  5). 
This  word  was  adopted,  perhaps,  because  the  kindred 
word  Basar  means  flesh;  and  Balaam  is  Justly  termed 
ton  of  carnality,  as  covetous,  and  the  enticer  of  Israel  to 
lust,  loved  the  wages  of  unrighteousness — and  there- 
fore wished  (in  order  to  gain  them  from  Balak)  to  curs* 
Israel  whom  God  had  blessed,  and  at  last  gave  the  hell- 
ish counsel,  that  the  only  way  to  bring  God's  curse  on  Is- 
rael was  to  entice  them  to  fleshly  lust  and  idolatry,  whiob 
often  go  together.  16.  was  rebuked—  Greek,  "had  a 
rebuke,"  or  conviction;  an  exposure  of  his  specious  wick- 
edness on  his  being  tested  (the  root  verb  of  the  Greet 
noun  means  to  convict  on  testing),  his—  Greek,  "  his  own:" 
his  own  beast  convicted  him  of  his  own  iuiqulty.    ass-- 


2  PETER   III. 


**.,  "  beast  of  burden  ;"  the  ass  was  the  ordinary  animal 
Med  In  riding  In  Palestit.*.  tfamb  —  Greek,  "voiceless- 
speaking  in  man's  voice  ;"  marking  the  marvellous  nature 
of  the  miracle,  forbade—  lit.,  "hindered."  It  was  not 
the  word*  of  the  ass  (for  It  merely  deprecated  his  beating 
•t),  bnt  the  miraculous  fact  of  its  speaking  at  all,  which  with- 
iood  Balaam's  perversity  in  desiring  to  go  after  God  had 
forbidden  him  in  the  first  instance.  Thus  Indirectly  the 
*ss,  and  directly  the  angel,  rebuked  his  worse  than  asinine 
jbstlnacy ;  the  ass  turned  aside  at  the  sight  of  the  angel, 
but  Balaam,  after  God  had  plainly  said,  Thou  shalt  not 
go,  persevered  In  wishing  to  go  for  gain ;  thus  the  ass,  in 
act,  forbade  his  madness.  How  awful  a  contrast — a  dumb 
beast  forbidding  an  inspired  prophet!  17.  (Jude  12,  13.) 
wells— " cloads"  in  Jude;  both  promising  (cf.  v.  19)  water, 
but  yielding  none;  so  their  "great  swelling  words"  are 
found  on  trial  to  be  but  "vanity"  (ti.  18).  clouds  — The 
oldest  MSS.  and  versions  read,  "mists,"  dark,  and  not 
transparent  and  bright  as  "clouds"  often  are,  whence  the 
latter  term  is  applied  sometimes  to  the  saints ;  fit  emblem 
of  the  children  of  darkness,  "  Clouds"  is  a  transcriber's 
correction  from  Jude  12,  where  it  is  appropriate,  "clouds 
.  .  .  without  water"  (promising  what  they  do  not  per- 
form); but  not  here,  "mists  driven  along  by  a  tempest." 
mlil — blackness ;  "the  chilling  horror  accompanying  dark- 
ness." [Bengel.]  18.  allure  —  Greek,  "lay  baits  for." 
through — Greek,  "in;"  the  lusts  of  the  flesh  being  the  ele- 
ment  in  which  they  lay  their  baits,  much  -wantonness 
—Greek,  "by  licentiousness;"  the  bait  which  they  lay. 
clean  escaped—  Greek,  "really,"  &c.  But  the  oldest  MSS. 
and  Vulgate  read,  "scarcely,"  or  "  for  but  a  little  time;" 
scarcely  have  they  escaped  from  them  who  live  in  error 
fthe  ungodly  world),  when  they  are  allured  by  these  se- 
ducers Into  sin  again  (v.  20).  19.  promise  .  .  .  liberty— 
(Christian) — these  promises  are  instances  of  their  "great 
swelling  words"  (v.  18).  The  liberty  which  they  propose  is 
such  as  fears  not  Satan,  net  loathes  the  flesh.  Pauline 
language,  adopted  by  Peter  here,  and  1  Peter  2. 16,  Note; 
cf.  ch.  8. 15;  Romans  6. 16-22;  8.  15,  21;  Galatians  5.  1,  13; 
st  John  8.  84.  corruption  —  Note,  v.  12,  "destroyed  .  .  . 
pe.'ish  .  .  .  corruption."  of  -whom  —  "by  whatever  .  .  . 
by  the  same,  <fec."  20.  after  they  —  the  seducers  "  them- 
selves* have  escaped  (v.  19 ;  Note,  Hebrews  6.  46).  pollu- 
tions— whioh  bring  "corruption"  (v.  19).  through—  Greek, 
"in."  knowledge—  Greek,  "full  and  accurate  know- 
ledge." the  Liord  and  Saviour  Jesus  Christ — solemnly 
expressing  in  full  the  great  and  gracious  One  from  whom 
they  fall,  latter  end  is  worse  .  .  .  than  the  beg! tilling 
—Peter  remembers  Christ's  words.  "  Worse"  stands  op- 
posed to  "better"  (v.  21).  31.  the  way  of  righteousness 
— "  the  way  of  truth"  (v.  2).  Christian  doctrine,  and  "  the 
knowledge  of  the  Lord  and  Saviour."  turn— back  again  ; 
so  the  Greek,  from  the  hoiy  commandment— the  Gos- 
pel which  enjoins  holiness;  in  opposition  to  their  corrup- 
tUm.  "Holy,"  not  that  it  makes  holy,  but  because  it  ought 
to  be  kept  inxnolate.  [Tittmann.]  delivered— once  for  all ; 
admitting  no  turning  back.  a».  But— You  need  not  won- 
der at  the  event ;  for  dogs  and  swine  they  were  before,  and 
•logs  and  swine  they  will  continue.  They  "scarcely"  (v. 
18)  have  escaped  from  their  filthy  folly,  when  they  again 
are  entangled  in  it.  Then  they  seduce  others  who  have  in 
like  manner  "  for  a  little  time  escaped  from  them  that 
live  in  error"  («.  18).  Peter  often  quoted  Proverbs  in  his 
First  Epistle  (1.7;  2. 17;  4.  8, 18;  another  proof  that  both 
Epistles  come  from  the  same  writer. 

CHAPTER  III. 
Ver.  1-18.  8ureness  of  Christ's  Coming,  and  its  ac- 
companiments, Declared  in  Opposition  to  Scoffers 
about  to  Arise.  God's  Long-Suffering  a  Motive  to 
Repentance,  as  Paul's  Epistles  Set  Forth;  Con- 
cluding Exhortation  to  Growth  in  the  Knowledge 
or  Christ.  1.  now—"  This  now  a  second  Epistle  I  write." 
Therefore  he  had  lately  written  the  former  Epistle.  The 
*even  Catholic  Epistles  were  written  by  James,  John, and 
Jude,  shortly  before  their  deaths ;  previously,  vhllst  hav- 
'n*  the  prospect  of  being  *tll)  for  some  time  alive  they 


felt  it  less  necessary  to  write.  [Bengel.]  unto  yon— The 
Second  Epistle,  though  more  genera]  in  its  address,  yet 
included  especially  the  same  persons  as  the  First  Epistle 
was  particularly  addressed  to.  pure  —  lit.,  "  pure  wnen 
examined  by  sunlight;"  "sincere."  Adulterated  with  n* 
error.  Opposite  to  "  having  the  understanding  darkened:' 
Alford  explains,  The  mind,  will,  and  affection,  in  rela- 
tion to  the  outer  world,  being  turned  to  God  [the  Sun  or 
the  soul],  and  not  obscured  by  fleshly  and  selfish  regards. 
by  way  of—  Greek,  "in,"  in  putting  you  in  remembranot 
(ch.  1.  12,  13).  Ye  already  know  (v.  3) ;  It  is  only  needed 
that  I  remind  you  (Jude  5).  a.  prophets— of  the  Old  Tes. 
tament.  of  us— The  oldest  MSS.  and  Vulgate  read,  "And 
of  the  commandment  of  the  Lord  and  Saviour  (declared) 
by  your  apostles"  (so  "apostle  of  the  Gentiles,"  Romans 
11. 13)— the  apostles  who  live  among  you  in  the  present  time, 
in  contrast  to  the  Old  Testament  "  prophets."  3.  Know- 
ing this  first— from  the  word  of  the  apostles,  shall  come 
—their  very  scoffing  shall  confirm  the  truth  of  the  predic- 
tion, scoffers— The  oldest  MSS.  and  Vulgate  add,  "  (scoff- 
ers) in  (i.  e.,  with)  scoffing."  As  Revelation  14.  2,  "  Harping 
with  harps."  walking  after  their  own  lusts— (Ch.  2.  10; 
Jude  16. 18).  Their  own  pleasure  is  their  sole  law,  unre^ 
strained  by  reverence  for  God.  4.  (Cf.  Psalm  10.  11 ;  73. 
11.)  Presumptuous  skepticism  and  lawless  lust,  setting 
nature  and  its  so-called  laws  above  the  God  of  nature  and 
revelation,  and  arguing  from  the  past  continuity  of  na- 
ture's phenomena  that  there  can  be  no  future  interrup- 
tion to  them,  was  the  sin  of  the  antediluvians,  and  shall 
be  that  of  the  scoffers  in  the  last  days.  "Where— Implying 
that  it  ought  to  have  taken  place  before  this,  if  ever  It  was 
to  take  place,  but  that  it  never  will,  the  promise— which 
you,  believers,  are  so  continually  looking  for  the  fulfil- 
ment of  (v.  13).  What  becomes  of  the  promise  which  you 
talk  so  much  of?  his—  Christ's ;  the  subject  of  prophecy 
from  the  earliest  days,  the  fathers — to  whom  the  promise 
was  made,  and  who  rested  all  their  hopes  on  it.  all  things 
—in  the  natural  world ;  skeptics  look  not  beyond  this,  a* 
they  were  —  continue  as  they  do;  as  we  see  them  to  con- 
tinue. From  the  time  of  the  promise  of  Christ's  coming 
as  Saviour  and  King  being  given  to  the  fathers,  down  6* 
the  present  time,  al!  things  continue,  and  have  continued, 
as  they  now  are,  from  "the  beginning  of  creation."  The 
"scoffers"  here  are  not  necessarily  atheists,  nor  do  they 
maintain  that  the  world  existed  from  eternits\  They  art 
willing  to  recognize  a  God,  but  not  the  God  of  revelation. 
They  reason  from  seeming  delay  against  the  fulfilment 
of  God's  word  at  all.  5.  Refutation  of  their  scoffing  from 
Scripture  history,  willingly— wilfully ;  they  do  not  wish 
to  know.  Their  ignorance  is  voluntary,  they  .  .  .  are 
ignorant  «*f— In  contrast  to  v.  8,  "  Be  not  ignorant  of  this  " 
Lit.,  In  both  verses, "  This  escapes  their  notice  (sagacious 
philosophers  though  they  think  themselves) ;"  "  let  this 
not  escape  your  notice."  They  obstinately  shut  their  eyes 
to  tha  Scripture  record  of  the  creation  and  the  deluge 
the  latter  is  the  very  parallel  to  the  coming  judgment  by 
fire,  which  Jesus  mentions,  as  Peter  doubtless  remem- 
bered, by  the  word  of  God— not  by  a  fortuitous  concur- 
rence of  atoms.  [Alford.]  of  old—  Greek,  "from  of  old;' 
from  the  first  beginning  of  all  things.  A  confutation  of 
their  objection,  "all  things  continue  as  they  were  from 
the  beginning  of  oreation."  Before  the  flood,  the 
same  objection  to  the  possibility  of  the  flood  migh* 
have  been  urged  with  the  same  plausibility:  The 
neavens  (sky)  and  earth  have  been  from  of  old,  how  un- 
likely then  that  they  should  not  continue  so !  But,  replies 
Peter,  the  flood  came  in  spite  of  their  reasonings;  so  will 
the  conflagration  of  the  earth  come  in  spite  Of  the  "scof- 
fers" of  the  last  days,  changing  the  whole  order  of  thlngt 
(the  present  "world,"  or  as  Greek  means,  "order"),  and 
Introducing  the  new  heavens  and  earth  (v.  13).  eartb 
standing  out  of— Greek,  "consisting  of."  i.  e.,  "formed 
out  of  the  water."  The  waters  under  the  firmament  were 
at  creation  gathered  together  into  one  place,  and  the  dry 
land  emerged  out  of,  and  above  them,  in— rather,  "  b%, 
means  of  the  water,"  as  a  great  Instrument  (along  wit£ 
fire)  in  the  changes  wrought  on  the  earth's  surface  to  pro 
Dare  it  for  man.    Held  together  by  the  water.    The  earU 

521 


2  PETER  III. 


arose  oul  of  the  water  by  the  efficacy  of  the  water  itself. 
.TirrMANN.]  6.  Whereby—  Greek,  "By  which"  (plural). 
By  means  of  which  heavens  and  earth  (in  respect  to  the 
Waters  which  flowed  together  from  both)  the  then  world 
perished  (t.  e.,  in  respect  to  its  oecupants,  men  and  ani- 
mals, and  its  then  existing  order :  not  was  annihilated) ; 
for  in  the  Mood  "the  fountains  of  the  great  deep  were 
broken  up"  from  the  earth  (1.)  below,  and  "  the  windows 
of  heaven"  (2.)  above  "  were  opened."  The  earth  was  del- 
uged by  that  water  out  of  which  It  had  originally  risen. 
T.  (Cf.  Job  28.  5,  end.)  which  are  now—"  the  postdilu- 
vian visible  world."  In  contrast  to  "  that  then  was,"  v.  6. 
the  same— Other  oldest  MSS.  read,  "  His"  (God's),  kept 
In  store — Oreek,  "  treasured  up."  reserved—"  kept."  It 
is  only  God's  constantly  watchful  providence  which 
holds  together  the  present  state  of  things  till  His  time 
for  ending  it.  8.  be  not  ignorant— as  those  scoffers 
are  (v.  5).  Besides  the  refutation  of  them  (v.  5-7)  drawn 
from  the  history  of  the  deluge,  here  he  adds  another  (ad- 
dressed more  to  believers  than  to  the  mockers),  God's 
delay  In  fulfilling  His  promise  is  not,  like  men's  delays, 
owing  to  inability  or  fickleness  in  keeping  His  word,  but 
through  "long-suffering."  this  one  thing— as  the  con- 
sideration of  chief  importance  (Luke  10.  42).  one  day  .  .  . 
thousand  years  —  Psalm  00.  4:  Moses  there  says,  Thy 
eternity,  knowing  no  distinction  between  a  thousand  years 
and  a  day,  is  the  refuge  of  us  creatures  of  a  day.  Peter 
views  God's  eternity  in  relation  to  the  last  day:  that  day 
seeins  to  us,  short-lived  beings,  long  In  coming,  but  with 
the  Lord  the  Interval  Is  Irrespective  of  the  Idea  of  long  or 
short.  His  eternity  exceeds  all  measures  of  time:  to  His 
Divine  knowledge  all  future  things  are  present:  His 
power  requires  not  long  delays  for  the  performance  of  His 
work :  His  long-suffering  excludes  all  impatient  expec- 
tation and  eager  naste,  such  as  we  men  feel.  He  is  equal- 
ly blessed  In  one  day  and  in  a  thousand  years.  He  can 
do  the  work  of  a  thousand  years  in  one  day:  so  in  v.  9  it 
Is  said,  "He  Is  not  slack,"  i.e.,  "slow:"  He  has  always 
the  |»ower  to  fulfil  His  "promise."  thousand  years  as 
one  day— no  delay  which  occurs  is  long  to  God :  as  to  a 
man  of  countless  riches,  a  tl  ousaud  guineas  are  as  a  sin- 
gle penny.  God's  ceonolog3  (lAernal-ages  measurer)  differs 
wholly  from  man's  horologe  (Aour-glass).  His  gnomon 
(dial-pointer)  shows  all  the  hours  at  once  In  the  greatest 
activity  and  In  perfect  repose.  To  Him  the  hours  pass 
away,  neither  more  slowly,  nor  more  quickly,  than  befits 
His  economy.  There  is  nothing  to  make  Him  need  either 
x>  hasten  or  delay  the  end.  The  words,  "  with  the  Lord" 
tPsalm  90.  4,  "In  thy  sight"),  silence  all  man's  objections 
on  the  ground  of  his  incapability  of  understanding  this. 
[Bengkl..]  9.  slack — slow,  tardy,  late;  exceeding  the  due 
time,  as  though  that  time  were  already  come.  Hebrews 
10.  87,  "  Will  not  tarry."  his  promise— which  the  scoffers 
eavil  at.  Ver.  4,  "Where  Is  the  promise?"  It  shall  be 
surely  fulfilled  "  according  to  His  promise"  (v.  13).  some — 
the  "scoffers."  count— His  promise  to  be  the  result  of 
"slackness"  (tardiness),  long-suffering—  waiting  un- 
til the  full  number  of  those  appointed  to  "salvation"  (v. 
16)  shall  be  completed,  to  us-ward— The  oldest  MSS., 
Vulgate,  Syriac,  Ac,  read,  "  towards  you."  any— not  de- 
«lring  that  any,  yea,  even  that  the  scoffers,  should  perish, 
which  would  be  the  result  if  He  did  not  give  space  for  re- 
pentance, come — go  and  be  received  to  repentance:  the 
itreek  Implies,  there  is  room  for  their  being  received  to  re- 
pentance (cf.  Greek,  Mark  2.  2;  John  8.  37).  10.  The  cer- 
tainty, suddenness,  and  concomitant  effects,  of  the  coming 
A  the  day  of  the  Lord.  Fabkr  argues  from  this  that  the 
'millennium,  <fcc.,  must  precede  Christ's  literal  coming, 
uot  follow  It.  But  "  the  day  of  the  Lord"  comprehends 
uie  whole  series  of  events,  beginning  with  the  premillen- 
elal  advent,  and  ending  with  the  destruction  of  the 
•viuked,  and  final  conflagration,  and  general  judgment 
(which  last  intervenes  between  the  conflagration  and  the 
innovation  of  the  earth),  will— Emphatical.  But  (In 
*uite  of  the  mockers,  and  notwithstanding  the  delay) 
Mime  and  be  present  the  day  of  the  Lord  shall,  as  a  thief 
— Peter  remembers  and  repeats  his  Lord's  image  (Luke 
lit  tti    t:,s  used   in   the  conversation   iu  which  he  took  a 


part;  so  also  Paul  (1  Thessalonians  5.  2)  and  John  (Reve 
lation  3.3;  16.15).  the  Ueavejis— which  the  scoffers  saj 
shall  "continue"  as  they  are  (v.  4;  Matthew  24.  35;  Reve- 
lation 21. 1).  -with  a  great  noise — with  a  rushing  noise, 
like  that  of  a  whizzing  arrow,  or  the  crash  of  a  devouring 
flame,  elements — the  component  materials  of  the  world. 
[Wahl.]  However,  as  "the  works"  in  the  earth  art 
mentioned  separately  from  "  the  earth,"  so  It  Is  likely  by 
"elements,"  mentioned  after  "the  heavens,"  are  meant 
"  the  works  therein,"  viz.,  the  sun,  moon,  and  stars  (as  Thb- 
ophilus  of  Antioch,  p.  22, 148, 228;  and  Justin  Makttb. 
Apology,  2.  44,  use  the  word  "  elements") :  these,  as  at  crea- 
tion, so  in  the  destruction  of  the  world,  are  mentioned. 
[Bengel.]  But  as  "  elements"  Is  not  so  used  In  Scripture 
Greek,  perhaps  it  refers  to  the  component  materials  of  "the 
heavens,"  including  the  heavenly  bodies;  it  clearly  belongs 
to  the  former  clause,  "the  heavens,"  not  to  the  following, 
"  the  earth,"  &c.  melt— be  dissolved,  as  in  v.  H.  the 
works  .  .  .  therein — of  nature  and  of  art.  11.  Your  duty, 
seeing  that  this  Is  so,  is  to  be  ever  eagerly  expecting  th« 
day  of  God.  then— Some  oldest  MSS.  substitute  "  thus" 
for  "  then :"  a  happy  refutation  of  the  "  thus"  of  the  scof- 
fers, v.  4  {English  Version,  "AS  they  were,"  Greek,  "thus"), 
shall  be — Greek,  "  are  being  (in  God's  appointment,  soon 
to  be  fulfilled)  dissolved;"  the  present  tense  implying  the 
certainty  as  though  it  were  actually  present,  what  man* 
ner  of  men.  to  be — Exclamatory.  How  watchful,  prayer- 
ful, zealous !  to  be— not  the  mere  Greek  substantive  verb 
of  existence  (einai),  but  (huparchein)  denoting  a  state  or 
condition  in  which  one  is  supposed  to  be.  [Tittmajjn.I 
What  holy  men  ye  ought  to  be  found  to  be,  when  the 
event  comes  1  This  is  "the  holy  commandment"  men- 
tioned In  v.  2.  conversation  . . .  godliness—  Greek  plural: 
Behaviours  (towards  men),  godlinesses  (or  pieties  towards 
God)  in  their  manifold  modes  of  manifestation.  13.  hast* 
lng  unto —  with  the  utmost  eagerness  desiring  [Wahl],  pray- 
ing for,  and  contemplating,  the  coming  Saviour  as  at  hand. 
The  Greek  may  mean  "  hastening  (i. «.,  wging  onward  [Air 
ford]  the  day  of  God;"  not  that  God's  eternal  appoint- 
ment of  the  time  Is  changeable,  bnt  God  appoints  us  tm 
instruments  of  accomplishing  tbj.se  eve uts  which  must 
be  first  before  the  day  of  God  can  come.  By  praying  lot 
His  coming,  furthering  the  preaching  of  the  Gospel  for 
a  witness  to  all  nations,  and  bringing  In  those  whom 
"the  long-suffering  of  God"  waits  to  save,  we  haslm 
the  coming  of  the  day  of  God.  The  Griek  verb  is  always 
In  New  Testament  used  as  neuter  (as  English  Version 
here),  not  active;  but  the  LXX.  use  it  actively.  Christ 
says,  "Surely  1  oome  quickly.  Amen."  Our  part  Is  to 
speed  forward  this  consummation  by  praying,  "Even  so, 
come,  Lord  Jesus."  the  coming—  Greek,  "presence"  of  a 
person:  usually,  of  the  Saviour,  the  day  of  God— God 
has  given  many  myriads  of  days  to  men:  one  shall  be 
the  great  "day  of  God"  Himself,  wherein— rather  as 
Greek,  "  on  account  of  (or  owing  to)  which"  day.  heavisa 
—the  upper  and  lower  regions  of  the  sky.  melt— out 
Igneous  rocks  show  that  they  were  once  in  a  liquid  state, 
13.  Nevertheless — "But:"  in  contrast  to  the  destructive 
effects  of  the  day  of  God  stand  Its  constructive  effects.  As 
the  flood  was  the  baptism  of  the  earth,  •ventuating  in  a 
renovated  earth,  partially  delivered  from  "  the  curse,"  so 
the  baptism  with  fire  shall  purify  the  earth  so  as  to  be 
the  renovated  abode  of  regenerated  man,  wholly  freed 
from  the  curse,  his  promise— (Isaiao  65.  17;  66.  22.)  The 
"  we"  '*  not  emphatical  as  in  English  Version.  ut« 
heavens— new  atmospheric  heavens  surrounding  tne  ren- 
ovated earth,  righteousness— dwellelh  In  that  coming 
world  as  its  essential  feature,  all  pollutions  having  bees 
removed.  141.  that  ye  ...  be  found  ot  him—"  in  His 
sight"  [Alford],  at  His  coming;  plainly  implying  a. per- 
sonal coming,  without  spot— at  the  coming  marriage 
feast  of  the  Lamb,  in  contrast  to  ch.  2. 13,  "  Spots  they  are 
and  blemishes  while  they  feast,"  not  having  on  the 
King's  pure  wedding  garment,  blameless  — (1  Corin- 
thians 1.8;  Philippians  1. 10;  1  Thessalonians  3.  13;  5.  28.; 
in  peace— 1p  all  its  aspects,  towards  God,  your  own  con- 
sciences, an>  your  fellow-men,  and  as  Its  consequent* 
eternal  blessedness:  "  the  God  of  peace"  will  affect  this  /rv 


1   JOHN. 


jrou.  15.  account  .  .  the  long-suffering  ...  la  -ml  vn- 
Uen- Is  designed  tor  the  salvation  of  those  yet  to  be 
gathered  Into  the  Church :  whereas  those  scoffers  "  count 
It  (to  be  the  result  of )  slackness"  on  the  Lord's  part  (v.  9). 
our  beloved  brother  Paul— A  beautiful  Instance  of  love 
»nd  humility,  Peter  praises  the  very  Epistles  which  con- 
tain his  condemnation,  according  to  the  wisdom  given 
into  him— Adopting  Paul's  own  language,  1  Corinthians 
8.  10,  " Awarding  to  the  grace  of  God  which  is  given  unto  me 
as  a  wise  master-builder."  Supernatural  and  Inspired 
wisdom  "  given"  him,  not  acquired  in  human  schools  of 
learning,  hath  written— Greek  aorist,  "wrote,"  as  a 
tning  wholly  past:  Paul  was  by  this  time  either  dead,  or 
had  ceased  to  minister  to  them,  to  you— Oalaiians,  Ephe- 
sians,  Colossians,  the  same  region  as  Peter  addresses.  Cf. 
"in  peace,"  v.  14,  a  practical  exhibition  of  which  Peter 
now  gives  in  showing  how  perfectly  agreeing  Paul  (who 
wrote  the  Epistle  to  the  Oalatians)  and  he  are,  notwith- 
standing the  event  recorded  (Galatians  2. 11-14).  Colossians 
4.  refers  to  Christ's  second  coming.  The  Epistle  to  the  He- 
brews, too  (addressed  not  only  to  the  Palestinian,  but  also 
secondarily  to  the  Hebrew  Christians  everywhere),  may 
be  referred  to,  as  Peter  primarily  (though  not  exclusively) 
addresses  In  both  Epistles  the  Hebrew  Christians  of  the 
dispersion  (Note,  1  Peter  1. 1).  Hebrews  9.  27,  28;  10.  25,  37, 
"  speak  of  these  things"  (v.  16)  which  Peter  has  been  hand- 
ling, viz.,  the  coming  of  the  day  of  the  Lord,  delayed 
through  His  "  long-suffering,"  yet  near  and  sudden.  16. 
also  in  all  his  Epistles — Romans  2.  4  Is  very  similar  to  v. 
15,  beginning.  The  Pauline  Epistles  were  by  this  time  be- 
oome  the  common  property  of  all  the  churches.  The  "  all" 
seems  to  imply  they  were  now  completed.  The  subject 
of  the  Lord's  coming  Is  handled,  1  Thessaloulans  4.  13;  5. 
11;  cf.  v.  10  with  1  Thessalonlans  5.  2.  Still  Peter  distin- 
guishes Paul's  Epistle,  or  Epistles,  "to  yod,"  from  "all  his 
(other)  Epistles,"  showing  that  certain  definite  churches, 
or  particular  olasses  of  believers,  are  meant  by  "you." 
In  which — Epistles.  The  oldest  MSS.  read  the  feminine 
relative  (hais);  not  as  Received  Text  (hois),  "in  which 
tilings."  some  things  hard  to  be  understood — viz.,  in 
reference  to  Christ's  coming,  e.  g.,  the  statements  as  to 
he  man  of  sin  and  the  apostasy,  before  Christ's  coming. 
Paul  seemed  thereby  to  delay  Christ's  coming  to  a 
.onger  period  than  the  other  apostles,  whence  some 
doubted  altogether  His  coming."  [Bkngku]  Though 
there  be  some  things  bard  to  be  understood,  there  are 
enough  besides  plain,  easy,  and  sufficient  for  perfecting 
the  man  of  God.  "There  is  scarce  anything  drawn  from 
the  obscure  places,  but  the  same  In  other  places  may  be 
found  most  plain."  [Augustine.]    It  is  our  own  preju- 


dice, foolish  expectations,  and  carnal  fancies,  that  lo&kt 
Scripture  difficult,  [Jeremy  Taylob,J  unlearned— Not 
those  wanting  human  learning  are  meant,  but  those  lack- 
ing the  learning  imparted  by  the  Spirit.  The  humanly 
learned  have  been  often  most  deficient  In  spftltual  learn- 
ing, and  have  originated  many  heresies.  Cf.  2  Timothy  2. 
23,  a  different  Greek  word,  "  unlearned,"  lit.,  "  untutored." 
When  religion  Is  studied  as  a  science,  nothing  Is  mors 
abstruse ;  when  studied  in  order  to  know  our  duty  and 
practise  it,  nothing  is  easier,  unstable— not  yet  estab- 
lished In  what  they  have  learned;  shaken  by  every 
seeming  difficulty ;  who,  in  perplexing  texts,  Instead  of 
waiting  until  God  by  His  Spirit  make  them  plain  In 
comparing  them  with  other  Scriptures,  hastily  adopt  dis- 
torted views,  wrest— strain  aud  twist  (properly  with  a 
hand-screw)  what  Is  straight  in  itself,  e.  g.,  2  Timothy  2. 18. 
other  Scriptures— Paul's  Epistles  were,  therefore,  by  this 
time,  recognized  in  the  Church,  as  "Scripture:"  a  term 
never  applied  In  any  of  the  fifty  places  where  it  occurs, 
save  to  the  Old  and  New  Testament  sacred  writings. 
Men  In  each  Church  having  miraculous  discernment  qf 
spirits  would  have  prevented  any  uninspired  writing 
from  being  put  on  a  par  with  the  Old  Testament  word  of 
God;  the  apostles'  lives  also  were  providentially  pro- 
longed, Paul  and  Peter's  at  least  to  thirty-four  years 
after  Christ's  resurrection,  John's  to  thirty  years  later, 
so  that  fraud  in  the  canon  Is  out  of  question.  The  three 
first  Gospels  and  Acts  are  Included  in  "  the  other  Scrip- 
tures," and  perhaps  all  the  New  Testament  books,  savs 
John  and  Revelation,  written  later,  unto  their  own 
destruction— not  through  Paul's  fault  (ch.  2.  1).  IT.  Ye— 
Warned  by  the  case  of  those  "  unlearned  and  unstable" 
persons  (v.  16).  knowing  .  .  .  before  — the  event,  led 
away  -with— the  very  term,  as  Peter  remembers,  used  by 
Paul  of  Barnabas'  being  "carried,"  Greek,  led  away  with 
Peter  and  the  other  Jews  In  their  hypocrisy,  wicked— 
"lawless,"  as  In  ch.  2.  7.  fall  from — (grace,  Galatians  6. 
4:  the  true  source  of)  "steadfastness"  or  stability  in  con- 
trast with  the  "  unstable"  (v.  16) :  "  established"  (ch.  1. 12): 
all  kindred  Greek  terms.  Cf.  Jude  20,  21.  18.  grow— Not 
only  do  not  "  fall  from"  (v.  17),  but  grow  onward :  the  true 
secret  of  not  going  backward.  Epheslans  4.  15,  "  Grow  up 
into  Him,  the  Head,  Christ."  grace  and  .  .  .  know- 
ledge of  .  .  .  Christ— "the  grace  and  knowledge  of 
Christ"  [Alfobd  rightly]:  the  grace  of  which  Christ  Is  the 
author,  and  the  knowledge  of  which  Christ  Is  the  object. 
for  ever—  Greek,  "  to  the  day  of  eternity :"  the  day  that 
has  no  end ;  "  the  day  of  the  Lord,"  beginning  with  the 
Lord's  coming. 


THE  FIRST  GENERAL  EPISTLE  OF 


JOHN. 

INTRODUCTION. 

Authobship.— Poi/rcARP,  the  disciple  of  John  (ad  JPhilippenses  o.  7),  quotes  ch.  4. 3.  Eusebius  ( Ecclesiastical  His- 
tory 3.  89)  says  of  Papias,  a  hearer  of  John,  and  a  friend  of  Polyoabp,  "He  used  testimonies  from  the  First  Epistle 
of  John."  IV.KXMV&,  according  to  Eusebius  (Ecclesiastical  History  5.  8),  often  quoted  this  Epistle.  So  in  his  work 
Against  Heresies  (8. 16.  5,  8)  he  quotes  from  John  by  name,  ch.  2. 18,  &c;  and  in  8. 16,  7,  he  quotes  ch.  4. 1-3;  6. 1,  and  I 
John  7.  8.  Clement  of  Alexandria  (Slromata  2. 66,  p.  464)  refers  to  ch.  5. 16,  as  In  John's  larger  Epistle.  See  other  quo- 
tations, Stromata  3.  32,  42 ;  4.  102.  Tertullian  (Adversas  Marcion  5.  16)  refers  to  ch.  4.  1,  <fec. ;  Adversus  Praxean,  c.  14, 
to  1  John  1. 1.  8ee  his  other  quotations,  c.  28  ;  and  Contra  Gnosticos,  12.  Cyprian,  Epistle  28  (24),  quotes,  as  John's,  ch.  2. 3, 
4-  and  De  OroMone Domini 5.,  quotes  en.  2. 15-17;  and  De  Opere  and  Eleemos,  ch.  1.  8;  and  De  Bene  Patientias  2.,  quotes  oh. 
B.  6.  Muratobi's  fragment  on  the  Canon  states,  "  There  are  two  of  John  (the  Gospel  and  EpistleT)  esteemed  Catholic, 
and  quotes  ch.  L  8.  The  Peschito  Syriac  contains  it,  Origen  (in  Eusebius  6.  25)  speaks  of  the  First  Epistle  as  gen- 
aine,  and  "  probably  the  second  and  third,  though  all  do  not  recognize  the  latter  two :"  on  the  Gospel  of  John  tons,  U. 
WL  2,  he  quotes  ch.  1.  5.  Dionysius  of  Alexandria,  Obigen's  scholar,  cites  the  words  of  this  Epistle  as  those  of 
the  Evangelist  John.  Eusebius,  Ecclesiastical  History  3.  24,  says,  John's  first  Epistle  and  Gospel  are  aeknowted** 
wttfeeu*  question  by  those  of  the  present  day,  as  well  as  by  the  ancient*.    So  also  Jebomb  In  Calalogus  BocUsiastteonm 


1  JOHN. 

teriptorum.    The  opposition  of  Cosmas  Indioopleustes,  la  the  sixth  century,  and  that  of  Marcion  becanse  out  Bpl» 
Me  was  Inconsistent  with  his  views,  are  of  no  weight  against  such  irrefragable  testimony. 

The  internal  evidence  is  equally  strong.  Neither  the  Gospel,  nor  our  Epistle,  can  be  pronounced  an  imitation ;  ye* 
both,  in  style  and  modes  of  thought,  are  evidently  of  the  same  mind.  The  individual  notices  are  not  so  numerous  or 
obvious  as  in  Paul's  writings,  as  was  to  be  expected  In  a  Catholic  Epistle;  but  such  as  there  are  accord  "with  I  >hu's 
position.  He  Implies  his  apostleshlp,  and  perhaps  alludes  to  bis  Oospel,  and  the  affectionate  tie  which  bound  him  as 
an  aged  pastor  to  his  spiritual  "children ;"  and  in  ch.  2. 18, 10;  4. 1-3,  he  alludes  to  the  false  teachers  as  known  to  hi' 
readers ;  and  in  ch.  5. 21  warns  them  against  the  idols  of  the  surrounding  world.  It  is  no  objection  against  its  authen 
ticity,  that  the  doctrine  of  the  Word,  or  Divine  second  Person,  existing  from  everlasting,  and  in  due  time  made  flesh 
appears  in  it,  as  also  in  the  Gospel,  as  opposed  to  the  heresy  of  the  Docetee  in  the  second  century,  who  denied  that  otu 
Lord  it  come  in  the  flesh,  and  maintained  He  came  only  in  outward  semblance;  for  the  same  doctrine  appears  in 
Oolosslans  1. 15-18;  1  Timothy  8. 16;  Hebrews  1. 1-8;  and  the  gems  of  Docetlsm,  though  not  fully  developed  till  the 
second  oentury,  were  In  existence  in  the  first.  The  Spirit,  presclently  through  John,  puts  the  Church  beforehand  on 
Its  guard  against  the  coming  heresy. 

To  Whom  Addressed.— Augustine,  Qiuest.  Evang.,  2.  39,  says  this  Epistle  was  written  to  the  Parthians.  Bede,  in  a 
prologue  to  the  seven  Catholic  Epistles,  says  that  Athanaslus  attests  the  same.  By  the  Parthians  may  be  meant  the 
Christians  living  beyond  the  Euphrates  in  the  Parthian  territory,  outside  the  Roman  empire,  "  the  Church  at  Baby- 
lon elected  together  with  "  the  churches  In  the  Ephesian  region,  the  quarter  to  which  Peter  addressed  his  Epistles.  As 
Peter  addressed  the  flock  which  John  subsequently  tended  (and  in  which  Paul  had  formerly  ministered),  so  John, 
Peter's  close  companion  after  the  ascension,  addresses  the  flock  among  whom  Peter  had  been  when  he  wrote.  Thus 
"the  elect  lady  "  answers  to  "the  Church  elected  together."  See  farther  confirmation  of  this  view  in  Introduction  to  2 
John.  It  is  not  necessarily  an  objection  to  this  view  that  John  never  Is  known  to  have  personally  ministered  In  the 
Parthian  territory.  For  neither  did  Peter  personally  minister  to  the  ohurches  in  Pontus,  Galatia,  Cappadocla,  Asia, 
Bithynla,  though  he  wrote  his  Epistles  to  them.  Moreover,  in  John's  prolonged  life,  we  cannot  dogmatically  assert  that 
he  did  not  visit  the  Parthian  Christians,  after  Peter  had  ceased  to  minister  to  them,  on  the  mere  ground  of  absence 
©f  extant  testimony  to  that  effect.  This  is  as  probable  a  view  as  Altord's,  Ac,  that  in  the  passage  of  Augustine,  "to 
the  Parthians,"  Is  to  be  altered  by  conjectural  emendation ;  and  that  the  Epistle  is  addressed  to  the  churches  at  and 
around  Ephesus,  on  the  ground  of  the  fatherly  tone  of  affectionate  address  in  it,  implying  his  personal  ministry 
among  his  readers.  But  his  position,  as  probably  the  only  surviving  apostle,  accords  very  well  with  his  addressing, 
in  a  Catholic  Epistle,  a  cycle  of  churches  which  he  may  not  have  specially  ministered  to  in  person,  with  affectionate 
fatherly  counsel,  by  virtue  of  his  general  apostolic  superintendence  of  all  the  churches. 

Time  and  Place  op  Writing.— This  Epistle  seems  to  have  been  written  subsequently  to  his  Gospel,  as  it  assumes 
the  reader's  acquaintance  with  the  Gospel  facts  and  Christ's  speeches,  and  also  with  the  special  aspect  of  the  Incar- 
nate Word,  as  God  manifest  in  the  flesh,  set  forth  more  fully  In  his  Gospel.  The  tone  of  address,  as  a  father  addressing 
his  "little  children"  (the  continually-recurring  term),  accords  with  the  view  that  this  Epistle  was  written  in  John's 
old  age,  perhaps  about  00  a.  d.  In  ch.  2. 18,  "  It  is  the  last  time,"  probably  does  not  refer  to  any  particular  event,  as 
the  destruction  of  Jerusalem,  which  was  now  many  years  past,  but  refers  to  the  nearness  of  the  Lord's  coming  at 
proved  by  the  rise  of  Antichristian  teachers,  the  mark  of  the  last  time.  It  was  'the  Spirit's  purpose  to  keep  the  Chun  / 
always  expecting  Christ  as  ready  to  come  at  any  moment.  The  whole  Christian  age  is  the  last  time  in  the  sense  thai 
no  other  dispensation  Is  to  arise  till  Christ  comes.  Cf.  "these  last  days,"  Hebrews  1.  2.  Ephesus  may  be  conjectured 
to  be  the  place  whence  it  was  written.  The  controversial  allusion  to  the  germs  of  Gnostic  heresy  accord  with  Asia 
Minor  being  the  place,  and  the  last  part  of  the  apostolic  age  the  time,  of  writing  this  Epistle. 

Contents.— The  leading  subject  of  the  whole  is,  fellowsMp  with  the  Father  and  the  Son  (ch.  1.  8).  Two  principal  divis- 
ions may  be  noted,  (1.)  ch.  1.  5;  2.  28:  the  theme  of  this  portion  is  stated  at  the  outset,  "  God  is  light,  and  in  Him  is  no 
darkness  at  all ;"  consequently,  in  order  to  have  fellowship  with  Him,  we  must  walk  in  light;  connected  with  which 
is  the  confession  and  Hub&e<iaeiit  forgiveness  of  our  sins  through  Christ1  s  propitiation  and  advocacy,  without  which  forgive- 
ness there  could  be  no  light  or  fellowship  with  God  :  a  farther  step  in  thus  walking  In  the  light  is,  positively  keeping 
God's  commandments,  the  sum  of  which  is  love,  as  opposed  to  hatred,  the  acme  of  disobedience  to  God's  word :  nega- 
tively, he  exhorts  them  according  to  their  several  stages  of  spiritual  growth,  children,  fathers,  young  men-,  in  conso- 
nance with  their  privileges  as  forgiven,  knowing  the  Fatlier,  and  having  overcome  tlie  wicked  one,  not  to  love  the  world, 
which  Is  incompatible  with  the  indwelling  of  the  love  of  the  Father,  and  to  be  on  their  guard  against  the  Antichristian 
teachers  already  in  the  world,  who  were  not  of  the  Church,  but  of  the  wsrld,  against  whom  the  true  defence  is,  thai 
his  believing  readers  who  have  the  anointing  of  God,  should  continue  to  abide  in  the  Son  and  in  the  Father.  (2.)  The 
second  division  (ch.  2.  20  to  6.  6)  discusses  the  theme  with  which  it  opens,  "He  is  righteous;"  consequently  (as  in  the 
first  division),  "  every  one  that  doelh  righteousness  is  born  of  Him."  Sonship  in  us  Involves  our  purifying  ourselves  as  He 
is  pore,  even  as  we  hope  to  see,  and  therefore  to  be  made  like  our  Lord  when  He  shali  appear;  In  this  second,  as  in  the 
first  division,  both  a  positive  and  a  negative  side  are  presented  of  "doing  righteousness  as  He  is  righteous,"  involving 
a  contrast  between  the  children  of  God  and  the  children  of  the  devlL  Hatred  marks  the  latter;  love,  the  former:  this 
love  gives  assurance  of  acceptance  with  God  for  ourselves  and  our  prayers,  accompanied  as  they  are  (v.  23)  with 
obedience  to  His  great  commandment,  to  "  believe  on  Jesus,  and  love  one  another :"  the  seal  (v.  24)  of  His  dwelling  in  us 
and  assuring  our  hearts,  Is  the  Spirit  which  He  hath  given  us.  In  contrast  to  this  (as  in  the  first  division),  he  warns 
against  false  spirits,  the  notes  of  which  are,  denial  of  Christ,  and  adherence  to  the  world.  Sonship,  or  birth  of  God  is, 
then,  more  fully  described :  Its  essential  feature  is  unslavish,  free  love  to  Ood,  because  Ood  first  loved  us,  and  gave  His  Son 
to  die  for  us,  and  consequent  love  to  the  brethren,  grounded  on  their  being  sons  of  God  also  like  ourselves,  and  so  victory 
aver  the  world:  this  victory  being  gained  only  by  the  man  who  believes  in  Jesus  as  the  Son  of  Ood.  (3.)  Tlie  conclusion 
establishes  this  last  central  truth,  on  which  rests  our  fellowship  with  God,  Christ's  having  come  by  the  water  of  baptism 
(he  blood  of  atonement,  and  the  witnessing  Spirit,  which  is  truth.  As  in  the  opening  he  rested  this  cardinal  truth  on 
the  apostles'  witness  of  the  eye,  the  ear,  and  the  touch,  so  now  at  the  close  he  rests  it  on  God's  witness,  which  is  accepted 
by  the  believer,  in  contrast  with  the  unbeliever,  who  makes  Ood  a  liar.  Then  follows  his  closing  statement  of  hit 
reason  for  writing  (ch.  5. 13;  cf.  the  corresponding  ch.  1. 4,  at  the  beginning),  namely,  that  believers  in  Christ  the  Son  of  Qoc 
may  know  that  they  have  (now  already)  eternal  life  (the  source  of  "Joy,"  ch.  I.  4;  of.  similarly  his  object  in  writing  th* 
dispel,  John  20.  81),  and  so  have  confidence  as  to  their  prayers  being  answered  (corresponding  to  ch.  3. 22  In  the  second 
part) ;  tor  Instance,  their  Intercessions  for  a  sinning  brother  (unless  his  sin  be  a  sin  unto  death).    He  closes  with  a  brt« 

534 


1  JOHN  I. 

aommlng  up  of  the  Instruction  of  the  Epistle,  the  high  dignity,  sanctity,  and  safety  from  evil  of  the  children  of  Gcd 
m  contrast  to  the  sinful  world,  and  a  warning  against  idolatry,  literal  and  spiritual :  "  Keep  yourselves  from  idols." 

Though  the  Epistle  is  not  directly  polemical,  the  occasion  which  suggested  his  writing  was  probably  the  rise  of  Ant! 
ohriatlan  teachers;  and,  because  he  knew  the  spiritual  character  of  the  several  classes  whom  he  addresses  children, 
vmOfu,  father;  he  feels  it  necessary  to  write  to  confirm  them  in  the  faith  and  Joyful  fellowship  of  the  Father  and  Son 
and  to  assure  them  of  the  reality  of  the  things  they  believe,  that  so  they  may  have  the  full  privileges  of  believing 

8*YLB.-Hls  peculiarity  is  fondness  for  aphorism  and  repetition.  His  tendency  to  repeat  his  own  phrases  arises 
partly  from  the  affectionate,  hortatory  character  of  the  Epistle;  partly,  also,  from  its  Hebraistic  form,  abounding  iu 
parallel  clause.,  as  distinguished  from  the  Grecian  and  more  logical  style  of  Paul ;  also,  from  his  child-iibe  simplicity 
of  spirit,  which,  full  of  his  one  grand  theme,  repeats,  and  dwells  on  it  with  fond  delight  and  enthusiasm  Moreover 
m  Aurora  well  says,  the  appearance  of  uniformity  is  often  produced  by  want  of  deep  enough  exegesis  to  discover  the 
real  differences  in  passages  which  seem  to  express  the  same.  Contemplative,  rather  than  argumentative  he  dwells 
more  on  the  general,  than  on  the  particular,  on  the  inner,  than  on  the  outer  Christian  life.  Certain  fundamental 
truths  he  recurs  again  and  again  to,  at  one  time  enlarging  on,  and  applying  them,  at  another  time  repeating  them  in 
their  condensed  simplicity.  The  thoughts  do  not  march  onward  by  successive  steps,  as  in  the  logical  style  of  Paul, 
but  rather  In  circle  drawn  round  one  central  thought  which  he  reiterates,  ever  reverting  to  it,  and  viewing  it,  now 
under  Its  positive,  now  under  its  negative  aspect.  Many  terms  which  in  the  Gospel  are  given  as  Christ's  in  the 
Epistle  appear  as  the  favourite  expressions  of  John,  naturally  adopted  from  the  Lord.  Thus  the  contrasted'  terms, 
"flesh"  and  "spirit,"  "light"  and  "darkness,"  "life"  and  "death,"  "abide  in  Him:"  "fellowship  with  the  Father 
and  Son,  and  with  one  another,"  is  a  favourite  phrase  also,  not  found  in  the  Gospel,  but  in  Acts  and  Paul's  Epistles. 
In  him  appears  the  harmonious  union  of  opposites,  adapting  him  for  his  high  functions  in  the  kingdom  of  God,  con- 
templative repose  of  character,  and  at  the  same  time  ardent  zeal,  oombined  with  burning,  all-absorbing  love':  less 
adapted  for  active  outward  work,  such  as  Paul's,  than  for  spiritual  service.  He  handles  Christian  verities  not  as 
abstract  dogmas,  but  as  living  realities,  personally  enjoyed  in  fellowship  with  God  in  Christ,  and  with  the  breth- 
ren. Simple,  and  at  the  same  time  profound,  his  writing  Is  in  consonance  with  his  spirit,  unrhetorloal  and  undla- 
lectlo,  gentle,  consolatory,  and  loving:  the  reflection  of  the  Spirit  of  Him  in  whose  breast  he  lay  at  the  last  supper, 
and  whose  beloved  disciple  he  was.  Ewald  in  Alford,  speaking  of  the  "  unruffled  and  heavenly  repose"  which 
characterizes  this  Epistle,  says,  "It  appears  to  be  the  tone,  not  so  much  of  a  father  talking  with  his  beloved  children 
as  of  a  glorified  saint  addressing  mankind  from  a  higher  world.  Never  in  any  writing  has  the  doctrine  of  heavenly 
love— a  love  working  in  stillness,  ever  unwearied,  never  exhausted— so  thoroughly  approved  itself  as  in  this  Epistle." 

John's  Place  in  thb  Building  up  of  the  Chuboh.— As  Peter  founded  and  Paul  propagated,  so  John  completed 
the  spiritual  building.  As  the  Old  Testament  puts  prominently  forward  the  fear  of  God,  so  John,  the  last  writer  of 
the  New  Testament,  gives  prominence  to  the  love  of  Qod.  Yet,  as  the  Old  Testament  is  not  all  limited  to  presenting 
the  fear  of  God,  but  sets  forth  also  His  love,  so  John,  as  a  representative  of  the  New  Testament,  whilst  breathing  so 
continually  the  spirit  of  love,  gives  also  the  plainest  and  most  awful  warnings  against  sin,  in  accordance  with  hia 
original  character  as  Boanerges,  "son  of  thunder."  His  mother  was  Salome,  mother  of  the  sons  of  Zebedee,  probably 
sister  to  Jesus'  mother  (cf.  John  19.  25,  "  His  mother's  sister,"  with  Matthew  27.  56;  Mark  15.  40),  so  that  he  was  cousin 
to  our  Lord ;  to  his  mother,  under  God,  he  may  have  owed  his  first  serious  impressions.  Expecting  as  she  did  the 
Messianic  kingdom  in  glory,  as  appears  from  her  petition  (Matthew  20. 20-23),  she  doubtless  tried  to  All  his  young  and 
ardent  mind  with  the  same  hope.  Neandbb  distinguishes  three  leading  tendencies  in  the  development  of  the  Chris- 
tian doctrine,  the  Pauline,  the  Jacobean  (between  which  the  Petrine  forms  an  intermediate  link),  and  the  Johannean. 
John,  in  common  with  James,  was  less  disposed  to  the  Intellectual  and  dialectlo  cast  of  thought  which  distinguishes 
Paul.  He  had  not,  like  the  apostle  of  the  Gentiles,  been  brought  to  faith  and  peace  through  severe  conflict;  but,  Ilka 
James,  had  reached  his  Christian  Individuality  through  a  quiet  development;  James,  however,  had  passed  through  a 
moulding  in  Judaism  previously,  which,  under  the  Spirit,  caused  him  to  present  Christian  truth  in  connection  with 
the  law,  in  so  far  as  the  latter  In  its  spirit,  though  not  letter,  is  permanent,  and  not  abolished,  but  established  under 
the  Gospel.  But  John,  from  the  first,  had  drawn  his  whole  spiritual  development  from  the  personal  view  of  Christ, 
the  model  man,  and  from  intercourse  with  Him.  Hence,  In  his  writings,  everything  turns  on  one  simple  contrast: 
divine  life  in  communion  with  Christ ;  death  in  separation  from  Him,  as  appears  from  his  characteristic  phrases, 
"  life,  light,  truth;  death,  darkness,  lie."  "  As  James  and  Peter  mark  the  gradual  transition  from  spiritualized  Judaism 
to  the  independent  development  of  Christianity,  and  as  Paul  represents  the  Independent  development  of  Chris- 
tianity in  opposition  to  the  Jewish  stand-point,  so  the  contemplative  element  of  John  reconciles  the  two,  and  forma 
the  closing  point  in  the  training  of  the  apostolic  Church."    [Neandeb.] 


ling,  than  even  seeing.  "Have  heard  .  .  .  have  seen"  (per- 
OHAPTER  I.  fects),  as  a  possession  still  abiding  with  us;  but  in  Greek 
Ver.  1-lft,  Thb  Writer's  Authobitt  as  an  Eve-wit-  (not  as  English  Version  "have,"  but  simply)  "looked 
NESS  to  thb  Gospel  Faots,  Havino  Seen,  Hbabd,  and  upon"  (not  perfect,  as  of  a  continuing  thing,  but  aorist, 
Handled  Him  who  was  from  the  Beginning:  His  past  time)  whilst  Christ  the  Incarnate  Word  was  still  with 
Object  in  Wetting  :  His  Message.  If  we  would  us.  "  Seen,"  viz..  His  glory,  as  revealed  in  the  Twinsflg- 
havb  Fellowship  with  Him,  we  must  Walk  in  uratlon  and  in  His  miracles ;  and  His  passion  and  death 
Light,  as  He  is  Light.  1.  Instead  of  a  formal,  John  in  a  real  body  of  flesh  and  blood.  "  Looked  upon"  as  a 
adopts  a  virtual  address  (cf.  v.  4).  To  wish  Joy  to  the  reader  wondrous  spectacle  steadfastly,  deeply,  contemplatively ; 
was  the  ancient  customary  address.  The  sentence  begun  so  the  Greek.  Appropriate  to  John's  contemplative  cha- 
in v.  1  is  broken  off  by  the  parenthetic  v.  2,  and  Is  resumed  raoter.  hands  .  .  .  handled— Thomas  and  the  other  dls- 
»t  ».  3  with  the  repetition  of  some  words  from  v.  1.  That  clples  on  distinct  occasions  after  the  resurrection.  John 
which  was- not  "began  to  be,"  but  was  essentially  (Greek  himself  had  leant  on  Jesus'  breast  at  the  last  supper. 
ten,  not  egeneto)  before  He  was  manifested  (v.  2) ;  answering  Contrast  the  wisest  of  the  heathen  feeling  after  (the  same 
to  "Him  that  Is  from  the  beginning"  (ch.  2.  13);  so  John's  Greek  as  here ;  groping  after  with  the  hands)  if  hapl* 
Gospel,  1.  L  "In  the  beginning  was  the  Word."  Proverbs  they  might  find  God.  This  proves  against  Soclnians  he  la 
6.  23,  « I  was  set  up  from  everlasting,  from  the  beginning,  or  here  speaking  of  the  personal  incarnate  Word,  not  or 
ever  the  earth  was."  we-apostles.  heard  .  .  .  seen  .  .  .  Christ's  teaching  from  the  beginning  of  His  official  lift. 
looked  upon  .  .  .  handled- A  series  rising  in  gradation,  of-" concerning;"  following  "heard."  "Heard  Is  tba 
Seeing  **  a  more  convincing  proof  than  hearing  of;  hand-  verb  most  applying  to  the  purpose  of  the  Ep.stle.  vto..  m* 

525 


1  JOHN  I. 


irate  which  John  had  heard  eoneerning  the  Word  of  life, 
i.  €.,  (Christ)  the  Word  who  is  the  life.    "  Heard,"  viz.,  from 
Christ  Himself,  including  all  Christ's  teachings  about 
Himself.  Therefore  he  puts  "  of,"  or  "  concerning,"  before 
"  the  word  of  life,"  whloh  is  Inapplicable  to  any  of  the 
verbs  except  "  heard ;"  also  "  heard"  is  the  only  one  of  the 
verbs  which  he  resumes  at  v.  6.    2.  the  life— Jesus,  "  the 
Word  of  life."     was  manifested— who  had  previously 
been  "with  the  Father."    snow— translate  as  in  v.  3,  "de- 
clare" (of.  v.  5).    Declare  Is  the  general  term;  write  is  the 
particular  (v.  4).  that  eternal  life — Qreek, "  the  life  which 
is  eternal."     As   the   Epistle   begins,   so   it  ends   with 
"eternal  life,"  which  we  shall  ever  enjoy  with,  and  in, 
Him  who  is  "the  life  eternal."     which  —  Greek,  "the 
which,"  the  before-mentioned  (v.  1)  life  which  was  with  the 
Father  "from  the  beginning"  (cf.  John  1. 1).    This  proves 
the  distinctness  of  the  First  and  Second  Persons  in  the 
one  Godhead.    8.  That  which  we  have  seen  and  heard 
—Resumed  from  v.  1,  wherein  the  sentence,  being  inter- 
rupted by  v.  2,  parenthesis,  was  left  incomplete,    declare 
we  unto  you— Oldest  MSS.  add  also  ;  unto  you  also  who 
have  not  seen  or  heard  Him.    that  ye  also  may  have  fel- 
lowship with  us— that  ye  also  who  have  not  seen,  may 
have  the  fellowship  with  us  which  we  who  have  seen  en- 
joy; what  that  fellowship  consists  in  he  proceeds  to  state, 
"Our  fellowship  Is  with  the  Father  and  with  His  Son." 
Faith  realizes  what  we  have  not  seen  as  spiritually  vis- 
ible; not  till  by  faith  we  too  have  seen,  do  we  know  all 
the  excellency  of  the  true  Solomon.    He  Himself  is  ours ; 
He  in  as  and  we  In  Him.     We  are  "partakers  of   the 
Divine  nature."  We  know  God  only  by  having  fellowship 
with  Him ;  He  may  thns  be  known,  but  not  comprehended. 
The  repetition  of  "with"  before  the  "Son,"  distinguishes 
theper*o»M,  whilst  the  fellowship  or  communion  with  both 
ftUher  and  Hon,  implies  their  unity.     It  Is  not  added, 
"and  with  the  Holy  Ghost;"  for  it  is  by  the  Holy  Ghost 
or  Spirit  of  the  Father  and  Son  in  us,  that  we  are  enabled 
to  have  fellowship  with  the  Father  and  8on  (cf.  ch.  3.  24). 
Believers  enjoy  the  fellowship  or,  but  not  with,  the  Holy 
Ghost.    "Through  Christ  God  closes  up  the  chasm  that 
separated  Him  from  the  human  race,  and  Imparts  Hlm- 
jelf  to  them  In  the  communion  of  the  Divine  life."  [Ns- 
/iNDER.]  4.  these  things— and  none  other,  vis.,  this  whole 
Epistle,     write  we  unto  you— Some  oldest  MSS.  omit 
"  unto  you,"  and  emphasize  "  we."    Thus  the  antithesis 
is  between  "we"  (apostles  and  eye-witnesses)  and  "  your." 
We  write  thus,  that  your  Joy  may  be  full.    Other  oldest 
MSS.  and  versions  read  "oub  joy,"  viz.,  that  our  joy  may  be 
filled  full  by  bringing  you  also  into  fellowship  with  the 
Father  and  Son.    Cf.  John  1  80,  end;   Phlllppians  2.  2, 
"Fulfil  ye  my  Joy,"  10;  and  4.  1;  2  John  8.    It  is  possible 
that "  your"  may  be  a  correction  of  transcribers  to  make 
this  verse  harmonize  with  John  15. 11 ;  10.  24;  however,  as 
John  often  repeats  favourite  phrases,  he  may  do  so  here, 
so  "your"  may  be  from  himself.    So  2  John  12,  "your"  in 
oldest  MSS.    The  authority  of  MSS.  and  versions  on  both 
sides  here  Is  almost  evenly  balanced.     Christ  Himself  is 
the  source,  object,  and  centre  of  His  people's  Joy  (cf.  v.  8, 
end);  it  lit  In  fellowship  with  Him  that  we  have  joy,  the  fruit 
of  faith.    5.  First  division  of  the  body  of  the  Epistle  (cf. 
Introduction),     declare  —  Greek,  "announce;"   report  In 
turn ;  a  different  Greek  word  from  v.  8.    As  the  Son  an- 
nounced  the  message   heard   from   the  Father  as   His 
apostle,  so  the  Son's  apostles  announce  what  they  have 
heard  from  the  Son.    John  nowhere  uses  the  term  "  Gos- 
pel;" but  the  witness  or  testimony,  the  word,  the  truth,  and 
here  the  message.    CH»d  la  light— What  light  is  in  the 
natural  world,  that  God,  the  source  of  even  material  light, 
is  in  the  spiritual,  the  fountain  of  wisdom,  purity,  beauty, 
Joy,  and  glory.    As  all  material  life  and  growth  depends 
on  light,  so  all  spiritual  life  and  growth  depends  on  God. 
As  God  here,  so  Christ,  In  ch.  2.  8,  is  called  "the  true 
light."    no   darkness   at   all— Strong    negation;    Greek, 
"No,  not  even  one  speck  of  darkness;"  no  ignorance, 
error,  untruthfulness,  sin,  or  death.     John  heard    this 
from  Christ,  not  only  In  express  words,  but  in  His  acted 
words,  vis.,  His  whole  manifestation  in  the  flesh  as  "the 
tightness  af  the  Father's  alr*-u ."    Christ  Himself  was 


the  embodiment  of  "the  message,"  represerting  fu'ly  in 
all   His   sayings,  doings,   and   sufferings,  Him    wb  >   Is 
Light.      6.  say — profess,     have  fellowship  with  him— 
(v.  8.)  The  essence  of  the  Christian  life,  walk— in  Inward 
and  outward  action,  whithersoever  we  turn  osrsclves. 
[Bbngbi..]    In  darkness—  Greek,  "in  the  darkness;"  op- 
posed to  "  the  light"  (cf.  ch.  2.  8, 11).    lie— (Ch.  2.  4.)  do  not 
—in  practice,  whatever  we  say.    the  truth— {Epheslans  1 
21 ;  John  3.  21.)    7.  Cf.  Ephesians  5.  8, 11-14.    "  Wk  walk  ;" 
"  God  18  (essentially  in  His  very  nature  as  'the  light,'  v.  5, 
in  the  light."  Walking  in  the  light,  the  element  in  which 
God  himself  is,  constitutes  the  test  of  fellowship  with 
Him.    Christ,  like  us,  walked  in  the  light  (ch.  2.  6).    Ai^ 
ford  notices.  Walking  in  the  light  as  he  is  in  the  light,  it 
no  mere  imitation  of  God,  but  an  identity  in  the  essentia 
element  of  our  daily  walk  with  the  essential  element  of 
God's  eternal  being,    we  have  fellowship  one  with  an* 
other— and  of  course  with  God  (to  be  understood  from  v.  0) 
without  having  fellowship  with  whom  there  can  benotru* 
and  Christian  fellowship  one  with  another  (cf.  v.  3).  and—  ' 
as  the  result  of  "  walking  in  the  light,  as  He  is  in  the  light. r- 
the  blood  of  Jesus  .  .  .  cleanseth  us  from  all  sin — daily 
contracted  through  the  sinful  weakness  of  the  flesh,  ant 
the  power  of  Satan  and  the  world.    He  Is  speaking  not  of 
Justification  through  His  blood  once  for  all,  but  of  the 
present  sanctiflcation  ("  cleanseth  "  is  present)  which  the  be- 
liever, walking  in  the  light  and  having  fellowship  with  God 
and  the  saints,  enjoys  as  His  privilege.    Cf.  John  13.  10, 
Greek,  "He  that  has  been  bathed,  needeth  not  save  to  wash 
his  feet,  but  is  clean  every  whit."    Cf.  v.  9,  "cleanse  us 
from  all  unrighteousness,"  a  further  step  besides  "forgiv- 
ing us  our  sins."    Christ's  blood  is  the  cleansing  mean, 
whereby  gradually,  being  already  Justified  and  in  fellow- 
ship with  God,  we  become  clean  from  all  sin  which  would 
mar  our  fellowship  with  God.  Faith  applies  the  cleansing, 
purifying  blood.   Some  oldest  MSS.  omit  "  Christ,"  others 
retain  It.    8.  The  confession  of  sins  is  a  necessary  conse- 
quence of  "  walking  In  the  light"  (v.  7).     "  If  thou  shall 
confess  thyself  a  sinner,  the  trvth  is  in  thee ;  for  the  truth 
Is  Itself  light.     Not  yet  has   thy  life  become  perfectly 
light,   as    sins   are    still    in    thee,   but  yet   thou   ha«a 
already  begun  to  be   Illuminated,  because  there   is  la 
thee  confession  of  sins."    [Augustine.]    that  w*  have 
no  sin  — "Have,"  not  "have  had,"  must  refer  not  to 
the  past  sinful  life  whilst  unconverted,  but  to  the  present 
state  wherein  believers  have  sin  even   still.     Observe, 
" sin  "  is  In  the  singular ;  "(confess  our)  sins  "  (v.  9)  in  the 
plural.  8in  refers  to  the  corruption  of  the  old  man  still  pres- 
ent In  ns,  and  the  stain  created  by  the  actual  sins  flowing 
from  that  old  nature  in  us.    To  confess  our  need  of  clean- 
sing from  present  tin  is  essential  to  "walking  In  the  light ;" 
so  far  is  the  presence  of  some  sin  incompatible  with  our 
in  the  main  "  walking  In  light."    But  the  believer  hates, 
confesses,  and  longs  to  be  delivered  from  all  sin,  which 
Is  darkness.    "  They  who  defend  their  sins,  will  see  in  the 
great  day  whether  their  sins  can  defend  them."    deceive 
ourselves— We  cannot  deceive  God;  we  only  make  our- 
selves to  err  from  the  right  path,    the  truth— (Ch.  2.  4.) 
True  faith.    "  The  truth  respecting  God's  holiness  and  our 
sinfulness,  which  is  the  very  first  spark  of  light  in  us,  has 
no  place  In  us."    [Alfokd.]    9.  confess— with  the  lips, 
speaking  from  a  contrite  heart;  involving  also  confession 
to  our  fellow-men  of  offences  committed  against  them.  h« 
—God.    faithful— to  His  own  promises;  "true"  to  His 
word.  Just— Not  merely  the  mercy,  but  the  justice  or  right- 
eousness of  God  is  set  forth  in  the  redemption  of  the  peni- 
tent believer  in  Christ.     God's  promises  of  mercy,    to 
which  He  Is  faithful,  are  in  accordance  with  His  justice,  to 
—Greek, "  in  order  that."  His  forgiving  us  our  sins  and  clean. 
sing  us  from,  4c,  is  in  furtherance  of  the  ends  of  His  eter- 
nal faithfulness  and  justice,    forgive— remitting  the  guilt. 
cleanse— purify  from  all  filthiness,  so  that  henceforth  we 
more  and  more  become  free  from  the  presence  of  sir 
through  the  Spirit  of  sanctiflcation  (cf.  Hebrows  9. 14 ;  and 
above.  Note,  v.  7).    unrighteousness — offensive  to  Him 
who  "  Is  Just "  or  righteous ;  called  "sin,"  v.  7,  because  "sis 
is  the  transgression  of  the  law,"  and  the  law  Is  the  e* 
pression  of  God's  righteousness  ■    so  that  sin  is  ««rt</<V 


1   JOHN   II. 


eousnet*.  10.  Parallel  to  v.  8.  we  have  not  sinned— re- 
ferring  to  the  commission  of  actual  sins,  even  after  re- 
generation and  conversion ;  whereas  In  v.  8,  "we  have  no 
■to,'*  refers  to  the  present  guilt  remaining  (until 
cleansed)  from  the  actual  sins  committed,  and  to  the  sin 
of  onr  corrapt  ol  1  nature  still  adhering  to  us.  The  perfect 
"have  .  .  .  sinned "  brings  down  the  commission  of  sins 
to  the  present  time,  not  merely  sins  committed  before,  but 
since,  conversion,  we  make  lilm  a  liar— A  gradation  ;  v. 
3,  u  ws  lie ;"  v.  8,  "  we  deceive  ourselves ;"  worst  of  all,  "we 
juace  Him  a  liar,"  by  defying  His  word  that  all  men  are 
Sinners  (of.  ch.  6. 10).  his  word  U  not  in  us-"  His  word," 
Which  is  "  the  truth"  (v.  8),  accuses  us  truly;  by  denying 
It  we  drive  It  from  our  hearts  (cf.  John  5. 38).  Our  rejection 
of  "  His  word  "  in  respect  to  our  being  sinners,  implies  as 
the  consequence  onr  rejection  of  His  word  and  will  re- 
vealed In  the  law  and  Gospel  a*  a  whole ;  for  these  through- 
out rest  on  the  fact  that  xve  have  sinned,  and  have  sin. 

CHAPTER  II. 

Ver.  1-20.  The  Advooaot  of  Christ  is  our  Antidote 
to  Sin  whilst  Walking  in  the  Light  ;  fob  to  Know 
God,  we  must  Keep  His  Commandments  and  Love  the 
Brethren,  and  not  Love  the  World,  nor  Give  Heed 
to  Antichrists,  against  whom  our  Safety  is  through 
the  Inward  Anointing  of  God  to  Abide  in  God  :  So  at 
Christ's  Coming  we  shall  not  be  Ashamed,  l.  (Ch.6. 
18.)  My  little  children— The  diminutive  expresses  the 
tender  affection  of  an  aged  pastor  and  spiritual  father. 
My  own  dear  children,  i.  e.,  sons  and  daughters  (Note,  v.  12). 
these  things— (Ch.  1.  6-10.)  My  purpose  In  writing  what  I 
have  Just  written  Is,  not  that  you  should  abuse  them  as 
giving  a  license  to  sin ;  but,  on  the  contrary,  "in  order 
that  ye  may  not  sin  at  all "  (the  Greek  aorlst  implying  the 
absence  not  only  of  the  habit,  but  of  single  acts  of  sin  [Al- 
itord]).  In  order  to  "  walk  In  the  light "  (ch.  1.  5, 7),  the 
first  step  Is  confession  of  sin  (ch.  1. 9),  the  next  (ch.  2. 1)  is  that 
we  should  forsake  all  sin.  The  Divine  purpose  has  for  its 
aim,  either  to  prevent  the  commission  of,  or  to  destroy 
sin.  [BENGEL.J  And— Connected  with  the  former;  Fur- 
thermore, "  If  any  man  sin,"  let  him,  whilst  loathing  and 
condemning  it,  not  fear  to  go  at  once  to  God,  the  Judge, 
confessing  it,  for  "we  have  an  Advocate  with  Him."  He 
is  speaking  of  a  believer's  occasional  sins  of  infirmity 
through  Satan's  fraud  and  malice.  The  use  of  "  we  "  im- 
mediately afterwards  Implies  that  we  all  are  liable  to  this, 
though  not  necessarily  constrained  to  sin.  we  have  an 
advocate  — Advocacy  is  God's  family  blessing;  other 
blessings  He  grants  to  good  and  bad  alike,  but  Justifica- 
tion, sanctiflcation,  continued  Intercession,  and  peace,  He 
grants  to  His  children  alone,  advocate—  Greek,  "para- 
clete," the  same  term  as  is  applied  to  the  Holy  Ghost,  as 
the  "other  Comforter ;"  showing  the  unity  of  the  Second 
and  Third  Persons  of  the  Trinity.  Christ  Is  the  Interces- 
sor/or us  above ;  and,  In  His  absence,  here  below  the  Holy 
Ghost  is  the  other  Intercessor  in  us.  Christ's  advocacy  is 
Inseparable  from  the  Holy  Spirit's  comfort  and  working  in 
as,  as  the  spirit  of  Intercessory  prayer,  righteous— As  our 
"advocate,"  Christ  Is  not  a  mere  suppliant  petitioner.  He 
pleads  for  us  on  the  ground  of  justice,  or  righteousness,  as 
well  as  meroy.  Though  He  can  say  nothing  good  of  us,  He 
can  say  mnch  for  ns.  It  Is  His  righteousness,  or  obedience 
to  the  law,  and  endurance  of  its  full  penalty  for  us,  on 
which  He  grounds  His  claim  for  our  acquittal.  The  sense 
therefore  Is,  "  in  that  He  is  righteous;"  in  contrast  to  our 
tin  ("  if  any  man  sin  ").  The  Father,  by  raising  Him  from 
the  dead,  and  setting  Him  at  His  own  right,  has  once  for 
all  accepted  Christ's  claim  for  ns.  Therefore  the  accuser's 
charges  against  God's  children  are  vain.  "  The  righteous- 
ness of  Christ  stands  on  onr  side ;  for  God's  righteousness 
is,  in  Jesus  Christ,  onrs."  [Luther.]  ».  And  he—  Greek, 
"  And  Himself."  He  is  our  all-prevailing  Advocate,  be- 
«MM  He  is  Himself  "the  propitiation ;"  abstract,  as  in  1 
Ootlnthlans  L  80:  He  Is  to  us  all  that  is  needed  for  propitia- 
$*»  "In  behalf  of  onr  sins;"  the  propitiatory  sacrfi.ee,  pro- 
Tided  by  the  Father's  love,  removing  the  estrangement, 
1  appeasing  the  righteous  wrath,  on  God's  part,  against 


the  sinner.  "  There  is  no  incongruity  that  a  rather  sh'.u!« 
be  offended  with  that  son  whom  he  loveth,  and  at  that 
time  offended  with  him  when  he  loveth  him."  [Bishof 
Pearson.]  The  only  other  place  in  the  New  Testament 
where  Greek  propitiation  occurs,  is  ch.  4. 10;  it  answers  1b 
LXX.  to  Hebrew  caphar,  to  effect  an  atonement  or  reconcilia- 
tion with  God ;  and  in  Ezeklel  44.  29,  to  the  sin-offering 
In  Romans  8.  25,  Greek,  it  is  "  propitiatory,"  i.  e.  the 
mercy-seat,  or  lid  of  the  ark  whereon  God,  represented 
by  the  Shekinah  glory  above  it,  met  His  people,  repre- 
sented by  the  high  priest  who  sprinkled  the  blood  of  the 
sacrifice  on  it.  „nA-Greek  "yet."  ours-believers:  not 
Jews,  in  contrast  to  Gentiles ;  for  he  is  not  writing  to  Jewe 
(ch.  5. 21).  also  fer  the  sins  of  the  whole  world— Christ's 
advocacy  is  limited  to  believers  (v.  1;  ch.  1.  7):  His  propiti- 
ation extends  as  widely  as  sin  extends:  Note,  2  Peter  2. 1, 
"Denying  the  Lord  th&t  bottght  them."  "The  whole  world" 
cannot  be  restricted  to  the  believing  portion  of  the  world 
(cf.  ch.  4. 14 ;  and  "  the  whole  world,"  ch.  5. 19).  "  Thou,  too, 
art  part  of  the  world,  so  that  thine  heart  cannot  deceive 
itself  and  think,  The  Lord  died  for  Peter  and  Paul,  but 
not  for  me."  [Luther.]  3.  hereby  -  Greek,  "in  this." 
"It  is  herein,  and  herein  only,  that  we  know  (present) 
that  we  have  knowledge  of  (perfect ;  once-for-all  obtained 
and  continuing  knowledge  of)  Him"  (v.  4, 18, 14).  Tokens 
whereby  to  discern  grace  are  frequently  given  in  this 
Epistle.  The  Gnostics,  by  the  Spirit's  prescient  forewarn- 
ing, are  refuted,  who  boasted  of  knowledge,  but  set  aside 
obedience.  "Know  Him,"  viz.,  as  "the  righteous"  (v.  1, 29); 
our  "Advocate  and  Intercessor."  keep— John's  favourite 
word,  instead  of  do,  lit.,  to  watch,  guard,  and  keep  safe  as  a 
precious  thing;  observing  so  as  to  keep.  80  Christ  Him- 
self. Not  faultless  conformity,  but  hearty  acceptance  of, 
and  willing  subjection  to,  God's  whole  revealed  will,  is 
meant,  commandments— injunctions  of  faith,  love,  and 
obedience.  John  never  uses  "the  law"  to  express  the 
rule  of  Christian  obedience:  he  uses  it  as  to  the  Mosaic 
law.  4.  I  know—  Greek,  "I  have  knowledge  of  (perfect} 
Him."  Cf.  with  this  verse  ch.  1, 8.  5.  Not  merely  repeat- 
ing the  proposition,  v.3,  or  asserting  the  merely  opposite 
alternative  tow.  4,  but  expanding  the  "know  Him"  of  e, 
3,  into  "  in  Him,  verily  (not  as  a  matter  of  vain  boasting) 
Is  the  love  of  (i.  e.,  towards)  God  perfected,"  and  "we  are 
In  Him."  Love  here  answers  to  knowledge  in  v.  8.  In  pro- 
portion as  we  love  God,  in  that  same  proportion  we  know 
Him,  and  vice  versa,  until  our  love  and  knowledge  shall  at- 
tain their  full  maturity  of  perfection,  his  word— HU 
word  is  one  (Note,  ch.  1.  5),  and  comprises  His  "command- 
ments," which  are  many  (v.  3).  hereby— in  our  progress 
ing  towards  this  ideal  of  perfected  love  and  obedience. 
There  is  a  gradation:  v.  3,  "know  Him;"  v.  5,  "we  are  in 
Him ;"  v.  6,  "  abideth  in  Him ;"  respectively,  knowledge,  fel- 
lowship, abiding  constancy.  [Bengel,]  6.  abideth  —  Im- 
plying a  condition  lasting,  without  intermission,  and 
without  end.  He  that  saith  . .  .  ought — so  that  his  deeds 
may  be  consistent  with  his  words,  even  as  he — believers 
readily  supply  the  name,  their  hearts  being  full  of  Him 
(cf.  John  20. 15).  "  Even  as  He  walked"  when  on  earth,  es- 
pecially In  respect  to  love.  John  delights  in  referring  to 
Christ  as  the  model  man,  with  the  words,  "Even  as  He," 
Ac.  "It  ts  not  Christ's  walking  on  the  sea,  but  His  ordi- 
nary walk,  that  we  are  called  on  to  imitate."  [Luther.] 
7.  Brethren— The  oldest  MSS.  and  versions  read  instead, 
"  Beloved,"  appropriate  to  the  subject  here,  love,  no  «e-ss 
commandment — viz.,  love,  the  main  principle  of  walking 
as  Christ  walked  (v.  6),  and  that  commandment,  of  which 
one  exemplification  Is  presently  given,  v.  9, 10,  the  love  <tf 
brethren,  ye  had  from  the  beginning— from  the  time 
that  ye  first  heard  the  Gospel  word  preached.  8.  a  new 
commandment— it  was  "old,"  in  that  Christians  as  snob 
had  heard  it  from  the  first;  but  "new"  (Greek,  kaine,  not 
nea:  new  and  different  from  the  old  legal  precept),  in  that 
it  was  first  clearly  promulgated  with  Christianity ;  thougfc 
the  inner  spirit  of  the  law  was  love  even  to  enemies,  yet  U 
was  enveloped  in  some  bitter  precepts  whloh  caused  It  to 
be  temporarily  almost  unrecognized,  till  the  Gospel  came, 
Christianity  first  put  love  to  brethren  on  the  new  and  high 
est  motive,  Instinctive  love  to  Him  who  first  loved  u* 

527 


1  JOHN   II. 


aonstrainlng  tw  to  love  all,  even  enemies,  thereby  walk- 
ing In  the  steps  of  Him  who  loved  us  when  enemies.  So 
Jesus  calls  It  "  new,"  John  13. 34,  85,  "  Love  one  another  as 
I  have  loved  you"  (the  new  motive);  15.12.  which  thing 
Is  true  in  him  and  in  you— "  In  Christ  all  things  are 
always  true,  and  were  so  from  the  beginning;  but  in 
Christ  and  in  us  conjointly  the  commandment  [the  love  of 
brethren]  is  then  true  when  we  acknowledge  the  truth 
which  is  in  Him,  and  have  the  same  flourishing  in  us." 
[Bknokl.]  Alford  explains,  "  Which  thing  (the  fact  that 
the  commandment  is  a  new  one)  is  true  In  Him  and  in  you, 
because  the  darkness  is  poksing  away,  and  the  true  light  is 
now  Bhlning,  i.  e.,  the  commandment  is  a  new  one,  and 
this  is  true  both  in  the  case  of  Christ  and  in  the  case  of 
you ;  because  in  you  the  darkness  is  passing  away,  and  in 
Him  the  true  light  is  shining ;  therefore,  on  both  accounts, 
the  command  is  a  new  one:  new  as  regards  you,  because 
you  are  newly  come  from  darkness  into  light;  new  as  re- 
gards Him,  because  He  uttered  It  when  He  came  into  the 
world  to  lighten  every  man,  and  began  that  shining 
which  even  now  continues."  I  prefer,  as  Benoel,  to  ex- 
plain, The  new  commandment  finds  its  truth  In  its  practical 
realization  in  the  walk  of  Christians  in  union  with  Christ, 
Cf.  the  use  of  "  verily,"  v.  5.  John  4.42,  "indeed;"  6.  55. 
The  repetition  of  "In"  before  "you,"  "in  Him  and  In 
you,"  not  "in  Him  and  you,"  Implies  that  the  love-com- 
mandment finds  its  realization  separately:  first  it  did  so 
"  in  Him,"  and  then  it  does  so  "  in  us,"  in  so  far  as  we  now 
"  also  walk  even  as  He  walked ;"  and  yet  it  finds  its  real- 
isation also  conjointly,  by  the  two  being  united  in  one  sen- 
tence, even  as  it  is  by  virtue  of  the  love-commandment 
having  been  first  fulfilled  in  Him,  that  it  is  also  now  ful- 
filled in  us,  through  His  Spirit  in  us:  cf.  a  similar  case, 
John  20.17,  "My  Father  and  your  Father;"  by  virtue  of 
His  being  "  My  Father,"  He  is  also  your  Father,  dark- 
ness Is  pant — rather,  as  in  ch.  2. 17,  "  Is  passing  away."  It 
shall  not  be  wholly  "past"  until  "the  Sun  of  righteous- 
ness" shall  arise  visibly:  "the  light  is  now  shining" 
already,  though  but  partially  until  the  day  bursts  forth. 
9-11.  There  Is  no  mean  between  light  and  darkness,  tore  and 
hatred,li/e  and  death,  God  and  the  world:  wherever  spirit- 
ual life  is,  however  weak,  there  darkness  and  death  no 
longer  reign,  and  love  supplants  hatred;  and  Luke  0.50 
holds  good:  wherever  life  Is  not,  there  death,  darkness,  the 
flesh,  the  world,  and  hatred,  however  glossed  over  and  hid- 
den from  man's  observation,  prevail ;  and  Luke  11.  23  holds 
good.  "  Where  love  Is  not,  there  hatred  is ;  for  the  heart 
cannot  remain  a  void."  [Bengel.]  in  the  light— as  his 
proper  element,  his  brother  —his  neighbour,  and  espe- 
cially those  of  the  Christian  brotherhood.  The  very  title 
brother  is  a  reason  why  love  should  be  exercised,  even 
until  now — notwithstanding  that  "the  true  light  already 
has  begun  to  shine"  (v.  8).  10.  Abiding  in  love  is  abiding 
in  the  light;  for  the  Gospel  light  not  only  Illumines  the 
understanding,  but  warms  (he  heart  lutolove.  none  oc- 
easion  of  stumbling— In  contrast  to  "He  that  hateth 
his  brother  is  in  darkness,  and  walketh  In  darkness,  and 
knoweth  not  whither  he  goeth,  because  that  darkness 
hath  blinded  his  eyes."  "In  him  who  loves  there  is 
neither  blindness  nor  occasion  of  stumbling  [to  himself  ] : 
In  him  who  does  not  love,  mere  Is  both  blindness  and  oc- 
casion of  stumbling.  He  who  hates  his  brother,  is  both  a 
stumbling-block  to  himself,  and  stumbles  against  him- 
sell  and  everything  within  and  without;  he  who  loves 
has  an  inimpeded  path."  [Benqel.]  John  has  in  mind 
Jesus'  words,  John  11. 0, 10.  Alford  well  says,  "  The  light 
and  the  darkness  are  within  ourselves;  admitted  into 
as  by  the  eye,  whose  singleness  Alls  the  whole  body  with 
iight."  11«  Is  In  darkness  .  .  .  walketh  —  "  is"  marks 
his  continuing  btate  :  he  has  never  come  out  of  "  the 
0w  Greek)  darkness:"  "walketh"  marks  his  outward 
WALK  and  acts,  whither—  Greek,  "where;"  Including 
aot  only  the  destination  to  which,  but  the  way  whereby. 
hath  blinded— rather  as  Greek  aorlst,  "blinded"  of  old. 
Darkness  not  only  surrounds,  but  blinds  him,  and  that  a 
blindness  of  long  standing.  1».  little  children—  Greek, 
"  little  sons,"  or  "dear  sons  and  daughters ."  not  the  same 
Greek  as  in  v.  18.  "little  children,"  "infants"  (in  age  and 
528 


standing).    He  calls  all  to  whom  he  writes,  *  little  *ww*B 
(ch.  2.  1,  Greek;   2.  28;   3.  18;  4.  4;   5.  21);   but  only  in  v.  IS 
and  18  he  uses  the  term  "  little  children,"  or  "  Infants.** 
Our  Lord,  whose  Spirit  John  so  deeply  drank  Into,  used 
to  His  disciples  (John  13.  88)  the  term  "  little  sons,"  or 
dear  sons  and  daughters;  but  In  John  21.5,  "little  chil- 
dren."   It  is  an  undesigned  coincidence  with  the  Epistle 
here,   that  in  John's   Gospel  somewhat  similarly  the 
classification,  "Iambs,  sheep,  sheep,"  occurs,    are  for- 
given—" have  been,  and  are  forgiven  you :"  AM.  God'a 
sons  and  dauyhters  alike  enjoy  this  privilege.    13, 14.  All 
three    classes  are   first  addressed   in   the  present,  **! 
write;"  then  in  the  past  (aorist)  tense,  "I  wrote"  (not  "I 
have  written;"  moreover,  in  the  oldest  MSS.  and  ver- 
sions, in  the  end  of  v.  13,  it  is  past,  "I  wrote,"  not  as  lDng~ 
lish   Version,   "I  write").    Two  classes,   "fathers"   and 
"  young  men,"  are  addressed  with  the  same  words  each 
time  (except  thaC  the  address  to  the  young  men  has  an  ad- 
dition expressing  the  source  and  means  of  their  victory); 
but  the  "little  sons"  and  "little  ohlldren"  are  differently 
addressed,    have  known— and  do  know :   so  the  Greek 
perfect  means.    The  "  I  wrote"  refers  not  to  a  former 
Epistle,  but  to  this  Epistle.    It  was  an  idiom  to  put  the 
past  tense,  regarding  the  time  from  the  reader's  point  of 
view;   when  he  should  receive  the  Epistle  the  writing 
would  be  past.    When  he  uses  "I  write,"  he  speaks  from 
his  own  point  of  view,    him  that  is  from  the  beginning 
—Christ:  "that  which  was  from  the  beginning."    over- 
com&— The  fathers,  appropriately  to  their  age,  are  charac- 
terized by  knowledge.    The  young  men,  appropriately  to 
theirs,  by  activity  in  conflict.    The  fathers,  too,  have  con- 
quered; but  now  their  active  service  Is  past,  and  they 
and  the  children  alike  are  characterized  by  knowing  (the 
fathers  know  Christ,  "  Him  that  was  from   the  begin- 
ning;" the  children  know  the  Father).    The  first  thing 
that  the  little  children  realize  is  that  God  is  their  Father ; 
answering  in  the  parallel  clause  to  "  little  sons  .  .  .  yout 
sins  are  forgiven  you  for  His  name's  sake,"  the  univer- 
sal first  privilege  of  all  those  really-dear  sons  of  God. 
Thus  this  latter  clause  Includes  all,  whereas  the  foimef 
clause  refers  to  those  more  especially  who  are  In  the  flnt 
stage  of  spiritual  life,  "little  children."    Of  course  these 
can  only  know  the  Father  as  theirs  through  the  Son  (Mat- 
thew 11.  27).    It  is  beautiful  to  see  how  the  fathers  are 
characterized  as  reverting  back  to  the  first  great  truths 
of  spiritual  childhood,  and  the  sum  and  ripest  fruit  of 
advanced  experience,  the  knowledge  of  Him  that  was  from 
the  beginning  (twloe  repeated,  v.  13, 14).   Many  of  them  had 
probably  known  Jesus  in  person,  as  well  as  by  faith. 
young  men  .  .  .  strong — made  so  out  of  natural  weakness, 
hence  enabled   to  overcome   "the  strong   man  armed" 
through  Him  that  is  "stronger."    Faith  is  the  victory 
that  overcomes  the  world.     This  term  "overcome"  is 
peculiarly  John's,  adopted  from  his  loved  Lord.  It  occurs 
sixteen  times  in  the  Apocalypse,  six  times  In  the  First 
Epistle,  only  thrice  in  the  rest  of  the  New  Testament.  In 
order  to  overcome  the  world  on  the  ground,  and  in  the 
strength,  of  the  blood  of  the  Saviour,  we  must  be  willing, 
like  Christ,  to  part  with  whatever  of  the  world  belongs 
to  us :  whence  immediately  after  "  ye  have  overcome  the 
wicked  one  (the  prince  of  the  world),"  it  is  added,  "  Love 
not  the  world,  neither   the  things  ...  in   the  world." 
and,  Ac— the  secret  of  the  young  men's  strength:  the 
Gospel  word,  clothed  with  living  power  by  the  Spirit  who 
abideth  permanently  in  them ;  this  is  "  the  sword  of  the 
Spirit"  wielded  in  prayerful  waiting  on  God.    Contrast 
the  mere  physical  strength  of  young  men,  Isaiah  40.  30,31. 
Oral  teaching  prepared  these  youths  for  the  profitable  use 
Of  the  word  when  written.    "Antichrist  cannot  endanger 
you  (v.  18),  nor  Satan  tear  from  you  the  word  of  God."    the 
wicked  one— who,  as  "  prince  of  this  world,"  enthrals 
"the  world"  («.  15-17;  ch.  5. 19,  Greek,  "  the  wicked  one"), 
especially  the  young.  Christ  came  to  destroy  this  "  princo 
of  the  world."  Believers  achieve  the  first  grand  couqnesS 
over  him  when  they  pass  from  darkness  to  light,  but 
afterwards  they  need  to  maintain  a  continual  keeping  of 
themselves  from  his  assaults,  looking  to  God  by  whoa 
alone  they  are  kept  safe.    Bbngel  thinks   John  ref»<* 


1   JOHN   II. 


tpecla.'ly  to  the  remarkable  constancy  exhibited  by 
youths  In  Domltian's  persecution.  Also  to  the  young 
man  whom  John,  after  his  return  from  Patmos,  led  with 
gentle,  loving  persuasion  to  repentance.  This  youth  had 
been  commended  by  John,  in  one  of  his  tours  of  snperin- 
tendency,  as  a  promising  disciple  to  the  overseers  of  the 
Church;  he  had  been,  therefore,  carefully  watched  up  to 
fjaptism.  But  afterwards  relying  too  much  on  baptismal 
jnce,  he  Joined  evil  associates,  and  fell  from  step  to  step 
town,  till  he  became  a  captain  of  robbers.  When  John, 
ome  years  after,  revisited  that  Church,  and  heard  of  the 
'outh's  sad  fall,  he  hastened  to  the  retreat  of  the  robbers, 
suffered  himself  to  be  seized  and  taken  into  the  captain's 
presence.  The  youth,  stung  by  conscience  and  the  re- 
membrance of  former  years,  fled  away  from  the  vener- 
able apostle.  Full  of  love  the  aged  father  ran  after  him, 
called  on  him  to  take  courage,  and  announced  to  him 
forgiveness  of  his  sins  In  the  name  of  Christ.  The  youth 
was  recovered  to  the  paths  of  Christianity,  and  was  the 
means  of  inducing  many  of  his  bad  associates  to  repent 
and  believe.  [Clemens  Alexandrines,  Quis  dives  sal- 
vust  c.  4.  2;  EUSEBIU3,  Ecclesiastical  History,  Book  3.20; 
Ohkysostom,  1  Exhortation  to  Theodore,  11.]  15.  Love 
not  the  -world— that  lieth  in  the  ivicked  one  (ch.  5.  19), 
whom  ye  young  men  have  overcome.  Having  once  for 
all,  through  faith,  overcome  the  world  (ch.  4.  4 ;  5.  4),  carry 
forward  the  conquest  by  not  loving  It.  "The  world" 
here  means  "man,  and  man's  world"'  [Alfobd],  in  his 
and  its  state  as  fallen  from  God.  "God  loved  [with 
the  love  of  compassion]  the  world,"  and  we  should  feel 
the  same  kind  of  love  for  the  fallen  world ;  but  we 
are  not  to  love  the  world  with  congeniality  and  sym- 
pathy in  its  alienation  from  Qod,  we  cannot  have  this 
latter  kind  of  love  for  the  God-estranged  world,  and 
yet  have  also  "the  love  of  thj  Father  In"  us.  neither 
— Greek,  "nor  yet."  A  man  might  deny  in  general 
that  he  loved  the  world,  whilst  keenly  following  some 
one  of  thb  things  in  it:  its  riches,  honours,  or  pleas- 
ares-  this  cause  prevents  him  escaping  from  convic- 
tion any  maa—  therefore  the  warning,  though  prima- 
rily addressed  to  the  young,  applies  to  all.  love  of— 
f,  e.,  towards  "the  Father."  The  two,  God  and  the 
.sinful)  world,  are  so  opposed,  that  both  cannot  be 
congenially  loved  at  once.  16.  all  that  is  in  the  world — 
oan  be  classed  under  one  or  other  of  the  three  ;  the  world 
contains  these  and  no  more,  lust  of  tiie  flesh — i.  e.,  the 
lust  which  has  its  seat  and  source  in  our  lower  animal 
aatnre.  Satan  tried  this  temptation  the  first  on  Chris*: 
Luke  4.  8,  "  Command  this  stone  that  it  be  made  bread." 
Touth  Is  especially  liable  to  fleshly  lusts.  Inst  of  the 
«yes — the  avenue  through  which  outward  things  of  the 
world,  riches,  pomp,  and  beauty,  inflame  us.  Satan  tried 
this  temptation  on  Christ  when  he  showed  Him  the 
kingdoms  of  the  world  In  a  moment.  By  the  lust  of  the 
eyes  David  (2  Samuel  11.  2)  and  Achan  fell  (Joshua  7.  21). 
Cf.  David's  prayer,  Psalm  119.  37 ;  Job's  resolve,  Psalm 
8L.  1 ;  Matthew  5.  28.  The  only  good  of  worldly  riches 
to  the  possessor  is  the  beholding  them  with  the  eyes. 
Cf.  Luke  14. 18,  "I  must  go  and  see  it."  pride  of  life— 
lit.,  arrogant  assumption:  vainglorious  display.  Pride  was 
Satan's  sin  whereby  he  fell,  and  forma  the  link  between 
tha  two  foes  of  man,  the  world  (answering  to  the  lust  of  the 
eves)  and  the  devil  (as  the  lust  of  the  flesh  is  the  third  foe). 
Satan  tried  this  temptation  on  Christ  In  setting  Him  on 
the  temple  pinnacle  that,  In  spiritual  pride  and  presump- 
tion, on  the  ground  of  His  Father's  care,  He  should  cast 
Himself  down.  The  same  three  foen  appear  in  the  three 
elasses  of  soil  on  which  the  Divine  seed  falls :  The  way- 
side hearers,  the  devil;  the  thorns,  the  world;  the  rocky 
ander-soil,  the  flesh.  The  world's  awful  antitrinity,  the 
"lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride 
of  life,"  similarly  is  presented  in  Satan's  temptation  of 
H>ve:  "  When  she  saw  that  the  tree  was  good  for  food, 
ateasant  to  the  eye*,  and  a  tree  to  be  desired  to  make  one 
wUa"  (one  manifestation  of  "  the  pride  of  life,"  the  desire 
So  know  above  what  God  has  revealed,  Colossiaus  2.  8,  the 
jride  of  unsanctifled  knowledge),  of— does  not  spring 
"ibv  Father"  (used  in   relation   to  *>he  preceding 


"little  children,"  v.  12,  or  "little  sons").  He  who  Is  bar* 
of  God  alone  turns  to  God ;  he  who  is  of  the  woi  Id  turns  tc 
the  world;  the  sources  of  love  to  God  and  love  to  the 
world,  are  irreconcilably  distinct.  17.  the  world— with 
all  who  are  of  the  world  worldly,  passe  th  away—  Qre*K 
"  is  passing  away"  even  now.  the  Inst  thereof— In  Its 
threefold  manifestation  (v.  16).  he  that  doeth  the  will 
of  God— not  his  own  fleshly  will,  or  the  will  of  the  world, 
but  that  of  God  (v.  3,  6),  especially  in  respect  to  love. 
abideth  for  ever— "even  as  God  also  abldeth  for  ever" 
(with  whom  the  godly  is  one;  cf.  Psalm  55. 19,  "God,  even 
He  that  abideth  of  old") :  a  true  comment,  which  Cypbiaw 
and  Lucifeb  have  added  to  the  text  without  support  of 
Greek  MSS.  In  contrast  to  the  three  passing  lusts  of  tha 
world,  the  doer  of  God's  will  has  three  abiding  goods, 
"riches,  honour,  and  life"  (Proverbs  22.  4).  18.  Little 
children— Same  Greek  as  v.  13;  children  in  age.  After 
the  fathers  and  young  men  were  gone,  "  the  last  time"  with 
its  "many  Antichrists"  was  about  to  come  suddenly  on 
tlie  children.  "In  this  last  hour  we  all  even  still  live." 
[Bengel.]  Each  successive  age  has  had  in  it  some  of  the 
signs  of  "the  last  time"  which  precedes  Christ's  coming, 
in  order  to  keep  the  Church  in  continual  waiting  for  the 
Lord.  The  connection  with  v.  15-17  is,  There  are  coming 
those  seducers  who  are  of  the  world  (ch.  4.  6),  and  would 
tempt  you  to  go  out  from  us  (v.  19)  and  deny  Christ  {v.  22). 
as  ye  have  heard— from  the  apostles,  preachers  of  the 
Gospel  (e.  g.,  2  Thessalonians  2.  3-10;  and  In  the  region  of 
Ephesus,  Acts  20.  29,  30).  shall  come—  Greek,  "  cometh," 
viz.,  out  of  his  own  place.  Antichrist  Is  interpreted  in  twe 
ways:  a  false  Christ  (Matthew  24.5,24),  lit.,  "instead  of 
Christ;"  or  an  adversary  of  Christ,  lit.,  "against  Christ." 
As  John  never  uses  pseudo- Christ,  or  "false  Christ,"  for 
Antichrist,  it  is  plain  he  means  an  adversary  of  Christ, 
claiming  to  himself  what  belongs  to  Christ,  and  wishing 
to  substitute  himself  for  Christ  as  the  supreme  object  of 
worship.  He  denies  the  Son,  not  merely,  like  the  pope, 
acts  In  the  name  of  the  Son.  2  Thessalonians  2.  4,  "  Who 
opposeth  himself  (Greek,  AHTi-keimenos)  [to]  all  that  Is 
called  God,"  decides  this.  For  God's  great  truth,  "  God  is 
man,"  he  would  substitute  his  own  lie,  "man  is  God." 
[Tbknch.]  are  there — Greek,  "there  have  begun  to  be;" 
there  have  arisen.  These  "  mauy  Antichrists"  answer  to 
"the  spirit  of  lawlessness  (Greek)  doth  already  work." 
The  Antlchristlan  principle  appeared  then,  as  now,  la 
evil  men  and  evil  teachings  and  writings;  but  still  "thk 
Antichrist"  means  a  hostile  person, even  as  "thb Christ" 
is  a  personal  Saviour.  As  "cometh"  is  used  of  Christ,  so 
here  of  Antichrist,  the  embodiment  in  his  own  person  of 
all  the  Antlchristlan  features  and  spirit  of  those  "  many 
Antichrists"  which  have  been,  and  are,  his  forerunners. 
John  uses  the  singular  of  him.  No  other  New  Testament 
writer  uses  the  term.  He  probably  answers  to  "  the  little 
horn  having  the  eyes  of  a  man,  and  speaking  great 
things"  (Daniel  7.  8,  20^;  "the  man  of  sin,  son  of  perdi- 
tion" (2  Thessalonians  2.);  "the  beast  ascending  out  ©4 
the  bottomless  pit"  (Revelation  11.7;  17.8),  or  rather,  "the 
false  prophet,"  the  same  as  "  the  second  beast  coming  u» 
out  of  the  earth"  (Revelation  13.11-18;  16.13).  19.  oms 
from  ns— from  our  Christian  communion.  Not  necessa- 
rily a  formal  secession  or  going  out:  thus  Rome  has 
spiritually  gone  out,  though  formally  still  of  the  Christian 
Church,  not  of  ns— by  spiritual  fellowship  (ch.  1.  8). 
"They  are  like  bad  humours  in  the  body  of  Christ,  tha 
Church :  when  they  are  vomited  out,  then  the  body  is  re- 
lieved ;  the  body  of  Christ  is  now  still  under  treatment, 
and  has  not  yet  attained  the  perfect  soundness  whioh  It 
shall  have  only  at  the  resurrection."  [Augustine,  Up. 
John,  Tract  3.  4.J  they  would  .  .  .  have  continued- 
Implying  the  indefectibility  of  grace  in  the  elect.  "  Whore 
God's  call  is  effectual,  there  will  be  sure  perseveraaoe." 
[Calvin.]  Still,  it  is  no  fatal  necessity,  but  a  "  voluntas 
necessity"  [Didymus],  which  causes  men  to  remain,  or 
else  go  from  tue  body  of  Christ.  "We  are  either  among 
the  members,  or  else  among  the  bad  humours.  It  is  of 
his  own  will  that  each  is  either  an  Antichrist,  or  In 
Christ."  [Aogustink.]  Still  God's  actings  in  eternal 
election  harmonize  in  a  way  inexplicable  to  us,  with  maa'* 

529 


1   JOHN   II. 


"fee  agency  and  responslbil  .ty.  It  is  men's  own  evil  will 
that  ohooses  the  way  to  hell ;  it  is  God's  free  and  sove- 
reign grace  that  draws  any  to  Himself  and  to  heaven. 
To  God  the  latter  shall  ascribe  wholly  their  salvation 
from  firs*  to  last:  the  former  shall  reproach  themselves 
alone,  and  not  God's  decree,  with  their  condemnation 
(ch.  3.  9 ;  6. 18).  that  they  were  not  all  of  us— This  trans- 
lation would  imply  that  some  of  the  Antichrists  are  of  us! 
Translate,  therefore,  "  That  all  (who  are  for  a  time  among 
ns)  are  not  of  us."  Cf.  1  Corinthians  11. 19,  "There  must 
be  heresies  among  you,  that  they  which  are  approved 
may  be  made  manifest  among  you."  For  "  were"  some 
of  the  oldest  MSS.  read  "are."  Such  occasions  test  who 
are,  and  who  are  not,  the  Lord's  people.  20.  But—  Greek, 
"And."  He  here  states  the  means  which  they  as  be- 
lievers have  wherewith  to  withstand  Antichrists  (v,  18), 
viz.,  the  chrism  (so  the  Greek:  a  play  upon  similar  sounds), 
or  "anointing  unguent,"  viz.,Uie  Holy  Spirit  (more  plainly 
mentioned  further  on,  as  in  John's  style,  ch.  3.  24;  4. 13; 
a.  6),  which  they  ("ye"  is  empbatlcal  In  contrast  to 
those  apostates,  v.  19)  have  "  from  the  Holy  One,  Christ 
(John  1.  33;  3.  34;  15.  26;  16.  14):  "the  righteous"  (v.  1), 
"pure"  (ch.  8.  3),  "the  Holy  One"  (Acts  3.14)  "of  God;" 
Mark  1.  24.  Those  anointed  of  God  in  Christ  alone  can 
resist  those  anointed  with  the  spirit  of  Satan,  A  ntichrists, 
who  would  sever  them  from  the  Father  and  from  the 
Son.  Believers  have  the  anointing  Spirit  from  the 
Father  also,  as  well  as  from  the  Son ;  even  as  the  Son  Is 
anointed  therewith  by  the  Father.  Hence  the  Spirit  is 
the  token  that  we  are  in  the  Father  and  in  the  Son ;  with- 
out it  a  man  is  none  of  Christ's.  The  material  unguent 
of  costliest  ingredients,  poured  on  the  head  of  priests 
and  kings,  typified  this  spiritual  unguent,  derived  from 
Christ,  the  Head,  to  us,  His  members.  We  can  have  no 
share  In  Him  as  Jesus,  except  we  become  truly  Chris- 
tians, and  so  be  in  Him  as  Christ,  anointed  with  that  unc- 
tion from  the  Holy  One.  The  Spirit  poured  on  Christ 
the  Head,  is  oy  Him  diffused  through  all  the  members. 
It  appears  that  we  all  are  the  body  of  Christ,  because 
we  all  are  anointed:  and  we  all  in  Him  are  both  Christ's 
and  Christ,  because  in  some  measure  the  whole  Christ 
Ih  Head  and  body."  and  — therefore,  ye  know  all 
thing*— needful  for  acting  aright  against  Antichrist's 
seductions,  and  for  Christian  life  and  godliness.  In  the 
same  measure  as  one  hath  the  Spirit,  in  that  measure 
(no  more  and  no  less)  he  knows  all  these  things.  SSI.  be- 
cause ye  know  It,  and  tkat,  Ac. — Ye  not  only  know  what 
is  the  truth  (concerning  the  Sou  and  the  Father,  v.  13),  but 
also  are  able  to  detect  a  lie  as  a  thing  opposed  to  the  truth. 
For  right  (a  straight  line)  Is  the  Index  of  Itself  and  of 
what  Is  crooked.  [Estius.]  The  Greek  is  susceptible  of 
Alfokd's  translation,  "  Because  ye  know  it,  and  because  no 
lie  is  of  the  truth"  {lit.,  "every  lie  Is  excluded  from  being 
of  the  truth  "),  I  therefore  wrote  (in  this  Epistle)  to  point 
out  what  the  lie  Is,  and  who  the  liars  are.  22.  a — Greek, 
"Who  Is  the  liar?"  viz.,  guilty  of  the  lie  Just  mentioned 
(t>.  21).  that  Jesus  is  the  Christ— the  grand  central  truth. 
UtU  Is  Antichrist—  Greek,  "the  Antichrist ;"  not  however 
here  personal,  but  in  the  abstract;  the  ideal  of  Antichrist 
is  "  he  that  denieth  the  Father  and  the  Son."  To  deny  the 
latter  is  virtually  to  deny  the  former.  Again,  the  truth 
ae  to  the  Son  must  be  held  in  its  Integrity;  to  deny  that 
Jesus  is  the  Christ,  or  that  He  Is  the  Son  of  God,  or  that 
He  came  in  the  flesh,  invalidates  the  whole  (Matthew  11. 
27).  23.  Greek,  "  Every  one  who  denieth  the  Son,  hath 
not  the  Father  either  "  (ch.  4. 2, 3) :  "  Inasmuch  as  God  hath 
givc-n  Himself  to  us  wholly  to  be  enjoyed  In  Christ." 
[CALVIN.]  he — that  acknowledged  the  Son  hath  the  Father 
also — These  words  ought  not  to  be  In  Italics,  as  though 
they  were  not  In  the  original;  for  the  oldest  Greek  MSS. 
have  them,  hath — viz.,  in  his  abiding  possession  as  his 
"portion;"  by  living  personal  "fellowship."  acknow- 
ledgeth—by  open  confession  of  Christ.  24.  Let  that— 
truth  respecting  the  Father  and  the  Son,  regarded  as  a 
seed  not  merely  dropped  in,  but  having  taken  root  (ch.  3. 
9).  ye— In  the  Greek  standing  emphatically  at  the  begin- 
a^ug  of  the  sentence.  Ye,  therefore,  acknowledge  the  Son, 
and  so  shall  ye  have  the  Father  also  (v.  23).  from  the  be- 
530 


ginning— from  the  time  of  your  first  hearing  the  Gospel 
remain— translate  as  before,  "abide."  ye  also— in  youi 
turn,  as  distinguished  from  "  that  which  ye  have  heard," 
the  seed  abiding  in  you.  Cf.  v.  27,  "  the  anointing  abidetk 
in  you  ...  ye  shall  abide  in  Him."  Having  taken  into  us 
the  living  seed  of  the  truth  concerning  the  Father  and  the 
Son,  we  become  transformed  into  the  likeness  of  Him 
whose  seed  we  have  taken  into  us.  25.  this  Is  the  prone* 
lse — Eternal  life  shall  be  the  permanent  consummation  of 
thus  abiding  in  the  Son  and  in  the  Father  (v.  24).  he—  Greek, 
"Himself,"  Christ,  "the  Son"  (cf.  ch.  1.  1).  promised— 
(John  3.  15,  36 ;  6.  40,  47,  57 ;  17.  2,  3.)  26.  these  things— <». 
18-25.)  have  I  written— Resumed  from  v.  21  and  14.  se- 
duce you — i,  e.,  are  trying  to  seduce  or  lead  you  lnt« 
error.  27.  But—  Greek,  "And  you  (contrasting  the  believ- 
ing readers  with  the  seducers;  the  words  and  you  stand 
prominent,  the  construction  of  the  sentence  following  be- 
ing altered,  and  no  verb  agreeing  with  '  and  you,'  until 
'need  not ')  .  .  .  the  anointing,"  Ac.  (resumed  from  v.  20). 
received  of  him— <John  1. 16.)  So  we  "are  unto  God  a 
sweet  savour  of  Christ."  a  bid.  th  in  you— he  tacitly  thus 
admonishes  them  to  say,  when  tempted  by  seducers, 
"  The  anointing  abldeth  in  us ;  we  do  not  need  a  teacher 
[for  we  have  the  Holy  Spirit  as  our  teacher,  Jeremiah 
31.  34;  John  6.  45;  16.  13];  It  teaches  us  the  truth;  la 
that  teaching  we  will  abide."  [Bknqkl.]  and  — and 
therefore.  God  is  sufficient  for  them  who  are  taught  of 
Him ;  they  are  Independent  of  all  others,  though,  of 
course,  not  declining  the  Christian  counsel  of  faithful 
ministers.  "  Mutual  communication  Is  not  set  aside,  but 
approved  of,  in  the  case  of  those  who  are  partakers  of  the 
anointing  in  one  body."[BENGEL  ]  the  same  anointing— 
which  ye  once  for  all  received,  and  which  now  still  abides 
In  you.  of— "concerning."  all  things— essential  to  sal- 
vation ;  the  point  under  discussion.  Not  that  the  believer 
is  made  infallible,  for  no  believer  here  receives  the  Spirit 
in  all  Its  fulness,  but  only  the  measure  needful  for  keep- 
ing him  from  soul-destroying  error.  So  the  Church, 
though  having  the  Spirit  In  her,  Is  not  infallible  (for 
many  fallible  members  can  never  make  an  infallible 
whole),  but  is  kept  from  ever  wholly  losing  the  saving 
truth,  no  lie— as  Antlchristlan  teaching,  ye  shall  abide 
In  him— (v.  24,  end) — even  as  "  the  anointing  abideth  in 
you."  The  oldest  MSS.  read  the  imperative,  "Abide  la 
Him."  28.  little  children—  Greek,  "  little  sons,"  as  in  ft, 
12;  believers  of  every  stage  and  age.  abide  In  hint- 
Christ.  John  repeats  his  monition  with  a  loving  appella- 
tion, as  a  father  addressing  dear  children,  when— lit., 
"  If;"  the  uncertainty  is  not  as  to  the  fact,  but  the  lime. 
appear—  Greek,  "  be  manifested."  we- both  writer  and 
readers,  ashamed  before  him — lit.,  "from  Him ;"  shrink 
back  from  Him  ashamed.  Contrast  "  boldness  In  the  day 
of  Judgment,"  ch.  4. 17 ;  cf.  ch.  3. 21 ;  5. 14.  In  the  Apocalypse 
(written,  therefore,  BKNGKX,thlnks,subsequently),  Christ's 
coming  Is  represented  as  put  off  to  a  greater  distance.  29. 
The  heading  of  the  second  division  of  the  Epistle :  "  God  is 
righteous;  therefore,  every  one  that  doeth  righteousness 
Is  born  of  Him."  Love  is  the  grand  feature  and  principle 
of  "  righteousness  "  selected  for  discussion,  ch.  2.  29  to  3.  S. 
If  ye  know  ...  ye  know— Distinct  Greek  verbs:  "  If  ye 
are  aware  (are  in  possession  of  the  knowledge) ...  ye  dis- 
cern or  apprehend  also  that,"  Ac.  Ye  are  already  aware 
that  God  ("  He  "  Includes  both  "  the  Father,"  of  whom  the 
believer  is  born  [end  of  this  verse,  and  ch.  3. 1],  and  "  the 
Son,"  v.  1,  23)  is  righteous,  ye  must  necessarily,  thereby, 
perceive  also  the  consequence  of  that  truth,  viz.,  "that 
everyone  that  doeth  righteousness  (and  he  alone;  lit.,  the 
righteousness  such  as  the  righteous  God  approves)  is  born 
of  Him."  The  righteous  produceth  the  righteous.  We  are 
never  said  to  be  born  again  of  Christ,  but  of  God,  with 
whom  Christ  is  one.  HOL.LAZ  in  Alfokd  defines  the  right- 
eousness of  God,  "  It  is  the  Divine  energy  by  whose  powei 
God  wills  and  does  all  things  which  are  contormable  to 
His  eternal  law,  prescribes  suitable  laws  to  His  creatures, 
fulfils  His  promises  to  men,  rewards  the  good,  and  pan* 
Ishes  the  ungodly."  doeth—"  For  the  graces  (virtues)  an 
practical,  and  have  their  being  in  being  produced  (In  be> 
ing  exercised) ,  for  when  they  have  ceased  to  act,  or  an 


1  JOHN  III. 


Mily  about  to  act,  they  have  not  even  being."  [CEcuitE- 
prua.]  "God  Is  righteous,  and  therefore  the  source  of 
righteousness;  when  then  a  man  doeth  righteousness,  we 
know  that  the  source  of  his  righteousness  is  God,  that 
consequently  he  has  acquired  by  new  birth  from  God  that 
righteousness  which  he  had  not  by  nature.  We  argue 
from  his  doing  righteousness,  to  his  being  born  of  God.  The 
irrcff  of  Pelagians  Is  to  conclude  that  doing  Hghteousnets 
a  a  condition  of  becoming  a  child  of  God."  [Alford  most 
yruly.]  Ct  Luke  7.  47,  50 :  Her  much  love  evinced  that  her 
sins  were  already  for glv 'en  ;  not,  were  the  condition  of  her 
ains  being  forgiven. 

CHAPTER    III. 

Ver.  1-24.  Distinguishing  Marks  of  the  Children 
of  God  and  the  Children  of  the  Devil.  Brotherly 
Love  the  Essence  of  True  Righteousness,  l.  Behold 
—Calling  attention,  as  to  some  wonderful  exhibition,  little 
as  the  world  sees  to  admire.  This  verse  Is  connected  with 
the  previous  ch.  2.  29,  thus :  All  our  doing  of  righteousness 
is  a  mere  sign  that  God,  of  His  matchless  love,  has  adopted 
as  as  children ;  it  does  not  save  us,  but  Is  a  proof  that  we 
we  saved  of  His  grace,  -what  manner  of— of  what  sur- 
passing excellence,  how  gracious  on  His  part,  how  preci  ous 
to  ns.  love  . . .  bestowed— He  does  not  say  that  God  hath 
given  us  some  gift.,  but  love  itsetf  and  the  fountain 
of  all  honours,  the  heart  itself,  and  that  not  for  our 
works  or  efforts,  but  of  His  grace.  [Luther.]  that 
—"what  manner  of  love;"  resulting  in,  proved  by, 
our  being,  &o.  The  immediate  effect  aimed  at  in  the 
bestowal  of  this  love  Is,  "that  we  should  be  called 
children  of  God."  should  be  called — should  have  re- 
ceived the  privilege  of  such  a  glorious  title  (though  seem- 
ing so  imaginary  to  the  world),  along  with  the  glorious 
reality.  With  God  to  call  is  to  make  really  to  be.  Who  so 
great  as  God?  What  nearer  relationship  than  that  cf 
ionst  The  oldest  MSS.  add,  "And  we  are  so"  really. 
therefore— " on  this  account,"  because  "we  are  (really) 
so."  us—  the  children,  like  the  Father,  it  knew  him 
not— vit.,  the  Father.  "  If  they  who  regard  not  God,  hold 
thee  in  any  account,  feel  alarmed  about  thy  state."  [Ben- 
3KL.]  Contrast  oh.  5. 1.  The  world's  whole  course  is  one 
great  aot  of  non-recognition  of  God.  8.  Beloved— by  the 
Father,  and  therefore  by  me.  now— In  contrast  to  "  not 
yet."  We  not*  already  are  really  sons,  though  unrecog- 
nized as  such  by  the  world,  and  (as  the  consequence)  we 
look  for  the  visible  manifestation  of  our  sonship,  which 
not  yet  has  taken  place,  doth  not  yet  appear — Greek,  "  It 
hath  not  yet  (at  any  time,  Greek  aorist)  been  visibly  mani- 
fested what  we  shall  be"— what  further  glory  we  shall 
attain  by  virtue  of  this  our  sonship.  The  "  what"  sug- 
gests a  something  Inconceivably  glorious,  but— Omitted 
in  the  oldest  MSS.  Its  insertion  in  English  Version  gives 
a  wrong  antithesis.  It  is  not,  "  We  do  not  yet  know  mani- 
festly what,  &c,  but  we  know,"  Ac.  Believers  have  some 
degree  of  the  manifestation  already,  though  the  world  hat 
not.  The  connection  is,  The  manifestation  to  the  world  of 
what  we  shall  be,  has  not  yet  taken  place;  we  know  (in 
general;  as  a  matter  of  well-assured  knowledge;  so  the 
Greek)  that  when  (lit.,  "if;"  expressing  no  doubt  as  to  the 
tact,  but  only  as  to  the  time;  also  implying  the  coming 
preliminary  fact,  on  which  the  consequence  follows,  Mal- 
achl  1.  6;  John  14.  3)  He  (not  "  it,"  viz.,  that  which  is  not 
yet  manifested  [Alford])  shall  be  manifested  (v.  5;  ch.  2. 
28),  we  shall  be  like  Him  (Christ;  all  sons  have  a  sub- 
stantial resemblance  to  their  father,  and  Christ,  whom 
we  shall  be  like,  is  "  the  express  image  of  the  Father's 
person,"  so  that  In  resembling  Christ,  we  shall  resemble 
the  Father).  We  wait  for  0\.e  manifestation  (lit.,  the  apoc 
alypse;  the  same  term  as  is  applied  to  Christ's  own  mani- 
festation) of  the  sons  of  God.  After  our  natural  birth,  the 
new  birth  into  the  life  of  grace  is  needed,  which  is  to  be 
followed  b»  the  new  birth  Into  the  life  of  glory;  the  two 
fetter  ahae  are  termed  "  the  regeneration"  (Matthew  19. 
K).  The  resurrection  of  our  bodies  is  a  kind  of  coming 
wt  o?  the  womb  of  the  earth,  and  being  born  Into  an- 
other life.    Our  first  temptation  was  that  we  should  be 


like  God  in  knowledge,  and  by  that  we  fell ;  but  ooiss 
raised  by  Christ,  we  become  truly  like  Him,  by  knowing 
Him  as  we  are  known,  and  by  seeing  Him  as  He  Is 
[Pearson,  Creed.]  As  the  first  immortality  which  Ad&>.. 
lost  was  to  be  able  not  to  die,  so  the  last  shall  be  not  to  b« 
able  to  die.  As  man's  first  free  choice  or  will  was  to  b* 
able  not  to  sin,  so  our  last  shall  be  not  to  be  able  to  sin. 
[Augustine,  Civil.  Dei,  B.  22,  c.  80.]  The  devil  fell  by 
aspiring  to  God's  power;  man,  by  aspiring  to  his  know- 
ledge; but  aspiring  after  God's  goodness,  we  shall  ever 
grow  In  His  likeness.  The  transition  from  God  the  Father 
to  "  He,"  "  Him,"  referring  to  Christ  (who  alone  is  ever 
said  In  Scripture  to  be  manifested;  not  the  Father,  John  1. 
18),  Implies  the  entire  unity  of  the  Father  and  the  Son. 
for,  &c— Continual  beholding  generates  likeness  (2  Co- 
rinthians 3.  18);  as  the  face  of  the  moon  being  always 
turned  towards  the  sun,  reflects  its  light  and  glory,  m 
him— not  In  His  innermost  Godhead,  but  as  manifested 
In  Christ.  None  but  the  pure  oan  see  the  infinitely  Pure 
One.  In  all  these  passages  the  Greek  is  the  same  verb, 
opsomai ;  not  denoting  the  action  of  seeing,  but  the  state 
of  him  to  whose  eye  or  mind  the  object  is  presented; 
hence  the  Greek  verb  is  always  In  the  middle  or  reflexive 
voice,  to  perceive  and  inwardly  appreciate.  [Tittjcann.] 
Our  spiritual  bodies  will  appreciate  and  recognize  spirit- 
ual beings  hereafter,  as  our  natural  bodies  now  do  natural 
objects.  3.  this  hope— of  being  hereafter  "like  Him." 
Faith  and  love,  as  well  as  hope,  occur  v.  11,  23.  U»— rather, 
"(resting)  upon  Him;"  grounded  on  His  promises. 
purtneth  himself— by  Christ's  Spirit  In  him  (John  15.  6, 
end).  "  Thou  puriflest  thyself,  not  of  thyself,  but  of  Him 
who  comes  that  He  may  dwell  in  thee."  [Augustine.] 
One's  justification  through  faith  is  presupposed,  as  he  Is 
pure— unsullied  with  any  uncleanuess.  The  Second  Per- 
son, by  whom  both  the  Law  and  Gospel  were  given.  4. 
Sin  Is  Incompatible  with  birth  from  God  (v.  1-3).  John 
often  sets  forth  the  same  truth  negatively,  which  he  had 
before  set  forth  positively.  He  had  shown,  birth  from  God 
involves  self-purlflcation ;  he  now  shows  where  sin,  i.  e., 
the  want  of  self-purification,  Is,  there  Is  no  birth  from 
God.  "Whosoever—  Greek,  "  Every  one  who,"  &o.  eom» 
mltteth  sin— In  contrast  to  v.  8,  "  Every  man  that  hath 
this  hope  in  Him  purifleth  himself;"  and  v.  7,  "He  that 
doeth  righteousness."  transgresseth  .  .  .  the  law  — 
Greek,  "commltteth  transgression  of  law."  God's  law  of 
purity;  and  so  shows  he  has  no  such  hope  of  being  here- 
after pure  as  God  Is  pure,  and,  therefore,  that  he  is  not 
born  of  God.  for—  Greek,  "  and."  fcln  U  .  .  .  transgres* 
slon  of  .  .  .  law — definition  of  sin  in  general.  The  Greek 
having  the  article  to  both,  implies  that  they  are  convert- 
ible terms.  The  Greek" sin"  (hamarlia)  is  lit.,  a  missing  of 
the  mark,  God's  will  being  that  mark  to  be  ever  aimed  at. 
"By  the  law  is  the  knowledge  of  sin."  The  crookedness 
of  a  line  is  shown  by  being  brought  Into  Juxtaposition 
with  a  straight  ruler.  5.  Additional  proof  of  the  Incom- 
patibility of  sin  and  sonship;  the  very  object  of  Christ's 
manifestation  in  the  flesh  was  to  take  away  (by  one  act, 
and  entirely,  aorist)  all  sins,  as  the  scapegoat  did  typically, 
and— another  proof  of  the  same.  In  him  Is  no  sin— not 
"was,"  but  "is,"  as  In  v.  7,  "He  is  righteous,"  and  v.  8, 
"He  is  pure."  Therefore  we  are  to  be  so.  6.  He  reasons 
from  Christ's  own  entire  separation  from  sin,  that  ihoss 
In  him  must  also  be  separate  from  It.  abldeth  In  him— 
as  the  branch  In  the  vine,  by  vital  union  living  by  His 
life,  slnneth  not— In  so  far  as  he  abides  In  Christ,  so  far 
Is  he  free  from  all  sin.  The  ideal  of  the  Christian.  The 
life  of  sin  and  the  life  of  God  mutually  exclude  one  an- 
other, just  as  darkness  and  light.  In  matter  of  fact, 
believers  do  fall  Into  sins  (ch.  1.  8-10;  2. 1,  2);  but  all  such 
sins  are  alien  from  the  life  of  God,  and  need  Christ's 
cleansing  blood,  without  application  to  which  the  life  of 
God  could  not  be  maintained.  He  slnneth  not  so  long  as 
he  abldeth  In  Christ,  whosoever  slnneth  hath  not  seen 
him—  Greek  perfect,  "  has  not  seen,  and  does  not  see  Him." 
Again  the  ideal  ol  Christian  intuition  and  knowledge  is 
presented  (Matthew  7.  23).  All  sin  as  such  is  at  varitlno* 
with  the  notion  of  one  regenerated.  Not  that "  wbonoem 
is  betrayed  into  sins  has  never  seen  nor  known  God:" 

531 


1  JOKN  III. 


aat  in  to  Jar  as  sin  exists,  m  that  degree  the  spiritual  intu- 
ition and  knowledge  of  God  do  not  exist  in  him.  neither 
— "  not  even."  To  see  spiritually  is  a  further  step  than  to 
imow  ;  for  by  knowing  we  come  to  seeing  by  vivid  realiza- 
tion and  experimentally,  t,  8.  The  same  truth  stated, 
with  the  addition  that  he  who  sins  is,  so  far  as  he  sins, 
"of  the  devil."  let  no  man  deceive  you — asAntlnomlans 
try  to  mislead  men.  righteousness — Greek,  "the  right- 
eousness," viz.,  of  Christ  or  God.  he  that  docth  ...  is 
righteous — not  his  doing  makes  him  righteous,  but  his 
being  righteous  (Justified  by  the  righteousness  of  God  In 
Christ,  Romans  10. 3-10)  makes  him  to  do  righteousness ;  an 
inversion  common  In  familiar  language,  logical  in  real- 
ity, though  not  In  form,  as  in  Luke  7.  47;  John  8.  47. 
Works  do  not  Justify,  out  the  Justified  man  works. 
We  infer  from  his  doing  righteousness  that  he  is  already 
righteous  (i.  e.,  has  the  true  and  only  principle  of  doing 
righteousness,  viz.,  faith),  and  is  therefore  born  of  God 
(v,  9);  Just  as  we  might  say,  The  tree  that  bears  good  fruit 
is  a  good  tree,  and  has  a  living  root;  not  that  the  fruit 
makes  the  tree  and  its  root  to  be  good,  but  it  shows  that 
they  are  so.  he — Christ.  8.  He  that  commltteth  sin  is 
of  the  devil— in  contrast  to  "He  that  doeth  righteous- 
ness," v.  7.  He  is  a  son  of  the  devil  (v.  10 ;  John  8.  44).  John 
does  not,  however,  say,  "  born  of  the  devil,"  as  he  does 
"born  of  God,"  for  "the  devil  begets  none,  nor  does  he 
create  any;  but  whoever  imitates  the  devil,  becomes  a 
child  of  the  devil  by  imitating  him,  not  by  proper  birth." 
[Augustine,  Tract,  4.  10.]  From  the  devil  there  Is  not 
generation,  but  corruption.  [Bkngel.]  slnneth  from  the 
beginning— from  the  time  that  any  began  to  sin  [Al- 
pokd];  from  the  time  that  he  became  what  be  Is,  the 
devil.  He  seems  to  have  kept  his  first  estate  only  a  very 
short  time  after  his  creation.  [Bengel.]  Since  the  fall  of 
man  [at  the  beginning  of  our  world]  the  devil  is  (ever)  *i'o- 
ning(th\B  is  the  force  of  "slnneth;"  he  has  sinned  from 
the  beginning,  is  the  cause  of  all  sins,  and  still  goes  on 
sinning;  present).  As  the  author  of  sin,  and  prince  of 
this  world,  he  has  never  ceased  to  seduce  man  to  sin. 
[Lubckb.]  destroy — break  up  and  do  away  with  ;  bruis- 
ing and  crushing  the  serpent's  head,  works  of  the  devil 
—sin,  and  all  its  awful  consequences.  John  argues,  Chris- 
tians cannot  do  that  which  Christ  came  to  destroy.  9. 
Whosoever  Is  born  of  God — lit.,  "  Every  one  that  Is  be- 
gotten of  God."  doth  not  commit  sin— his  higher  na- 
ture, as  one  born  or  begotten  of  God,  doth  not  sin.  To  be 
begotten  of  God  and  to  sin,  are  states  mutually  excluding 
»ue  another.  In  so  far  as  one  sins,  he  makes  it  doubtful 
whether  he  be  born  of  God.  his  seed— the  living  word  of 
God,  made  by  the  Holy  Spirit  the  seed  In  us  of  a  new  life 
and  the  continual  mean  of  sanctlflcatlon.  remalneth 
— abldeth  In  him  {Note,  of.  •).  6 ;  John  5.  38).  This  does  not 
eon  trad  lot  ch.  L  8,9;  tb<5  regenerate  show  the  utter  in- 
compatibility of  tin  with  regeneration,  by  cleansing  away 
every  sin  into  which  they  may  be  betrayed  by  the  old 
nature,  at  once  in  the  blood  of  Christ,  cannot  sin,  be- 
cause he  Is  born  of  God—"  because  It  is  of  God  that  he  is 
born"  (so  the  Greek  order,  as  compared  with  the  order  of 
the  same  words  in  the  beginning  of  the  verse) ;  not  "  be- 
sause  he  was  born  of  God"  (the  Greek  is  perfect,  which  is 
present  in  meaning,  not  aorist);  It  is  not  said,  Because  a 
man  was  once  for  all  born  of  God  he  never  afterwards 
ean  sin;  but,  Because  he  Is  born  of  God,  the  seed  abiding 
now  in  Him,  he  cannot  sin ;  so  long  as  It  energetically 
abides,  sin  can  have  no  place.  Cf.  Genesis  39.  9,  Joseph, 
"How  can  I  do  this  great  wickedness  and  sin  against 
God  ?"  The  principle  within  me  is  at  utter  variance  with 
It.  The  regenerate  life  Is  incompatible  with  sin,  and  gives 
the  believer  a  hatred  for  sin  in  every  shape,  and  an  un- 
ceasing desire  to  resist  it.  "  The  child  of  God  in  this  con- 
flict receives  Indeed  wounds  daily,  but  never  throws  away 
his  arms  or  makes  peace  with  his  deadly  foe."  [Luthek.J 
The  exceptional  sins  into  which  the  regenerate  are  sur- 
prised, are  owing  to  the  new  life-principle  being  for  a 
time  suffered  to  lie  dormant,  and  to  the  sword  of  the 
Spirit  not  being  drawn  instantly.  Sin  is  ever  active,  but 
no  longer  reigns.  The  normal  direction  of  the  believer's 
wiergle*  Is  against  sin ;  the  law  of  God  after  the  Inward 
532 


man  is  the  ruling  principle  of  nis  true  self,  though  the  old 
nature,  not  yet  fully  deadened,  rebels  and  sins.  Contrast 
ch.  5. 18  with  John  8.  34;  cf.  Psalm  18.  22,  23 ;  32.  2,  8 ;  lift 
113,  176.  The  magnetic  needle,  the  nature  of  whloh  is 
always  to  point  to  the  pole,  is  easily  turned  aside,  but 
always  reseeks  the  pole,  children  of  the  devil— (Note,  v 
8 ;  Acts  13. 10.)  There  is  no  middle  class  between  the  chil- 
dren of  God  and  the  children  of  the  devil,  doeth  not 
righteousness — Contrast  ch.  2.  29.  he  that  loveth  not 
his  brother — (Ch.  4.  8) — a  particular  instance  of  that  lovt 
which  Is  the  sum  and  fulfilment  of  all  righteousness,  and 
the  token  (not  loud  professions,  and  even  seemingly  good 
work8)that  distinguishes  God's  children  from  the  devil's. 
11.  the  message  — "announcement,"  as  of  something 
good ;  not  a  mere  command,  as  the  law.  The  Gospel  mes- 
sage of  Him  who  loved  us,  announced  by  His  servants,  is, 
that  we  love  the  brethren ;  not  here  all  mankind,  but  those 
who  are  our  brethren  in  Christ,  children  of  the  same  fam- 
ily of  God,  of  whom  we  have  been  born  anew.  VA.  who— 
not  In  the  Greek,  of  that  wicked  one — translate,  "  evti 
one,"  to  accord  with  "Because  his  own  works  were  evil." 
Cf.  v.  8,  "  of  the  devil,"  iu  contrast  to  "  of  God,"  t>.  10.  slew 
.  .  .  him  1  because  his  own  works  were  evil,  and  his 
brother's  righteous  — through  envy  and  hatred  of  his 
brother's  piety,  owing  to  which  God  accepted  Abel's,  but 
rejected  Cain's  offering.  Enmity  from  the  first  existed 
between  the  seed  of  the  woman  and  the  seed  of  the  ser- 
pent. 13.  Marvel  not— The  marvel  would  be  if  the  world 
loved  you.  the  world — of  whom  Cain  is  the  representa- 
tive (v.  12).  hate  you— as  Cain  hated  even  his  own  bro- 
ther, and  that  to  the  extent  of  murdering  him.  The  world 
feels  Its  bad  works  tacitly  reproved  by  your  good  works. 
14.  "We— Emphatlcal ;  hated  though  we  be  by  the  world, 
we  know  what  the  world  knows  not.  know- as  an  as- 
sured fact,  passed— changed  our  stale.  Colossians  1.  IS, 
"from  the  power  of  darkness  .  .  .  translated  Into  the 
kingdom  of  His  dear  Son."  from  death  unto  lite— lit,, 
"  oiU  of  the  death  (which  enthrals  the  unregenerate)  into 
the  life"  (of  the  regenerate).  A  palpable  coincidence  of 
language  and  thought,  the  beloved  disciple  adopting  hfe 
Lord's  words,  because  we  love  the  brethren  —  tbf 
ground,  not  of  our  passing  over  out  of  death  intt  life,  but  of 
our  knowing  that  we  have  so.  Love,  on  our  part,  is  the 
evidence  of  our  Justification  and  regeneration,  not  the 
cause  of  them.  "  Let  each  go  to  his  own  heart;  If  he  find 
there  love  to  the  brethren,  let  him  feel  assured  that  ho 
has  passed  from  death  unto  life.  Let  him  not  mind  that 
his  glory  is  only  hidden ;  when  the  Lord  shall  come,  then 
shall  he  appear  In  glory.  For  he  has  vital  energy,  but  It 
is  still  winter-time ;  the  root  has  vigour,  but  the  branches 
are  as  It  were  dry ;  within  there  is  marrow  which  is  vig- 
orous, within  are  leaves,  within  fruits,  but  they  must 
wait  for  summer."  [Augustine.]  He  that  loveth  not- 
Most  of  the  oldest  MSS.  omit "  his  brother,"  which  makes 
the  statement  more  general,  abldeth— still.  In  death— 
"  in  the  (spiritual)  death"  (ending  in  eternal  death)  which 
is  the  state  of  all  by  nature.  His  want  of  love  evidences 
that  no  saving  change  has  passed  over  him.  15.  hateth 
—equivalent  to  "loveth  not"  (v.  14);  there  Is  no  medium 
between  the  two.  "Love  and  hatred,  like  light  and 
darkness,  life  and  death,  necessarily  replace,  as  well  as 
necessarily  exclude,  one  another."  [Aleobd.]  Is  a  mur- 
derer—because indulging  in  that  passion,  which,  if  fol- 
lowed out  to  its  natural  consequences,  would  make  hl.-n 
one.  "  Where»\s,  v.  16  desires  us  to  lay  down  our  lives  for 
the  brethren ;  duels  require  one  (awful  to  say !)  to  risk  hit 
own  life,  rather  than  not  deprive  another  of  life."  [Ben- 
gel.]  God  regards  the  inwaid  disposition  as  tanta- 
mount to  the  outward  act  which  would  flow  from  it 
Whomsoever  one  hates,  one  wishes  to  be  dead,  hath— 
such  a  one  still  "abldeth  In  death."  It  Is  not  his  futter* 
state,  but  his  present,  which  Is  referred  to.  He  whs 
hates  (i.  e.,  loveth  not)  his  brother  (v.  14),  cannot  is 
this  his  present  state  have  eternal  life  abiding  In  hlno. 
16.  What  true  love  to  the  brethren  is,  Illustrated  by  the 
love  of  Christ  to  us.  hereby  —  Greek,  "  herein."  tbs 
love  of  God— The  words  "  of  God"  are  not  in  the  origi- 
nal.      Translate,     "We    arrive    at    the    knowledge  oi 


i  joiin  in. 


Um ;"   we  apprehend  what  true  love  is.     he— Christ. 
and  ire— on  oar  part,  If  absolutely  needed  for  the  glory 
of  God,  the  good  of  the  Church,  or  the  salvation  of  a 
brother,    lives— Christ  alone  laid  down  His  one  life  for 
as  all  •  we  ought  to  lay  down  our  lives  severally  for  the 
lives  ot  the  brethren ;  If  not  actually,  at  least  virtually, 
by  giving  our  time,  care,  labours,  prayers,  substance: 
"  If  on  nobis,  ted  omnibus."    Our  life  ought  not  to  be  dearer 
*s  ub  than  God's  own  Son  was  to  Him.    The  apostles  and 
martyrs  acted  on  this  principle.    17.  this  world's  goods 
— lit.,  "livelihood"  or  substance.    If  we  ought  to  lay  down 
oar  lives  for  the  brethren  (v.  16),  how  much  more  ought  we 
not  to  withhold  our  substance  f    seeth— not  merely  casu- 
alty, but  deliberately  contemplates  as  a  spectator ;  Greek, 
"  beholds."   shutteth  up  his  bowels  of  compassion — which 
had  been   momentarily  opened  by  the  spectacle  of  his 
brother's  need.    "  The  bowels  "  mean  the  heart,  the  seat  of 
compassion,    how- How  is  it  possible  that  "  the  love  of 
({, e„  to)  God  d  welleth  ( Greek,  abideth)  in  him  ?"   Our  super- 
fluities should  yield  to  the  necessities:  our  comforts,  and 
even  our  necessaries   In   some  measure,   should  yield 
to  the  extreme  wants  of  our  brethren.    "Faith  gives 
Christ  to  me;  love  flowing  from  faith  gives  me  to  my 
neighbour."  18.  When  the  venerable  John  could  no  longer 
walk  to  the  meetings  of  the  Church,  but  was  borne  thither 
by  his  disciples,  he  always  uttered  the  same  address 
to  the  Church;  he  reminded  them  of  that  one  command- 
ment which  he  had  received  fiom  Christ  Himself,  as  com- 
prising all  the  rest,  and  forming  the  distinction  of  the 
new  covenant,  "  My  little  children,  love  one  another." 
When  the  brethren  present,  wearied  of  hearing  the  same 
thing  so  often,  asked  why  he  always  repeated  the  same 
thing,  he  replied,  "Because  it  Is  the  commandment  of 
the  Lord,  and  if  this  one  thing  be  attained  it  is  enough." 
[Jbbouk.]     18.  In   word— Greek,  "with  word  .  .  .  with 
tongue,   bat  in  deed   and  truth."     19.  hereby—  Greek, 
■  herein ;"  In  our  loving  in  deed  and  in  truth  (v.  18).    we 
know— The  oldest  MSS.  have  "  we  shall  know,"  viz.,  if  we 
fulfil  the  command  (v.  18).    of  the  truth— that  we  are  real 
disciples  of,  and  belonging  to,  the  truth,  as  it  is  in  Jesus: 
begotten  of  God  with  the  word  of  truth.    Having  herein 
She  truth  radically,  we  shall  be  sure  not  to  love  merely  in 
word  and  tongue  (v.  18).    assure — lit.,  persuade,  viz.,  so  as  to 
•ease  to  condemn  us;  satisfy  the  questionings  and  doubts 
of  our  consciences  as  to  whether  we  be  accepted  be/ore  God 
or  not  (of.  Matthew  28. 14 ;  Acts  12.  20,  "  Having  made  Blas- 
tns  their  friend,"  lit,,  "  persuaded  ").    The  "  heart,"  as  the 
seat  of  the  feelings,  Is  our  inward  Judge ;   the  conscience, 
as  the  witness,  acts  either  as  our  Justifying  advocate,  or 
our  condemning  accuser,  before  God  even  now.    John  8. 
9,  has  "conscience,"  but  the  passage  Is  omitted  in  most 
old  MBS.     John  nowhere  else  uses  the  term  conscience. 
Peter  and  Paul  alone  use  it.    before  htm— as  in  the  sight 
of  Him,  the  omniscient  Searcher  of  hearts.    Assurance  Is 
designed  to  be  the  ordinary  experience  and  privilege  of 
the  believer.    30.  Luther  and  Bengel  take  this  verse  as 
consoling  the  believer  whom  his  heart  condemns;  and 
who,  therefore,  like  Peter,  appeals  from  conscience  to 
Him  who  Is  greater  than  conscience,  "Lord,  thou  knowett 
all  things:  thon  knowest  that  I  love  thee."    Peter's  con- 
science, though  condemning  him  of  his  sin  in  denying 
the  Lord,  assured  him  of  his  love;  but  fearing  the  possi- 
bility, owing  to  his  past  fall,  of  deceiving  himself,  he  ap- 
peals to  the  all-knowing  God :  so  Paul,  1  Corinthians  4.  8, 
i.    So  if  we  be  believers,  even  if  our  heart  condemn  us  of  sin 
in  general,  yet  having  the  one  sign  of  sonshlp,  love,  we 
may  still  assure  our  hearts  (some  oldest  MSS.  read  heart,  v. 
1»,  as  well  as  t\  20),  as  knowing  that  God  is  greater  than  our 
heart,  and  knoweth  all  things.    But  thus  the  same  Greek  Is 
translated  "because"  in  the  beginning,  and  "(we  know) 
that"  in  the  middle  of  the  verse,  and  if  the  verse  were 
consolatory,  it  probably  would  have  been, "  Because  even 
If  oar  heart  condemn  us,"  Ac.    Therefore  translate,  "  Be- 
asms*  (rendering  the  reason  why  it  has  been  stated  in  v. 
1>  to  be  so  important  to  '  assure  our  hearts  before  Him ') 
H  our  heart  condemn  (Greek,  'know  [aught]  against  us:' 
am  waring  by  contrast  to  '  we  shall  know  that  we  are  of 


the  truth ')  us  (it  is)  became  God  is  greater  than  our  hean 
and  knoweth  all  things."  If  our  heart  Judges  us  unfavoar 
ably,  we  may  be  sure  that  He,  knowing  more  than  oar 
heart  knows,  Judges  us  more  unfavourably  still.  [Auoed.] 
A  similar  ellipsis  ("it  is")  occurs  1  Corinthians  1127;  1 
Corinthians  1.  6;  8.  23.    The  condemning  testimony  of  out 
conscience  is  not  alone,  but  is  the  echo  of  the  voloe  of 
Him  who  is  greater  and  knoweth  all  things.    Our  hypoc- 
risy in  loving  by  word  and  tongue,  not  In  deed  and  truth, 
does  not  escape  even  our  conscience,  though  weak  and 
knowing  but  little,  how  much  less  God  who  knows  all 
things !    Still  the  consolatory  view  may  be  the  right  one. 
For  the  Greek  for  "  we  shall  assure  our  hearts  "  (see  Note, 
v.  19),  Is  gain  over,  persuade  so  as  to  be  stilled,  implying 
that  there  was  a  previous  state  of  self-condemnation  by  the 
heart  (v.  20),  which,  however,  is  got  over  by  the  consolatory 
thought, "  God  la  greater  than  my  heart "  which  condemns 
me,  and  "  knows  all  things  "  (Greek  ginoskei,  "  knows,"  not 
kataginoskei,  "  condemns "),  and  therefore  knows  my  love 
and  desire  to  serve  Him,  and  knows  my  frame  so  as  to 
pity  my  weakness  of  faith.    This  gaining  over  of  the  heart 
to  peace  is  not  so  advanced  a  stage  as  the  having  confi- 
dence towards  God  which  flows  from  a  heart  condemning 
us  not.    The  first  "  because  "  thus  applies  to  the  two  alter- 
nate cases,  v.  20,  21  (giving  the  ground  of  saying,  that 
having  love  we  shall  gain  over,  or  assure  our  minds  before  Him, 
v.  19);  the  second  "because"  applies  to  the  first  alternate 
alone,  viz.,  if  our  heart  condemn  us.    When  he  reaches  the 
second  alternate,  v.  21,  he  states  It  independently  of  the 
former  "  because  "  which  had  connected  it  with  v.  19,  In- 
asmuch as  confidence  toward  God  is  a  farther  stage  than 
persuading  our  hearts,  though  always  preceded  by  it.    91. 
Beloved— There  is  no  But  contrasting  the  two  cases,  v. 
20,  21,  because  "Beloved"  sufficiently  marks  the  transi- 
tion to  the  case  of  the  brethren  walking  in  the  full  confi- 
dence of  love  (v.  18).    The  two  results  of  our  being  able  tc 
"assure  our  hearts  before  Him  "  (v.  19),  and  of  "  our  heart 
condemning  us  not "  (of  insincerity  as  to  the  truth  in  gen- 
eral, and  as  to  love  in  particular)  are,  (1.)  confidence  to- 
ward God;  (2.)  a  sure  answer  to  our  prayers.    John  does 
not  mean  that  all  whose  heart  does  not  condemn  them, 
are  therefore  safe  before  God ;  for  some  have  their  con- 
science seared,  others  are  ignorant  of  the  truth,  and  It  is 
not  only  sincerity,  but  sincerity  in  the  truth  whioh  can  save 
men.    Christians  are  those  meant  here:  knowing  Christ's 
precepts  and  testing  themselves  by  them.     33.  we  re- 
ceive—as a  matter  of  fact,  according  to  His  promise.    Be- 
lievers, as  such,  ask  only  what  is  in  accordance  with 
God's  will;  or  if  they  ask  what  God  wills  not,  they  bow 
their  will  to  God's  will,  and  so  God  grants  them  either 
their  request,  or  something  better  than  it.    because  we 
keep. his  commandments— Cf.  Psalm  66.  18;  34.  15;  145. 
18, 19.    Not  as  though  our  merits  earned  a  hearing  for  our 
prayers,  but  when  we  are  believers  In  Christ,  all  our 
works  of  faith  being  the  fruit  of  His  Spirit  in  us,  ar« 
"pleasing  In  God's  sight;"   and  our  prayers  being  the 
voice  of  the  same  Spirit  of  God  in  us,  naturally  and  neces- 
sarlly  are  answered  by  Him.    23.  Summing  up  of  God's 
commandments  under  the  Gospel  dispensation  in  one 
commandment,     this  Is  his  commandment— singular* 
tor  faith  and  love  are  not  separate  commandments,  but  are 
lndissolubly  united.    We  cannot  truly  love  one  another 
without  faith  in  Christ,  nor  can  we  truly  believe  In  Him 
without  love,    believe— once  for  all;  Greek  aorlst.    on  the 
name  of  his  Son— on  all  that  is  revealed  in  the  Gospel 
concerning  Him,  and  on  Himself  In  respect  to  His  person, 
offices,  and  atoning  work,    as  he— as  Jesus  gave  us  com- 
mandment.   34.  dwelleth  In  him— The  believer  dwell* 
eth  in  Christ,    and  he  In  him— Christ  in  the  believer. 
Reciprocity.    "  Thus  he  returns  to  the  great  key-note  of 
the  Epistle,  abide  in  Him,  with  which  the  former  part 
concluded"  (ch.  2.  28).     hereby— "herein  we  (believers) 
know  that  He  abideth  in  us,  viz.,  from  (the  presence  in  bc 
of)  the  Spirit  which  He  hath  given  us."  Thus  he  prepare*, 
by  the  mention  of  the  true  Spirit,  for  the  transition  to  the 
false  "spirit,"  ch.  4.  1-6;  after  which  he  returns 
to  the  subject  of  love. 

58* 


1  JOHN   IV. 


CHAPTER  IV. 
Tar.  ML  Tmts  of  Faj.se  Prophets.  Love,  the  Test 
•v  Btjhh  from  God,  and  the  Necessary  Fruit  of 
tcnowino  His  Gbkat  Love  in  Christ  to  tjs.  1.  Be- 
loved— The  affectionate  address  wherewith  he  calls  their 
attention,  as  to  an  important  subject,  every  spirit— 
which  presents  itself  in  the  person  of  a  prophet.  The 
Spirit  of  truth,  and  the  spirit  of  error,  speak  by  men's 
spirits  as  their  organs.  There  is  but  one  Spirit  of  truth, 
and  one  spirit  of  Antichrist,  try— by  the  tests  (v.  2,  3). ' 
All  believers  are  to  do  so :  not  merely  ecclesiastics.  Even 
an  angel's  message  should  be  tested  by  the  word  of  God: 
much  more  men's  teachings,  however  holy  the  teachers 
may  seem,  because,  Ac— the  reason  why  we  must  "  try," 
or  test  the  spirits,  many  false  prophets— Not  "  prophets" 
in  the  sense  "foretellers,"  but  organs  of  the  spirit  that  in- 
spires them,  teaching  accordingly  either  truth  or  error: 
"maiy  Antichrists."  are  gone  out— as  if  from  God. 
into  the  world— said  alike  of  good  and  bad  prophets  (2 
John  7).  The  world  is  easily  seduced  (v.  4,  5).  3.  "  Here- 
in." know  ,  .  .  the  Spirit  of  God— whether  he  be,  or 
not,  in  those  teachers  professing  to  be  moved  by  Him. 
Every  spirit — i.  e.,  Every  teacher  claiming  Inspiration  by 
the  Holy  Spirit,  confesseth— the  truth  is  taken  for 
granted  as  established.  Man  is  required  to  confess  it,  i.  e., 
in  his  teaching  to  profess  it  openly.  Jesus  Christ  la 
come  in  the  flesh— a  twofold  truth  confessed,  that  Jesus 
is  the  Christ,  and  that  He  is  come  (the  Greek  perfect  im- 
plies not  a  mere  past  historical  fact,  as  the  aorist  would, 
but  also  the  present  continuance  of  the  fact  and  Its  blessed 
effects)  in  the  flesh  ("clothed  with  flesh:"  not  with  a  mere 
teeming  humanity,  as  the  Docetse  afterwards  taught:  He 
therefore  was,  previously,  something  far  above  flesh). 
His  flesh  Implies  His  death  for  us,  for  only  by  assuming 
flesh  could  He  die  (for  as  God  He  could  not),  Hebrews  2.  9, 
10, 14, 18;  and  His  death  implies  His  love  for  us  (John  15. 
13).  To  deny  the  reality  of  His  flesh  is  to  deny  His  love, 
and  so  cast  away  the  root  which  produces  all  true  love  on 
the  believer's  part  (v.  9-11, 19).  Rome,  by  the  doctrine  of 
the  Immaculate  conception  of  the  Virgin  Mary,  denies 
Christ's  proper  humanity.  3.  confeaaeth  not  that  Jesus 
Christ  is  come  In  the  flesh— Iren^ccs  (3.  8),  Lucifer, 
Oktokn,  on  Matthew  25.  14,  and  Vulgate  read,  "Every 
spirit  which  destroys  {sets  aside,  or  does  away  with)  Jesus 
(Christ)."  Cyprian  and  Polycarp  support  English  Ver- 
sion text.  The  oldest  extant  MSS.,  which  are,  however, 
centuries  after  Polycarp,  read,  "Every  spirit  that  con- 
fesseth  not  (i.  e.,  refuses  to  confess)  Jesus"  (in  His  person, 
and  all  His  offices  and  divinity),  omitting  "is come  In  the 
flesh."  ye  have  heard— from  your  Christian  teachers. 
already  Is  it  In  the  -world— in  the  person  of  the  false 
prophets  (v.  1).  4.  Ye— Emphattcal :  Ye  who  confess  Jesus : 
in  contrast  to  "them,"  the  false  teachers,  overcome 
them  — (ch.  5.  4,  5)  — instead  of  being  "overcome  and 
brought  into  (spiritual)  bondage"  by  them  (2  Peter  2.  19). 
John  10.  8,  5,  "The  sheep  did  not  hear  them  .-"  "  A  stranger 
will  they  not  follow,  but  will  flee  from  him:  for  they 
know  not  the  voice  of  strangers."  he  that  is  in  you— 
God,  of  whom  ye  are.  he  that  is  in  the  world— the 
spirit  of  Antichrist,  the  Devil,  "the  prince  of  this  world." 
5.  of  the  world— they  derive  their  spirit  and  teaching 
from  the  world,  "unregenerate  human  nature,  ruled  over 
and  possessed  by  Satan,  the  prince  of  this  world."  [Al- 
FORD.]  speah  ...  of  the  world— they  draw  the  matter 
of  their  conversation  from  the  life,  opinions  and  feelings 
of  the  world,  the  world  heareth  them — (John  15.  18,  19.) 
The  world  loves  its  ovm.  6.  We — True  teachers  of  Christ :  in 
contrast  to  them,  are  of  God— and  therefore  speak  of 
Ood:  in  contrast  to  "speak  they  of  the  world,"  v.  5. 
kaoweth  God— as  his  Father,  being  a  child  "of  God"  (ch. 
8,  18,  14).  heareth  us— Cf.  John  18.  37,  "Every  one  that  Is 
of  the  truth,  heareth  my  voice."  Hereby— (v,  2-6)— By 
their  confessing,  or  not  confessing,  Jesus ;  by  the  kind  of 
reception  given  them  respectively  by  those  who  know 
God,  and  by  I  hose  who  are  of  the  world  and  not  of  God. 
tpirit  of  tn»ti»— mc  Spirit  which  comes  from  God  and 
,«a>'v-«is  truth,  spirit  of  error — the  spirit  which  comes  from 
534 


Satan  and  seduces  Into  error.  7.  Resumption  of  the  main 
theme  (ch.  2.  29).  Love,  the  sum  of  righteousness,  is  the 
test  of  our  being  born  of  God.  Love  flows  from  a  sense 
of  God's  love  to  us:  cf.  v.  9  with  ch.  3.  16,  which  v.  9  re- 
sumes; and  v.  13  with  ch.  3.  24,  which  similarly  v.  13  re- 
sumes. At  the  same  time,  v.  7-21  is  connected  with  the 
immediately  preceding  context,  v.  2  setting  forth  Christ's 
incarnation,  the  great  proof  of  God's  love  (v.  10).  Beloved— 
an  address  appropriate  to  his  subject,  "love."  love — all 
love  is  from  God  as  its  fountain:  especially  that  embodi- 
ment of  love,  God  manifest  in  the  flesh.  The  Father  also  la 
love  (v.  8).  The  Holy  Ghost  sheds  love  as  i  ts  fi  rst  fruit  abroad 
in  the  heart.  Unoweth  God — spiritually,  experimentally 
and  habitually.  8.  knoweth  not—  Greek  aorist:  not 
only  knoweth  not  now,  but  never  knew,  has  not  once  for  all 
known  God.  God  Is  love — There  is  no  Greek  article  to 
love,  but  to  God  ;  therefore  we  cannot  translate,  Love  is  God, 
God  is  fundamentally  and  essentially  love:  not  merely 
is  loving,  for  then  John's  argument  would  not  stand;  for 
the  conclusion  from  the  premises  then  would  be  this,  This 
man  is  not  looing :  God  is  loving ;  therefore  he  knoweth  not 
God  in  so  far  as  God  is  loving;  still  he  might  know 
Him  in  His  other  attributes.  Hut  when  we  take  love  as 
God's  essence,  the  argument  is  sound :  This  man  doth  not 
love,  and  therefore  knows  not  love:  God  is  essentially  love, 
therefore  he  knows  not  God.  9.  toward  us—  Greek,  "in  onr 
case."  gent—  Greek,  "hath  sent."  into  the  world — A 
proof  against  Soclnians,  that  the  Son  existed  before  He 
was  "sent  into  the  world."  Otherwise,  too,  He  could  not 
have  been  our  life  (v.  9),  our  "propitiation"  (v.  10),  or  our 
"Saviour"  (v.  14).  It  is  the  grand  proof  of  God's  love,  Hit 
having  sent  His  only-begotten  Son,  that  we  might  live  through 
Him,  who  Is  the  Life,  and  who  has  redeemed  our  forfeited 
life;  and  It  is  also  the  grand  motive  to  our  mutual  love. 
10.  Herein  la  love — love  in  the  abstract;  Love,  in  Its 
highest  ideal,  is  herein.  The  love  was  all  on  God's  side, 
none  on  ours,  not  that  we  loved  God— though  so  alto- 
gether worthy  of  love,  he  lot  ed  us— though  so  altogether 
unworthy  of  love.  The  Greek  aorist  expresses,  Not  that 
we  did  any  act  of  love  at  any  time  to  God,  but  that  He  did 
the  act  of  love  to  us  in  sending  Christ.  11.  God's  love  to 
us  is  the  grand  motive  for  our  love  to  one  another  (ch.  & 
16).  if— as  we  all  admit  as  a  fact,  we  .  .  .  also — as  being 
born  of  God,  and  therefore  resembling  our  Father  who  is 
love.  In  proportion  as  we  appreciate  God's  love  to  us, 
we  love  Him  and  also  the  brethren,  the  children  (by  re- 
generation) of  the  same  God,  the  representatives  of 
the  unseen  God.  12.  God,  whom  no  man  hath  seen  at 
any  time,  hath  appointed  His  children  as  the  visible 
recipients  of  our  outward  kindness  which  flows  from 
love  to  Himself,  "  whom  not  having  t*en,  we  love,"  of. 
note,  v.  11,  19,  20.  Thus  v.  12  explains  why,  Instead  (in 
v.  11)  of  saying,  "If  God  so  loved  us,  we  ought  also  to  love 
God,"  he  said,  "  We  ought  also  to  love  one  an<  ther."  If 
we  love  one  another,  God  dwelleth  in  ua — for  God  is 
love ;  and  it  must  have  been  from  Him  dwelling  in  us  that 
we  drew  the  real  love  we  bear  to  the  brethren  (v.  8, 16). 
John  discusses  this,  v.  13-16.  his  love— rather,  "the  love 
of  ((.  e.,  to)  Him"  (ch.  2.  5),  evinced  by  our  love  to  Hi* 
representatives,  our  brethren.  Is  perfected  in  ua— John 
discusses  this,  v.  17-19.  Cf.  ch.  2.  5,  "  Is  perfected,"  i.  «.,  at- 
tains its  proper  maturity.  13.  "  Herein."  The  token 
vouchsafed  to  us  of  Uod's  dwelling  (Greek,  "abide")  in  as. 
though  we  see  Him  not,  is  this,  that  He  hath  given  us  "oi 
His  Spirit"  (ch.  3.  24).  Where  the  Spirit  of  God  is,  there 
God  Is.  One  Spirit  dwells  in  the  Church:  each  believer 
receives  a  measure  "of"  that  Spirit  in  the  proportion 
God  thinks  fit.  Love  Is  His  first  fruit  (Galatians  5. 22).  la 
Jesus  alone  the  Spirit  dwelt  without  measure  (John  3.84). 
14.  And  we — Primarily,  we  apostles,  Christ's  appointed 
eye-witnesses  to  testify  to  the  facts  concerning  Him.  The 
internal  evidence  of  the  indwelling  Spirit  (v.  13)  is  corrob- 
orated by  the  external  evidence  of  the  eye-witnesses  te 
the  fact  of  the  Father  having  "sent  His  Son  to  be  the  Sa- 
viour of  the  world."  seen—  G^eek,  "contemplated  "  "at- 
tentively beheld"  (Note,  ch.  1. 1).  sent—  Greek,  "  hath  sent  :* 
not  an  entirely  past  fact  (aorist),  but  one  of  whioh  the  ef- 
fects continue  (perfect).    15.  shall  confess — onoe  for  all 


1  JOHN   V. 


so  the  Ch-eek  aorlst  means,    that  Jema  la  tlie  Son  of  God 

—and  therefore  "the  Saviour  of  the  world"  (v.  14).  18. 
And  we— John  and  his  readers  (not  as  v.  14,  the  apostle* 
only),  known  and  believed— True  faith,  according  to 
John,  Is  a  faith  of  knowledge  and  experience:  trne  know- 
Mae  Is  a  knowledge  of  faith.  [Luecke.]  to  us—  Greek, 
"In  our  case"  (Note,  v.  9).  dwelleth—  Greek,  "abideth." 
Of.  with  this  verse,  v.  7.  17,  18.  (Cf.  ch.  8. 19-21.)  our 
love— rather  as  the  Greek,  "love  (In  the  abstract,  the 
principle  of  iove  [Alford])  is  made  perfect  (In  Its  rela- 
tions) with  us."  Love  dwelling  In  us  advances  to  its  oon- 
■ummatlon  "with  us,"  i.  e.,  as  It  is  concerned  with  us:  so 
Greek.  Luke  1.  68,  "Showed  mercy  upon  (lit.,  with)  her:" 
2  John  2,  "  the  truth  shall  be  with  us  for  ever."  boldness 
—"confidence:"  the  same  Greek  as  ch.  3.  21,  to  which  this 
passage  is  parallel.  The  opposite  to  "fear,"  v.  18.  Herein 
Is  our  love  perfected,  viz.,  in  God  dwelling  in  us,  and  our 
dwelling  in  God  (v.  16),  Involving  as  its  result  "  that  we  can 
have  confidence  (or  boldness)  in  the  day  of  Judgment"  (so 
terrible  to  all  other  men.  Acts  24.  25;  Romans  2.  16).  be- 
cause, <fec— The  ground  of  our  "confidence"  is,  "because 
even  as  He  (Christ)  Is,  we  also  are  In  this  world"  (and  He 
will  not,  In  that  day,  condemn  those  who  are  like  Him- 
self),  i.  e.,  vre>  are  righteous  as  He  is  righteous,  especially 
In  respect  to  that  which  Is  the  sum  of  righteousness,  love 
(ch.  8. 14).  Christ  is  righteous,  and  love  Itself,  in  heaven: 
so  are  we,  His  members,  who  are  still  "in  this  world." 
Our  oneness  with  Him  even  now  In  His  exalted  position 
above  (Epheslans  2.  6),  so  that  all  that  belongs  to  Him  of 
righteousness,  Ac,  belongs  to  us  also  by  perfect  imputa- 
tion and  progressive  impartation,  Is  the  ground  of  our 
love  being  perfected  so  that  we  can  have  confidence  in  the  day 
(/Judgment.  We  are  in,  not  of,  this  world.  18.  Fear  has 
no  place  in  love.  Bold  confidence  (v.  17),  based  on  love,  can- 
not coexist  with  fear.  Love,  which,  when  perfected,  gives 
bold  confidence,  casts  out  fear  (cf.  Hebrews  2. 14,  15).  The 
design  of  Christ's  propitiatory  death  was  to  deliver  from 
this  bondage  of  fear,  but— "nay."  [Alford.]  fear  hath 
torment—  Greek,  punishment.  Fear  is  always  revolving 
in  the  mind  the  punishment  deserved.  [Estius.]  Fear, 
i)y  anticipating  punishment  [through  consciousness  of 
Reserving  it],  has  it  even  now,  i.e.,  the  foretaste  of  It. 
Perfect  love  Is  Incompatible  with  such  a  self-punishing 
fear.  Godly  fear  of  offending  God  is  quite  distinct  from 
slavish  fear  of  consciously-deserved  punishment.  The 
latter  fear  is  natural  to  us  all  until  love  casts  Itout.  "  Men's 
states  vary:  one  Is  without  fear  and  love;  another,  with 
fear  without  love ;  another,  with  fear  and  love;  another, 
without  fear  with  love."  [Bengel.]  19.  him— Omitted 
In  the  oldest  MSB.  Translate,  "We  (emphatical:  we  on 
our  part)  love  (In  general :  love  alike  Him,  and  the  breth- 
ren, and  our  fellow-men),  because  He  (emphatical:  an- 
swering to  "we;"  because  it  was  He  who)  first  loved  us  in 
sending  His  Son  (Greek  aorist  of  a  definite  act  at  a  point 
Of  time).  He  was  the  first  to  love  us :  this  thought  ought 
to  create  In  us  love  casting  out  fear  (v.  18).  20.  lovetb  not 
.  .  .  brother  whom  he  hath  seen,  how  can  he  love 
God  whom  he  hath  not  seen— It  Is  easier  for  us,  influ- 
enced as  we  are  here  by  sense,  to  direct  love  towards  one 
within  the  range  of  our  senses  than  towards  One  unseen, 
appreciable  only  by  faith.  "  Nature  is  prior  to  grace ;  and 
we  by  nature  love  things  seen,  before  we  love  things  un- 
seen." [Estius.]  The  eyes  are  our  leaders  in  love.  "See- 
ing Is  an  Incentive  to  love."  [CEcumenius.]  If  we  do 
not  love  the  brethren,  the  visible  representatives  of  God, 
how  can  we  love  God,  the  invisible  One,  whose  children 
they  are  f  The  true  Ideal  of  man,  lost  in  Adam,  is  realized 
In  Christ,  in  whom  God  is  revealed  as  He  is,  and  man  as 
he  ought  to  be.  Thus,  by  faith  in  Christ,  we  learn  to  love 
both  the  true  God,  and  the  true  man,  and  so  to  love  the 
brethren  as  bearing  His  Image,  hath  seen— and  contin- 
ually sees.  «1.  Besides  the  argument  (v.  20)  from  the 
common  feeling  of  men,  he  here  adds  a  stronger  one  from 
God's  express  commandment  (Matthew  22.  39).  He  who 
Joves,  will  do  what  the  object  of  his  love  wishes,  he  who 
tareeth  Ood— he  who  wishes  to  be  regarded  by  God  as 
*viDit  Him. 


CHAPTER    V. 
Ver.  1-21.    Who  are  th^  Brethren  Especially  to  bi 

LOVED  (Ch.  4.  21);  OBEDrENCE,  THE  TEST  OF  Lova,  EAST 

through  Faith,  which  Overcomes  the  World.  Lasi 
Portion  of  the  Epistle.  The  Spirit's  Witness  to  thi 
Believer's  Spiritual  Life.  Truths  Repeated  atthb 
Close:  Farewell  Warning.  1.  Reason  why  our 
"brother"  (ch.  4.  21)  Is  entitled  to  such  love,  viz.,  because 
he  Is  "born  (begotten)  of  God :"  so  that  if  we  want  to  shew 
our  love  to  God,  we  must  show  it  to  God's  visible  repre- 
sentative. Whosoever—  Ore ek,  "Every  one  that."  He 
could  not  be  our  "Jesus"  (God-Saviour)  unless  He  were 
"  the  Christ ;"  for  He  could  not  reveal  the  way  of  salvation, 
except  He  were  a  prophet :  He  could  not  work  out  that  sal- 
vation, except  He  wereaprie»(/  He  could  not  confer  that 
salvation  upon  us,  except  He  were  a  king ;  He  could  not 
be  prophet,  priest,  and  king,  except  Ho  were  the  Christ. 
[Pearson  on  the  Creed.]  born— translate,  "  begotten,"  as 
in  the  latter  part  of  the  verse,  the  Greek  being  the  same. 
Christ  is  the  "only-begotten  Son"  by  generation;  we  be- 
come begotten  sons  of  God  by  regeneration  and  adoption. 
every  one  that  loveth  him  that  begat— sincerely,  not 
in  mere  profession  (ch.  4. 20).  loveth  him  also  that  is  be- 
gotten of  him— viz.,  "his  brethren"  (ch.  4.  21).  a.  By- 
Greek,  "  In  this."  As  our  love  to  the  brethren  is  the  sign 
and  test  of  our  love  to  God,  so  (John  here  says)  our  love  to 
God  (tested  by  our  "keeping  his  commandments")  is, 
conversely,  the  ground  and  only  true  basis  of  love  to  our 
brother,  we  know— John  means  here,  not  the  ouJivard 
criteria  of  genuine  brotherly  love,  but  the  inward  spiritual 
criteria  of  it,  consciousness  of  love  to  God  manifested  in  a 
hearty  keeping  of  His  commandments.  When  we  have 
this  Inwardly  and  outwardly  confirmed  love  to  God,  we 
can  know  assuredly  that  we  truly  love  the  children  cf  God. 
"Love  to  one's  brother  Is  prior,  according  to  the  order  of 
nature  (Note,  ch.  4.  20);  love  to  God  is  so,  according  to 
the  order  of  grace  (ch.  5.  2).  At  one  time  the  former  Is 
more  immediately  known,  at  another  time  the  latter,  ac- 
cording as  the  mind  is  more  engaged  in  human  relations 
or  in  what  concerns  the  Divine  honour."  [Estius.]  John 
shows  what  true  love  is,  viz.,  that  which  is  referred  to  God 
as  its  first  object.  As  previously  Joha  urged  the  effect,  so 
now  he  urges  the  cause.  For  he  wishes  mutual  love  to  be 
so  cultivated  among  us,  as  that  God  should  always  be 
placed  first.  [Calvin.J  3.  this  Is— the  love  of  God  con- 
sists in  this,  not  grievous— as  so  many  think  them.  It 
is  "  the  way  of  the  transgressor"  that  "  is  hard."  What 
makes  them  to  the  regenerate  "not  grievous,"  Is  faith 
which  "overcometh  the  world"  (v.  4):  in  proportion  as 
faith  is  strong,  the  grievousness  of  God's  commandments 
to  the  rebellious  flesh  Is  overcome.  The  reason  why  be- 
lievers feel  any  degree  of  lrksomeness  In  God's  com- 
mandments is,  they  do  not  realize  fully  by  faith  the 
privileges  of  their  spiritual  life.  4.  For— (Note,  v.  3. 
The  reason  why  "His  commandments  are  not  grievous,' 
Though  there  is  a  conflict  in  keeping  them,  the  issue  fo» 
the  whole  body  of  the  regenerate  is  victory  over  every 
opposing  Influence;  meanwhile  there  Is  a  present  Joy  t« 
each  believer  in  keeping  them  which  makes  them  "not 
grievous."  whatsoever—  Greek,  "all  that  Is  begotten  of 
God."  The  neuter  expresses  the  universal  whole,  or  aggre- 
gate of  the  regenerate,  regarded  as  one  collective  body 
John  3.  6;  6.37,  89,  'where  Bengel  remarks,  that  in 
jesus'  discourses,  what  the  Father  has  given  Him  is 
called,  in  the  singular  number  and  neuter  gender,  all 
whatsoever;  those  who  come  to  the  Son  are  described  in 
the  masculine  gender  and  plural  number,  they  all,  or  siu- 
gular,  every  one.  The  Father  has  given,  as  it  were,  toe 
whole  mass  to  the  Son,  that  all  whom  He  gave  may  t* 
one  whole:  that  universal  whole  the  Son  singly  evolves, 
in  the  execution  of  the  Divine  plan.'  overcometh— habit- 
ually, the  world— all  tnat  is  opposed  to  keeping  the 
commandments  of  God,  or  draws  us  off  from  God,  in  this 
world,  Including  our  corrupt  flesh,  on  which  the  world's 
blandishments  or  threats  act,  as  also  including  Satan,  th* 
prince  of  this  world,    this  Is  the  victory  that  overeonuCk 

53n 


1   JOHN   V. 


—Greek  aorist:  "...  that  hath  (already)  overcome  the 
world:"  the  victory  (where  faith  Is)  hereby  is  Implied  as 
having  been  already  obtained  (ch.  2.13;  4.4).  5.  Who— 
"  Who"  else  "  but  he  that  believeth  that  Jesus  is  the  Son 
of  God*— '  the  Christ"  (v.  1)?  Confirming,  by  a  triumphant 
question  defying  all  contradiction,  as  an  undeniable  fact, 
v.  4,  that  the  victory  which  overcomes  the  world  is  faith. 
For  it  is  by  believing  that  we  are  made  one  with  Jesus  the 
Son  of  God,  so  that  we  partake  of  His  victory  over  the  world, 
and  have  dwelling  In  us  One  greater  than  he  who  Is  in 
the  world  (ch.  4.  4).  "Survey  the  whole  world,  and  show 
me  even  one  of  whom  It  can  be  affirmed  with  truth  that 
he  overcomes  the  world,  who  Is  not  a  Christian,  and  en- 
dowed with  this  faith."  [Efiscopitjs  in  Alford.]  6. 
This— The  Person  mentioned  in  v.  5.  This  Jesus,  he  that 
came  by  water  and  blood—"  by  water,"  when  His  min- 
istry was  inaugurated  by  baptism  in  the  Jordan,  and  He 
received  the  Father's  testimony  to  His  Messlahship  and 
Divine  Sonship.  Cf.  v.  5,  "Believeth  that  Jesus  is  the  Son 
ttf  God,"  with  John  1.33,34,  "The  Spirit  remaining  on 
Him  ...  I  saw  and  bare  record  that  this  is  the  Son  of 
God;"  and  v.  8,  below,  "There  are  three  that  bear  witness 
in  earth,  the  Spirit,  and  the  water,  and  the  blood."  Cor- 
responding to  this  Is  the  baptism  of  water  and  the  Spirit 
which  He  has  instituted  as  a  standing  seal  and  mean  of 
initiatory  incorporation  with  Him.  and  blood— He  came 
by  "  the  blood  of  His  cross"  (so  "  by"  is  used,  Hebrews  9. 
12:  "By,"  i.  e.,  with,  "His  own  blood  He  entered  in  once 
into  the  holy  place"):  a  fact  seen  and  so  solemnly  wit- 
nessed to  by  John.  "  These  two  past  facts  In  the  Lord's 
life  are  this  abiding  testimony  to  ns,  by  virtue  of  the  per- 
manent application  to  ns  of  their  cleansing  and  atoning 
power."  Jeans  Christ— Not  a  mere  appellation,  but  a 
solemn  assertion  of  the  Lord's  Person  and  Messlahship. 
not  lay— Greek,  "not  IN  the  water  only,  but  in  the  water 
and  in  (so  oldest  MSS.  add)  the  blood."  As  "  by"  Implies 
the  mean  through,  or  with,  which  Be  came:  so  "in,"  the 
element  in  which  He  came.  "  The"  implies  that  the  water 
and  the  blood  were  sacred  and  well-known  symbols. 
John  Baptist  came  only  baptizing  with  water,  and  there- 
tore  was  not  the  Messiah.  Jesus  came  first  to  undergo 
Himself  the  double  baptism  of  water  and  blood,  and  then 
to  baptize  us  with  the  Spirit-cleansing,  of  which  water  is 
the  sacramental  seal,  and  with  His  atoning  blood,  the 
efficacy  of  which,  once-for-all  shed,  is  perpetual  in  the 
Church;  and  therefore  is  the  Messiah.  It  was  His  shed 
blood  which  first  gave  water-baptism  its  spiritual  slgnln- 
cancy.  We  are  baptized  into  Hu  death:  the  grand  point 
of  union  between  us  and  Him,  and,  through  Him,  be- 
tween us  and  God.  It  Is  the  Spirit,  &o.—the  Holy  Spirit 
is  an  additional  witness  (cf.  v.  7),  besides  the  water  and 
the  blood,  to  Jesus'  Sonship  and  Messlahship.  The  Spirit 
attested  these  truths  at  Jesus'  baptism  by  descending  on 
Him,  and  throughout  His  ministry  by  enabling  Him  to 
speak  and  do  what  man  never  before  or  since  has  spoken 
or  done;  and  "It  is  the  Spirit  that  beareth  witness"  of 
Christ,  now  permanently  in  the  Church  :  both  in  the  in- 
spired New  Testament  Scriptures,  and  in  the  hearts  of 
believers,  and  in  the  spiritual  reception  of  baptism  and 
the  Lord's  Supper,  because  the  Spirit  Is  truth — It  Is 
His  essential  truth  which  gives  His  witness  such  infalli- 
ble authority.  7.  three — two  or  three  witnesses  were  re- 
quired by  law  to  constitute  adequate  testimony.  The 
only  Greek  MSS.  in  any  form  which  support  the  words, 
"  in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost, 
and  these  three  are  one;  and  there  are  three  that  bear 
witness  In  earth,"  are  the  Montfortlanus  of  Dublin, 
copied  evidently  from  the  modern  Latin  Vulgate;  the 
Kavianus,  copied  from  the  Complutensian  Polyglot ;  a  MS. 
at  Naples,  with  the  words  added  in  the  margin  by  a  re- 
cent hand;  Ottobonianus,  208,  of  the  fifteenth  century, 
the  Greek  of  which  is  a  mere  translation  of  the  accompany- 
ing Latin.  All  the  old  versions  omit  the  words.  The  old- 
est MSS.  of  the  Vulgate  omit  them :  the  earliest  Vulgate 
MS.  which  has  them  being  Wizanburgensis,  99,  of  the 
eighth  century.  A  scholium  quoted  in  Matthaei,  shows 
that  the  words  did  not  arise  from  fraud ;  for  in  the  words 
Is  all  Qretk  MSS..  »  there  are  three  that  bear  record,"  as 
536 


the  Scholiast  notices,  the  word  "three"  Is  masculine,  be- 
cause the  three  things  (the  Spirit,  the  water,  and  the  blood', 
are  symbols  of  the  Trinity.    To  this  Cyprian,  196,  also 
refers,  "  Of  the  Father,  Son,  and  Holy  Spirit,  it  Is  written, 
'And  these  three  are  one'  (a   unity)."     There   must   be 
some  mystical  truth   Implied  in  using  "three"  (Greek] 
in  the  masculine,  though  the  antecedents,  "Spirit,  water, 
and   blood,"    are   neuter.     That  the   Trinity    was   U« 
truth  meant  is  a   natural    inference:    the   triad   soeci- 
fled   pointing    to   a   still   Higher   Trinity;    as    is   plait, 
also  from  v.  9,  "the  witness  of  God,"  referring  to  tb« 
Trinity  alluded  to  in  the  Spirit,  water   and   blood.    II 
was  therefore  first  written  as  a  marginal  comment  tc 
complete  the  sense  of  the  text,  and  then,  as    early   at 
least  as  the  eighth  century,  was  introduced  into  the  text 
of  the  Latin   Vulgate.     The  testimony,  however,  could 
only  be   borne  on   earth   to   men,    not   in   heaven.     Tht 
marginal  comment,  therefore,  that  Inserted  "in  heav- 
en," was    Inappropriate.     It   is  on  earth  that  the  con- 
text evidently  requires   the  witness    of   the  three,  tht 
Spirit,  the  water,  and  the  blood,  to  be  borne:  mystically 
setting  forth  the    Divine  triune  witnesses,  the  Father 
the  Spirit,  and  the  Son.     Luecke  notices  as  interna 
evidence  against  the  words,  John  never  uses  "  the  Father' 
and  "  the  Word"  as  correlates,  but,  like  other  New  Testa 
ment  writers,  associates  "the  Son"  with  "the  Father,' 
and  always  refers  "  the  Word"  to  "  God"  as  Its  correlate 
not  "  the  Father."    Vigilius,  at  the  end  of  the  fifth  cen 
tury,  Is  the  first  who  quotes  the  disputed  words  as  in  th 
text ;  but  no  Greek  MS.  earlier  than  the  fifteenth  Is  «* 
taut  with  them.    The  term  "Trinity"  occurs  first  ir  *hc 
third  century  in  Terttjllian,  adversus  Praxean,  8     8. 
agree  In  one— "tend  unto  one  result;"  their  agrae'ng 
testimony  to  Jesus'  Sonship  and  Messlahship  they  giv-i  by 
the  sacramental  grace  in  the  water  of  baptism,  r<^ei  fed 
by  the  penitent  believer,  by  the  atoning  efficacy  of  His 
blood,  and  by  the  internal  witness  of  His  Spirit  (v.  10) :  an- 
swering to  the  testimony  given  to  Jesus'  Sonship  and 
Messlahship  by  His  baptism,  His  crucifixion,  and  the 
Spirit's  manifestations  in  Him  (Note,  v,  6).    It  was  by  Hie 
coming  by  water  (i.  e..  His  baptism  in  Jordan)  that  Jeans 
was  solemnly  inaugurated  in  office,  and  revealed  Himself 
as  Messiah;  this  must  have  been  peculiarly  Important  is 
John's  estimation,  who  was  first  led  to  Christ  by  the  tes- 
timony of  the  Baptist.    By  the  baptism  then  received  by 
Christ,  and  by  His  redeeming  6tood-sheddlng,  and  by  that 
which  the  Spirit  of  God,  whose  witness  is  infallible,  has 
effected,  and  still  effects,  by  Him,  the  Spirit,  the  water,  and 
the  blood,  unite,  as  the  threefold  witness,  to  verify  His  Di- 
vine Messlahship.    [Neander.J    9.  If,  &c— We  do  accept 
(and  rightly  so)  the  witness  of  veracious  men,  fallible 
though  they  be,  much  more  ought  we  to  accept  the  Infal- 
lible witness  of  God  (the  Father).    "  The  testimony  of  the 
Father  is,  as  it  were,  the  basis  of  the  testimony  of  the 
Word  and  of  the  Holy  Spirit;  just  as  the  testimony  of  tht 
Spirit  Is,  as  it  were,  the  basis  of  the  testimony  of  the  water 
and  the  blood."    [Bengel.]  for— This  principle  applies  1jq 
the  present  case,  for,  <tc.    which— In  the  oldest  MSS., 
"Because  He  hath  given  testimony  concerning  His  Son." 
What  that  testimony  is  we  And  above  in  v.  1,  5,  "Jesus  1« 
the  Christ,  the  Son  of  God;"  and  below  In  v.  10,  11.    10. 
hath  the  witness — of  God,  by  His  Spirit  (v.  8).    In  him- 
self—God's  Spirit  dwelling  In  him  and  witnessing  that 
"Jesus  is  the  Lord,"  "the  Christ,"  and  "the  Son  of  God" 
(v.  1, 5).    The  witness  of  the  Spirit  in  the  believer  himself 
to  his  own  6onsh1p  Is  not  hero  expressed,  but  follows  as  a 
consequence  of  believing  the  witness  of  God  to  Jesus'  Di- 
vine Sonship.    believeth  not  G«d — credits  not  His  wit- 
ness,   made  him  a  llar--8  consequence  which  many  who 
virtually,  or  even  avowedly,  do  not  believe,  may  well 
startle  back  from  as  fearful  blasphemy  and  presumption 
(ch.  1. 10).    believeth  not  the  record—  Greek,  "believeth 
not  in  the  record,  oi  wit.iets  ''    Refusal  to  credit  God's  tes- 
timony ("  beliera*a  not  God")  is  Involved  in  refusal  to  #*• 
lieve  in  (to  rest  one'f  trust  in)  Jesus  Christ,  the  object  ci 
God's  record  or  <cifrv/i<.t.    "  Divine  faith  is  an  assent  unta 
soiteUJng  as  •  'otfibt*  upon  the  testimony  of  God.    Tela 
m  «.  /  al^es    «--■  W.  ur  faith ;  because  the  object  hath  t*« 


1  JOHN    V. 


Ugliest  credibility,  because  grounded  upon  the  testimony 
of  God,  which  is  Infallible."  [Pearson  on  Creed.]  "The 
authority  on  which  we  believe  Is  Divine;  the  doctrine 
which  we  follow  Is  Divine."  [Leo.]  gave—  Gnek,  "  hath 
testified,  and  now  testifies."  of— concerning.  11.  hath 
given  —  Greek  aorlst:  "Gave"  once  for  all.  Not  only 
^promised"  it.  life  la  In  hts  Son— essentially  (Jehn  1.4; 
IL  35;  14.  6)*  bodily  (Colosslans  2.9);  operatively  (2  Tim- 
othy 1. 10).  [Lange  in  Alford.]  It  Is  in  the  second  Adam, 
the  Son  of  God,  that  this  life  is  secured  to  us,  which,  M 
left  to  depend  on  us,  we  should  lose,  like  the  first  Adan. 

15.  the  Son  .  .  .  life—  Greek,  "the  life."  Bengex.  re- 
marKs,  Tne  verse  has  two  clauses :  In  the  former  the  Son 
Is  mentioned  without  the  addition  "  of  God,"  for  believers 
know  the  Son:  in  the  second  clause  the  addition  "  of  God" 
is  made,  that  unbelievers  may  know  thereby  what  a  se- 
rious thing  it  is  not  to  have  Him.  In  the  former  clause 
"has"  bears  the  emphasis;  in  the  second,  life.  To  have 
the  Son  Is  to  be  able  to  say  as  the  bride, "  I  am  my  Be- 
loved's, and  my  Beloved  it  mine."  Faith  is  the  mean 
whereby  the  regenerate  have  Christ  as  a  present  posses- 
sion, and  in  having  Him  have  life  In  its  germ  and  reality 
now,  and  shall  have  life  in  its  fully-developed  manifesta- 
tion hereafter.  Eternal  life  here  is  (1.)  initial,  and  is  an  earn- 
est of  that  which  is  to  follow;  in  the  intermediate  state  (2.) 
partial,  belonging  but  to  a  part  of  a  man,  though  that  is 
his  nobler  part,  the  soul  separated  from  the  body ;  at  and 
after  the  resurrection  (3.)  per/eotional.  This  life  is  not  only 
natural,  consisting  of  the  union  of  the  soul  and  the  body 
(as  that  of  the  reprobate  in  eternal  pain,  which  ought  to 
be  termed  death  eternal,  not  life),  but  also  spiritual,  the 
union  of  the  soul  to  God,  and  supremely  blessed  for  ever 
(for  l\fe  Is  another  term  for  happiness).  [Pearson  on  Creed.] 
13.  These  things— This  Epistle.  He,  towards  the  close 
of  his  Gospel  (John  20. 30,  31),  wrote  similarly,  stating  his 
purpose  in  having  written.  In  ch.  1.4  he  states  the  ob- 
ject of  his  writing  this  Epistle  to  be,  "  that  your  Joy  may 
be  full."  To  "  know  that  we  have  eternal  life"  is  the  sure 
way  to  "joy  in  God."  13.  The  oldest  MSS.  and  versions 
read,  "  These  things  have  I  written  unto  you  [omitting 
that  believe  on  the  name  of  the  Son  of  God]  that  ye  may  know 
that  ye  have  eternal  life  (of.  v.  11),  those  (of  you  I  mean) 
WHO  believe  (not  as  English  Version  reads,  and  that  ye  may 
believe)  on  the  name  of  the  Son  of  God."  English  Version, 
In  the  latter  clause,  will  mean,  "  that  ye  may  continue  to 
believe,"  &c.  (of.  v.  12).  14.  the  confidence— "  boldness" 
(ch.  4. 17)  in  prayer,  which  results  from  knowing  that  we 
have  eternal  life  (v.  18 ;  ch.  3. 19-22).  according  to  his  will 
—which  is  the  believer's  will,  and  which  is  therefore  no 
restraint  to  his  prayers.  In  so  far  as  God's  w'.ll  is  not  our 
will,  we  are  not  abiding  in  faith,  and  our  prayers  are  not 
accepted.  Alfobd  well  says,  If  we  knew  God's  will  thor- 
oughly, and  submitted  to  it  heartily.  It  would  be  impossi- 
ble for  us  to  ask  anything  for  the  spirit  or  for  the  body 
which  He  should  not  perform;  It  Is  this  ideal  state  which 
the  apostle  has  in  view.  It  Is  the  Spirit  who  teaches  us  in- 
wardly, and  Himself  in  us  asks  according  to  the  will  of 
God.  15.  hear—  Greek,  "  that  He  heareth  us."  we  have 
the  petitions  that  -we  desired  of  him — we  have,  as  present 
possessions,  everything  whatsoever  we  desired  (asked)  from 
Him.  Not  one  of  our  past  prayers  offered  In  faith,  accord- 
ing to  His  will,  is  lost.  Like  Hannah,  we  can  rejoice  over 
them  as  granted  even  before  the  event ;  and  can  recognize 
the  event  when  it  comes  to  pass,  as  not  from  chance,  but 
obtained  by  our  past  prayers.  Cf.  also  Jehoshaphat's  be- 
lieving confidence  In  the  issue  of  his  prayers,  so  much  so 
tnat  he  appointed  singers  to  praise  the  Lord  beforehand. 

16.  If  any  .  .  .  see — on  any  particular  occasion;  Greek 
aorlst.  his  brother— a  fellow-Christian,  sinning— In  the 
act  of  sinning,  and  continuing  in  the  sin:  present,  not 
unto  death— provided  that  it  is  not  unto  death,  he  shall 
give— The  asker  shall  be  the  means,  by  his  intercessory 
prayer,  of  God  giving  life  to  the  sinni  ng  brother.  Kindly 
reproof  ought  to  accompany  his  iniercessi  ons.  Life  was 
In  process  of  being  forfeited  by  the  sinning  brother, 
when  the  believer's  intercession  obtained  its  restoration. 
Cor  them— Resuming  the  proviso  put  forth  in  the  begin- 
mina  of  the  verse.  "Provided  that  the  sUi  ,'s  not  unto 


death."  "Shall  give  life,''  I  say,  to,  i.  e.,  obtain  life  fw 
(In  the  case  of)  them  that  sin  not  unto  death."  I  do  net 
■ay  that  he  shall  pray  for  it— The  Greek  for  "pray" 
means  a  bequest  as  of  one  on  an  equality,  or  at  least  on 
terms  of  familiarity,  with  him  from  whom  the  faveur  b 
sought.  "The  Christian  intercessor  for  his  brethren,  St. 
John  declares,  shall  not  assume  the  authority  which 
would  be  Implied  in  making  request  for  a  sinner  who  has 
sinned  the  sin  unto  death  (1  Samuel  15.35;  16.1;  Mark  3. 
29),  that  it  might  be  forgiven  him."  [Trench,  Synonyms 
of  New  Testament.]  Cf.  Deuteronomy  3. 26.  Greek  "ask' 
Implies  the  humble  petition  of  an  inferior;  so  that  oax 
Lord  never  uses  it,  but  always  uses  (Greek)  "request." 
Martha,  from  Ignorance,  once  uses  "ask"  in  His  case 
John  11.22).  "Asking"  for  a  brother  sinning  not  untc 
death,  is  a  humble  petition  In  consonance  with  God's  will. 
To  "  request"  for  a  sin  unto  death  [intercede,  as  it  were, 
tuthoritatively  for  it,  as  though  we  were  more  merciful 
han  God]  would  savour  of  presumption;  prescribing  tc 
God  In  a  matter  which  lies  out  of  the  bounds  of  our  broth- 
erly yearning  (because  one  sinning  unto  death  would 
thereby  be  demonstrated  not  to  be,  nor  ever  to  have  been, 
truly  a  brother,  ch.  2. 19),  how  He  shall  Inflict  and  with- 
hold His  righteous  Judgments.  Jesus  Himself  Inter- 
cedes, not  for  the  world  which  hardens  itself  in  unbelief, 
but  for  those  given  to  Him  out  of  the  world.  IT.  "  Every 
unrighteousness  (even  that  of  believers,  cf.  ch.  1.  9 ;  8.  4. 
Every  coming  short  oiright)  is  sin ;"  (but)  not  every  sin  it 
the  sin  unto  death,  and  there  is  a  sin  not  unto  death— 
in  the  case  of  which,  therefore,  believers  may  intercede. 
Death  and  life  stand  in  correlative  opposition  (v.  11-13). 
The  sin  unto  death  must  be  one  tending  "  towards"  (so  the 
Greek),  and  so  resulting  in,  death.  Alford  makes  it  tc 
be  an  appreciable  ACT  of  sin,  viz.,  the  denying  Jesus  to  be 
the  Christ,  the  Son  of  God  (in  contrast  to  confess  this  truth 
v.  1,  5),  ch.  2. 19,  22;  4.  2,  3;  5. 10.  Such  wilful  deniers  oi 
Christ  are  not  to  be  received  Into  one's  house,  or  wished 
"God  speed."  Still,  I  think  with  Bengel,  not  merely 
the  act,  but  also  the  slate  of  apostasy  accompanying  the 
act,  is  included— a  "state  ot  soul  In  which  faith,  love,  aud 
hope,  in  short,  the  new  life,  is  extinguished.  The  etiief 
commandment  Is  faith  and  love.  Therefore,  the  chief  sin 
Is  that  by  which  faith  and  love  are  destroyed.  In  the 
former  case  is  life;  in  the  latter,  death.  As  long  as  it  is 
not  evident  (Note, '  see,'  v.  16)  that  It  is  a  sin  unto  death,  it 
is  lawful  to  pray.  But  when  it  is  deliberate  rejection  of 
grace,  and  the  man  puts  from  Lim  life  thereby,  how  can 
"  others  procure  for  him  life  ?"  Contrast  James  5. 14-18.  Cf. 
Matthew  12.  31,  32  as  to  the  wilful  rejection  of  Christ,  and 
resistance  to  the  Holy  Ghost's  plain  testimony  to  Him  as 
the  Divine  Messiah.  Jesus,  on  the  cross,  pleaded  only  for 
those  who  knew  not  what  they  were  doing  In  crucifying 
Him,  not  for  those  wilfully  resisting  grace  and  know- 
ledge. If  we  pray  for  the  impenitent,  It  must  be  with 
humble  reference  of  the  matter  to  God's  will,  not  with 
the  intercessory  request  which  we  should  offer  for  a 
brother  when  erring.  18.  (Ch.  8. 9.)  We  know- Thrice  re- 
peated emphatically,  to  enforce  the  three  truths  which  the 
words  preface,  as  matters  of  the  brethren's  Joint  experi- 
mental knowledge.  This  v.  18  warns  against  abusing  v 
16, 17,  as  warranting  carnal  security,  whosoever—  Greek 
"  every  one  who,"  &c.  Not  only  advanced  believers,  but 
every  one  who  is  born  again,  "  sinneth  not."  he  that  it 
begotten—  Greek  aorlst,  "has  been  (once  for  all  in  past 
time)  begotten  of  God;"  in  the  beginning  of  the  verse  It  is 
perfect.  "  la  begotten,"  or  "  born,"  as  a  continuing  state 
keepeth  himself— The  Vulgate  translates,  "The  having 
been  begotten  of  God  keepeth  him"  (so  one  of  the  oldest 
MSS.  reads) :  so  Ajlford.  JM.. "  He  having  been  begotten 
of  God  (nominative  pendent),  it  (the  Divine  generation 
Implied  in  the  nominative)  keepeth  him."  So  ch.  3.  8. 
"His  seed  remaineth  In  him."  Still,  In  English  Version 
reading,  God's  working  by  His  Spirit  inwardly,  and  man's 
working  under  the  power  of  that  Spirit  as  a  responsible 
agent,  is  what  often  occurs  elsewhere.  That  God  must 
keep  us,  If  we  are  to  keep  ourselves  from  evil,  is  certain.  Ct 
John  17.  15  especially  with  this  verse,  that  wicked  one 
toueheth  him  not— so  as  to  hurt  Mm.    Tn  so  far  as  «* 

K37 


2  JOHJN. 


realises  his  regeneration-life,  the  prince  of  this  world 
hath  nothing  in  him  to  fasten  his  deadly  temptations  on.  as 
In  Christ's  own  ease.  His  Divine  regeneration  has  sev- 
ered once  for  all  his  oonnectlon  with  the  prince  of  this 
world.  IS.  world  ltetti  In  wickedness—  rather,  "  lleth 
•n  the  wicked  one,"  as  the  Greek  is  translated  v.  18 ;  ch.  2.  13, 
14;  cf.  ch.  4.  4;  John  17. 14, 15.  The  world  lieth  In  the  power 
of.  and  abiding  In,  the  wicked  one,  as  the  resting-place 
md  lord  of  his  slaves;  cf.  "abldeth  in  death,"  ch.  3.  14; 
.-ontrast  t>.  20,  "  We  are  In  Him  that  Is  true."  Whilst  the 
believer  Las  been  delivered  out  of  his  power,  the  whole 
world  lieth  helpless  and  motionless  still  in  it,  Just  as  it 
was:  Including  the  wise,  great,  respectable,  and  all  who 
are  not  by  vital  union  In  Christ.  80.  Summary  of  our 
Christian  privileges.  Is  come  —  is  present,  having  come. 
"He  is  here — all  is  full  of  Him— His  incarnation,  work, 
and  abiding  presence,  Is  to  us  a  living  faoV."  [Alfohd,] 
given  us  an  understanding— Christ's  office  is  to  t..ve  the 
Inner  spiritual  understanding  to  discern  tie  th.ngs  of 
God.  that  we  may  know — Some  oldest  MSM.  rea«.,  "(So) 
that  we  know."  him  that  Is  true  —  God,  as  opposed  to 
every  kind  of  idol  or  false  god  (v.  21).  Jesus,  liy  vlrvue  of 
His  oneness  with  God,  Is  also  "He  that  is  tru »"  (Ri  rela- 
tion 8. 7).  even — "  we  are  In  the  true"  God,  by  vli  tue  of  teing 
"  In  His  Son  Jesus  Christ."  This  Is  the  true  i*oa\— •  This 
Jesus  Christ  (the  last-named  Person)  Is  the  true  Cod" 
(Identifying  Him  thns  with  the  Father  in  His  attrll  ute, 
"the  only  true  God,"  John  17.  8,  primarily  att'luute  I  to 


the  Fathar).    and  eternal  life— Predicated  of  the  Bon  oi 
God ;  Alford  wrongly  says,  He  was  the  life,  but  not  «tsr* 

nal  life.  The  Father  Is  indeed  eternal  life  as  Its  source,  but 
the  Son  also  is  that  eternal  life  manifested,  as  the  very  pas- 
sage (ch.  1.  2)  which  Alford  quotes,  proves  against  him. 
Cf.  also  v.  11, 13.  Plainly  it  Is  as  the  Mediator  of  btebna* 
li  :  e  to  us  that  Christ  Is  here  contemplated.  The  Greek  is, 
"  The  true  God  and  eternal  life  Is  this"  Jesus  Christ,  i.  •., 
In  believing  In  Him  we  believe  in  the  true  God,  and  have 
eternal  life.  The  Son  Is  called  "He  that  Is  TBtrE,"  Reve- 
lation 3. 7,  as  here.  This  naturally  prepares  the  way  fot 
warning  against  false  gods  (v.  21).  Jesus  Christ  is  the  only 
"  express  image  of  God's  person"  which  Is  sanctioned,  ths 
only  true  visible  manifestation  of  God.  All  other  repre- 
sentations of  God  are  forbidden  as  idols.  Thus  the  Epl.ttle 
closes  as  it  began  (ch.  1.  1,  2).  581.  Affectionate  parting 
caution,  from  idols— Christians  were  tnen  everywhere 
surrounded  by  idolater$,  with  whom  It  was  impossible  to 
avoid  interucame.  Henne  the  need  of  being  on  their  guars 
against  any  even  indirect  compromise  or  act  of  commu- 
nion with  idolatry.  Som*  at  Pergamos,  in  the  region 
whence  John  wrote,  fell  Into  ths  snare  of  eating  things 
sacrificed  to  idols.  The  moment  we  cease  to  abide  "in 
Him  that  is  true  (by  abiding)  in  Tesus  Christ,"  we  become 
part  of  "  the  world  that  lieth  in  the  wicked  one, "  given  up 
to  spiritual,  if  not  in  all  places  literal,  idolatry  (Epheslanc 
5.  6 ;  Oolosstans  S.  8). 


THE  SECOND  1  PIBTLE  GENERAL  OF 

JOHN.  1 

INTRODUCriOtf  TO  THE  t  EOOffD  AND  THIRD  EPISTLES. 

ADTSBmom- That  these  two  Epistles  were  writt,  a  by  the  same  author  appears  from  their  similarity  of  tons. 
;tyle,  and  sentiments.  That  John,  the  beloved  dlscipk  >,  was  the  author  of  the  Second  and  Third  Epistles,  as  of  the 
first  Epistle,  appears  frota  Inrnvrnwi,  Adversus  H<iereses,  .16.3,  who  quotes  2  John  10.11;  and  in  8. 16. 8,  he  quotes  2  John 
7,  mistaking  it,  however,  as  if  occurring  in  1  John.  Cl>  mknt  of  Alexandria  (a.  d.  192),  Stromata,  2.  66,  implies  bis 
knowledge  of  other  EplBtlea  of  John  besides  the  First  E]  stle ;  and  in  fragments  of  his  Adumbrations  (p.  1011),  he  says, 
"  John's  Second  Epistle  which  was  written  to  the  virgin*  (Greek  parthenous;  perhaps  Parthos  is  what  vas  meant)  la 
the  simplest;  but  it  was  wrltt*»»  to  a  certain  Babylonli  a  named  the  Elect  lady."  Dionysius  of  Alexandria  (in 
Eusbbius,  Ecclesiastical  History,  7.25)  observes  that  Jol.  i  never  names  himself  In  his  Epistles,  "not  even  in  tbs 
Second  and  Third  Epistles,  although  they  are  short  Epl  ties,  but  simply  calls  himself  the  presbyter,"  a  confutation 
of  those  who  think  John  the  apouU:  distinct  from  John  ti >* presbyter.  Alexander  of  Alexandria  cites  2  John  10. 
11,  as  John's  (Socrates,  Historia  Bcclesiastica,  1.  6),  Cypb,  an,  De  Hatreticis  Baplizandis,  in  referring  to  the  bishops  a» 
the  Council  of  Carthage,  says,  "John  the  apostle,  In  Hie  Epistle,  has  said,  If  any  come  to  you"  (2  John  10.);  so  that 
this  Epistle,  and  therefore  Its  '-win  sister,  3  John,  was  ^cognized  as  apostolic  in  the  North  African  Church.  Ths 
Moratori  fragment  Is  ambiguous.  The  Second  and  Third  Epistles  were  not  in  the  Peschlto  or  old  Syriae  version; 
and  Cobras  Indiooplbtjbtes  in  the  sixth  century  says, :  nat  In  his  time  the  Syriae  Church  only  acknowledged  three 
out  of  the  Catholic  Epistles,  1  Peter,  1  John,  and  James.  But  Ephrrm  Syrus  quotes  the  Second  Epistle  of  John. 
Eusebitjs  (Ecclesiastical  History)  reckons  both  Epistles  asaong  the  Antilegomena  or  contro>jerted  Scriptures,  as  dlstln* 
guished  from  the  Homologoumena  or  universally  acknowleaged  from  the  first.  Still  his  own  opinion  was  that  tne  two 
minor  Epistles  were  genuine,  remarking,  as  he  does  in  Demonstratio  Kvangelica,  8.  5,  that  in  John's  "Epistles'  he 
does  not  mention  his  own  name,  nor  call  himself  an  apostle  or  evangelist,  but  an  "elder"  (2  John  1.;  8  John  L) 
Origen  (in  Eusebius,  Ecclesiastical  History,  8.  25)  mentions  the  Second  and  Third  Epistles,  but  adds,  "not  all  admit 
[Implying  that  most  authorities  do]  their  genuineness."  Jsboxe  (De  Viris  Hlustribus,9)  mentions  the  two  latter  Epistles 
as  attributed  to  John  the  presbyter,  whose  sepulchre  was  shown  among  the  Epheslans  In  his  day.  But  the  desig- 
nation "elder"  was  used  of  the  apostles  by  others  (e.  g.,  capias,  In  Eusebtos,  Ecclesiastical  History,  8.  39),  and  is  used 
by  St.  Peter,  an  apostle,  of  himself  (1  Peter  5. 1).  Why,  then,  should  not  John  also  use  this  designation  of  himself,  is 
consonance  with  the  humility  which  leads  him  not  to  name  himself  or  his  apostleship  even  In  the  First  Epistle? 
The  Antilegomena  were  generally  recognized  as  canonical  soon  after  the  Council  of  Nice  (a.  d.  325).  Thus  Cyril  of 
Jerusalem,  a.  D.  349,  enumerates  fourteen  Epistles  of  i-aul,  and  seven  Catholic  Epistles.  So  Gbegorf  or  Naziaj*- 
zen,  in  a.  d.  380.  The  Councils  of  Hippo,  393,  and  Carthage,  897,  adopted  a  catalogue  of  New  Testament  books  exactly 
agreeing  with  our  canon.  So  our  oldest  extant  Greek  MBS.  The  Second  and  Third  Epistles  cf  John,  from  their  brevity 
(which  Origen  notices),  and  the  private  nature  of  the!/  contents,  were  lees  generally  read  in  the  earliest  Chrtstlaa 
assemblies,  and  were  also  less  quoted  by  the  Fathers:  henoe  arose  their  non-universal  recognition  at  the  first.  Tliaii 
private  nature  makes  them  the  less  likely  to  be  spurious,  for  there  seems  no  purpose  in  their  forgery.  The  style  i 
colouring  too  accord  with  the  style  of  the  First  Epistle. 

To  WHOM  addressed.— The  Third  Epistle  is  directed  to  Gains  or  Cains ;  whether  Galus  of  Macedonia  (Acts  IB. ! 
68ft 


2  JOHN. 


Mcj 


ar  Gains  of  Ooilntb  (Romans  16.23;  1  Corinthians  1. 14),  or  Gains  of  Derbe  (Acta  20.4)  It  Is  hard  to  decide 
beUeves  Gain*,  bishop  of  Pergamos  (Apostolic  Constitute,  7.  40),  to  be  the  person  addressed  In  3  Join 

The  address  of  the  Second  Epistle  is  more  disputed.  It  opens,  "The  Elder  unto  the  Meet  tarfT"  .„,  ,.  , 
-The  children  of  thy  elect  sister  greet  thee."  Now,  1  Peter  1. 1,  2,  addresse7the  ^In  Asf  t  f  nd  cites  (1  P Sri 
»),  -The  Cnurcn  that  Is  «i  *<*,,&>«.  elected  together  with  you,  saluteth  you."  Putting  toother'  toese  2i  wUh  L* 
^notations  (above)  from  Climbt  of  Alexandkia,  and  the  fact  that  the  word  »  ChurchCmes from a ^1  wc  d 
(kyrlake)  cognate  to  the  Greek  for  '•  lady"  (kyrla,  belonging  to  the  Lord,  kyrios),  Wobosw^obtTs  vlewTs  prSabl  a 
Peter  in  Babylon  had  sent  the  salutations  of  **  elect  Church  in  the  tnen  Parthian  (see  above  on  Client TjI  x 
ajtobia) -Boston  to  her  etec*  *«ter  In  Asia,  so  John,  the  metropolitan  president  of  the  elect  Church  In  iJia  wr  1 
io  the  elect  lady,  i.  e.,  Church,  In  Babylon.  Neandbb,  Alfokd,  4c,  think  the  Greek  kyria  not  to  mean  " lady  »  v"  * 
be  her  proper  name ;  and  that  she  had  a  "sister,  a  Christian  matron,"  then  with  John  ■»-••• 

Date  and  place  ok  WBiTiNG.-Er/SEBius  (Ecclesiastical  History,  8.  25)  relates  that'john,  after  the  death  of  Doml- 
Man,  returned  from  his  exile  In  Patmos  to  Ephesus,  and  went  on  missionary  tours  into  the  heathen  reelons  around 
and  also  made  visitations  of  the  churches  around,  and  ordained  bishops  and  clergy.  Such  journevs  are  mention^' 
i  John  12;  8  John  10, 14.  If  Babbitts  be  right,  both  Epistles  must  have  been  written  after  the  ApoLlypse  In  hU  oTd 
age,  which  harmonizes  with  the  tone  of  the  Epistles,  and  In  or  near  Ephesus.  It  was  on  one  of  his  visitation  toot. 
that  he  designed  to  rebuke  Diotrephes  (3  John  9. 10).  visuauon  lours 


Ver.  1-13.  Adds  ess:  Greeting:  Thanksgiving  fob 
rHE  Elect  Lady's  Faithfulness  in  theTbtjth:  En- 
joins Love  :  Wabns  against  Deceivebs,  lest  we  Lose 
oub  Bewabd  :  Conclusion.  1.  The  elder— In  a  familiar 
letter  John  gives  himself  a  less  authoritative  designation 
than  "  apostle ;"  so  1  Peter  5.  1.  lady— Bengel  takes  the 
Greek  as  a  proper  name  Kyria,  answering  to  the  Hebrew 
*  Martha."  Being  a  person  of  influence,  "  deceivers"  (v.  7) 
were  Insinuating  themselves  Into  her  family  to  seduce 
her  and  her  children  from  the  faith  [Tibinus],  whence 
John  felt  it  necessary  to  write  a  warning  to  her.  (But  see 
my  Introduction,  and  1  Peter  5.  13.)  A  particular  Church, 
probably  that  at  Babylon,  was  Intended.  "Church"  is 
derived  from  Greek  Kuriake,  akin  to  Kuria,  or  Kyria 
here ;  the  latter  word  among  the  Romans  and  Athenians 
means  the  same  as  eccleHa,  the  term  appropriated  to  des- 
ignate the  Church  assembly,  love  In  tlie  truth — Christian 
love  rests  on  the  Christian  truth  (v.  8,  end).  Not  merely  "  I 
love  in  truth,"  but "  I  love  In  the  truth."  all— All  Christians 
form  one  fellowship,  rejoicing  in  the  spiritual  prosperity 
of  one  another  "  The  communion  of  love  is  as  wide  as 
tha  eommunlos  of  faith."  [Alfobd.]  3.  For  the  truth's 
sake— Joined  with  "  I  love,"  v.  1.  "  They  who  love  in  the 
truth,  also  love  on  account  of  the  truth."  dwelleth  In  ua, 
and  shall  he  with  us  for  ever  — in  consonance  with 
Christ's  promise.  3.  Grace  be  with  you— One  of  the 
oldest  MSS.  and  several  versions  have  "  us"  for  you.  The 
Greek  Is  lit.,  "Grace  shall  be  with  us,"  i.  e.,  with  both  you 
and  me.  A  prayer,  however,  is  Implied  besides  a  confident 
affirmation,  grace  .  .  .  mercy  .  .  .  peace—  "Grace"  cov- 
ers the  sins  of  men ;  "  mercy  "  the'r  miseries.  Grace  must 
first  do  away  with  man's  guilt  before  his  misery  can  be 
relieved  by  mercy.  Therefore  grace  stands  before  mercy. 
Peace  Is  the  result  of  both,  and  therefore  stands  third  in 
order.  Casting  all  our  care  on  the  Lord,  with  thanksgiv- 
ing, maintains  this  peace,  the  Lord— The  oldest  MSS. 
and  most  of  the  oldest  versions  omit  "  the  Lord."  John 
never  elsewhere  uses  this  title  In  his  Epistles,  but "  the 
Son  of  God."  In  truth  and  love— The  element  or  sphere  in 
which  alone  grace,  mercy,  and  peace,  have  place.  He  men- 
tions truth  in  v.  4 ;  love,  in  v.  5.  Paul  uses  faith  and  love  ; 
tar  faith  and  truth  are  close  akin.  4.  I  found— probably  in 
one  of  his  missionary  tours  of  superintendence.  See  In- 
troduction, at  the  end,  and  v.  12;  3  John  10.  14.  of  thy  chil- 
dren— some.  In  truth — i,  e.,  in  the  Gospel  truth,  as — even 
as.  "The  Father's  commandment"  is  the  standard  of 
"  the  truth."  5.  I  heseech— Rather  (cf.  Note,  1  John  5. 16), 
14 1  request  thee,"  Implying  some  degree  of  authority,  not 
.  .  .  new  commandment — It  was  old  in  that  Christians 
heard  It  from  the  first  in  the  Gospel  preaching ;  new,  in 
that  the  Gospel  rested  love  on  the  new  principle  of  filial 
imitation  of  God  who  first  loved  us,  and  gave  Jesus  to  die 
tor  us;  and  also  in  that  love  is  now  set  forthwith  greater 
slearness  than  in  the  Old  Testament  dispensation.  Love 
performs  both  tables  of  the  law,  and  is  the  end  of  the  law 
txd  the  Gospel  alike  (cf.  Note,  1  John  2.  7,  8).  that  we— 
Implying  that  he  already  had  love,  and  urging  her  to  join 
aim  In  the  same  Christian  grace.  This  verse  seems  to  me 
•1 


to  decide  that  a  Church,  not  an  individual  lady,  is  meant. 
For  a  man  to  urge  a  woman  ("thee;"  not  thee  and  thy 
children)  that  he  and  she  should  love  one  another,  is  hardly 
like  an  apostolic  precept,  however  pure  may  be  the  love 
enjoined ;  but  all  Is  clear  if  "  the  lady  "  represent  a  Church. 
6.  "  Love  is  the  fulfilling  of  the  law,"  and  the  fulfilling  of 
the  law  is  the  sure  test  of  love.    This  Is  the  command- 
ment—  Greek,  "The  commandment  is  this,"  viz.,  love,  in 
which  all  God's  other  commandments  are  summed  up.  T. 
As  love  and  truth  go  hand  In  hand  (v.  3,  4),  he  feels  It  need- 
ful to  give  warning  against  teachers  of  untruth.    For— 
Giving  the  reason  why  he  dwelt  on  truth  and  on  love, 
which  manifests  Itself  in  keeping  God's  commandments 
(v.  6).    many— (1  John  2. 18 ;  4. 1.)    are  entered— The  oldest 
MSS.  read,  "  have  gone  forth,"  viz.,  from  us.    confess  not 
.  .  .  Jesus  ...  In  the  flesh— the  token  of  Antichrist,    la 
come—  Greek,  "coming."    He  who  denies  Christ's  coming 
in  the  flesh,  denies  the  possibility  of  the  incarnation ;  he 
who  denies  that  he  has  come,  denies  its  actuality.    They 
denied  the  possibility  of  a  Messiah's  appearing,  or  coming, 
in  the  flesh.    [Neandeb.]    I  think  the  Greek  present  par- 
ticiple implies  both  the  first  and  the  second  advent  of 
Christ.    He  is   often   elsewhere   called   the  Coming  One 
(Greek),  Matthew  11.  3;  Hebrews  10.  37.    The  denial  of  the 
reality  of  His  manifestation  in  the  flesh,  at  His  first  com- 
ing, and  of  His  personal  advent  again,  constitutes  Anti- 
christ.    "The  world  turns  away  from  God  and  Christ, 
busily  Intent  upon  its  own  husks ;  but  to  oppose  God  and 
Christ  is  of  the  leaven  of  Satan."    [Benqel.]    This  la  a— 
Greek,  "This  (such  a  one  as  has  been  Just  described)  is  the 
deceiver  and  the  Antichrist."    The  many  who  in  a  degree 
fulfil  the  character,  are  forerunners  of  the  final  personal 
Antichrist,  who  shall  concentrate  in  himself  all  the  fea- 
tures of  previous  Antichristian  systems.     8.   Look  to 
yourselves  —  amidst  the  widespread  prevalence  of  de- 
ception so  many  being  led  astray.    So  Christ's  warning, 
Matthew  24.  4,  5,  24.    we  lose  not  .  .  .  we  receive— The 
oldest  MSS.  and  versions  read,  "  That  te  lose  not,  but  that 
YE  receive."    which  we  have  wrought — So  one  oldest 
MS.  reads.„  Other  very  old  MSS.,  versions,  and  Fathers, 
read,  "which  ye  have  wrought."  The  we  being  seemingly 
the  more  difficult  reading  Is  less  likely  to  have  been  a 
transcriber's  alteration.    Look  that  ye  lose  not  the  be- 
lieving state  of  "truth  and  love,"  which  we  (as  God'a 
workmen,  2  Corinthians  6. 1 ;  2  Timothy  2. 15)  were  the  in- 
struments of  working  in  you.    a  full  reward— of  grace 
not  of  debt.    Fully  consummated  glory.    If  "  which  t* 
have  wrought"  be  read  with  very  old  authorities,  the  re- 
ward meant  is,  that  of  their  "  work  (of  faith)  and  labour 
of  love."    There  are  degrees  of  heavenly  reward  propor- 
tioned to  the  degrees  of  capability  of  receiving  heavenly 
blessedness.    Each  vessel  of  glory  hanging  on  Jesus  shall 
be  rally  happy.    But  the  larger  the  vessel,  the  greater  will 
be  its  capacity  for  receiving  heavenly  bliss.  He  who  with 
one  pound  made  ten,  received  authority  over  ten  cities. 
He  who  made  five  pounds  received  five  cities ;  each  aft- 
cording  to  his  capacity  of  rule,  and  In  proportion  to  hij 
faithfulness.    Cf.  1  Corinthians  15.41.    "Toere  is  no  hafc 

6M 


8   JOHN. 


reward  of  the  saints.  It  Is  either  lost  altogether,  or  re- 
vived in  full;  In  full  communion  with  God."  [Bengel.] 
Still  no  service  of  minister  or  people  shall  fall  to  receive 
!ts  reward.  9.  The  loss  (v.  8)  meant  Is  here  explained :  the 
not  having  God,  which  results  from  abiding  not  in  the  doe- 
trine  of  Christ,  transgresseth— The  oldest  MSS.  and  ver- 
sions read,  "Every  one  who  takes  the  lead;"  lit.,  goes,  or 
lead*  on  be/ore ;  cf.  John  10.  4, "  He  goeth  before  them  "  (not 
the  same  Greek).  Cf.  3  John  9,  "Loveth  to  have  the  pre- 
eminence." hath  not  God— (1  John  2.  23 ;  5.  16.)  The  second 
"of  Christ"  Is  omitted  In  the  oldest  MSS.,  but  Is  under- 
stood in  the  sense,  he— Emphatical :  He  and  He  alone. 
10.  If  there  come  any— as  a  teacher  or  brother.  The 
Greek  is  indicative,  not  subjunotive;  Implying  that  such 
persons  do  actually  come,  and  are  sure  to  come  ;  when  any 
comes,  as  there  will.  True  love  is  combined  with  hearty 
renunciation  and  separation  from  all  that  is  false, 
whether  persons  or  doctrines,  receive  him  not  .  .  . 
neither  bid  htm  God  speed— This  is  not  said  of  those  who 
were  always  aliens  from  the  Church,  but  of  those  who 
wish  to  be  esteemed  brethren,  and  subvert  the  true  doc- 
trine. [OHOTnjs.]  The  greeting  salutation  forbidden  in 
the  ease  of  each  a  one  is  that  usual  among  Christian  brethren 
in  those  days,  not  a  mere  formality,  but  a  token  of  Chris- 
tian brotherhood.  11.  By  wishing  a  false  brother  or  teacher 
"  God  (or  good)  speed,"  yon  Imply  that  he  is  capable  as 


such  of  good  speed  arxAjoy  (the  lit.  meaning  of  the  Greek) 
and  that  you  wish  him  It  whilst  opposing  Christ;  so  yoa 
Identify  yourself  with  "his  evil  deeds."  The  Greek  o* 
"partaker "is  "having  communion  with."  We  cannot 
have  communion  with  salnte  and  with  Antichrist  at  once. 
Here  we  see  John's  naturally  fiery  zeal  directed  to  a  right 
end.  Polycabp,  the  disciple  of  John,  told  contemporaries 
of  IRKN2EU8,  who  narrates  the  story  on  their  authority 
that  on  one  occasion  when  John  was  about  to  bathe,  and 
heard  that  Cerinthus,  the  heretlo,  was  within,  he  retired 
with  abhorrence,  exclaiming.  Surely  the  house  will  fall.'ti 
rnins  since  the  enemy  of  the  truth  is  there.  153.  I  would 
not  write—  A  heart  full  of  love  pours  itself  out  more  freely 
face  to  face,  than  by  lettei.  paper— made  of  Egyptian 
papyrus.  Pens  were  then  reeds  split,  ink— made  of  soot 
and  water,  thickened  with  gum.  Parchment  was  used  for 
the  permanent  MSS.  in  which  the  Epistles  were  preserved. 
Writing  tablets  were  used  merely  for  temporary  purposes, 
as  our  slates,  face  to  face—  lit.,  "mouth  to  mouth."  full— 
Greek,  "filled  full."  Your  Joy  will  be  complete  in  hearing 
from  me  In  person  the  Joyful  Gospel  truths  which  I  now 
defer  communicating  till  I  see  you.  On  other  occasions 
his  writing  the  glad  troths  was  for  the  same  purpose.  13. 
Alfobd  confesses,  The  non-mention  of  the  "  lady  "  her- 
self here  seems  rather  to  favour  the  hypothesis  that  a 
Church  is  meant. 


THE  THIRD  EPISTLE  OF 

JOHN. 


Ver.  1-14.  Addbkhs:  Wish  fob  Gaius'  Pbospebity: 
Joy  at  his  Walking  in  the  Truth.  His  Hospital- 
ity to  the  Brethren  and  Strangers  the  Fruit  op 
Love.  Diotbephes*  Opposition  and  Ambition.  Praise 
of  Demetbius.  CONCLUSION.  1.  I— Emphatical :  I  per- 
sonally, for  my  part.  On  Gaius  or  Calus,  see  Introduction 
before  Second  Epistle,  love  in  the  truth — (2  John  1.) 
"Beioved"  is  repeated  often  in  this  Epistle,  Indicating 
strong  affection  (v.  1,  2, 5,  11).  SJ.  above  all  thing*— Greek, 
"  concerning  all  things:"  soAlford:  in  all  respects.  But 
WAHL  Justifies  English  Version  (cf.  1  Peter  4.  8).  Of  course, 
since  his  soul's  prosperity  Is  presupposed,  "  above  all 
things"  does  not  imply  that  John  wishes  Calus'  bodily 
health  above  that  of  his  soul,  but  as  the  first  object  to  be 
desired  next  after  spiritual  health.  I  know  you  are  prosper- 
lng  in  the  concerns  of  your  soul.  I  wish  you  similar 
prosperity  in  your  body.  Perhaps  John  had  heard  from 
the  brethren  (v.  3)  that  Calus  was  in  bad  health,  and  was 
tried  in  other  ways  (v.  10),  to  which  the  wish,  v.  2,  refers. 
prosper— in  general,  be  in  health— in  particular,  tes- 
tified of  the  truth  that  is  in  thee  —  Greek,  "  of  (or  to) 
tny  truth :"  thy  share  of  that  truth  In  which  thou  walk- 
est.  [ALFORD.]  even  aa  thou — In  contrast  to  Diotrephes 
(v.  9).  *.  my  children— members  of  the  Church:  con- 
firming the  view  that  the  elect  lady  Is  a  Church.  5. 
faithfully — an  act  becoming  a  faithful  man.  whatsoever 
thou  doest— A  distinct  Greek  word  from  the  former 
"doest:"  translate,  "workest:"  whatsoever  work,  or 
labonr  of  love,  thou  dost  perform.  So  Matthew  26.  10, 
"She  hath  wrought  a  good  work  upon  me."  and  to 
•trangers— The  oldest  MSS.,  "And  that  ({.  e.,  and  those 
brethren)  strangers."  The  fact  of  the  brethren  whom 
thou  didst  entertain  being  "strangers,"  enhances  the 
love  manifested  In  the  act.  fi.  borne  witness  of  thy 
charity  before  the  Church — to  stimulate  others  by  the 
good  ei-imple.  The  brethren  so  entertained  by  Calus 
were  missionary  evangelists  (v.  7);  and,  probably,  in  the 
course  of  narrating  their  missionary  labours  for  the  edi- 
fication of  the  Church  where  John  then  was,  incidentally 
mentioned  the  loving  hospitality  shown  them  by  Calus. 
bring  forward  on  their  Journey — "  if  thou  (continue  to) 
forward  on  their  Jonrney"  by  giving  them  provisions  for 
540 


the  way.  after  a  godly  sort-  Greek,  "  in  a  manner  wor- 
thy of  God,"  whose  ambassadors  they  are,  and  whose  ser- 
vant thou  art.  He  who  honours  God's  missionary  ser- 
vants (v.  7),  honours  God.  1.  his  name's  sake— Christ's. 
went  forth — as  missionaries,  taking  nothing—  refusing 
to  receive  aught  by  way  of  pay,  or  maintenance,  tl  ongb 
Justly  entitled  to  It,  as  Paul  at  Corinth  and  at  Thessa 
lonica.  Gentiles— the  Christians  Just  gathered  out  ty 
their  labours  from  among  the  heathen.  As  Cains  him- 
self was  a  Gentile  convert,  "the  Gentiles"  here  must 
mean  the  converts  Just  made  from  the  heathen,  the  Gentiles 
to  whom  they  had  gone  forth.  It  would  have  been  inex- 
pedient to  have  taken  aught  (the  Greek  meden  Implies. 
not  that  they  got  nothing,  though  they  had  desired  it,  but 
that  It  was  of  their  own  choice  they  took  nothing)  from  the 
Infant  churches  among  the  heathen :  the  case  was  differ- 
ent In  receiving  hospitality  from  Cains.  8.  We— lu  con- 
tradistinction to  "  the  Gentiles"  or  "  heathen"  referred  to, 
v.  7.  therefore— as  they  take  nothing  from  the  Gentiles 
or  heathen,  receive— The  oldest  MSS.  read,  "  take  up." 
As  they  take  nothing  from  the  Gentiles,  we  ought  to  take 
them  «p  so  as  to  support  them,  fellow-helpers — with 
them,  to  the  truth — i.  e.,  to  promote  the  truth.  9.  1  wrote 
—The  oldest  MSS.  add  "something:"  a  communication, 
probably,  on  the  subject  of  receiving  the  brethren  with 
brotherly  love  (v.  8,  10).  That  Epistle  was  not  designed  by 
the  Spirit  for  the  universal  Church,  or  else  it  would  liavd 
been  preserved,  unto  the  Church — of  which  Caius  is  a 
member,  loveth.  .  .  pre-eminence — through  ambition. 
Evidently  occupying  a  high  place  in  the  Church  where 
Calus  was  (v.  10).  among  them — over  the  members  of  the 
Church,  recelveth  us  not— virtually,  viz.,  by  not  receiving 
with  love  the  brethren  whom  we  recommended  to  be  re- 
ceived (w.  8,  10;  cf.  Matthew  10.  40).  10.  if  1  come— (  V.  14.^ 
I  will  remember — lit.,  "I  will  bring  to  mind''  before  all 
by  stigmatizing  and  punishing,  prating  — with  mere 
silly  tattle,  neither  «loth  lie  .  .  .  receive  the  brethren 
—with  hospitality.  "The  brethren"  are  the  misslonarie* 
on  their  journey,  forbiddeth  them  that  would—re- 
ceive them,  costeth  them— those  that  would  receive  the 
brethren,  by  excommunication  from  the  Church,  whice 
his  Influence,  as  »  leading  man  (v  9)  in  it,  enabled  him  if 


JUDE. 


do.  Neandbh  thinks  tbat  the  missionaries  were  Jews 
by  birth,  whence  It  is  said  in  their  praise  they  took  nothing 
frtnn  the  Gewtil.ks:  in  contrast  toother  Jewish  mission- 
aries who  abused  ministers'  right  of  maintenance  else- 
where., as  Paul  tells  as,  2  Corinthians  11.22;  Puilippians  ». 
9,  6, 19.  Now  In  the  OentUe  churches  there  existed  an 
Qltra-Panllne  party  of  anti  -Jewish  tendency,  the  forerun- 
ners of  Maroion:  Dlotrephes  possibly  stood  at  the  head 
Of  this  party,  which  fact,  as  well  as  his  domineering 
spirit,  may  account  for  his  hostility  to  the  missionaries, 
and  to  the  apostle  J  )hn,  who  had,  by  the  power  of  love, 
tried  to  harmonize  the  various  elements  in  the  Aslatio 
churches.  At  a  later  period,  Marcion,  we  know,  attached 
himself  to  Panl  alone,  and  paid  no  deference  to  the 
authority  of  John.  11.  follow  not  that  which  Is  evil— 
as  manifested  in  Dlotrephes  (v.  9, 10).  but  .  .  .  good— as 
manifested  in  Demetrius  (v.  12).  is  of  God— is  born  of 
God,  who  is  good,  hath  not  seen  God—spiritually,  not 
literally.  1*.  of  all  men— who  have  had  opportunity  of 
knowing  his  character,  of  the  truth  ttself— The  Gospel 
standard  of  truth  bears  witness  to  him  that  he  walks  con- 


formably to  it,  in  acts  ol  real  love,  nospitaUty  t*>  Ibt 
brethren  (in  contrast  to  Diotrephes;,  Ac.  Cf.  Jchn&ai 
"  He  that  doeth  truth  cometh  to  the  Jght  ,hat  his  ieeds 
may  be  made  manifest  that  they  ara  wrought  in  God. 
we  also— besides  the  testimony  of  "a  i  men,"  and  "of  tm 
truth  itself."  ye  Know— The  oldest  MSS.  read,  "  thoi 
knowest."  13.  I  will  noi^-rather  an  Greek,  "Iwish  no< 
...  to  write"  more.  14.  face  to  face—  Greek,  "  mouth  to 
mouth."  peace— Peace  inward  of  conscience,  peace  fra- 
ternal of  friendship,  peace  supernal  of  glory.  [Lyba.] 
friends— a  title  seldom  used  in  the  New  Testament,  as  it 
is  absorbed  In  the  higher  titles  of  "  brother,  brethren." 
Still  Christ  recognizes  the  relation  of  friend  also,  based  on 
the  highest  grounds,  obedience  to  Him  from  love,  and 
entailing  the  highest  privileges,  admission  to  the  Intim- 
acy of  the  holy  and  glorious  God,  and  sympathizing 
Saviour;  so  Christians  have  "friends"  in  Christ.  Here 
in  a  friendly  letter,  mention  of  "  friends"  appropriately 
occurs,  by  name— no  less  than  if  their  names  were 
written.    [Bengkl.j 


THE  GENERAL  EPISTLE  OF 

JUDE. 

INTRODUCTION. 


Author.  -He  calls  himself  in  the  address  "the  servant  of  Jesus  Christ,  and  brother  of  James."  See  Introduction  t» 
the  Spittle  o/  James,  In  proof  of  James  the  apostle,  and  James  the  Lord's  brother,  the  bishop  of  Jerusalem ,  being  one  and 
(he  same  person.  Oalatians  1. 19  alone  seems  to  me  to  prove  this.  Similarly,  Jude  the  brother  of  onr  Lord,  and  Jud 
the  apcstle,  seem  to  be  one  and  the  same.  Jerome,  Contra  Helvidium,  rightly  maintains  tbat  by  the  Lord's  brethren 
are  meant  his  cousins,  children  of  Mary  and  Cleophas  (the  same  as  Alphseus).  From  1  Corinthians  9. 6  (as  "  brethren 
of  the  Lord"  stands  between  "other  apostles"  and  "  Cephas"),  it  seems  natural  to  think  that  the  brethren  of  the  Lord 
are  distinguished  from  the  apostles  only  because  all  his  brethren  were  not  apostles,  but  only  James  and  Jude.  Jade's 
reason  for  calling  himself  "  brother  of  James,"  was  that  James,  as  bishop  of  Jerusalem,  was  better  known  than  him* 
tsA.  Had  he  been,  in  the  strict  sense,  brother  of  our  Lord,  he  probably  would  have  so  entitled  himself.  His  omission 
of  mention  of  his  apostleship  is  no  proof  that  he  was  not  an  apostle;  for  so  also  James  omits  it  in  his  heading:  and 
Pail,  in  his  Epistles  to  the  Phllippians,  Thessalonlans,  and  Philemon,  omits  it.  Had  the  writer  been  a  counterfeiter 
of  the  apostle  Jude,  he  would  doubtless  have  called  himself  an  "  apostle."  He  was  called  also  Lebbeeus  and  Thaddeus, 
probably  to  distinguish  him  from  Judas  Iscariot,  the  traitor.  Lebbseus,  from  Hebrew  leeb,  "  heart,"  means  courageous, 
Ihaddeus  is  the  same  as  Theudas,  from  Hebrew  thad,  the  "  breast."  Luke  and  John,  writing  later  than  Matthew,  when 
there  would  be  no  confusion  between  him  and  Judas  Iscariot,  give  his  name  Judas.  The  only  circumstance  relating 
to  him  recorded  in  the  Gospels  occurs  John  14.  22,  "Judas  saith  unto  him,  not  Iscariot,  Lord,  how  is  it  that  thou  wilt 
manifest  thyself  unto  as,  and  not  unto  the  world  t"  Ac.  Jerome  (Annolationes  in  Matthoium)  says,  that  he  was  sent  to 
Edessa,  to  Abgaras,  king  of  Osroene,  or  Edessa,  and  that  he  preached  in  Syria,  Arabia,  Mesopotamia,  and  Persia,  In 
which  last  country  he  suffered  martyrdom.  The  story  is  told  on  Extsebius'  authority,  that  Abgarus,  on  his  sick  bed, 
having  heard  of  Jesus'  power  to  heal,  sent  to  beg  Him  to  come  and  care  him,  to  which  the  Lord  replied,  praising  hi* 
faith,  that  though  he  had  not  seen  the  Saviour,  he  yet  believed ;  adding,  "  As  for  what  thou  hast  written,  that  I  should 
come  to  thee,  it  is  necessary  that  all  those  things  for  which  I  was  sent  should  be  fulfilled  by  me  in  this  place,  and 
that  having  filled  them  I  should  be  received  up  to  Him  that  sent  me.  When,  therefore,  I  shall  be  received  into  heav- 
en, I  will  send  unto  thee  some  one  of  my  disciples  who  shall  both  heal  thy  distemper  and  give  life  to  thee  and  those 
with  thee."  Thomas  is  accordingly  said  to  have  been  inspired  to  send  Thaddeus  for  the  cure  and  baptism  of  Abgaras. 
The  letters  are  said  to  have  been  shown  Thaddeus  among  the  archives  of  Edessa.  It  is  possible  such  a  message  was 
verbally  sent,  and  the  substance  of  it  registered  in  writing  afterwards  (cf.  2  Kings  5. ;  and  Matthew  15.  22).  Hegehip- 
pus  (in  Eusebius,  Ecclesiastical  History,  3. 20)  states,  that  when  Domitian  inquired  after  David's  posterity,  some  grand- 
sons of  Jade,  called  the  Lord's  brother,  were  brought  into  his  presence.  Being  asked  as  to  their  possessions,  they 
said  that  they  had  thirty-nine  acres  of  the  value  of  9000  denarii,  oat  of  which  they  paid  him  taxes,  and  lived  by  the 
labour  of  their  hands,  a  proof  of  which  they  gave  by  showing  the  hardness  of  their  hands.  Being  interrogated  as  to 
Christ  and  His  kingdom,  they  replied,  that  it  was  not  of  this  world,  but  heavenly;  and  that  it  would  be  manifested 
at  the  end  of  the  world,  when  He  would  come  in  glory  to  Judge  the  living  and  the  dead. 

ATTTHENTiciTT.-EirsEBrus,  Ecclesiastical  History,  3.  25,  reckons  it  among  the  Antilegomena  or  controverted  Sorlp- 
turea,  -  though  recognized  by  the  majority."  The  reference  to  the  contest  of  Michael,  the  archangel,  with  the  devil, 
for  the  body  of  Moses,  not  mentioned  elsewhere  in  the  Old  Testament,  but  found  in  the  apocryphal  Book  of  Enoch 
probably  raised  doubts  as  to  its  authenticity,  as  Jerome  (Oatalogus  Scriptorum  Eoclesiasticorum,  4)  says.  Moreover,  its 
not  being  addressed  to  one  particular  Church,  or  individual,  caused  it  not  to  be  so  Immediat ely  reeog rnlMd  a.  canon- 
iML    A  coanterfeiter  would  have  avoided  using  what  did  not  occar  in  the  Old  Testament,  and  which  might  be  re- 

"^^SukSStaooh.  if  qnoted  by  Jude,  his  quotation  of  a  passage  from  it  gives  an  inspired  "»««-*£ 
Jtuth  of  that  passage,  not  to  the  whole  book;  just  as  Paul,  by  inspiration,  sanctions  particular  sentiment,  fto* 


JUDE. 

Aratus,  Kplmemdes,  and  Menander,  but  not  all  their  writings.    I  think,  rathei    as  tuere  is  some  slight  vsiiation  be- 
tween Jade's  statement  and  that  of  the  book  of  Enoch,  that  Jude,  though  probably  not  ignorant  of  the  book  of  Enoch, 
stamps  with  inspired  sanction  the  current  tradition  of  the  Jews  as  to  Enoch's  prophecies;  Just  as  Paul  mentions  la* 
sauces  of  the  Egyptian  magicians,  "  Jannes  and  Jambres,"  not  mentioned  in  the  Old  Testament.    At  all  events,  tins 
prophecy  ascribed  to  Enoch  by  Jude  was  really  his,  being  sanctioned  as  such  by  this  inspired  writer.    So  also  th« 
aarratiou  as  to  the  archangel  Michael's  dispute  with  Satan  concerning  the  body  of  Moses,  is  by  Jude's  ingpliec* 
authority  (v.  9)  declared  true.    The  book  of  Enoch  is  quoted  by  Jcstxn  Mabtyb,  Ikkn^eus,  Clbuent  of  Alkxas 
dbxa,  &c    Bruce,  the  Abyssinian  traveler,  brought  home  three  copies  of  It  In  Ethiopia,  from  Alexandria,  of  whU.fi 
Archbishop  Lawrence,  in  1821,  gave  an  English  translation.    The  Ethioplc  was  a  version  from  the  Greek,  and  th* 
Greek  doubtless  a  version  from  the  Hebrew,  as  the  names  of  the  angels  In  It  show.    The  Apostolic  Constitutions 
Obiqen  (Contra  Celsurn),  Jerome,  and  Augustine,  pronounce  it  not  canonical.    Yet  It  Is  in  the  main  edifying,  vlnd) 
eating  God's  government  of  the  world,  natural  and  spiritual,  and  contradicting  none  of  the  Scripture  statements. 
The  name  Jesus  never  occurs,  though  "Son  of  man,"  so  often  given  to  Messiah  In  the  Gospels,  Is  frequent,  and  terme 
are  used  expressive  of  His  dignity,  character,  and  acts,  exceeding  the  views  of  Messiah  In  any  other  Jewish  book. 
The  writer  seems  to  have  been  a  Jew  who  had  become  thoroughly  imbued  with  the  sacred  writings  of  Daniel.    And, 
though  many  coincidences  occur  between  its  sentiments  and  the  New  Testament,  the  Messianic  portions  are  not  dis- 
tinct enough  to  prove  that  the  writer  knew  the  New  Testament.    Rather,  he  seems  to  have  immediately  preceded 
Christ's  coming,  about  the  time  of  Herod  the  Great,  and  so  gives  us  a  most  interesting  view  of  believing  Jews'  opin- 
ions before  the  advent  of  our  Lord.    The  Trinity  Is  recognized,  60. 13, 14.    Messiah  is  "  the  elect  One''  existing  from 
eternity,  48.  2,  3,  5;  "All  kings  shall  fall  down  before  Him,  and  worship  and  fix  their  hopes  on  this  Son  of  man,"  til, 
10-13.    He  is  the  object  of  worship,  48.  3,  4;  He  is  the  supreme  Judge,  60.  10,  U;  68.  38,  39.    There  shall  be  a  future  state 
of  retribution,  93.  8,  9;  94.  2,  4;  chs.  95.,  90.,  99.,  103.    The  eternity  of  future  punishment,  103.  5.    Volkmas,  in  Alfokd, 
thinks  the  book  was  written  at  the  time  of  the  sedition  of  Barchochebas  (A.  d.  132),  by  a  follower  of  Rabbi  Akiba,  the 
upholder  of  that  impostor.    This  would  make  the  book  Antichristian  in  Its  origin.    If  this  date  be  correct,  doubtless 
It  copied  some  things  from  Jude,  giving  tliein  the  Jewish,  not  the  Christian,  colouring. 

Euskbius  (Demons/ratio  Evangelica,  3.  5)  remarks,  it  accords  with  John's  humility  that  in  2  and  3  John  he  nails 
himself  "  the  elder."  For  the  same  reason  James  and  Jude  call  themselves  "servants  of  Jesus  Christ."  Clkmenh 
AiiEXANDRiKUS  (Adumbrations,  in  Ep.  Jud.,  p.  1007)  says,  "Jude,  through  reverential  awe,  did  not  call  himself 
brother,  but  servant,  of  Jesus  Christ,  and  brother  of  James." 

Tebtullian  (De  Cultu  Fceminarvm,  c.  3)  cites  the  Epistle  as  that  of  the  apostle  James.  Clemens  Alexandrine 
quotes  it  (v.  8, 17)  as  Scripture,  Siromata  3.,  2.  11;  and  (v.  5)  In  Pcedagogus  3.,  8.  44,  The  Mukatori  fragment  asserts  its 
cauouiclty.  [Routh,  Jleliquke  Sa<rra:,  1.  306.J  Orioe.v  (Commentary  on  Matt/tew  13.  55)  says,  "Jude  wrote  an  Epis- 
tle of  few  lines,  but  one  tilled  full  of  the  strong  words  of  heavenly  grace."  Also,  in  Commentary  on  Matthew  22.  23,  ha 
quotes  v.  6;  and  on  Matthew  18.  10,  he  quotes  v.  1.  He  calls  the  writer  "Jude  the  apostle,"  in  the  Latin  remains  of  i.is 
works  (cf.  Davidson.  Introduction  III.  498;.  Jkko.uk  (Catalogus  Scriptorum  Ecclesiasticorum  4)  reckons  it  among  the 
Scriptures.  Though  the  oldest  MSS.  of  the  Feschito  omit  it,  Ephrtm  Syrus  recognizes  it.  Wordsworth  reasons  foi 
Its  genuineness  thus:  St.  Jude,  we  know,  died  before  St.  John,  i.  «.,  before  the  beginning  of  the  second  ce'itury.  Now 
&USEBIUS  (Ecclesiastical  History  3.  82)  tells  us  that  St.  James  was  succeeded  in  the  bishopric  of  Jerusalem  by  Symeon 
his  brother:  and  also  that  Symeon  sat  in  that  see  till  a.  d.  107,  when  as  a  martyr  he  was  crucified  in  his  120th  yesjr 
We  rind  that  the  Epistle  to  Jude  was  known  in  the  East  and  West  in  the  second  century;  it  was  therefore  circulated 
in  Symeon's  lifetime.  It  never  would  have  received  currency  such  as  it  had,  nor  would  Symeon  have  permitted  a 
letter  bearing  the  name  of  an  apostle,  his  own  brother  Jude,  brother  of  his  own  apostolical  predecessor,  St.  James,  to 
have  been  circulated,  if  it  were  not  really  St.  Jude's. 

To  Whom  Addressed.  —  The  references  to  Old  Testament  history,  v.  6,  7,  and  to  Jewish  tradition,  t\  14,  Ac, 
make  it  likely  that  Jewish  Christians  are  the  readers  to  whom  Jude  mainly  (though  Including  also  all  Christians,  v, 
1)  writes,  Just  as  the  kindred  Epistle,  2  Peter,  Is  addressed  primarily  to  the  same  class;  cf.  Introductions  to  land  i 
Peter.  The  persons  stigmatized  in  it  were  not  merely  libertines  (as  Alford  thinks),  though  no  doubt  that  was  on* 
of  their  prominent  characteristics,  but  heretics  in  doctrine,  "denying  the  only  Lord  God,  and  our  Saviour  Jesus 
Christ."  Hence  he  urges  believers  "  earnestly  to  contend  for  the  faith  once  delivered  unto  the  saints."  Insubordina- 
tion, self-seeking,  and  licentiousness,  the  fruit  of  Antlnomlan  teachings,  were  the  evils  against  which  Jude  warm 
his  readers;  reminding  them  that,  to  build  themselves  in  their  most  holy  faith,  and  to  pray  In  the  Holy  Ghost,  ar« 
the  only  effectual  safeguards.  The  same  evils,  along  with  mocking  skepticism,  shall  characterize  the  last  days  befort 
the  final  Judgment,  even  as  In  the  days  when  Enoch  warned  the  uugodly  of  the  coming  flood.  As  Peter  was  in  Baby- 
lon in  writing  1  Peter  6.  13,  and  probably  also  in  writing  2  Peter  (of.  Introductions  to  1  and  2  Peter),  it  seems  not  un- 
likely that  Jude  addressed  his  Epistle  primarily  to  the  Jewish  Christians  in  and  about  Mesopotamian  Babylon  (a  plaos 
of  great  resort  to  the  Jews  in  that  day),  or  else  to  t/te  Christian  Jews  dispersed  in  Pontus,  Oalalia,  Cappadocia,  Asia,  ana 
Bithynia,  the  persons  addressed  by  Peter.  For  Jude  is  expressly  said  to  have  preached  in  Mesopotamia  (Jkroxx 
Amioiat tones  in  Matthceum),  and  his  Epistle,  consisting  of  only  twenty-flve  verses,  contains  in  them  no  less  than  eleven 
passages  from  2  Peter  (see  the  list  in  my  Introduction  to  2  Peter).  Probably  in  v.  4  he  witnesses  to  the  fulfilment  of 
Peter's  prophecy,  "There  are  certain  men  crept  in  unawares,  who  were  before  of  old  ordained  (rather  as  Greek,  '  fore- 
written,'  i.  «.,  announced  beforehand  by  the  apostle  Peter's  written  prophecy)  to  this  condemnation,  ungodly  men  deny- 
ing the  only  Lord  God,  and  our  Lord  Jesus  Christ."  Cf.  2 Peter  2.  1,  "There  shall  be  false  teachers  among  you  whe 
privily  shall  bring  In  damnable  heresies,  even  denying  the  Lord  that  bought  them,  and  bring  upon  themselves  swift 
destruction."  Also  v.  17, 18  plainly  refers  to  the  very  words  of  2  Peter  8.  8,  "  Remember  the  words  which  were  spoken 
before  of  the  apostles  of  our  Lord  Jesus ;  how  they  told  you  there  should  be  mockers  in  the  last  time  who  should  walk 
after  their  own  ungodly  lusts"  This  proves,  In  opposition  to  Alford,  that  Jude's  Epistle  Is  later  than  Peter's  (whose 
Inspiration  he  thus  confirms,  just  as  Peter  confirms  Paul's,  2  Peter  8. 15, 16),  not  vice  versa. 

Time  and  Place  of  Writing.— Alford  thinks,  that,  considering  St.  Jude  was  writing  to  Jews  and  citing  sig- 
nal instances  of  Divine  vengeance,  it  is  very  unlikely  he  would  have  omitted  to  allude  to  the  destruction  of  Jeru- 
salem if  he  had  written  after  that  event  which  uprooted  the  Jewish  polity  and  people.  He  conjectures  from  tbs 
tone  and  references  that  the  writer  lived  in  Palestine.  But  as  to  the  former,  negative  evidence  is  doubtful;  forneltbei 
does  John  allude  in  his  Epistles,  written  after  the  destruction  of  Jerusalem,  to  that  event.  Mild  fixes  on  A.  n.,  90 
tffcor  the  death  of  all  the  apostles  save  John.  I  incline  to  think  from  v.  IT  18  that  some  time  had  elapsed  slnee  U--« 
Mi 


JUDE. 


ffecond  Epistle  of  Peter  (written  probably  about  A.  d.  i 
Tade  mi  written  after  tbe  destruction  of  Jerusalem. 


or  09)  when  jude  wrote,  and,  therefore  ^,t»t  *h»  E»le4S* 


Ver  1-25.  Address:  Greeting:  His  Object  in  Writ- 
ing: Warning  against  Seducers  in  Doctrine  and 
Practice  from  God's  Vengeance  on  Apostates,  IS- 
RAEL,   THE    FALLEN    ANGELS,    SODOM    AND    GOMORRAH. 

Description  or  these  Bad  Men,  in  Contrast  to  Mi- 
chael: Like  Cain,  Balaam,  and  Core  :  Enoch'sProph- 
ecy  as  to  them:  The  Apostles'  Forewarning:  Con- 
cluding Exhortation  as  to  Preserving  their  own 
Faith,  and  Trying  to  Save  Others:  Doxology.    1. 
servant  of  Jesus  Christ— as  His  minister  and  apostle. 
brother  of  James  — who  was  more  widely  known  as 
bishop  of  Jerusalem  and  "brother  of  the  Lord  "  (i.e.,  either 
cousin,  or  stepbrother,  being  son  of  Joseph  by  a  former 
marriage;  for  ancient  traditions  universally  agree,  that 
Mary,  Jesus'   mother,  continued   perpetually  a  virgin). 
Jude  therefore  calls  himself  modestly  "  brother  of  James." 
See  my  Introduction,    to  them  .  .  .  sanctified  by  God  the 
Father— Tbe  oldest  MSS.  and  versions,  Origen,  Lucifer, 
&c,  read,  "  beloved  "  for  sanctified.    If  English  Version  be 
-ead,  cf.  Colosslans  1.  12;  1  Peter  1.  2.    The  Greek  is  not 
"by,"  but  "  In."    God  the  Father's  love  is  the  element  in 
wh.ch  they  are  "beloved."     Thus  the  conclusion,  v.  21, 
corresponds,  "  Keep  yourselves  in  the  love  of  God."    Cf. 
"Beloved  of  the  Lord  "  2  Thessalonians  2. 13.    preserved 
In   Jesus  Christ  — "kept."     Translate  not  "in,"  but  as 
Greek    "  for  Jesus  Christ."     "  Kept  continually  (so  the 
Greek  perfect  participle  means)  by  God  the  Father  for 
Jesus  Christ,"  against  the  day  of  His  coming.    Jude,  be- 
forehand, mentions  the  source  and  guarantee  for  the  final 
accomplishment  of  believers'  salvation ;  lest  they  should 
be  disheartened  by  the  dreadful  evils  which  he  proceeds  to 
announce.    [Bengel.]    and  called— Predicated  of  "  them 
that  are  beloved  In  God  the  Father,  and  preserved  In 
Jesus   Christ:    who  are  called."     God's  effectual  calling 
In  the  exercise  of  His  Divine  prerogative,  guarantees 
ttajir  eternal  safety.    3.  Mercy— in  a  time  of  wretched- 
ness.    Therefore  mercy  stands  first;  the  mercy  of  Christ 
(v.  21).    peace— in  the  Holy  Ghost  (v.  20).    love— of  God  (v. 
21).     The  three  answer  to  the  Divine  Trinity,    be  mul- 
tiplied—in you  and  towards  you.    3.  Design  of  the  Epis- 
tle (cf.  v.  20,  21).     all  diligence— (2  Peter  1.  5.)     As  the 
minister  Is   to  give  all   diligence   to  admonish,  so   the 
people  should,  in  accordance  with  his  admonition,  give 
all  diligence  to  have  all  Christian  graces,  and  to  make 
their  calling  sure,      the  common  salvation  —  wrought 
by  Christ.     Cf.  Note,  "obtained   like  precious  faith," 
2  Peter  1.  1.     This   community   of  faith,  and  of  the  ob- 
ject of  faith,  salvation,  forms  the  ground  of  mutual  ex- 
hortation by  appeals  to  common  hopes  and  fears,    it  wng 
needful  for  me— rather, "  I  felt  it  necessary  to  write  (now 
at  once;  so  the  Greek  aorist  means ;  the  present  infinitive 
'  to  write,'  which  precedes,  expresses  merely  the  general 
fact  of  writing)  exhorting  you."    The  reason  why  he  felt 
It  necessary  "  to  write  with  exhortation,"  he  states,  v.  4, 
"For  there  are  certain  men  crept  in,"  &c.    Having  in- 
tended to  write  generally  of  the  common  salvation,  he  found 
It  necessary  from  the  existing  evils  in  the  Church,  to 
write  specially  that  they  should   contend  for  the  faith 
against  those  evils,    earnestly  contend— Cf.  Philippians 
1. 27,  "  striving  together  for  the  faith  of  the  Gospel."    once 
—Greek,  "once  for  all  delivered,"  <fec.    No  other  faith  or 
revelation  is  to  supersede  It.    A  strong  argument  for  re- 
sisting heretical  Innovators  (v.  4).    Believers,  like  Nehe- 
rnlah's  workmen,  with  one  hand  "  build  themselves  up  In 
their  most  holy  faith,"  with  the  other  they  "contend  earn- 
estly for  the  faith"  against  Its  foes,    the  saints— all  Chris- 
tians, holy  (i.  e.,  consecrated  to  God)  by  their  calling,  and  in 
God  s  design.    4.  crept  in  unawares — stealthily  and  un- 
lawfully.   Note,  2  Peter  2. 1,  "privily  shall  bring  in  damna- 
ble heresies."    certain  men  — Implying  disparagement. 
feeforc  .  .  .  ordained—  Greek,  "  forewritten,"  viz.,  in  Peter's 
vwphecy  t>  17, 18 ;  and  in  Paul's  before  that,  1  Timothy  4. 1 ; 
iriHj»othy  8u  1 ;  and  by  Implication  in  the  judgment*  which 


overtook  the  apostate  angels.   The  disobedient  Israelites 
Sodom  and  Gomorrah,  Balaam  and  Core,  and  which  are 
written  "  for  an  example"  (v.  7,  and  5,  6,  II).    God's  eternaJ 
character  as  the  Punisher  of  sin,  as  set  forth  in  Scripture 
"of  old,"  is  the  ground  on  which  such  apostate  character* 
are  ordained  to  condemnation.  Scripture  Is  the  reflection 
of  God's  book  of  life  in  which  believers  are  "written 
among  the  living."    "  Forewritten"  is  applied  also  in  Bo- 
mans  15.  4  to  the  things  written  in  Scripture.    Scripture 
itself  reflects  God's  character  from  everlasting,  which  la 
the  ground  of  His  decrees  from  everlasting.    Bengel  ex- 
plains it  as  an  abbreviated  phrase  for,  "They  were  of  old 
foretold  by  Enoch  (v.  14,  who  did  not  write  his  prophecies), 
and  afterwards  marked  out  by  the  written  word."    to  this 
condemnation— Jude  graphically  puts  their  judgment  as 
it  were  present  before  the  eyes,  "  this."  Enoch's  prophecy 
comprises  the  "ungodly  men"  of  the  last  days  before 
Christ's  coming  to  Judgment,  as  well  as  their  forerunners, 
the  "  ungodly  men"  before  the  flood,  the  type  of  the  last 
judgment  (Matthew  24.  37-39;  2  Peter  3.  S-7).    The  dispo- 
sition and  the  doom  of  both  correspond,    the  grace  of 
our  God— A  phrase  for  the  Gospel  especially  sweet  to  be- 
lievers who  appropriate  God  in  Christ  as  "our  God,"  and 
so  rendering  the  more  odious  the  vile  perversity  of  those 
who  turn  the  Gospel  state  of  grace  and  liberty  Into  a 
ground  of  licentiousness,  as  If  their  exemption  from  the 
law  gave  them  a  license  to  sin.    denying  the  only  Lord 
—The  oldest  MSS.,  versions,  and  Fathers  omit  "God," 
which  follows  In  English  Version.    Translate  as  the  Greek, 
"  the  only  Master ;"  here  used  of  Jesus  Oirist,  who  is  at 
once  Master  and  "  Lord"  (a  different  Greek  word).   So  2  Pe- 
ter 2. 1,  Note.    By  virtue  of  Christ's  perfect  oneness  with 
the  Father,  He,  as  well  as  the  Father,  is  termed  "  the 
only"  God  and  "Master."     Greek,  "Master,"  Implies 
God's  absolute  ownership  to  dispose  of  His  creatures  as  H» 
likes.    5.  (Hebrews  3. 16;  4. 13.)    therefore— Other  oldest 
MSS.  and  Vulgate  read,  "But;"  in  contrast  to  the  ungodly 
v.  4.    though  ye  once— rather,  "once  for  all."    Translate, 
"I  wish  to  remind  you,  as  knowing  all  (viz.,  thai  Tarn  re- 
ferring  to.     So  the  oldest  MSS.,  versions,  and  Fathers) 
once  for  all."    As  already  they  know  all  the  facts  once  for 
all,  he  needs  only  to  "  remind"  them,  the  Lord— The  old- 
est MSS.  and  versions  read,  "  Jesus."    So  "  Christ"  Is  said 
to  have  accompanied  the  Israelites  In  the  wilderness ;  so 
perfectly  is  Jesus  one  with  the  God  of  the  Israelite  the- 
ocracy,   saved— brought  safely,  and  into  a  state  of  safety 
and  salvation,    afterward  —  Greek,  "  secondly ;"  in  ths 
next  Instance  "destroyed  them  that  believed  not,"  as 
contrasted  with  His  in  the  first  instance  having  saved  them. 
6.  (2  Peter  2.4.)     kept  not  their  first  estate  —  Vulgatt 
translates,  "their  own  principality,"  which  the  fact  of  an- 
gels  being    elsewhere  called  "principalities,"  favours: 
"  their  own"  Implies  that,  instead  of  being  content  with 
the  dignity  once  for  all  assigned  to  them  under  the  Son  of 
God,  they  aspired  higher.    Alford  thinks  the  narrative 
In  Genesis  6.  2  is  alluded  to,  not  the  fall  of  the  devil  anu 
his  angels,  as  he  thinks  "giving  themselves  over  to  for- 
nication" (v.  7)  proves;  cf.  Greek,  "in  like  manner  u 
these,"  viz.,  to  the  angels  (v.  6).    It  seems  to  me  more  natu- 
ral to  take  "  sons  of  God"  (Genesis  6.  2)  of  the  Sethites, 
than  of  angels,  who,  as  "  spirits,"  do  not  seem  capable  of 
carnal  connection.    The  parallel,  2  Peter  2.  4,  plainly  re- 
fers to  the  fall  of  the  apostate  angels.  And  "  in  like  man- 
ner to  these,"  v.  7,  refers  to  the  inhabitants  of  Sodom  and  Go- 
morrah, "the  cities  about  them"  sinning  "in  like  man- 
ner" as  they  did.   [Estius  and  Calvin.]    Even  if  Greek 
"these"  v.  7,  refer  to  the  angels,  the  sense  of  "in  like 
manner  as  these"  will  be,  not  that  the  angels  carnally 
fornicated  with  the  daughters  of  men,  but  that  their  am- 
bition whereby  their  affections  went  away  from  God  and 
they  fell  Is  in  God's  view  a  sin  of  like  kind  spiritually  a* 
Sodom's'  going  away  from  God's  order  of  uature  after 
strange  flesh;  the  sin  of  the  apostate  aps/els  after  ttsmU 


JUDE. 


slnd  is  analogous  to  that  of  the  human  Sodomites  after 
iheir  kind.  Cf.  the  somewhat  similar  spiritual  connec- 
tion of  whoremongers  and  covelousness.  The  apocryphal 
book  of  Enoch  Interprets  Genesis  6.  2  as  Alford.  But 
though  Jnde  accords  with  It  In  some  particulars,  It  does 
not  follow  that  he  accords  with  It  in  all.  The  Hebrews 
name  the  fallen  angels  Aza  and  Azael.  left— of  their  own 
accord,  their  own— Greek,  "  their  proper."  habitation 
-Heaven,  all  bright  and  glorious,  as  opposed  to  the 
"darkness"  to  which  they  now  are  doomed.  Their  am- 
bitious designs  seem  to  have  had  a  peculiar  connection 
with  this  earth,  of  which  Satan  before  his  fall  may  have 
been  God's  vicegerent,  whence  arises  his  subsequent  con- 
nection with  it  as  first  the  Tempter,  then  "the  prince  of 
this  world."  reserved  — As  the  Greek  Is  the  same,  and 
there  is  an  evident  reference  to  their  having  "  kept  not 
their  first  estate,"  translate,  "He  hath  kept."  Probably 
what  is  meant  is,  He  hath  kept  them  in  His  purpose ;  that 
is  their  sure  doom;  moreover,  as  yet,  Satan  and  his  de- 
mons roam  at  large  on  the  earth.  An  earnest  of  their 
doom  is  their  having  been  cast  out  of  heaven,  being 
already  restricted  to  "  thedarkness  of  this  present  world," 
the  "air"  that  Burrounds  the  earth,  their  peculiar  ele- 
ment now.  They  lurk  in  places  of  gloom  and  death, 
looking  forward  with  agonizing  fear  to  their  final  tor- 
ment in  the  bottomless  pit.  He  means  not  literal  chains 
and  darkness,  but  figurative  in  this  present  world  where, 
with  restricted  powers  and  liberties,  shut  out  from  heav- 
en, they,  like  condemned  prisoners,  await  their  doom. 
7.  Even  as— Alfokd  translates, "  (I  wish  to  remind  you,  v. 
5)  that,"  Ac.  Sodom,  &c  — (2  Peter  2.  6.)  giving  them- 
selves over  to  fornication  —  following  fornication  extra- 
ordinarily, i.  e.,  out  of  the  order  of  nature.  On  "in 
like  manner  to  them"  (Greek),  cf.  Note,  v.  8.  Cf.  on 
spiritual  fornication,  "go  a  whoring  from  thee,"  Psalm 
73.  27.  going  after  strange  flesh — departing  from  the 
course  of  nature,  and  going  after  that  which  is  un- 
natural. In  later  times  the  most  enlightened  heathen 
nations  indulged  in  the  sin  of  Sodom  without  com- 
punction or  shame,  are  set  forth  — before  our  eyes. 
suffering  — undergoing  to  this  present  time;  alluding  to 
the  marks  of  volcanic  fire  about  the  Dead  Sea.  the 
vengeance—  Greek,  "  righteous  retribution."  eternal  Are 
—The  lasting  marks  of  the  Are  that  consumed  the  cities 
irreparably,  is  a  type  of  the  eternal  fire  to  which  the  in- 
habitants have  been  consigned.  Bengkl  translates  as  the 
Greek  will  admit,  "Suffering  (the)  punishment  (which  they 
endure)  as  an  example  or  sample  of  eternal  fire  (viz.,  that 
which  shall  consume  the  wicked)."  Ezekiel  18.  53-55 
shows  that  Sodom's  punishment,  as  a  nation,  is  not  eter- 
nal. Cf.  also  2  Peter  2.  6.  8.  also— rather,  "  In  like  man- 
ner nevertheless"  (notwithstanding  these  warning  exam- 
ples). [Alfoed.J  these  .  .  .  dreamers — The  Greek  has 
not  "filthy"  of  English  Version.  The  clause,  "  these  men 
dreaming"  ((.  e.,  in  their  dreams),  belongs  to  all  the 
verbs,  "defile,"  &c. ;  "despise,"  &c. ;  "speak  evil,"  &c. 
All  sinners  are  spiritually  asleep,  and  their  carnal 
activity  is  as  it  were  a  dream  (1  Thessalonians  5.6,7). 
Their  speaking  evil  of  dignities  Is  because  they  are  dream- 
ing, and  know  not  what  they  are  speaking  evil  of  (v.  10).  "As 
a  man  dreaming  seems  to  himself  to  be  seeing  and  hear- 
ing many  things,  so  the  natural  man's  lusts  are  agitated 
by  Joy,  distress,  fear,  and  the  other  passions.  But  he  is  a 
stranger  to  self-command.  Hence,  though  he  bring  into 
play  all  the  powers  of  reason,  he  cannot  conceive  the  true 
liberty  which  the  sons  of  light,  who  are  awake  and  in  the 
daylight,  enjoy."  [Bengel.]  defile  the  flesh— (V.  7.)  do- 
minion— "lordship."  dignities — lit.,  "glories."  Earthly 
and  heavenly  dignities.  9.  Michael,  the  archangel — 
Nowhere  In  Scripture  is  the  plural  used,  "archangels;" 
"ant  only  ONE,  "archangel."  The  only  other  passage  in 
the  New  Testament  where  it  occurs,  is  1  Thessalonians  4. 
16,  where  Christ  Is  distinguished  from  the  archangel, 
with  whose  voice  He  shall  descend  to  raise  the  dead ; 
they  therefore  err  who  confound  Christ  with  Michael. 
The  names  means,  Who  is  like  God  t  In  Daniel  10. 13  he  Is 
Bailed  "One  (Margin,  the  first)  of  the  chief  princes."  He  is 
tho  champion  angel  of  Israel.  In  Revelation  12.  7  the  con- 
644 


diet  between  Michael  and  Satan  is  again  alluded  ft. 
durst  not— from  reverence  for  Satan's  former  dignity 
(v.  8).  railing  accusation—  Greek,  "Judgment  of  blas- 
phemy," or  evil-speaking.  Peter  said,  Angels  do  not,  In 
order  to  avenge  themselves,  rail  at  dignities,  though  un- 
godly, when  they  have  to  contend  with  them:  Jnde  says, 
that  the  archangel  Michael  himself  did  not  rail  even  at 
the  time  when  he  fought  with  the  Devil,  the  prince  of 
evil  spirits — not  from  fear  of  him,  but  from  reverence  of 
God,  whose  delegated  power  In  this  world  Satan  once 
had,  and  even  in  some  degree  still  has.  From  the  word 
"disputed,"  or  debated  in  controversy,  it  is  plain  it  was  a 
Judicial  contest,  about  the  body  of  Moses — his  literal 
body.  Satan,  as  having  the  power  of  death,  opposed  the 
raising  of  it  again,  on  the  ground  of  Moses'  sin  at  Meri- 
bah,  and  his  murder  of  the  Egyptian.  That  Moses'  body 
was  raised,  appears  from  his  presence  with  Elijah  and 
Jesus  (who  were  in  the  body)  at  the  Transfiguration  :  the 
sample  and  earnest  of  the  coming  resurrection-kingdom, 
to  be  ushered  in  by  Michael's  standing  up  for  God's  peo- 
ple. Thus  in  each  dispensation  a  sample  and  pledge  of 
the  future  resurrection  was  given:  Enoch  In  the  patri- 
archal dispensation,  Moses  in  the  Levitical,  Elijah  In  the 
prophetical.  It  is  noteworthy  that  the  same  rebuke  is 
recorded  here,  as  was  used  by  the  Angel  of  the  Lord,  or 
Jehovah  the  Second  Person,  In  pleading  for  Joshua,  the 
representative  of  the  Jewish  Church,  against  Satan,  in 
Zecharlah  3.  2;  whence  some  have  thought  that  also  here 
"  the  body  of  Moses"  means  the  Jewish  Church  accused 
by  Satan,  before  God,  for  Its  fllthlness,  on  which  ground 
he  demands  that  Divine  Justice  should  take  its  course 
against  Israel,  but  is  rebuked  by  the  Lord  who  has 
"chosen  Jerusalem:"  thus,  as  "  the  body  of  Christ"  is  the 
Christian  Church,  so  "  the  body  of  Moses"  is  the  Jewish 
Church.  But  the  literal  body  Is  evidently  here  meant 
(though,  secondarily,  the  Jewish  Church  is  typified  by 
Moses'  body,  as  It  was  there  represented  by  Joshua  the 
high  priest);  and  Michael,  whose  connection  seems  to 
be  so  close  with  Jehovah-Messiah  on  the  one  hand,  and 
with  Israel  on  the  other,  naturally  uses  the  same  lan- 
guage as  his  Lord.  As  Satan  (adversary  in  court)  or  the 
Devil  (accuser)  accuses  alike  the  Church  collectively  and 
"the  brethren"  individually,  so  Christ  pleads  for  us  as 
our  Advocate.  Israel's,  and  all  believers'  full  Justifica- 
tion, and  the  accuser's  being  rebuked  finally,  is  yet 
future.  Joskphcs,  Antiquities,  4.  8,  states  that  God  bid 
Moses'  body,  lest,  If  it  had  been  exposed  to  view,  it 
would  have  been  made  an  Idol  of.  Jude,  in  this  account, 
either  adopts  it  from  the  apocryphal  "assumption  of 
Moses"  (as  Origen,  concerning  Principalities,  3.  2,  thinks), 
or  else  from  the  ancient  tradition  on  which  that  work  was 
founded.  Jude,  as  inspired,  could  distinguish  how  much 
of  the  tradition  was  true,  how  much  false.  We  have  no 
sucli  means  of  distinguishing,  and  therefore  can  be  sure 
of  no  tradition,  save  that  which  is  in  the  written  word. 
10.(2  Peter  2.12.)  those  things  which  —  Greek,  "all 
things  whatsoever  they  understand  not,"  viz.,  the  things  of 
the  spiritual  world,  but  what  .  .  .  naturally— Connect 
thus,  "Whatever  (so  the  Greek)  things  naturally  (by  nat- 
ural, blind  Instinct),  as  the  unreasoning  (so  the  Greek) 
animals,  they  know,"  &c.  The  Greek  for  the  former 
"know"  implies  deeper  knowledge;  the  latter  " know," 
the  mere  perception  of  the  "  animal  senses  and  faculties." 
11.  Woe— Note,  2  Peter  2. 14,  "cursed  children."  Cain— the 
murderer:  the  root  of  whose  sin  was  hatred  and  envy  of 
the  godly,  as  It  Is  the  sin  of  these  seducers,  ran  greed* 
ily— lit.,  "  have  been  poured  forth"  like  a  torrent  that  has 
burst  Its  banks.  Reckless  of  what  It  costs,  the  loss  of 
God's  favour  and  heaven,  on  they  rush  after  gain  like 
Balaam,  perished  in  the  gainsaying  of  Core— <Cf.  Note, 
v.  12.)  When  we  read  of  Korah  perishing  by  gainsaying, 
we  read  virtually  also  of  these  perishing  in  like  manner 
through  the  same:  for  the  same  seed  bears  the  same  hai 
vest.  13.  spots— So  2  Peter  2.  13,  Greek,  spiloi ;  but  her* 
the  Greek  Is  spilades,  which  elsewhere,  in  secular  writers 
means  rocks,  viz  ,  on  which  the  Christian  love-feast*  wer« 
in  danger  of  being  shipwrecked.  The  oldest  MS.  pre- 
fixes the  article  emphatically,  "the  rocks."    The  reft"- 


JUDE. 


4i.ce  to  "  riouds  .  .  .  winds  .  .  .  waves  of  the  sea,"  accords 
with  this  image  of  rocks.  Vulgate  seems  to  have  been 
misled  by  the  similar  sounding  word  to  translate,  as 
English  Version,  "spots;"  cf.  however,  v. 23,  which  favours 
English  Version,  If  the  Greek  will  bear  it.  Two  oldest 
MSS.,  by  the  transcriber's  effort  to  make  Jude  say  the 
*ame  as  Peter,  read  here  "deceivings"  for  "love-feasts," 
but  the  weightiest  MS.  and  authorities  support  English 
Version  reading.  The  love-feast  accompanied  the  Lord's 
Supper  (1  Corinthians  11.,  end).  Korah  the  Levite,  not 
satisfied  w'th  his  ministry,  aspired  to  the  sacrificing 
priesthood  also:  so  ministers  In  the  Lord's  Supper  have 
sought  to  make  it  a  sacrifice,  and  themselves  the  sacri- 
ficing  priests,  usurping  the  function  of  our  only  Chris- 
tian  sacerdotal  Priest,  Christ  Jesus.  Let  them  beware 
of  Korah's  doom  I  without  fear  —  Join  these  words 
not  as  English  Version,  b»it  with  "feast."  Sacred  feasts 
especially  ought  to  be  culebrated  with  fear.  Feasting 
Is  not  faulty  in  itself  [Bbugel],  but  it  needs  to  be 
accompanied  with  fear  of  forgetting  God,  as  Job  in 
the  case  of  his  sons'  feasts,  feeding  themselves—  Greek, 
"pasturing  (tending)  themselves."  What  they  look  to 
Is  the  pampering  of  themselves,  not  the  feeding  of  the 
flork.  clouds— from  which  one  would  expect  refreshing 
rains.  2  Peter  2. 17,  "  wells  without  water."  Professors 
without  practice,  carried  about— The  oldest  MSS.  have 
"  carried  aside,"  i.  e.,  out  of  the  right  course  (cf.  Ephesians 
1. 14).  trees  whose  fruit  withereth — rather,  "  trees  of  the 
late  (or  waning)  autumn,"  viz.,  when  there  are  no  longer 
leaves  or  fruits  on  the  trees  [Benoel],  &c.  without 
fr»itr— having  no  good  fruit  of  knowledge  and  practice; 
sometimes  used  of  what  Is  positively  bad.  twice  dead- 
First  when  they  cast  their  leaves  In  autumn,  and  seem 
during  winter  dead,  but  revive  again  in  spring ;  secondly, 
when  they  are  "plucked  up  by  the  roots."  So  these 
apostates,  once  dead  In  unbelief,  and  then  by  profession 
and  baptism  raised  from  the  death  of  sin  to  the  life  of 
righteousness,  but  now  having  become  dead  again  by 
apostasy,  and  so  hopelessly  dead.  There  is  a  climax.  Not 
only  without  leaves,  like  trees  in  late  autumn,  but  without 
fruit:  not  only  so,  but  dead  twice;  and  to  crown  all, 
'■plucked  up  by  the  roots."  13.  Raging— Wild.  Jude 
^as  in  mind  Isaiah  57.  20.  shame— plural  in  Greek, 
shames"  (cf.  Philipplans  3.  19).  wandering  stars — in- 
stead of  moving  on  In  a  regular  orbit,  as  lights  to  the 
world,  bursting  forth  on  the  world  like  erratic  comets,  or 
rather  meteors  of  fire,  with  a  strange  glare,  and  then 
doomed  to  fall  back  again  into  the  blackness  of  gloom. 
14.  See  Introduction  on  the  source  whence  Jude  derived 
this  prophecy  of  Enoch.  1  >±e  Holy  Spirit,  by  Jude,  has 
sealed  the  truth  of  this  much  of  the  matter  contained  in 
the  book  of  Enoch,  though  probably  that  book,  as  well  as 
Jude,  derived  it  from  tradition  (cf.  Note,  v.  9).  There  are 
reasons  given  by  some  for  thinking  the  book  of  Enoch 
copied  from  Jude  rather  than  vice  versa.  It  is  striking 
how,  from  the  first,  prophecy  hastened  towards  its  con- 
summation. The  earliest  prophecies  of  the  Redeemer 
dwell  on  His  second  coining  in  glory,  rather  than  His  first 
coming  In  lowliness  (cf.  Genesis  3. 15  with  Romans  16.  20). 
Enoch  in  his  translation  without  death,  illustrated  that 
truth  which  he  all  his  life  preached  to  the  unbelieving 
world,  the  certainty  of  the  Lord's  coming,  and  the  resur- 
rection of  the  dead,  as  the  only  effectual  antidote  to  their 
skepticism  and  self-wise  confidence  in  nature's  perma- 
nence. An*i—  Greek,  "Moreover,  also  Enoch,"  &c.  of 
these— In  relation  to  these.  The  reference  of  his  prophe- 
cies was  not  to  the  antediluvians  alone,  but  to  all  the  un- 
godly (v.  15).  His  prophecy  applied  primarily  Indeed  to 
the  flood,  but  ultimately  to  the  final  Judgment,  seventh 
front  Adam — Seven  is  the  sacred  number.  In  Enoch, 
freedom  from  death  and  the  sacred  number  are  com- 
bined: for  every  seventh  object  is  most  highly  valued. 
Jude  thus  shows  the  antiquity  of  the  prophecies.  Cf.  "  of 
old,"  Note  v.  4.  There  were  only  five  fathers  between 
3bnoch  and  Adam.  The  seventh  from  Adam  prophesied 
Sue  things  which  shall  close  the  seventh  aye  of  the  world. 
Bkngku]  eometh— lit.,  "came."  Prophecy  regards  the 
mture  as  certain  as  if  it  were  past,    saints— Holy  angels 


(cf.  Deuteronomy  33.  2;  Daniel  7. 10;  Zechariah  14.  5-  Mat, 
thew  25.31;  Hebrews  12.22).  15.  This  verse  and  the  begin- 
ning of  Enoch's  prophecy  is  composed  in  Hebrew  poetic 
parallelism,  the  oldest  specimen  extant.  Some  think 
Lamech'B  speech,  which  Is  also  in  poetic  parallelism 
was  composed  in  mockery  of  Enoch's  prophecy:  as 
Enoch  foretold  Jehovah's  coming  to  Judgment,  so  La- 
mech  presumes  on  Impunity  In  polygamy  and  murder 
(Just  as  Cain  the  murderer  seemed  to  escape  with  impu- 
nity), convince— convict,  hard  speeches— such  as  aie 
noticed  in  v.  8, 10, 16;  Malachl  3. 13, 14;  contrast  16. 17.  un- 
godly  sinners— not  merely  sinners,  but  proud  despiseis  oj 
God:  impious,  against  him-They  who  speak  against 
God's  children  are  regarded  by  God  as  speaking  against 
Himself.  16.  murmurers— in  secret:  muttering  murmur i 
against  God's  ordinances  and  ministers  in  Church  and 
state.  Cf.  v.  8,  "speak  evil  of  dignities;"  15,  "hard 
speeches;"  against  the  Lord,  complainers— never  satis- 
fied with  their  lot  (Numbers  11. 1 ;  cf.  the  penalty,  Deuter- 
onomy 28.  47,  48).  walking  after  their  own  lusts— (v.  18.) 
The  secret  of  their  murmuring  and  complaining  is  the  rest- 
less insatiability  of  their  desires,  great  swelling  words 
—(2  Peter  2. 18.)  men's  persons— their  mere  outward  ap- 
pearance and  rank,  because  of  advantage— for  the  sake 
of  what  they  may  gain  from  them.  While  they  talk  great 
swelling  words,  they  are  really  mean  and  fawning  towards 
those  of  wealth  and  rank.  17.  But  ye,  beloved— in  con- 
trast to  those  reprobates,  v.  20,  again,  remember— Im- 
plying that  his  readers  had  been  contemporaries  of  th« 
apostles.  For  Peter  uses  the  very  same  formula  in  re- 
minding the  contemporaries  of  himself  and  the  other 
apostles,  spoken  before— spoken  already  before  now. 
the  apostles— Peter  (.Notes,  2  Peter  3.  2,  3),  and  Paul  before 
Peter  (Acts  20.  29;  1  Timothy  4. 1;  2  Timothy  3. 1%  Jude 
does  not  exclude  himself  from  the  number  of  the  apostles 
here,  for  in  v.  18,  immediately  after,  he  says,  "  they  told 
YOU,"  not  us  (rather  as  Greek,  "used  to  tell  you:"  imply- 
ing that  Jude's  readers  were  contemporaries  of  the  apos- 
tles, who  used  to  tell  them).  18.  mockers— In  the  parallel, 
2  Peter  3.  3,  the  same  Greek  is  translated  "  scoffers."  The 
word  is  found  nowhere  else  In  the  New  Testament,  How 
Alford  can  deny  that  2  Peter  3.  2,  3  is  referred  to  (at 
least  In  part),  I  cannot  imagine,  seeing  that  Jude  quotes 
the  very  words  of  Peter  as  the  words  which  the  apostles 
used  to  speak  to  his  (Jude's)  readers,  walk  after  their 
own  ungodly  lusts— lit.,  "after  (according  to)  their  own 
lusts  of  ungodliness."  19.  These  be  they — Showing  that 
their  characters  are  such  as  Peter  and  Paul  had  foretold. 
separate  themselves— from  Church  communion  in  its 
vital,  spiritual  reality:  for  outwardly  they  took  part  In 
Church  ordinances  (v.  12).  Some  oldest  MSS.  omit  "  them- 
selves:" then  understand  It,  "  separate,"  cast  out  mem- 
bers of  the  Church  by  excommunication  (Isaiah  65.  5;  66. 
6;  Luke  6.22;  John  9.34;  cf.  "casteth  them  out  of  the 
Church,"  8  John  10).  Many,  however,  understand  "  them- 
selves," which  indeed  is  read  in  some  of  the  oldest  MSS. 
as  English  Version  has  It.  Arrogant  setting  up  of  them- 
selves, as  having  greater  sanctity  and  a  wisdom  and  pe- 
culiar doctrine,  distinct  from  others,  Is  implied,  sensual 
— lit.,  "  anlmal-souled :"  as  opposed  to  the  spiritual,  or 
"having  the  Spirit."  It  Is  translated  "  the  natural  man," 
1  Corinthians  2. 14.  In  the  threefold  division  of  man's 
being,  body,  soul,  and  spirit,  the  due  state  in  God's  design 
is,  that  "the  spirit,"  which  is  the  recipient  of  the  Holy 
Spirit  uniting  man  to  God,  should  be  first,  and  should 
rule  the  soul,  which  stands  intermediate  between  the  body 
aDd  spirit;  but  in  the  animal,  or  natural  man,  the  spirit  is 
sunk  Into  subserviency  to  the  animal  soul,  which  1b 
earthly  in  its  motives  and  aims.  The  "carnal"  sink 
somewhat  lower,  for  in  these  the  flesh,  the  lowest  element 
and  corrupt  side  of  man's  bodily  nature,  reigns  paramount, 
having  not  the  Spirit— In  the  animal  and  natural  man 
the  spirit,  his  higher  part,  which  ought  to  be  the  receive! 
of  the  Holy  Spirit,  is  not  so;  and  therefore,  his  spirit  not 
being  in  its  normal  state,  he  is  said  not  to  have  the  spirit  (ci 
John  3.  5,  6).  In  the  completion  of  redemption  the  parto 
of  redeemed  man  shall  be  placed  in  their  due  relation: 
whereas  in  the  ungodly,  Vie  soul  severed  from  the 

646 


REVELATION. 


gtiA'A  have  for  ever  animal  life  without  union  to  God  and 
hsaven— a  living  death.  20.  Resuming  v.  17.  building 
«y  yourselves— the  opposite  to  the  "  separate  themselves" 
<D.  19):  as  "In  the  Holy  Ghost"  Is  opposed  to  "Having  not 
the  Spirit."  on— as  on  a  foundation.  Building  on  the 
faith  Is  equivalent  to  building  on  Christ,  the  object 
of  faith,  praying  in  the  Holy  Ghost  —  (Romans  8. 
86;  Epheslans  6. 18.)  The  Holy  Spirit  teaches  what  we 
are  to  pray  for,  and  how.  None  can  pray  aright  save  by 
being  in  the  Spirit,  i.  e.,  in  the  element  of  His  influence. 
Chbysostom  states  that,  among  the  charisms  bestowed 
at  the  beginning  of  the  New  Testament  dispensation,  was 
the  gift  of  prayer,  bestowed  on  some  one  who  prayed  In 
the  name  of  the  rest,  and  taught  others  to  pray.  More- 
over, their  prayers  so  conceived  and  often  used,  were 
received  and  preserved  among  Christians,  and  out  of 
them  forms  of  prayer  were  framed.  Such  is  the  origin  of 
liturgies.  [Hammond.]  21.  In  v.  20, 21,  Jnde  combines  the 
Father,  the  Son,  and  the  Holy  Ghost :  and  faith,  hope  and 
love.  Keep  yourselves— not  in  your  own  strength,  but 
"  in  the  love  of  God,"  i.  e.,  God's  love  to  you  and  all  His  be- 
lieving children,  the  only  guarantee  for  their  being  kept 
safe.  Man's  need  of  watching  is  implied ;  at  the  same  time 
he  cannot  keep  himself,  unless  God  in  His  love  keep  him. 
looking  for — in  hope,  the  mercy  of  our  Lord  Jesus 
Christ— to  be  fully  manifested  at  His  coming.  Mercy  is 
usually  attributed  to  the  Father:  here  to  the  Son;  so  en- 
tirely one  are  they.  22,  23.  None  but  those  who  "  keep 
themselves"  are  likely  to  "save"  others,  have  compas- 
sion—So  one  oldest  MS.  reads.  But  two  oldest  MSS.,  Vul- 
gate, &c,  read,  "convict;"  "reprove  to  their  conviction  ;" 
"  confute,  so  as  to  convince."  making  a  difference—  The 
oldest  MSS.  and  versions  read  the  accusative  for  the  nom- 
inative, "  when  separating  themselves"  [Wahl],  referring 
to  v.  19;  or  "  when  contending  with  you,"  as  the  Greek  is 
translated,  v.  9.  23.  save  with  fear— The  oldest  MSS.  do 
not  read  "  with  fear"  in  this  position :  but  after  "  snatch- 
ing them  out  of  the  Are"  (with  Which,  cf.  Amos  4.  11;  1 
Corinthians  3.  15;  Zechariah  3.  2,  said  of  a  most  narrow 
escape),  they  add  the  following  words,  forming  a  third 
elass,  "and  others  compassionate  with  (in)  fear."  Three 
kinds  of  patients  require  three  kinds  of  medical  treatmeut. 
Ministers  and  Christians  are  said  to  "save"  those  whom 
they  are  made  the  instruments  of  saving;  the  Greek  for 


"  save"  is  present,  therefore  meaning  "  try  to  save."    Jud$ 
already  (v.  9)  had  reference  to  the  same  passage  (Zechartafc 
8. 1-3).    The  three  classes  are:  (1.)  Those  who  contend  wiii, 
you  (accusative  In  oldest  MSS.),  whom  you  should  convict, 
(2.)  those  who  are  as  brands  already  in  the  fire,  of  whick 
hell-fire  Is  the  consummation:  these  you  should  try  U 
save  by  snatching  them  out;  (8.)   those  who  are  objects  oj 
compassion,  whom  accordingly  you  should  compassionat* 
(and  help  If  occasion  should  offer),  but  at  the  same  tlms 
not  let  pity  degenerate  into  connivance  at  their  error. 
Your  compassion  Is  to  be  accompanied  "with  fear"  Of 
being  at  all  defiled  by  them,    hating— Even  hatred  has 
its  legitimate  field  of  exercise.    Sin  is  the  only  thing 
which  God  hates:   so  ought  we.    even  the  garment-a 
proverbial  phrase:  avoiding  the    most  remote  contact 
with  sin,  and  hating  that  which  borders  on  it.    As  gar- 
ments of  the  ap  jstles  wrought  miracles  of  good  in  healing 
so  the  very  garment  of  sinners  metaphorically,  i.  e.,  any- 
thing brought  into  contact  with  their  pollution,  is  to  bfc 
avoided.    Cf.  as  to  lepers  and  other  persons  defiled,  Leviti- 
cus 13. 52-57 ;  15. 4-17 :  the  garments  were  held  polluted ;  and 
any  one  touching  them  was  excluded,  until  purified,  from 
religious  and  civil  communion  with  the  sanctified  people 
of  Israel.    Christians  who  received  at  baptism  the  white 
garment  in  token  of  purity,  are  not  to  defile  it  by  any 
approach  to  what  is  defiled.    24,  25.  Concluding  doxolo 
gy.    Now- Greek,  "But."    you— Alford,  on  inferior  au- 
thority, reads,  "them."     You  is  in  contradistinction  to 
those  ungodly  men  mentioned  above,    keep  .  .   .  from 
falling— rather,  "guard  .  .  .  (so  as  to  be)  without  falling," 
or  stumbling,    before  the  presence  of  his  glory — i.  e.,  be- 
fore Himself,  when  He  shall  be  revealed  in  glory,    fault- 
less— Greek,  "  blameless."  with  exceeding  Joy— lit.,  "  with 
exultation"  as  of  those  who  leap  for  Joy.    To  the  only 
....  God  our  Saviour— The  oldest  MSS.  add,  "  through 
Jesus  Christ  our  Lord."    The  transcribers,  fancying  that 
"Saviour"  applied  to  Christ  alone,  omitted  th«i  words 
The  sense  is.  To  the  only  God  (the  Father)  who  is  our  Sa- 
viour through  (i.  e.,  by  the  mediation  of)  Jesus  Christ  oui 
Lord.      dominion— Greet,  "might."    po-vrer—auihorttv 
legitimate  power.     The   oldest   MSS.   and    Vulgate,  afte; 
"power,"  have  "before  all  the  age,"  i.  e.,  before  all  Una 
as  to  the  past;  "and  now,"  as  to  the  present;  '  &*a  toali 
the  ages,"  i.  e.,for  ever,  as  to  the  time  to  come. 


THE    REVELATION 

OF    ST.    JOHN    THE    DIVINE 


INTRODUCTION. 


AiTTHsVNTiorTY.— The  author  calls  himself  John  (ch.  1. 1,  4,  9;  22.  8).  Justin  Martyr  [Dialogue,  p.  Mb  A.  D.  138-161* 
quotes  from  the  Apocalypse,  as  John  the  apostle's  work,  the  prophecy  of  the  millennium  of  the  saints,  to  be  followed  by 
She  general  resurrection  and  Judgment.  This  testimony  of  Justin  Is  referred  to  also  by  Eosebius,  Ecclesiastical  History 
4.  18.  Justin,  In  the  early  part  of  the  second  century,  held  his  controversy  with  Trypho,  a  learned  Jew,  at  Ephetus, 
where  John  had  been  living  thirty  or  thirty-five  years  before:  he  says  that  "  the  Revelation  had  been  given  to  John 
one  of  the  twelve  apostles  of  Christ."  Melito,  bishop  of  Sardis  (about  171  a.  d.),  one  of  the  seven  churches  addressed,  a 
successor,  therefore,  of  one  of  the  seven  angels,  is  said  by  Eobebius  ( Ecclesiastical  History  4. 26)  to  have  written  treatises 
on  the  Apocalypse  of  John.  The  testimony  of  the  bishop  of  Sardis  is  the  more  impartial,  as  Sardis  Is  one  of  the 
churches  severely  reproved  (ch.  3.  1).  So  also  Theophjxus  of  Antioch  (about  180  a.  d.),  according  to  Euss- 
AIU8  4.26,  quoted  testimonies  from  the  Apocalypse  of  John.  Eusebius  says  the  same  of  Apollonius,  who  lived  Id 
Asia  Minor  In  the  end  of  the  second  century.  Ihkn^us  (about  180  A.  D.),  a  hearer  of  Polycarp,  the  disciple  of  John, 
and  supposed  by  Archbishop  Usher  to  be  the  angel  of  the  Church  of  Smyrna,  Is  most  decided  again  and  again  lu 
quoting  the  Apocalypse  as  the  work  of  the  apostle  John  (Hcereses  4.,  20.  II;  4.,  21.  3;  4.,  30.  4;  5.,  36.  1;  5.,  30.  8;  5.,  85.  2).  Ir 
S..  80. 1,  alluding  to  the  mystical  number  of  the  beast,  666  (ch.  13. 18),  found  in  all  old  copies,  lie  says,  "  We  do  not  hazan? 
a  confident  theory  as  to  the  name  of  Antichrist;  for  if  it  had  been  necessary  that  his  name  should  be  proclaimed 
openly  at  the  present  time,  it  would  have  been  declared  by  him  who  saw  the  apocalyptic  vision  ;  for  U  was  seen  at  nc 
kmg  Ume  back,  but  almost  in  our  generation,  towards  the  end  of  Domitian's  reign."  In  his  work  against  heresies,  publishes 
ten  years  after  Polycarp's  martyrdom,  he  quotes  the  Apocalypse  twenty  times,  and  makes  long  extracts  from  it,  ae  In- 
spired Scripture.  These  testimonies  of  persons  contemporary  with  John's  immediate  successors,  and  more  or  less  con- 
Meted  with  the  region  of  the  seven  churches  to  which  Revelation  Is  addressed,  are  most  convincing.  Tertui.lias,  # 
M« 


REVELATION. 

North  Africa  (about  229  a.  ».),  Adversus  Marcion  3. 14,  quotes  the  apostle  John's  description  lu  the  Apocalypse  of  the 
sword  proceeding  out  of  the  Lord's  mouth  (ch.  19. 15),  and  24,  the  heavenly  city  (ch.  21).  Cf.  De  Resurrectume  27  ;  Ik 
Anima  8,  9,  &c. ;  De  Pnescriplione  Hareticorum,  33.  The  Mubatori  fragment  of  the  canon  (about  a.  d.  200)  refers  to  Johii 
the  apostle  writing  to  the  seven  churches.  jEiippolytus,  bishop  of  Ostia,  near  Rome  (about  240  a.  d.),  De  Antichrists, 
p.  67,  quotes  ch.  17. 1-18,  as  the  writing  of  John  the  apostle.  Among  Hippolytus'  works,  there  is  specified  in  the  cata- 
logue on  his  statue,  a  treatise  "on  the  Apocalypse  and  Gospel  according  to  John."  Clement  or  Alexandria  (about 
300  a.  d),  Stromata  6.  13,  alludes  to  the  twenty-four  seats  on  which  the  elders  sit  as  mentioned  by  John  in  the  Apoca 
•5  pse  olE.  4.  5) ;  also,  in  Quia  dives  Salvus,  sec.  42,  he  mentions  John's  return  from  Patmos  to  Ephesus  on  the  death  oj 
he  Roman  tyrant.  Orioen  (about  233  a.  d.),  Commentary  on  Matthew,  in  Eusebius  (Ecclesiastical  History  6.  25),  men- 
liens  John  as  the  author  of  the  Apocalypse,  without  expressing  auy  doubts  as  to  Its  authenticity;  also,  In  Oommem- 
wry  on  Matthew,  torn.  16.  6,  he  quotes  ch.  1.  9,  and  says,  "  John  seems  to  have  beheld  the  Apocalypse  in  the  island  ot 
Patmos."  ViCTORiNTTS,  bishop  of  Pettau  in  Pannonia,  who  suffered  martyrdom  under  Diocletian  in  803  A.  D.,  wrote 
the  earliest  extant  commentary  on  the  Apocalypse.  Though  the  Old  Syriac  Peschito  version  does  not  contain  the 
Apocalypse,  yet  Ephrem  3yrus  (about  378  A.  D.)  frequently  quotes  the  Apocalypse  as  canonical,  and  ascribes  It  to 
John. 

Its  canonicity  and  inspiration  (according  to  a  scholium  of  Andreas  of  Cappadocia)  are  attested  by  Papias,  a 
hearer  of  John,  and  associate  of  Polycarp.  Papias  was  bishop  of  Hlerapolis,  near  Laodicea,  one  of  the  seven  churches. 
Wordsworth  conjectures  that  a  feeling  of  shame,  ou  account  of  the  rebukes  of  Laodicea  in  Revelation,  may  have 
operated  on  the  Council  of  Laodicea,  so  as  to  omit  Revelation  from  its  list  of  books  to  be  read  publicly.  (?)  The  Epistle 
of  the  churches  of  Lyons  and  Vienne  to  the  churches  of  Asia  and  Phrygia  (in  Eusebius,  Ecclesiastical  History  5. 1-3), 
In  the  persecution  under  M.  Aurelius,  a.  d.  77,  quotes  ch.  1.  5;  3. 14;  14.  4,  aud  22. 11,  as  Scripture.  Cyprian  (about  250 
a.  d.)  also,  in  Ep,  18,  quotes  ch.  2.  5  as  Scripture ;  and  in  Ep.  25  he  quotes  ch.  3. 21,  as  of  the  same  authority  as  the  Gos- 
pel. (For  other  instances,  see  Alfobd's  Prolegomena,  from  whom  mainly  this  summary  of  evidence  has  been  derived.; 
Athanasius,  in  his  Festival  Epistle,  enumerates  the  Apocalypse  among  the  canonical  Scriptures,  to  which  none  must 
add,  and  from  which  none  must  take  away.  Jebome  (in  Epistola  ad  Paulinum)  Includes  in  the  canon  the  Apocalypse, 
adding,  "  It  has  as  many  mysteries  as  words.  All  praise  falls  short  of  its  merits.  In  each  of  its  words  lie  hid  mani- 
fold senses."  Thus  an  nnbrolren  chain  of  testimony  down  from  the  apostolic  period  confirms  its  canonicity  and 
authenticity. 

The  Alogi  (Epiphanius  Hotreses  51),  and  Caitjs  the  Roman  presbyter  (Eusebius  3.  28),  towards  the  end  of  the  second 
and  beginning  of  the  third  century,  rejected  St.  John's  Apocalypse  on  mere  captious  grounds.  Caius,  according  to 
Jerome,  De  Viris  Tlluslribus,  about  210  A.  D.,  attributed  it  to  Cerinthus,  on  the  ground  of  its  supporting  the  millennial 
reign  on  earth.  Dionysius  of  Alexandria  mentions  many  before  his  time  who  rejected  it  because  of  its  obscurity, 
and  because  it  seemed  to  support  Cerinthus'  dogma  of  an  earthly  and  carnal  kingdom;  whence  they  attributed  it  to 
Cerinthus.  This  Dionysius,  scholar  of  Origen,  and  bishop  of  Alexandria  (A.  D.  247),  admits  its  inspiration  (in  Euse- 
bius, Ecclesiastical  History  7. 10),  but  attributes  it  to  some  John  distinct  from  John  the  apostle,  on  the  ground  of  Its  differ- 
ence of  style  and  character,  as  compared  with  St.  John's  Gospel  and  Epistle,  as  also  because  the  name  John  Is  several 
times  mentioned  in  the  Apocalypse,  which  is  always  kept  back  in  both  the  Gospel  and  Epistle;  moreover,  nelthei 
does  the  Epistle  make  any  allusion  to  the  Apocalypse,  nor  the  Apocalypse  to  the  Epistle;  and  the  style  is  not  pure 
Greek,  but  abounds  in  barbarisms  and  solecisms.  Eusebius  wavers  in  opinion  (Ecclesiastical  History  24.  39)  as  tc 
whether  it  is,  or  is  not,  to  be  ranked  among  the  undoubtedly  canonical  Scriptures.  His  antipathy  to  the  millennial 
Soctrine  would  give  an  unconscious  bias  to  his  judgment  on  the  Apocalypse.  Cyril  of  Jerusalem  (a.  d.  38fi),  Cale- 
thesis  1. 85, 36,  omits  the  Apocalypse  in  enumerating  the  New  Testament  Scriptures  to  be  read  privately  as  well  as  pnb 
llcly.  "  Whatever  Is  not  read  in  the  churches,  that  do  not  even  read  by  thyself;  the  apostles  and  ancient  bishops  of 
the  Church  who  transmitted  them  to  us  were  far  wiser  than  thou  art."  Hence,  we  see  that,  in  his  day,  the  Apocalypse 
was  not  read  in  the  churches.  Yet  In  Catechesis  1.  4  he  quotes  ch.  2.  7, 17 ;  and  In  Catechesis  1.,  15.  13  he  draws  the  pro- 
phetical statement  from  ch.  17. 11,  that  the  king  who  is  to  humble  the  three  kings  (Daniel  7. 8, 20)  is  the  eighth  king.  In 
c.  15.  and  27.  he  similarly  quotes  from  ch.  12.  3,  4.  Alford  conjectures  that  Cyril  had  at  some  time  changed i  his 
opinion,  and  that  these  references  to  the  Apocalypse  were  slips  of  memory  whereby  he  retained  phraseology  which 
belonged  to  his  former,  not  his  subsequent  views.  The  sixtieth  canon  (if  genuine)  of  the  Laodicean  Council  In  he 
middle  of  the  fourth  century  omits  the  Apocalypse  from  the  canonical  books.  The  Eastern  Church  In  part  doooted. 
the  Western  Church,  after  the  fifth  century,  universally  recognized,  the  Apocalypse.  Cyril  of  Alexandria,  De 
Adoratione  146,  though  implying  the  fact  of  some  doubting  Its  genuineness,  himself  undoubtedly  accepts ,  it  as  the  work 
of  St.  John.  Andreas  of  C^sarea,  in  Cappadocia,  recognized  as  genuine  and  canonical,  and  wrote  the  first ^entire 
and  connected  commentary  on,  the  Apocalypse.  The  sources  of  doubt  seem  to  have  been.  (1.)  th >  «^n»™  of 
many  to  the  millennium,  which  is  set  forth  in  it;  (2.)  its  obscurity  and  symbolism  having  «n«dltM  ^J^i? 
the  churches,  or  to  be  taught  to  the  young.  But  the  most  primitive  tradition  Is  unequivocal  in  its  lavour.  In  a  word, 
the  objective  evidence  is  decidedly  for  it;  the  only  arguments  agai nst  it  seem  to  have  ^en  subject ive 

<r>J™™„™ai  noting  of  .Tohn  in  the  Anocalypse  occur  ch.  1. 1,  4,  9 ;  22.  8.    Moreover,  the  wnter  s  addresses  to  the 


1'rajan  (EUSEBIUS,  Mxciestasiicai  siiswry  o.  ™,  «j>.    *,  — -  "r **-  —  ■■  -  -  -  _,„,,,  h»vp«ssnredlvbeen 

as  it  does  to  be  an  address  from  their  superior  to  the  seven  churches  of  Proconsu  £^<^™™£Z*£*™ 
rejected  in  that  region;  whereas  the  earliest  testimonies  in  these  churches  are  all  in  its  favour. 


ou.acy  of  his  testimony  both  at  the  beginning  and  end  of  his  dook  l«- ™-   • '• ' • ""Y^™  the  angels  or  president* 
O^upt.  and  unb  mnd  by  the  grammatical  laws  which  governed  his  writings  oi  a  caime  ^ 


REVELATION. 

Moreover,  aa  being  a  Galilean  Hebrew,  John,  in  writing  a  Revelation  akin  to  the  Old  Testament  prophecies,  naturally 
reverted  to  their  Hebraistic  style.  Alford  notices,  among  the  features  of  resemblance  between  the  styles  of  the 
Apocalypse  and  John's  Gospel  and  Epistle,  (1.)  the  characteristic  appellation  of  our  Lord,  peculiar  to  John  exclusively 
■  the  Word  of  God  "  (ch.  18. 13 ;  cf.  John  1. 1 ;  1  John  1. 1).  (2.)  the  phrase,  "  he  that  overcometh"  (ch.  2. 7,  U,  17 ;  8. 5, 12, 21 . 
12.  11 ;  15.  2 ;  17.  14 ;  21.  7 ;  cf.  John  16.  33 ;  1  John  2. 13,  14 ;  4.  4 ;  5.  4,  S).  (3.)  The  Greek  term  (alethinos)  for  "  true,"  as  opposed 
to  that  which  is  shadowy  and  unreal  (ch.  3.  7, 14 ;  6. 10 ;  15.  3;  16.  7 ;  19.  2,  9, 11 ;  21.  6;  22.  6).  This  term,  found  only  once  in 
St,  Luke  (Luke  16.  11),  four  times  in  St.  Paul  (1  Thessalonians  1.  9;  Hebrews  8.  2;  9.  24;  10.  22),  is  found  nine  times  In  St 
John's  Gospel  (John  1.  9;  4.  23,  37 ;  6.  32 ;  7. 28 ;  8. 16 ;  15. 1 ;  17. 3;  19. 35),  four  times  in  John's  First  Epistle  (1  John  2. 8;  6.20), 
and  ten  times  in  Revelation  (ch.  3.  7, 14 ;  6.  10;  15.8;  16.7;  19.  2,  9, 11 ;  21. 5 ;  22.  6).  (4.)  The  Greek  diminutive  for  "Lamb" 
(amion,  lit.,  "lambkin")  occurs  twenty-nine  times  in  the  Apocalypse,  and  the  only  other  place  where  it  occurs  ia 
John  21. 15.  In  John's  writings  alone  is  Christ  called  directly  "  the  Lamb  "  (John  1. 29, 86).  In  1  Peter  1. 19,  He  is  called 
"as  a  lamb  without  blemish,"  in  allusion  to  Isaiah  53.  7.  So  the  use  of  "witness,"  or  "testimony"  (ch.  1.  2,  9;  6.  9; 
11.  7,  Ac;  cf.  John  1.  7,  8, 15, 19,  32;  1  John  1.  2;  4. 14;  5.  6-11).  "Keep  the  word,"  or  "commandments"  (ch.  8.  8, 10;  13. 
17,  <fcc. ;  cf.  John  8.  51,  55 ;  14. 15).  The  assertion  of  the  same  thing  positively  and  negatively  (ch.  2.  2,  6,  8, 18;  8.  8, 17, 18; 
cf.  John  1.  3,  6,  7,  20 ;  1  John  2.  27,  28).  Cf.  also  1  John  2.  20,  27  with  ch.  8. 18,  as  to  the  spiritual  anointing.  The  seeming 
solecisms  of  style  are  attributable  to  that  inspired  elevation  which  is  above  mere  grammatical  rules,  and  are  designed 
to  arrest  the  reader's  attention  by  the  peculiarity  of  the  phrase,  so  as  to  pause  and  search  into  some  deep  truth  lying 
beneath.  The  vivid  earnestness  of  the  inspired  writer,  handling  a  subject  so  transcending  all  others,  raises  him 
above  all  servile  adherence  to  ordinary  rules,  so  that  at  times  he  abruptly  passes  from  one  grammatical  construction 
to  another,  as  he  graphically  sets  the  thing  described  before  the  eye  of  the  reader.  This  is  not  due  to  Ignorance  of 
grammar,  for  he  "  has  displayed  a  knowledge  of  grammatical  rules  in  other  much  more  difficult  constructions." 
[Winer.]  The.  connection  of  thought  is  more  attended  to  than  mere  grammatical  connection.  Another  consideration 
to  be  taken  into  account  Is,  that  two-fifths  of  the  whole  being  the  recorded  language  of  others,  he  moulds  bis  style 
accordingly.    Cf.  Tkegelles'  Introduction  to  Revelation  from  Heathen  Authorities. 

Tkegelles  well  says  (New  Testament  Historic  Evidence), "  There  is  no  book  of  the  New  Testament  for  which  we  have 
such  clear,  ample,  and  numerous  testimonies  in  the  second  century  as  we  have  in  favour  of  the  Apocalypse.  The 
more  closely  the  witnesses  were  connected  with  the  apostle  John  (as  was  the  case  with  Irenseus),  the  more  explicit  Is 
their  testimony.  That  doubts  should  prevail  in  after  ages  must  have  originated  either  in  ignorance  of  the  earlier 
testimony,  or  else  from  some  supposed  intuition  of  what  an  apostle  ought  to  have  written.  The  objections  on  the 
ground  of  Internal  style  can  weigh  nothing  against  the  actual  evidence.  It  Is  In  vain  to  argue,  a  priori,  that  St.  John 
could  not  have  written  this  book,  when  we  have  the  evidence  of  several  competent  witnesses  that  he  did  write  It." 

Relation  of  the  Apocalypse  to  the  Rest  of  the  Canon.— Gregory  Nyssen,  torn.  3,  p.  601,  calls  Revelation 
"the  last  book  of  grace.  It  completes  the  volume  of  Inspiration,  so  that  we  are  to  look  for  no  further  revelation 
till  Christ  Himself  shall  come.  Appropriately  the  last  book  completing  the  canon  was  written  by  John,  the  last  sur- 
vivor of  the  apostles.  The  New  Testament  is  composed  of  the  historical  books,  the  Gospels  and  Acts,  the  doctrinal 
Epistles,  and  the  one  prophetical  book,  Revelation.  The  same  apostle  wrote  the  last  of  the  Gospels,  and  probably  the 
last  of  the  Epistles,  and  the  only  prophetical  book  of  the  New  Testament.  All  the  books  of  the  New  Testament  Lad 
been  written,  and  were  read  In  the  Church  assemblies,  some  years  before  John's  death.  His  life  was  providentially 
prolonged  that  he  might  give  the  final  attestation  to  Scripture.  About  the  year  100  A.  D.,  the  bishops  of  Asia  (the 
angels  of  the  seven  churches)  came  to  John  at  Ephesus,  bringing  him  copies  of  the  three  Gospels,  Matthew,  Mark, 
and  Luke,  and  desired  of  him  a  statement  of  his  apostolical  Judgment  concerning  them;  whereupon  he  pronounced 
them  authentic,  genuine,  and  inspired,  and  at  their  request  added  his  own  Gospel  to  complete  the  fourfold  aspect  of 
the  Gospel  of  Christ  (cf.  Muratori's  Canon ;  Eusebius  3.  24 ;  Jerome,  Prooemium  in  Matthceum ;  Victorinus  on  the 
Apocalypse;  Thkodoret,  Mopsuestia).  A  Greek  divine,  quoted  in  Allatitts,  calls  Revelation  "the  seal  of  the  whole 
Bible."  The  canon  would  be  Incomplete  without  Revelation.  Scripture  is  a  complete  whole,  Its  component  books, 
written  in  a  period  ranging  over  1500  years,  being  mutually  connected.  Unity  of  aim  and  spirit  pervades  the  entire, 
so  that  the  end  Is  the  necessary  sequence  of  the  middle,  and  the  middle  of  the  beginning,  Genesis  presents  before  us 
man  and  his  bride  in  innocence  and  blessedness,  followed  by  man's  fall  through  Satan's  subtlety,  and  man's  conse- 
quent misery,  his  exclusion  from  Paradise  and  its  tree  of  life  and  delightful  rivers.  Revelation  presents,  in  reverse 
order,  man  first  liable  to  sin  and  death,  but  afterwards  made  conqueror  through  the  blood  of  the  Lamb;  the  first 
Adam  and  Eve,  represented  by  the  second  Adam,  Christ,  and  the  Church,  His  spotless  bride,  in  Paradise,  with  free 
access  to  the  tree  of  life  and  the  crystal  water  of  life  that  flows  from  the  throne  of  God.  As  Genesis  foretold  the  bruis- 
ing of  the  serpent's  head  by  the  woman's  seed,  so  Revelation  declares  the  final  accomplishment  of  that  prediction 
(cos.  19.,  20). 

Place  and  Time  of  Writing.— The  best  authorities  among  the  Fathers  state  that  John  was  exiled  under  Doml- 
tlan  (iRENiE  cs,  5.  30 ;  Clement  of  Alexandria  ;  Eusebius,  Ecclesiastical  History  3.  20).  Victorinus  says  that  he  had 
to  labour  in  the  mines  of  Patmos.  At  Domitian's  death,  95  A.  D.,  he  returned  to  Ephesus  under  the  Emperor  Nerva 
Probably  it  was  Immediately  after  his  return  that  he  wrote,  under  Divine  inspiration,  the  account  of  the  visions 
vouchsafed  to  him  in  Patmos  (ch.  1.  2,  9).  However,  ch.  10.  4  seems  to  imply  that  he  wrote  the  visions  Immediately 
after  seeing  them.  Patmos  Is  one  of  the  Sporades.  Its  circumference  Is  about  thirty  miles.  "  It  was  fitting  that 
when  forbidden  to  go  beyond  certain  bounds  of  the  earth's  lands,  he  was  permitted  to  penetrate  the  secrets  of  heaven." 
[Bede,  Explan.  Apocalypse  on  ch.  1.]  The  following  arguments  favour  an  earlier  date,  viz.,  under  Nero:  (1.)  Edsebiub 
(in  Evangelical  Demonstrations)  unites  In  the  same  sentence  John's  banishment  with  the  stoning  of  James  and  the  be- 
heading of  Paul,  which  were  under  Nero.  (2.)  Clemens  Axexandbinus'  story  of  the  robber  reclaimed  by  John,  after 
he  had  pursued,  and  with  difficulty  overtaken  him,  accords  better  with  John  then  being  a  younger  man  than  under 
Domitlan,  when  he  was  100  years  old.  Arethas,  In  the  sixth  century,  applies  the  sixth  seal  to  the  destruction  of  Je 
rusalem  (70  A.  D.),  adding  that  the  Apocalypse  was  written  before  that  event.  So  the  Syriac  version  states  he  was  baD- 
iehed  by  Nero  the  Caesar.  Laodicea  was  overthrown  by  an  earthquake  60  A.  D.,  but  was  immediately  rebuilt,  so  that 
its  being  called  "  rich  and  increased  with  goods  "  is  not  incompatible  with  this  book  having  been  written  under  ttu 
Neronian  persecution  (64  A.  D.).  But  the  possible  allusions  to  it  in  Hebrews  10.37;  cf.  ch.  1.4,8;  4.8;  22.12;  Hebrew* 
IL  10;  cf.  oh.  21. 14;  Hebrews  12.  22,  23;  cf.  ch.  14. 1 ;  Hebrews  8. 1,  2;  cf.  oh.  11. 19 ;  15.  5;  21. 3;  Hebrews  i.  12;  cf.  oh.  1 
M;  2.  12,  16;  19.  13,  15;  Hebrews  4.9;  of.  oh.  20;  also  1  Peter  1.7,18;  4.  13,  with  oh.  1.  1;  1  Peter  £  9,  with  oh.  6. 10;  2  Tin* 
-shy  4.  8,  with  oh.  2.  26  27;  8.  21:  11. 18;  Ephesians  6.  12,  with  ch.  12.  7-13;  Phlllppians  4.  3,  with  ch.  a  5;  13.  8,  17.  8;  20 

Mft 


REVELATION. 

4  i5;  Colosslans  L  18,  with  ch.  L  5;  1  Corinthians  15. 62,  with  oh.  10. 7;  U.  IMS,  make  a  date  before  the  destruction  of 
Lacdicea  possible.  Cerinthus  Is  stated  to  have  died  before  John :  as  then  he  borrowed  much  In  his  Pseudo-Apoca. 
ypse  from  John's,  It  is  likely  the  latter  was  at  an  earlier  date  than  Domltlan's  reign.  See  Tit,ix>ch's  Introduction  to 
/tpocalvpee.    But  the  Pauline  benediction  (ch.  1.  4)  Implies  it  was  written  after  Paul's  death  under  Nero. 

To  What  Rhadkbs  ADDBES8BD.-The  Inscription  states  that  It  is  addressed  to  the  seven  churches  of  Asia,  <.&, 
Proconsular  Asia.  St.  John's  reason  for  fixing  on  the  number  seven  (for  there  were  more  than  seven  ehurohes  In  the 
region  meant  by  "Asia,"  for  instance,  Magnesia  and  Tralles)  was  doubtless  because  seven  Is  the  sacred  number  lm- 
plying  totality  and  universality :  so  it  is  implied  that  John,  through  the  medium  of  the  seven  churches,  addresses  In 
the  Spirit  the  Church  of  all  places  and  ages.  The  Church  In  its  various  states  of  spiritual  life  or  deadness,  in  all  ages 
and  places,  la  represented  by  the  seven  churches,  and  is  addressed  with  words  of  consolation  or  warning  accordingly. 
Smyrna  anil  Philadelphia  alone  of  the  seven  are  honoured  with  unmixed  praise,  as  faithful  In  tribulation  and  rich 
in  good  works.  Heresies  of  a  decided  kind  had  by  this  time  arisen  in  the  churches  of  Asia,  and  the  love  of  many 
had  waxed  cold,  whilst  others  had  advanced  to  greater  zeal,  and  one  had  sealed  his  testimony  with  his  blood. 

Object.— It  begins  with  admonitory  addresses  to  the  seven  churches  from  the  Divine  Son  of  man,  whom  John  saw 
in  vision,  after  a  brief  Introduction  which  sets  forth  the  main  subject  of  the  book,  viz.,  to  "  show  unto  His  servant! 
things  which  must  shortly  come  to  pass"  (chs.  1.-3).  From  ch.  4.  to  the  end  Is  mainly  prophecy,  with  practical  ex- 
hortations and  consolations,  however,  Interspersed,  similar  to  those  addressed  to  the  seven  churches  (the  representa- 
tives of  the  universal  Church  of  every  age),  and  so  connecting  the  body  of  the  book  with  Its  beginning,  which  there- 
fore forms  its  appropriate  introduction. 

Three  schools  of  Interpreters  exist:  (1.)  The  Preterists,  who  hold  that  almost  the  whole  has  been  fulfilled.  (2.)  The 
Historical  Interpreters,  who  hold  that  it  comprises  the  history  of  the  Church  from  St.  John's  time  to  the  end  of  the 
world,  the  seals  being  chronologically  succeeded  by  the  trumpets,  and  the  trumpets  by  the  vials.  (3.)  The  Futurist*, 
who  consider  almost  the  whole  as  yet  future,  and  to  be  fulfilled  Immediately  before  Christ's  second  ooming.  The 
first  theory  was  not  held  by  any  of  the  earliest  Fathers,  and  is  only  held  now  by  Rationalists,  who  limit  John's 
vision  to  things  within  his  own  horizon,  Pagan  Rome's  persecutions  of  Christians,  and  its  consequently  anticipated 
destruction.  The  Futurist  school  Is  open  to  this  great  objection:  It  would  leave  the  Church  of  Christ  unprovided 
with  prophetical  guidance  or  support  under  her  flery  trials  for  1700  or  1800  years.  Now  God  has  said,  "Surely  He  will 
do  nothing,  but  He  revealeth  His  secrets  unto  His  servants  the  prophets.'"  The  Jews  had  a  succession  of  prophets 
who  guided  them  with  the  light  of  prophecy :  what  their  prophets  were  to  them,  that  the  apocalyptic  Scriptures  have 
been,  and  are,  to  us. 

Autobd,  following  Isaac  Williams,  draws  attention  to  the  parallel  connection  between  the  Apocalypse  and 
Christ's  discourse  on  the  Mount  of  Olives,  recorded  in  Matthew  24.  The  seals  plainly  bring  us  down  to  the  second 
coming  of  Christ,  Just  as  the  trumpets  also  do  (cf.  ch.  6. 12-17;  8. 1,  &c;  11. 16),  and  as  the  vials  also  do  (ch.  16. 17):  all 
three  run  parallel,  and  end  in  the  same  point.  Certain  "catchwords"  (as  Wobdswoeth  calls  them)  connect  the 
three  series  of  symbols  together.  They  do  not  succeed  one  to  the  other  In  historical  and  chronological  sequence,  but 
move  side  by  side,  the -subsequent  series  filling  up  in  detail  the  same  pioture  which  the  preceding  series  had  drawu 
In  outline.  So  Victobinus  (on  ch.  7.  2),  the  earliest  commentator  on  the  Apocalypse,  says,  "The  order  of  the  things 
said  Is  not  to  be  regarded,  since  often  the  Holy  Spirit,  when  He  has  run  to  the  end  of  the  last  time,  again  returns  to 
the  same  times,  and  supplies  what  He  has  less  fully  expressed."  And  PBlMASrus  (Ad  Apocalypsin  in  fine),  "  In  the 
trumpets  he  gives  a  description  by  a  pleasing  repetition,  as  Is  his  custom." 

At  the  very  beginning,  St.  John  hastens,  by  anticipation  (as  was  the  tendency  of  all  the  prophets),  to  the  grand 
consummation.  Ch.  1.  7,  "Behold,  He  cometh  with  clouds,"  Ac;  v.  8, 17,  "I  am  the  beginning  and  the  ending— the 
first  and  the  leut."  So  the  seven  epistles  exhibit  the  same  anticipation  of  the  end.  Ch.  8. 12,  "  Him  that  overcometh, 
I  will  write  upon  Him  the  name  of  my  God,  and  the  name  of  the  city  of  my  God,  which  is  new  Jerusalem,  which 
cometh  down  out  of  heaven :"  cf.  at  the  close,  oh.  21.  2.  So  also  ch.  2.  28,  "  I  will  give  him  the  morning  star :"  cf.  at  the 
close,  22. 16,  "  I  am  the  bright  and  morning  star." 

Again,  the  earthquake  that  ensues  on  the  opening  of  the  sixth  seal  is  one  of  the  catchwords,  i.  «.,  a  link  connecting 
chronologically  this  sixth  seal  with  the  sixth  trumpet  (ch.  9. 13;  11. 13):  of.  also  the  seventh  vial,  ch.  16. 17, 18.  The 
concomitants  of  the  opening  of  the  sixth  seal,  it  is  plain,  In  no  full  and  exhaustive  sense  apply  to  any  event,  save 
the  terrors  which  shall  overwhelm  the  ungodly  just  before  the  coming  of  the  Judge. 

Again,  the  beast  out  of  the  bottomless  pit,  between  the  sixth  and  seventh  trumpets,  conneots  this  series  with  the  sec- 
tion, chs.  12.,  18.,  14.,  concerning  the  Church  and  her  adversaries. 

Again,  the  sealing  of  the  144,000  under  the  sixth  seal  connects  this  seal  with  the  section,  ohs.  12.-14. 

Again,  the  loosing  of  the  four  winds  by  the  four  angels  standing  on  the  four  corners  of  the  earth,  under  the  sixth 
seal,  answers  to  the  loosing  of  the  four  angels  at  the  Euphrates,  under  the  sixth  trumpet. 

Moreover,  links  occur  in  the  Apocalypse  connecting  It  with  the  Old  Testament.  For  instance,  the  "  mouth  speak' 
ing  great  things,"  connects  the  beast  that  blasphemes  against  God,  and  makes  war  against  the  saints,  with  the  little  horn, 
or  at  last  king,  Who,  arising  after  the  ten  kings,  shall  speak  against  the  Most  High,  and  wear  out  the  saints ;  also,  cf. 
the  "forty-two  months"  (oh.  18. 5),  or  "a  thousand  two  hundred  and  threescore  days"  (oh.  12. 6),  with  the  "time,  times, 
and  the  dividing  of  time,"  of  Daniel  7.  25.  "  Moreover,  the  "forty-two  months,"  ch.  11.  2,  answering  to  ch.  12.  6  and 
13. 5,  link  together  the  period  under  the  sixth  trumpet  to  the  section,  chs.  12.,  13.,  14. 

Aubbblbn  observes,  "  The  history  of  salvation  is  mysteriously  governed  by  holy  numbers.  They  are  the  scaffold- 
ing of  the  organlo  edifice.  They  are  not  merely  outward  Indications  of  time,  but  Indications  of  nature  and  essence. 
Not  only  nature,  but  history,  is  based  in  numbers.  Scripture  and  antiquity  put  numbers  as  the  fundamental  forms 
of  things,  where  we  put  ideas."  As  number  is  the  regulator  of  the  relations  and  proportions  of  the  natural  world,  so 
does  it  enter  most  frequently  Into  the  revelations  of  the  Apocalypse,  which  sets  forth  the  harmonies  of  the  super- 
natural, the  immediately  Divine.  Thus  the  most  supernatural  revelation  leads  us  the  farthest  Into  the  natural,  as 
was  to  be  expected,  seeing  the  God  of  nature  and  of  revelation  is  one.  Seven  Is  the  number  for  perfection  (ct  ch.  U; 
4.  5,  the  seven  Spirits  before  the  throne;  also,  ch.  5.  6,  the  Lamb's  seven  horns  and  seven  eyes).  Thus  the  seven  churches 
represent  the  Church  catholic  In  its  totality.  The  seven  seals-trumpets^vials,  are  severally  a  complete  series  each  In 
Itself,  fulfilling  perfectly  the  Divine  course  of  Judgments.  Three  and  a  half  Implies  a  number  opposed  to  the  Divine 
f*Bv«nV  but  brtken  in  Itself,  and  which,  in  the  moment  of  its  highest  triumph,  is  overwhelmed  by  Judgment  an* 

549 


REVELATION   I. 

otter  ruin.  Four  is  the  number  of  the  world's  extension ;  seven  Is  the  number  of  God's  revelation  In  the  woild.  Id 
the  four  beasts  of  Daniel  there  Is  a  recognition  of  some  power  above  them,  at  the  same  time  that  there  Is  a  mimicry 
of  the  four  cherubs  of  Ezekiel,  the  heavenly  symbols  of  all  creation  In  its  due  subjection  to  God  (ch.  4.  6-8).  So  the 
four  corners  of  the  earth,  the  four  winds,  the  four  angels  loosed  from  the  Euphrates,  and  Jerusalem  lying  "four- 
square," represent  world-wiue  «*'*asion.  The  sevenfoldness  of  the  Spirits  on  the  part  of  God  corresponds  with  the 
fourfold  cherubim  on  the  part  of  the  created.  John,  seeing  more  deeply  Into  the  essentially  God-opposed  character 
of  the  world  presents  to  us,  not  the  four  beasts  of  Daniel,  but  the  seven  heads  of  the  beast,  whereby  it  arrogates  to 
itself  the  sevenfold  perfection  of  the  Spirits  of  God;  at  the  same  time  that,  with  characteristic  self-contradiction,  it  haa 
ten  horns,  the  number  peculiar  to  the  world-power.  Its  unjust  usurpation  of  the  sacred  number  seven  is  marked  by 
the  addition  of  an  eighth  to  the  seven  heads,  and  also  by  the  beast's  own  number,  666,  which  in  units,  tens,  and  hun- 
dreds, verges  upon,  but  falls  short  of,  seven.  The  Judgments  on  the  world  are  complete  in  six:  after  the  sixth  seal 
and  the  sixth  trumpet,  there  Is  a  pause.  When  seven  comes,  there  comes  "  the  kingdom  of  our  Lord  and  His  Christ." 
Six  Is  the  number  of  the  world  given  to  judgment.  Moreover,  six  Is  half  of  twelve,  as  three  and  a  half  is  the  half  of 
seven.  Twelve  is  the  number  of  the  Church :  cf.  the  twelve  tribes  of  Israel,  the  twelve  stars  on  the  woman's  head  (ch. 
12.  1),  the  twelve  gates  of  new  Jerusalem.  Six  thus  symbolizes  the  world  broken,  and  without  solid  foundation.  Twice 
twelve  Is  the  number  of  the  heavenly  elders;  twelve  times  twelve  thousand  the  number  of  the  sealed  elect:  the  tree  of 
life  yields  twelve  manner  of  fruits.  Doubtless,  besides  this  symbolic  force,  there  is  a  special  chronological  meaning  in 
the  numbers;  but  as  yet,  though  a  commanded  subject  of  Investigation,  they  have  received  no  solution  which  we  can 
be  sure  Is  the  true  oue.  They  are  intended  tostlmulate  reverent  inquiry,  not  to  gratify  idle  speculative  curiosity ;  and 
when  the  event  shall  have  been  fulfilled,  they  will  show  the  Divine  wisdom  of  God,  who  ordered  all  things  in  minutely 
harmonious  relations,  and  left  neither  the  times  nor  the  ways  to  hap-hazard. 

The  arguments  for  the  year-day  theory  are  as  follows:  Daniel  9.  24,  "Seventy  weeks  are  determined  upon,"  where 
the  Hebrew  may  be  seventy  sevens  ;  but  Mede  observes,  the  Hebrew  word  means  always  seven  of  days,  and  never  seven 
of  years  (Leviticus  12.  5;  Deuteronomy  16.  9, 10,  16).  Again,  the  number  of  years'  wandering  of  the  Israelites  was  made 
to  correspond  to  the  number  of  days  in  which  the  spies  searched  the  land,  viz.,  forty :  cf.  "each  day  for  a  year,"  Num- 
bers 14.  38,  84.  So  In  Ezekiel  4.  5,  6,  "  I  have  laid  upon  thee  the  years  of  their  iniquity,  according  to  the  number  of  the 
days,  three  hundred  and  ninety  days  .  .  .  forty  days :  I  have  appointed  thee  each  day  for  a  year."  St.  John,  in  Rev- 
elation itself,  uses  days  In  a  sense  which  can  hardly  be  literal.  Ch.2. 10,  "Ye  shall  have  tribulation  ten  days:"  the  perse- 
cution of  ten  years  recorded  by  Eusebius  seems  to  correspond  to  It.  In  the  year-day  theory  there  is  still  quite  enough 
cf  obscurity  to  exercise  the  patience  and  probation  of  faith,  for  we  cannot  say  precisely  when  the  1260  years  begin:  so 
that  this  theory  is  quite  compatible  with  Christ's  words,  "Of  that  day  and  hour  knoweth  no  man,"  Ac.  However,  it 
is  a  difficulty  In  this  theory  that  "  a  thousand  years,"  in  ch.  20. 6,  7,  can  hardly  mean  1000  by  360  days,  i.  e.,  360,000  years, 
rhe  first  resurrection  there  must  be  literal,  even  as  v.  5  must  be  taken  literally,  "the  rest  of  the  dead  lived  not  again 
antil  the  thousand  years  were  finished."  To  interpret  the  former  spiritually  would  entail  the  need  of  interpreting 
the  latter  so,  which  would  be  most  improbable;  for  it  would  imply  that  the  rest  of  the  (spiritually)  dead  lived  not 
spiritually  until  the  end  of  the  thousand  years,  and  then  that  they  did  come  spiritually  to  life.  1  Corinthians  16  28 
tliey  that  are  Christ's  at  Uts  coming,"  confirms  the  literal  view. 


CHAPTER  I. 

Ver.  1-20.  Title:  Source  and  Object  of  this  Rev- 
elation :  Blessing  on  the  Readeb  and  Keeper  of  it, 
as  the  Time  is  Near:  Inscription  to  the  Seven 
Churches:  Apostolic  Greeting  :  Key -note,  "Behold 
He  Cometh"  (cf.  at  the  close,  ch.  22.  20,  "Surely  I  come 
quickly"):  Introductory  Vision  of  the  Son  of  Man 
in  Glory,  amidst  the  Seven  Candlesticks,  with 
Seven  Stars  in  His  Right  Hand.  l.  Revelation— An 
apocalypse  or  unveiling  of  those  things  which  had  been 
veiled.  A  manifesto  of  the  kingdom  of  Christ.  The 
travelling  manual  of  the  Church  for  the  Gentile  Chris- 
tian times.  Not  a  detailed  history  of  the  future,  but  a  rep- 
resentation of  the  great  epochs  and  chief  powers  in  de- 
veloping the  kingdom  of  God  in  relation  to  the  world. 
The  Church  -historical  view  goes  counter  to  the  great  prin- 
ciple, that  Scripture  Interprets  itself.  Revelation  is  to 
teach  us  to  understand  the  times,  not  the  times  to  inter- 
pret to  us  the  Apocalypse,  although  it  is  in  the  nature  of 
the  case  that  a  reflex  influence  Is  exerted  here  and  is  un- 
derstood by  the  prudent.  [Auberlen.]  The  book  is  in 
a  series  of  parallel  groups,  not  in  chronological  succes- 
sion. Still  there  is  an  organic  historical  development  of 
the  kingdom  of  God.  In  this  book  all  the  other  books  of 
the  Bible  end  and  meet:  in  it  Is  the  consummation  of  all 
previous  prophecy.  Daniel  foretells  as  to  Christ  and  the 
Roman  destruction  of  Jerusalem,  and  the  last  Anti- 
christ. But  John's  Revelation  fills  up  the  intermediate 
period,  and  describes  the  millennium  and  final  state  be- 
yond Antichrist.  Daniel,  as  a  godly  statesman,  views  the 
history  of  God's  people  in  relation  to  the  four  world-king- 
doms. John,  as  an  apostle,  views  history  from  the  Chris- 
Han  Church  aspect.  The  term  Apocalypse  is  applied  to  no 
Old  Testament  book.  Daniel  Is  the  nearest  approach  to 
It;  oa1  what  Daniel  was  told  to  seal  and  shut  up  till  the 
650 


time  of  the  end,  St.  John,  now  that  the  time  is  at  hand  (i ,  3), 
is  directed  to  reveal,  of  Jesus  Christ — coming  from  Him. 
Jesus  Christ,  not  John  the  writer,  is  the  Author  of  the 
Apocalypse.  Christ  taught  many  things  before  His  de- 
parture; but  those  which  were  unsuitable  for  announce- 
ment at  that  time  He  brought  together  into  the  Apoca- 
lypse. [Bengkl.]  Cf.  His  promise,  John  15.  15,  "All 
things  that  I  have  heard  of  my  Father,  I  have  made 
known  unto  you;"  also,  John  16.  13,  "  The  Spirit  of  truth 
will  show  you  tilings  to  come."  The  Gospels  and  Acts  art 
the  books,  respectively,  of  His  first  advent,  in  the  flesh, 
and  in  the  Spirit;  the  Epistles  are  the  inspired  comment 
on  them.  The  Apocalypse  is  the  book  of  His  second 
advent  and  the  events  preliminary  to  it.  which  God 
gave  unto  him— The  Father  reveals  Himself  and  His 
will  in,  and  by,  His  Son.  to  show— The  word  recurs  ch. 
22.6:  so  entirely  have  the  parts  of  Revelation  reference 
to  one  another.  It  is  its  peculiar  excellence  that  it  com- 
prises in  a  perfect  compendium  future  things,  and  these 
widely  aifferiug:  things  close  at  baud,  far  <  ff,  and  be- 
tween the  two;  great  and  little;  destroying  end  saving; 
repeated  from  old  prophecies  and  new ;  long  and  short, 
and  these  interwoven  with  one  another,  orposed  and 
mutually  agreeing;  mutually  Involvingand  evolving  one 
another ;  so  that  In  no  book  more  than  in  this  would  the 
addition,  or  taking  away,  of  a  single  word  or  clause  (cli 
22.  18, 19),  have  the  effect  of  marring  the  sense  of  the  con- 
text and  the  comparison  of  passages  together.  [Rengel.j 
hU  servants — not  merely  to  "His  servant  Johu,"  but  to 
all  His  servants  (cf.  ch.  22.  3).  shortly—  Greet',  "speed- 
ily;" lit.,  "in,"  or  "with  speed."  Cf.  "The  time  .s  at 
hand,"  v.  3;  ch.  22.  6,  "shortly:"  7,  "Behold  I  come 
quickly."  Not  that  the  things  prophesied  were  according 
to  man's  computation  near;  but  this  word  "shortly" 
implies  a  corrective  of  our  estimate  of  worldly  evnu 
and  periods.  Though  a  "  thousand  years"  (cAj.  20.)  av  le-asf 


REVELATION   I. 


sre  included,  the  time  Is  declared  to  be  at  hand.  Luke  18. 
8,  "speedily."  The  Israelite  Church  hastened  eagerly  to 
the  predicted  end,  which  premature  eagerness  prophecy 
restrains  (of.  Daniel  9).  The  Gentile  Church  needs  to  be 
reminded  of  the  transitoriness  of  the  world,  which  it  is 
apt  to  make  its  home,  and  the  nearness  of  Christ's 
advent.  On  the  one  hand  Revelation  saith,  "  the  time  is 
it  hand ;"  on  the  other,  the  succession  of  seals,  &c,  show 
Jiat  many  Intermediate  events  must  flrst  elapse,  lie  sent 
—Jesus  Christ  sent,  by  his  angel— Joined  with  "sent." 
The  angel  does  not  come  forward  to  "signify"  things  to 
John  until  ch.  17. 1 ;  19.  9, 10.  Previously  to  that  St.  John 
receives  information  from  others.  Jesus  Christ  opens 
the  Revelation,  v.  10,  11;  ch.  4. 1;  in  ch.  6. 1  one  of  the 
four  living  creatures  acts  as  his  informant ;  in  ch. 
X.  13,  one  of  the  elders;  in  ch.  10.  8,  9,  the  Lord  and  His 
angel  who  stood  on  the  sea  and  earth.  Only  *»t  the  end 
(oh.  17. 1)  does  the  one  angel  stand  by  Him  (cf.  Daniel 
8. 16;  9.  21;  Zecharlah  1. 19).  2.  bare  record  of—"  testified 
the  word  of  God"  In  this  book.  Where  we  should  say 
"testifies,''''  the  ancients  in  epistolary  communications 
use  the  past  tense.  The  word  of  God  constitutes  his 
testimony;  v.  3,  "the  words  of  this  prophecy."  the 
testimony  of  Jesus—"  the  Spirit  of  prophecy"  (ch.  19.  10). 
and  of  all  things)  that— The  oldest  MSS.  omit  "and." 
Translate,  "Whatsoever  things  he  saw,"  in  apposition 
with  "  the  word  of  God  and  the  testimony  of  Jesus 
Christ."  3.  lie  that  readeih,  and  they  that  hear — viz., 
the  public  reader  in  Church  assemblies,  and  his  hearers. 
In  the  first  instance,  he  by  whom  John  sent  the  book 
from  Patmos  to  the  seven  churches,  read  it  publicly:  a 
usage  most  scriptural  and  profitable.  A  special  blessing 
attends  biin  wbo  reads  or  hears  the  apocalyptic  "proph- 
ecy" with  a  view  to  keeping  the  things  therein  (as  there  is 
but  one  article  to  "  they  that  hear  and  keep  those  things," 
not  two  classes,  but  only  one  is  meant:  "  they  who  not 
only  hear,  but  also  keep  those  things,"  Romans  2.  13); 
even  though  he  find  not  the  key  to  its  interpretation,  he 
finds  a  stimulus  to  faith,  hope,  and  patient  waiting  for 
Christ.  Note,  the  term  "  prophecy"  has  relation  to  the 
t>aman  medium  or  prophet  inspired,  here  John :  "  Revela- 
tion" to  the  Divine  Being  who  reveals  His  will,  here 
Jesus  Christ.  God  gave  the  revelation  to  Jesus :  He  by 
His  angel  revealed  it  to  John,  who  was  to  make  it  known 
to  the  Church.  4.  John— the  apostle.  For  none  but  he 
(supposing  the  writer  an  honest  man)  would  thus  sign 
nlmself  nakedly  without  addition.  As  sole  survivor  and 
representative  of  the  apostles  and  eye-witnesses  of  the 
Lord,  he  needed  no  designation  save  his  name,  to  be  re- 
cognized by  his  readers,  seven  churches — not  that  there 
were  not  more  churches  in  that  region,  but  the  number 
$even  is  fixed  on  as  representing  totality.  These  seven  rep- 
resent the  universal  Church  of  all  times  and  places.  See 
Trench's  (Epistles  to  Seven  Churches)  interesting  Note,  ch. 
1.  20,  on  the  number  seven.  It  is  the  covenant  number,  the 
sign  of  God's  covenant  relation  to  mankind,  and  espe- 
cially to  the  Church.  Thus,  the  seventh  day,  sabbath,  Gen- 
esis 2.3;  Ezekiel  20.12.  Circumcision,  the  sign  of  the 
covenant,  after  seven  days  (Genesis  17.  12).  Sacrifices, 
Numbers  23. 1,  14,  29 ;  2  Chronicles  29.  21.  Cf.  also  God's 
acts  typical  of  His  covenant,  Joshua  6.  4,  15,  16;  2  Kings  5. 
10.  The  feasts  ordered  by  sevens  of  time,  Deuteronomy  15. 
1 ;  16.  9,  13, 15.  It  Is  a  combination  of  three,  the  Divine 
number  (thus  the  Trinity:  the  thrice  Holy,  Isaiah  6.3; 
the  blessing.  Numbers  6.  24-26),  and  four  the  number  of 
the  organized  world  in  its  extension  (thus  the  four  ele- 
ments, the  four  seasons,  the  four  winds,  the  four  corners 
or  quarters  of  the  earth,  the  four  living  creatures,  em- 
blems of  redeemed  creaturely  life,  ch.  4.  6 ;  Ezekiel  1.  5,  6, 
with  four  faces  and  four  wings  each ;  the  four  beasts,  and 
four  metals,  representing  the  four  world-empires,  Daniel 
&  32,  88  •  7,  3 ;  the  four-aided  Gospel  designed  for  all  quar- 
ters of  tas  world;  the  sheet  tied  at  four  corners,  Acts  10. 
11;  the  fw  Lorns,  the  sum  of  the  world's  forces  against 
the  Church.  Zecharlah  1. 18).  In  the  Apocalypse,  where 
9od's  covenant  with  His  Church  comes  to  its  consumma- 
don,  appropriately  the  number  seven  recurs  still  more 
frequently  than  elsewhere  in  Scripture.    Asia— Procon- 


sular, governed  by  a  Roman  proconsul:  comsisting  of 
Phrygia,  Mysia,  Carla,  and  Lydla:  the  kingdom  whlcn 
Attalus  III.  had  bequeathed  to  Rome.  Grace  .  .  .  peso* 
—Paul's  apostolical  greeting.  In  his  Pastoral  Epistles 
he  Inserts  "  mercy"  in  addition :  so  2  John  3.  him  whlcn 
Is  .  .  .  was  ...  Is  to  come— A  periphrasis  for  the  incom- 
municable name  Jehovah,  the  self-existing  One,  un- 
changeable.  In  Greek  the  indeclinablllty  of  the  designa- 
tion here  implies  His  unchaugeableness.  Perhaps  the 
reason  why  "  He  which  is  to  come"  is  used,  instead  of 
"  He  that  shall  be,"  Is  because  the  grand  theme  of  Rev€  Is- 
tion  Is  the  Lord's  coming  (v.  7).  Still  It  is  the  Father  a* 
distinguished  from  "Jesus  Christ"  (v.  5)  who  Is  here 
meant.  But  so  one  are  the  Father  and  Son,  that  the 
designation  "  which  is  to  come,"  more  Immediately  ap- 
plicable to  Christ,  is  used  here  of  the  Father,  the  seven 
Spirits  which  are  before  liis  throne— The  oldest  MSS 
omit  "  are."  before— lit.,  "  in  the  presence  of."  The  Holy 
Spirit  in  His  sevenfold  ({.  e.,  perfect,  complete,  and  uni- 
versal) energy.  Corresponding  to  "the  seven  churches." 
One  In  His  own  essence,  manifold  in  His  gracious  influ- 
ences. The  seven  eyes  resting  on  the  stone  laid  by  Jeho- 
vah (ch.  5.  6).  Four  is  the  number  of  the  creature  world 
(cf.  the  fourfold  cherubim) ;  seven  the  number  of  God's 
revelation  in  the  world.  5.  the  faithful  witness— of  the 
truth  concerning  Himself  and  His  mission  as  Prophet, 
Priest,  and  King  Saviour.  "  He  was  the  faithful  witness, 
because  all  things  that  He  heard  of  the  Father  he  faith- 
fully made  known  to  His  disciples.  Also,  because  Ho 
taught  the  way  of  God  in  truth,  and  cared  not  for  man 
nor  regarded  the  persons  of  men.  Also,  because  the  truth 
which  He  taught  in  words  He  confirmed  by  miracles. 
Also,  because  the  testimony  to  Himself  on  the  part  of  the 
Father  He  denied  not  even  in  death.  Lastly,  because  He 
will  give  true  testimony  of  the  works  of  good  and  bad  at 
the  day  of  Judgment."  [Richard  of  St.  Victor  in 
Trench.]  The  nominative  in  Greek  standing  in  apposi- 
tion to  the  genitive,  "Jesus  Christ,"  gives  majestic  prom- 
inence to  "  the  faithful  witness."  the  first-begotten  of 
the  dead— (Colossians  1. 18.)  Lazarus  rose  to  die  again. 
Christ  rose  to  die  no  more.  The  image  is  not  as  If  th« 
grave  was  the  womb  of  His  resurrection-birth  [AlfordJ  ; 
but  as  Acts  13.  33 ;  Romans  1.  4,  treat  Christ's  resurrection 
as  the  epoch  and  event  which  fulfilled  the  Scripture, 
Psalm  2.  7,  "  This  day  (at  the  resurrection)  have  I  begoUen 
Thee."  It  was  then  that  His  Divine  Sonshlp  as  the  God» 
man  was  manifested  and  openly  attested  by  the  Father 
So  our  resurrection  and  our  manifested  sonshlp,  or  gen^ 
eration,  are  connected.  Hence  "  regeneration"  is  used  of 
the  resurrection-state  at  the  restitution  of  all  things  (Mat- 
thew 19.  28).  the  Prince— or  Ruler.  The  kingship  of  the 
world  which  the  Tempter  offered  to  Jesus  on  condition  of 
doing  homage  to  him,  and  so  shunning  the  cross,  He  has 
obtained  by  the  cross.  "The  kings  of  the  earth"  con- 
spired against  the  Lord's  Anointed  (Psalm  2.2):  these 
He  shall  break  in  pieces  (Psalm  2.  9).  Those  who  are  wise 
in  time  and  kiss  the  Son  shall  bring  their  glory  unto  Him 
at  His  manifestation  as  King  of  kings,  after  He  has  de- 
stroyed His  foes.  Unto  Him  that  loved  us— The  oldest 
MSS.  read  the  present,  "...  loveth  us."  It  Is  His  ever- 
continuing  character,  He  loveth  us,  and  ever  shall  love  us. 
His  love  rests  evermore  on  His  people,  washed  us— The 
two  oldest  MSS.  read,  "  freed  (loosed  as  from  a  bond)  us : 
so  Andreas  and  Primasius.  One  very  old  MS.,  Vulgate, 
and  Coptic  read  as  English  Version,  perhaps  drawn  from 
ch.  7.14.  "Loosed  us  In  (virtue  of)  His  blood,"  being 
the  harder  reading  to  understand,  is  less  likely  to  have 
come  from  the  transcribers.  The  reference  is  thus  to 
Greek  lutron,  the  ransom  paid  for  our  release  (Mat- 
thew 20. 28).  In  favour  of  English  Version  reading  Is 
the  usage  whereby  the  priests,  before  putting  on  the 
holy  garments  and  ministering,  washed  themselves:  se 
spiritually  believers,  as  priests  unto  God,  must  flrst  be 
washed  in  Christ's  blood  from  every  stain  before  they 
can  serve  God  aright  now,  or  hereafter  minister  as 
dispensers  of  blessing  to  the  subject  nations  in  the 
millennial  kingdom,  or  minister  before  God  in  heaven 
6.  And  hath— rather  as  Greek, "  And  (He)  hath."    tmmiU 

551 


REVELATION  I. 


*8  kings— The  oldest  MSS.  read,  "a  kingdom."  One 
oldest  MS.  reads  the  dative,  "for  as."  Another  reads 
"as,"  accusative:  so  Vulgate,  Syriac,  Coptic,  and  An- 
dreas. This  seems  preferable,  "  He  made  us  (to  be)  a 
Kingdom."  So  Exodus  19.  6,  "a  kingdom  of  priests:" 
I  Peter  2.  9,  "a  royal  priesthood."  The  saints  shall 
constitute  peculiarly  a  kingdom  of  God,  and  shall  them- 
selves be  kings  (ch.  5. 10).  They  shall  share  His  King- 
Priest  throne  in  the  millennial  kingdom.  The  emphasis 
tnus  falls  more  on  the  kingdom  than  on  priests:  where- 
as In  English  Version  reading  it  is  equally  distributed 
between  both.  This  book  lays  prominent  stress  on 
the  saints'  kingdom.  They  are  kings  because  they  are 
priests:  the  priesthood  is  the  continuous  ground  and 
legitimization  of  their  kingship;  they  are  kings  in 
relation  to  man,  priests  in  relation  to  God,  serving 
Him  day  and  night  In  His  temple  (ch.  7. 15;  5. 10).  The 
priest-kings  shall  rule,  not  in  an  external  mechanical 
manner,  but  simply  in  virtue  of  what  they  are,  by  the 
power  of  attraction  and  conviction  overcoming  the  heart, 
[Aubkklen.]  priests— who  have  pre-eminently  the  priv- 
ilege of  near  access  to  the  king.  David's  sons  were  priests 
(Hebrew),  2  Samuel  8. 18.  The  distinction  of  priests  and 
people,  nearer  and  more  remote  from  God,  shall  cease; 
all  shall  have  nearest  access  to  Him.  All  persons  and 
things  shall  be  holy  to  the  Lord.  God  and  his  Father- 
There  is  but  one  article  to  both  in  the  Greek,  therefore  it 
means,  "Unto  Him  who  is  at  once  God  and  His  Father.'' 
glory  ami  dominion  —  Greek,  "the  glory  and  the  miglU." 
The  fuller  threefold  doxology  occurs,  ch.  4.  9,  11 ;  fourfold, 
ch.  5.  13;  Jude  25;  sevenfold,  ch.  7.  12;  1  Chronicles  29.  11. 
Doxology  occupies  the  prominent  place  above,  which 
prayer  does  below.  If  we  thought  of  God's  glory  first  (as 
In  the  Lord's  Prayer),  and  gave  the  secondary  place  to  our 
needs,  we  should  please  God  and  gain  our  petitions  better 
than  we  do.  for  ever  and  ever—  Greek,  "  unto  the  ages." 
1,  with  clouds — Greek,  "the  clouds,"  viz.,  of  heaven.  "A 
cloud  received  Him  out  of  their  sight"  at  His  ascension 
(Acts  1.  9).  His  ascension  corresponds  to  the  manner  of 
His  coming  again  (Acts  1. 11).  Clouds  are  the  symbols  of 
wrath  to  sinners,  every  eye— His  coming  shall  therefore 
be  a  personal,  visible  appearing,  ahall  see — It  is  because 
they  do  not  now  see  Him,  they  will  not  believe.  Contrast 
John  20.  29.  they  also—  they  in  particular;  "  whosoever." 
Primarily,  at  His  pre-mlllennial  advent  the  Jews,  who 
shall  "look  upon  Him  whom  they  have  pierced,"  and 
mourn  in  repentance,  and  say,  "  Blessed  is  He  that  cometh 
in  the  name  of  the  Lord."  Secondarily,  and  here  chiejly, 
at  the  general  judgment  all  the  ungodly,  not  only  those 
who  actually  pierced  Him,  but  those  who  did  so  by  their 
sins,  shall  look  with  trembling  upon  Him.  St.  John  is 
the  only  one  of  the  Evangelists  who  records  the  pierciivg 
of  Christ's  side.  This  allusion  identifies  him  as  the 
author  of  the  Apocalypse.  The  reality  of  Christ's  human- 
ity and  His  death  is  proved  by  His  having  been  pierced ; 
and  the  water  and  blood  from  His  side  were  the  antitype 
to  the  Levitical  waters  of  cleansing  and  blood  offerings. 
all  kindreds  .  .  .  shall  wail — all  the  unconverted  at  the 
general  judgment;  and  especially  at  His  pre-millennial 
advent,  the  Antichristlan  confederacy  (Zechariah  12.  3-6, 
9;  14.1-4;  Matthew  24.  30).  Greek,  "all  the  tribes  of  the 
land,"  or  "the  earth."  See  the  limitation  to  "all,"  ch. 
13.  8.  Even  the  godly  whilst  rejoicing  in  His  love  shall 
feel  penitential  sorrow  at  their  sins,  which  shall  all  be 
manifested  at  the  general  Judgment,  because  of— 
Greek,  "at,"  or  "in  regard  to  Him."  Even  so,  Amen 
—  God's  seal  of  His  own  word ;  to  which  corresponds 
the  believer's  prayer,  ch.  22.  20.  The  "even  so"  la 
Greek,  "Amen"  is  Hebrew.  To  both  Gentiles  and  Jews 
His  promises  and  threats  are  unchangeable.  8.  Greek, 
"I  am  the  Alpha  and  the  Omega."  The  first  and  last 
letters  of  the  alphabet.  God  In  Christ  comprises  all 
that  goes  between,  as  well  as  the  first  and  last,  the  be- 
ginning and  the  ending — Omitted  In  the  oldest  MSS., 
though  found  In  Vulgate  and  Coptic.  Transcribers  prob- 
ably inserted  the  clause  from  ch.  21. 6.  In  Christ,  Genesis, 
the  Alpha  of  the  Old  Testament,  and  Revelation,  the 
Omega  of  the  New  Testament,  meet  together:  the  last 
562 


book  presenting  to  us  man  and  God  reconciled  in  Para- 
dise, as  the  first  book  presented  man  at  the  beginning  in- 
nocent and  In  God's  favour  in  Paradise.  Accomplishing 
finally  what  I  begin.  Always  the  same;  before  the 
dragon,  the  beast,  false  prophet,  and  all  foes.  An  antiol- 
patory  consolation  to  the  saints  under  the  coming  trials 
of  the  Church,  the  Lord— The  oldest  MSS.  read  "  the 
Lord  God."  Almighty— Hebrew,  Shaddai,  and  Jehovah 
Sabaolh,  i.  e.,  of  hosts;  commanding  all  the  host*  ot 
powers  In  heaven  and  earth,  so  able  to  overcome  all  Hia 
Church's  foes.  It  occurs  often  in  Revelation,  but  nowhera 
else  in  NewTestament  save  2  Corinthians  0. 18,  a  quotation 
from  Isaiah.  9.  I  John— So  "I  Daniel"  (Da'i'el  7.  28;  0. 
2;  10.  2).  One  of  the  many  features  of  resemblance  be- 
tween the  Old  Testament  and  the  New  Testament  apoca- 
lyptic seers.  No  other  Scripture  writer  vines  the  phrase, 
also— as  well  as  being  an  apostle.  The  oldest  MSS.  omit 
"also."  In  his  Gospel  and  Epistles  he  makes  no  mention 
of  his  name,  though  describing  himself  as  "the  disciple 
whom  Jesus  loved."  Here,  with  similar  humility,  though 
naming  himself,  he  does  not  mention  his  apostleshlp. 
companion— Greek, "  fellow-partaker  In  the  tribulation." 
Tribulation  is  the  necessary  precursor  of  "the  kingdom," 
therefore  the  is  prefixed.  This  must  be  borne  with  "pa- 
tient endurance."  The  oldest  MSS.  omit  "  In  the"  before 
"kingdom."  All  three  are  Inseparable:  the  tribulation, 
kingdom  and  endurance,  patience — translate, "  endarance." 
"Persevering,  enduring  continuance"  (Acts  14.22);  "the 
queen  of  the  graces  (virtues)."  [Chrysostom.]  of— Tne 
oldest  MSS.  read  "in  Jesus,"  or  "Jesus  Christ."  It  Is  m 
Him  that  believers  have  the  right  to  the  kingdom,  and  the 
spiritual  strength  to  enable  them  to  endure  patiently  for 
it.  was—  Greek,  "came  to  be."  in  .  .  .  Patmos— now 
Patmo  or  Palmosa.  See  Introduction  on  this  island,  and 
John's  exile  to  it  under  Domitian,  from  which  he  waa 
released  under  Nerva.  Restricted  to  a  small  spot  on  earth, 
he  Is  permitted  to  penetrate  the  wide  realms  of  heaven 
and  Its  secrets.  Thus  John  drank  of  Christ's  cup,  and 
was  baptized  with  His  baptism  (Matthew  20.  22).  for— 
Greek,  "  for  the  sake  of,"  "  on  account  of;"  so,  "  because  of 
the  word  of  God  and  .  .  .  testimony."  Two  oldest  MSS, 
omit  the  second  "for/"  thus  "the  Word  oi  God"  and 
"  testimony  of  Jesus"  are  the  more  closely  Joined.  Two 
oldest  MSS.  omit  "Christ."  The  Apocalypse  has  been 
always  appreciated  most  by  the  Church  in  adversity. 
Thus  the  Asiatic  Church  from  the  flourishing  times  of 
Constantine  less  estimated  it.  The  African  Church  being 
more  exposed  to  the  cross  always  made  much  of  it.  [Bun- 
gel.]  10.  1  was — Greek,  "  I  came  to  be;"  "I  became," 
in  the  Spirit— in  a  state  of  ecstasy ;  the  outer  world  being 
shut  out,  and  the  Inner  and  higher  life  or  spirit  being 
taken  full  possession  of  by  God's  Spirit,  so  that  an  imme- 
diate connection  with  the  Invisible  world  is  established. 
Whilst  the  prophet  "speaks"  in  the  Spirit,  the  apocalyptic 
seer  is  in  the  Spirit  in  his  whole  person.  The  spirit  only 
(that  which  connects  us  with  God  and  the  invisible  world) 
Is  active,  or  rather  recipient,  in  the  apocalyptic  state. 
With  Christ  this  being  "in  the  Spirit"  was  not  the  ex- 
ception, but  His  continual  state,  on  the  Lord's  day— 
Though  forcibly  detained  from  Church  communion  with 
the  brethren  in  the  sanctuary  on  the  Lord's  day,  the 
weekly  commemoration  of  the  resurrection,  John  waa 
holding  spiritual  communion  with  them.  This  Is  the  earli- 
est mention  of  the  term  "  the  Lord's  day."  Bat  the  conse- 
cration of  the  day  to  worship,  almsgiving,  and  the  Lord's 
Supper,  is  Implied  Acts  20.  7;  1  Corinthians  l(i.  2;  cf.  John 
20. 19-26.  The  name  corresponds  to  "  the  Lord's  Supper," 
1  Corinthians  11.20.  Ignatius  seems  to  allude  to  "the 
Lord's  day"  (ad  Magnes.  9),  and  Iren^us  in  the  Qucest.  ail 
Orthod.  115 (In  Justin  Ma rtyk).  Justin  Martyr,  Apology, 
2.  98.  &c,  "On  Sunday  we  all  hold  our  joint  meeting;  for 
the  first  aay  is  that  on  which  God,  having  removed  dark- 
ness and  chaos,  made  the  world,  and  Jesus  Christ  our 
Saviour  rose  from  the  dead.  On  the  day  before  Saturday 
they  crucified  Him ;  and  on  the  day  after  Saturday,  whlcfe 
is  Sunday,  having  appeared  to  His  apostles  and  disciples, 
He  taught  these  things."  To  the  Lord's  day  Plimt 
doubtless  refers  (Ex.  97,  B.  10),  "  The  Christians  on  a  fixeo 


REVELATION   J, 


Mt&  before  dawn  meet  and  sing  a  hymn  to  Christ  as 
Sod,"  Ac,  Tkrtullian,  De  Coron.  3,  "On  the  Lord's  day 
we  deem  It  wrong  to  fast."  Mkiito,  bishop  of  Sardls 
(second  century),  wrote  a  book  on  the  Lord's  day  (Euse- 

BIT7S  4.26).     A180,   DlONYSIPS   OF   CORINTH,   in  EUSEBITTS, 

Ecclesiastical  History,  4.  23.,  8  •  Clement  of  Alexandria, 
atromata  5.  and  7.  12;  Origf.n,  c.  Cels.  8.  22.  The  theory  that 
Vts  day  of  Christ's  second  coming  Is  meant.  Is  untenable. 
'  The  day  of  the  Lord  "  Is  different  In  the  Greek  from 
,J  the  Lord's  (an  adjective)  day,"  which  latter  In  the  an- 
aient  Church  always  designates  our  Sunday,  though  it  la 
not  Impossible  that  the  two  shall  coincide  (at  least  in 
some  parts  of  the  earth),  whence  a  tradition  is  mentioned 
'n  Jerome,  on  Matthew  25.,  that  the  Lord's  coming  was 
expected  especially  on  the  Paschal  Lord's  day.  The  vis- 
ions of  the  Apocalypse,  the  seals,  trumpets,  and  vials, 
to.,  are  grouped  in  sevens,  and  naturally  begin  on  the  first 
lay  of  the  seven,  the  birth-day  of  the  Church,  whose  future 
ihey  set  forth,  [Wordsworth.]  great  voice— summon- 
ing solemn  attention ;  Greek  order,  "  I  heard  a  voice  be- 
u»nd  me  great  (loud)  as  (that)  of  a  trumpet."  The  trumpet 
summoned  to  religious  feasts,  and  accompanies  God's  rev- 
elations of  Himself.  11.  I  am  Alpha  and  Omega,  the 
first  and  the  last)  and— The  oldest  MSS.  omit  all  this 
clause,  write  In  a  hook — To  this  book,  having  such  an 
origin,  and  to  the  other  books  of  Holy  Scripture,  who  is 
there  that  gives  the  weight  which  their  importance  de- 
mands, preferring  them  to  the  many  boolcs  of  the  world? 
[Bengel.]  seven  churchi*- As  there  were  many  other 
churches  in  Proconsular  Asia  (e.  g.,  Miletus,  Magnesia, 
Tralles),  besides  the  seven  specified,  doubtless  the  number 
seven  Is  fixed  upon  because  of  Its  mystical  signification, 
expressing  totality  and  universality.  The  words  "which 
are  in  Asia  "  are  rejected  by  the  oldest  MSS.,  A,  B,  C,  Cy- 
prian, Vulgate,  and  Syriac ;  Coptic  alone  supports  them  of 
old  authorities.  These  seven  are  representative  churches ; 
and,  as  a  oomplex  whole,  ideally  complete,  embody  the 
chief  spiritual  characteristics  of  the  Church,  whether  as 
faithful  or  unfaithful,  In  all  ages.  The  churches  selected 
are  not  taken  at  random,  but  have  a  many-sided  complete- 
ness. Thus,  on  one  side  we  have  Smyrna,  a  Church  ex- 
Dosed  to  persecutions  unto  death;  on  the  other  Sardls, 
having  a  high  name  for  spiritual  life  and  yet  dead.  Again, 
Laodicea,  in  its  own  estimate  rich  and  having  need  of  noth- 
ing, with  ample  talents,  yet  lukewarm  in  Christ's  cause; 
>n  the  other  hand,  Philadelphia,  with  but  a  little  strength, 
/ek  keeping  Christ's  word  and  having  an  open  door  of  use- 
fulness set  be/ore  it  by  Christ  Himself.  Again,  Ephesus, 
Intolerant  of  evil  and  of  false  apostles,  yet  having  left  its  first 
love;  on  the  other  hand,  ThyaUra,  abounding  in  works, 
lave,  service,  and  faith,  yet  suffering  the  false  prophetess  to 
seduce  many.  In  another  aspect,  Ephesus  in  conflict  with 
false  freedom,  i.  e.,  fleshly  licentiousness  (the  Nicolai- 
tans);  so  also  Pergamos  in  conflict  with  Balaam-like 
tempters  to  fornication  and  idol-meats;  and  on  the  other 
side,  Philadelphia  In  conflict  with  the  Jewish  synagogue, 
i.  e.,  legal  bondage.  Finally,  Sardis  and  Laodicea  without 
any  active  opposition  to  call  forth  their  spiritual  ener- 
gies; a  dangerous  position,  considering  man's  natural  in- 
dolence. In  the  historic  scheme  of  interpretation,  which 
seems  fanciful,  Ephesus  (meaning  "the  beloved  "  or  "de- 
sired "  [Stikr])  represents  the  waning  period  of  the  apos- 
toiic  age.  Smyrna  ("  myrrli"),  bitter  suffering,  yet  sweet 
and  costly  perfume,  the  martyr  period  of  the  Decian  and 
Diocletian  age.  Pergamos  (a  "castle"  or  "tower"),  the 
'"inrch  possessing  earthly  power  and  decreasing  spirit- 

iality  from  Constan tine's  time  until  the  seventh  century. 

rhyatira  ("unwearied  about  sacrifices "),  the  Papal 
Churcnln  the  first  half  of  the  Middle  Ages  ;  like  "Jezebel," 
keen  about  Its  so-called  sacrifice  of  the  mass,  and  slaying 
'he  prophets  and  witnesses  of  God.    Sard  is,  from  the  close 

f  the  twelfth  century  to  the  Reformation.  Philadelphia 
(  brotherly  love  "),  the  first  century  of  the  Reformation. 
Laodicea,  the  Reformed  Church  after  its  first  zeal  had  be- 
come lukewarm.  13.  see  the  voice— i.  e.,  ascertain  whence 
UiO  voice  came;  to  see  who  was  it  from  whom  the  voice 
proceeded,  that—  Greek,  "of  what  kind  It  was  which." 
rhe  voice  is  that  of  God  the  Father,  as  y  I  Christ's  baptism 


and  transfiguration,  so  here  In  presenting  Christ  aa  otn 
High  Priest.  spake-The  oldest  MSS.,  versions,  and  Fath- 
ers read,  "was  speaking."  being— "having  turned," 
seven  .  .  .  candlesticks—"  lamp-stands."  [Kelly.]  Th« 
stand  holdlug  the  lamp.  In  Exodus  25.  31,  32,  the  seven 
are  united  in  one  candlestick  or  lamp-stand,  i.  e.,  six 
arms  and  a  central  shaft;  so  Zechariah  4.  2, 11.  Here  the 
seven  are  separate  candlesticks,  typifying,  as  that  one,  the 
entire  Church,  but  now  no  longer  as  the  Jewish  Chnrck 
(represented  by  the  one  sevenfold  candlestick)  restricted 
to  one  outward  unity  and  one  place;  the  several  churches 
are  mutually  Independent  as  to  external  ceremonies  and 
government  (provided  all  things  are  done  to  edification, 
and  schisms  or  needless  separations  are  avoided),  yet  one 
il  the  unity  of  the  Spirit  and  the  Headship  of  Christ.  The 
candlestick  Is  not  light,  but  the  bearer  of  light,  holding  It 
forth  to  give  light  around.  The  light  Is  the  Lord's,  not  the 
Church's ;  from  Him  she  receives  It.  She  is  to  be  a  light- 
bearer  to  His  glory.  The  candlestick  stood  In  the  holy 
place,  the  type  of  the  Church  on  earth,  as  the  holiest 
place  was  type  of  the  Church  in  heaven.  The  holy  place'i 
only  light  was  derived  from  the  candlestick,  daylight 
being  excluded;  so  the  Lord  God  is  the  Church's  only 
light;  hers  is  the  light  of  grace,  not  nature.  "Golden" 
symbolizes  at  once  the  greatest  preciousness  and  sacred- 
ness ;  so  that  in  the  Zend  Avesta  "  golden  "  Is  synonymous 
with  heavenly  or  divine.  [Trench.]  13.  His  glorified 
form  as  man  could  be  recognized  by  John,  who  had  seen 
it  at  the  Transfiguration.  In  the  midst— Implying  Christ's 
continual  presence  and  ceaseless  activity  in  the  midst  of 
His  people  on  earth.  In  ch.  4.,  when  He  appears  in  heaven. 
His  insignia  undergo  a  corresponding  change;  yet  even 
there  the  rainbow  reminds  us  of  His  everlasting  covenant 
with  them,  seven — Omitted  In  two  of  the  oldest  MSS., 
but  supported  byoue.  Son  of  man— The  form  which  John 
had  seen  enduring  the  agony  of  Gethsemane,  and  the 
shame  and  anguish  of  Calvary,  he  now  sees  glorified.  His 
glory  (as  Son  of  man,  not  meroly  Son  of  God)  is  the  result  of 
His  humiliation  as  Son  of  man.  down  to  the  foot — A  mark 
of  high  rank.  The  garment  and  girdle  seem  to  be  emblems 
of  His  priesthood.  Cf.  Exodus  28.  2,  4,  31 ;  LXX.  Aaron's 
robe  and  girdle  were  "for  glory  and  beauty,"  and  com- 
bined the  insignia  of  royalty  and  priesthood,  the  charac- 
teristics of  Christ's  antltypical  priesthood  "after  the  order 
of  Melchlsedec."  His  being  in  the  midst  of  the  candlesticks 
(only  seen  in  the  temple),  shows  that  it  is  as  a  king-pnesi 
He  is  so  attired.  This  priesthood  He  has  exercised  ever 
since  His  ascension;  and,  therefore,  here  wears  its  em- 
blems. As  Aaron  wore  these  Insignia  when  He  came 
forth  from  the  sanctuary  to  bless  the  people  (Leviticus  18. 
1,  '23,  24,  the  chetoneth,  or  holy  linen  coat),  so  when  Christ 
shall  come  again,  He  shall  appear  In  the  similar  attire 
of  "beauty  and  glory"  (Margin,  Isaiah  4.2).  The  angels 
are  attired  somewhat  like  their  Lord  (ch.  15. 6).  The  ordi- 
nary girding  for  one  actively  engaged,  was  at  the  loins;  but 
J0SEPHU8,  Antiquities  3.,  7.  2,  expressly  tells  us  that  the 
Levitical  priests  were  girt  higher  up,  about  the  breasts  or 
paps,  appropriate  to  calm,  majestic  movement.  The  girdle 
bracing  the  frame  together,  symbolizes  collected  powers. 
Righteousness  &nd.  faithfulness  are  Christ's  girdle.  The  high 
priest's  girdle  was  only  interwoven  with  gold,  butChrist's 
Is  all  of  gold;  the  antitype  exceeds  the  type.  14.  Greek 
"  But,"  or  "  And."  like  wool—  Greek,  "like  while  wool." 
The  colour  Is  the  point  of  comparison  ;  signifying  purUf, 
and  glory.  (So  in  Isaiah  1. 18.)  Not  age,  for  hoary  hairs 
are  the  sign  of  decay,  eyes  .  .  .  as  .  .  .  flame- all-scaroh- 
ing  and  penetrating  like  fire:  at  the  same  time,  also,  Im- 
plying consuming  Indignation  against  sin,  especially  at 
His  coming  "in  flaming  Are,  taking  vengeance"  on  all  the 
ungodly,  which  is  confirmed  as  the  meaning  here,  by 
Revelation  19.  11,  12.  IS.  flne  brass—  Greek,  "chalcolt- 
banus,"  derived  by  some  from  two  Greek  words,  brass  and 
frankincense:  derived  by  Bochart  from  Greek  chalcos, 
brass,  and  Hebrew  libbeen,  to  whiten  J  hence,  brass,  which 
In  the  furnace  has  reached  a  white  heat.  Thus  It  answers 
to  "burnished  (flashing,  or  glowing)  brass,"  Ezeklel  1.7; 
Revelation  10.  1,"  His  feet  as  pillars  of  fire."  'Jranslatc, 
"Glowing  brass,  as  If  they  had  been  made  fiery  (red-hoW 

5AS 


REVELATION  11. 


m  a  furnace."    The  feet  of  the  priests  were  bare  in  minis- 
tering In  the  saactuary.    So  oar  great  High  Priest  here, 
voice  aa  .  .  .  many  watern Ezekiel  43.  2 ;  In  Daniel  10. 
8,  It  is  "like  the  voice  of  a  multitude."     As  the  Bride- 
groom's voice,  bo  the  bride's,  ch.  14.  2;  19.  6;  Ezekiel  1.  24, 
the  cherubim,  or  redeemed  creation.     His  voice,  how- 
ever, is  here  regarded  In  Its  terrlbleness  to  His  foes.    Con- 
trast Song  of  Solomon  2.  8;   5.  2,  with  which  cf.  ch.  3.  20. 
16.  he  had—  Greek,  "  having."    St.  John  takes  up  the  de- 
scription from  time  to  time,  irrespective  of  the  construc- 
tion, with  separate  strokes  of  the  pencil.    [Ai.ford.1    In  .  .  , 
right  hand  seven  stars— (v.  20;  ch.  2.  1;  3.  1.)    He  holds 
ihem  as  a  star-studded  "  crown  of  glory,"  or  "  royal  dia- 
dem," in  His  hand :  so  Isaiah  62.  3.    He  is  their  Possessor 
and  Upholder,    out  of  .  .  .  month  went— Greek,  "going 
forth;"  not  wielded  in  the  hand.    His  Word  is  omnipo- 
tent In  executing  His  will  in  punishing  sinners.    It  is 
the  sword  of  His  Spirit.    Reproof  and  punishment,  rather 
than  Its  converting  winning  power,  is  the  prominent 
point.    Still,  as  He  encourages  the  churches,  as  well  as 
threatens,  the  former  quality  of  the  Word  is  not  excluded. 
Its  two  edges  (back  and  front)  may  allude  to  its  double 
efficacy,  condemning  some,  converting  others.    TerttjIj- 
LIAN,  adv.  Jttd.,  takes  them  of  the  Old  and  the  Nev>  Testa- 
ment.   Richard  or  St.  Victor,  "  the  Old  Testament  cut- 
ting externally  our  carnal,  the  New  Testament  Internally 
onr  spiritual  sins,    ■•word—  Greek,  Romphaia,  the  Thraclan 
long  and  heavy  broadsword:   six  times  In  Revelation, 
once  only  elsewhere  in  New  Testament,  viz.,  Luke  2.  35. 
tun  ...  In  hla  strength— In  unclouded  power.    So  shall 
the  righteous  shine,  reflecting  the  Image  of  the  Sun  of 
righteousness.     Trench  notices   that   this  description, 
sublime  as  a  purely  mental  conception,  would  be  In- 
tolerable If  we  were  to  give  It  an  outward  form.    With 
the  Greeks,  sesthetlcal  taste  was  the  first  consideration, 
to  which  all  others  must  give  way.    With  the  Hebrews, 
truth  and  the  full  representation  Ideally  of  the  religious 
leality  were  the  paramount  consideration,  that  represen- 
tation being  designed  not  to  be  outwardly  embodied,  but 
to  remain  a  purely  mental  conception.    This  exalting  of 
the  essence  above  the  form  marks  their  deeper  religious 
darnestness.    17.  So  fallen  Is  man  that  God's  manifesta- 
tion of  His  glorious  presence  overwhelms  him.    laid  hU 
right  hand  upon  me — So  the  same  Lord  Jesus  did  at  the 
Transfiguration  to  the  three  prostrate  disciples,  of  whom 
John  was  one,  saying,  Be  not  afraid.    The  "touch"  of  His 
.land,  as  of  old,  imparted  strength,    unto  me— Omitted  in 
the  oldest  MSS.  the  nrst .  . .  the  Inst— (Isaiah  41. 4 ;  44.  6 ;  48. 
12.)    From  eternity,  and  enduring  to  eternity :  "the  First 
by  creation,  the  Last  by  retribution ;  the  First,  because  he- 
fore  me  thore  was  no  God  formed ;  the  Last,  because  after 
mo  there  shall  be  no  other:  the  First,  because  from  me 
are   all    things;    the    Lttst,   because    lo    me   all    things 
return."     [Richard  of  St.  Victor.]    18.    Translate  as 
Greek,  "And  the  Living  One:"  connected   with  last 
sentence,  v.  17.     and  was—  Greek,  "and  (yet)  I  became 
dead."     alive  for    evermore—  Greek,   "living  unto  the 
ages  of  ages :''  not  merely  "  J  live,"  but  I  have  life,  and  am 
the  source  of  It  to  my  people.    "To  Him  belongs  absolute 
helug,  as  contrasted  with  the  relative  being  of  the  crea- 
ture; others  may  share.  He  only  hath  Immortality:  being 
in  essence,  not  by  mere  participation,  immortal.  [Theodoret 
<n  Trench.]    One  oldest  MS.,  with  JSnplish  Version,  reads 
"Amen."    Two  others,  and  most  of  the  oldest  versions 
and  Fathers,  omit  it.    His  having  passed  through  death 
as  one  of  us,  and  now  living  in  the  infinite  plenitude  of 
'^fe,  reassures  His  people,  since  through  Him  death  Is  tne 
?%t«  of  resurrection  to  eternal   life,    have  .  .  .  keys  of 
tiell— Greek,  "Hades;"  Hebr&v,  "Sheol."    "Hell"  in  the 
iense,  the  place  of  torment,  answers  to  a  different  Greek 
word,  vit.,  Gehenna.    I  can  release  from  the  unseen  world 
of  spirits  and  from  death  whom  I  will.    The  oldest  MSS. 
read  by  transposition.  "  Death  and  Hades,"  or  Hell.    It  is 
death  (which  came  lit  by  sin,  robbing  man  of  his  immor- 
tal birth-right,  Romans  5.  12)  that  peoples  Hades,  and 
therefore  should  stand  first  in  order.    Keys  are  emblems 
of  authority,  opening  and  shutting  at  will  "  the  gates  of 
Hades"  (Psalm  9. 18, 14;  Isaiah  88.  10:  Matthew  16. 18).    IS. 
564 


The  oldest  MSS.  read,  "Write  therefore"  (Inasmuch  ae  5. 
"  the  First  and  Last,"  have  the  keys  of  death,  and  vouch 
safe  to  thee  this  vision  for  the  comfort  and  warning  of  the 
Church),  things  wfclch  are — "the  things  which  tho« 
hast  seen"  are  those  narrated  in  this  chapter  (cf.  v.  11% 
"The  things  which  are"  imply  the  present  state  of  things 
In  the  churches  when  John  was  writing,  as  represented 
chs.  2.  and  3.  "The  things  whiuh  shall  be  hereafter,"  the 
things  symbolically  represented  concerning  the  future 
history  of  chs.  4.-22.  Alford  translates,  "  What  things 
they  signify ,"  but  the  antithesis  of  the  nextr'ause  forbldt 
this,  "the  things  which  shall  be  hereafter,"  Greek,  "which 
are  aDout  to  come  to  pass."  The  plural  {Greek)  "are,"  In- 
stead of  the  usual  Greek  construction  singular,  is  owing  to 
churches  and  persons  being  meant  by  "things"  in  the 
clause,  "  the  things  which  are."  30.  In—  Greek,  "upon  my 
right  hand."  the  mystery  .  .  .  candlestick*- in  appo- 
sition to,  and  explaining,  "the  things  which  tLou  hast 
seen,"  governed  by  "  Write."  Mystery  signifies  the  hidden 
truth,  veiled  under  this  symbol,  and  now  revealed;  its 
correlative  is  revelation.  Stars  symbolize  lordship  (Num- 
bers 24. 17;  cf.  Daniel  12.  8,  of  faithful  teachers;  ch.  8.  10 
12.  4;  Jude  13).  angels— Not  as  Alford,  from  Origen 
Homily  13  on  Luke,  and  20  on  Numbers,  the  guardian 
angels  of  the  churches,  just  as  individuals  have  theli 
guardian  angels.  For  how  could  heavenly  angels  be 
charged  with  the  delinquencies  laid  here  to  the  charge  of 
these  angels T  Then,  If  a  human  angel  be  meant  (as  the 
Old  Testament  analogy  favours,  Haggal  1. 13,  "  the  Lord't 
Messenger  In  the  Lord's  message;"  Malachl  2.  7;  3.  1).  tht 
bishop,  or  superintendent  pastor,  must  be  the  angel.  Foi 
whereas  there  were  many  presbyters  In  each  of  the  larger 
churches  (as  e.  g.,  Ephesus,  Smyrna,  Ac),  there  was  bal 
one  angel,  whom,  moreover,  the  Chief  Shepherd  ami 
Bishop  of  souls  holds  responsible  for  the  spiritual  state 
of  the  Church  under  him.  The  term  angel,  designating  an 
office,  Is,  In  accordance  with  the  enigmatic  symbolism  of 
this  book,  transferred  from  the  heavenly  to  the  earthly 
superior  ministers  of  Jehovah;  reminding  them  that, 
like  the  heavenly  angels  above,  they  below  should  ralfU 
God's  mission  zealously,  promptly  and  efficiently.  "Tn« 
will  be  done  on  earth,  as  It  Is  In  heaven  I " 

CHAPTER    II. 

Ver.  1-29.  Epistlfs  to  Ephesus,  Smyrna,  Pb*v 
oamos,  Thyatiba.  Each  of  the  seven  epistles  In  thH 
chapter  and  ch.  8.,  commences  with  "I  know  thj 
works."  Each  contains  a  promise  from  Christ,  "To 
him  that  overcometh."  Each  ends  with  "  He  that  hatb 
an  ear,  let  him  hear  what  the  Spirit  saitb  unto  the 
churches."  The  title  of  our  Lord  in  each  case  accords 
with  the  nature  of  the  address,  and  Is  mainly  taken 
from  the  Imagery  of  the  vision,  ch.  1.  Each  address 
has  a  threat  or  a  promise,  and  most  of  the  addresses  have 
both.  Their  order  seems  to  be  ecclesiastical,  civil,  and 
geographical :  Ephesus  first,  as  being  the  Asiatic  metrop- 
olis (termed  "the  light  of  Asia,"  and  "  first  city  of  Asia  "), 
the  nearest  to  Patmos,  where  John  received  the  epistle 
to  the  seven  churches,  and  also  as  being  that  Church  with 
which  John  was  especially  connected ;  chen  the  churches 
on  the  west  coast  of  Asia;  then  those  In  the  interior. 
Smyrna  and  Philadelphia  alone  receive  unmixed  praise, 
Sardi8  and  Laodlcea  receive  almost  solely  censure  in 
Ephesus,  Pergamos,  and  Tbyatira,  thore  are  some  thing? 
to  praise,  others  to  condemn,  the  latter  element  prepon- 
derating in  one  case  (Ephesus),  the  former  in  the  twe 
others  (Pergamos  and  Thyatira).  Thus  the  main  charac- 
teristics of  the  different  states  of  different  churches, 
in  all  times  and  places,  are  portrayed,  and  they  are  suit- 
ably encouraged  or  warned.  1.  Ephesus — famed  for  the 
temple  of  Diana,  one  of  the  seven  wonders  of  the  world 
For  three  years  Paul  labored  there.  He  subsequently  or- 
dained Timothy  superintending  overseer  or  bishop  there; 
probably  his  charge  was  but  of  a  temporary  nature.  Bt 
John,  towards  the  close  of  his  life,  took  It  as  the  centre 
from  which  he  superintended  the  province,  holdeth- 
Greek.  "holdeth  fast."  as  In  v.  25:  ch.  3.  11 ;  cf.  John  18.  & 


REVELATION  II. 


l».  The  title  of  Christ  here  as  "holding  fast  the  seven 
stars  (from  ch.  1. 16 :  only  that,  for  having  is  substituted 
holding  fast  in  His  grasp),  and  walking  in  the  midst  of  the 
seven  candlesticks,"  accords  with  the  beginning  of  his  ad- 
dress to  the  seven  churches  representing  the  universal 
Church.  Walking  expresses  His  unwearied  activity  in  the 
Chv-rch,  guarding  her  from  internal  and  external  evils,  as 
the  high  priest  moved  to  and  fro  in  the  sanctuary.  3. 
i  know  thy  works — expressing  His  omniscience.  Not 
aaerely  "  thy  professions,  desires,  good  resolutions  "  (ch.  14. 
13,  end),  thy  labour— Two  oldest  MSS.  omit  "  thy;"  one 
supports  it.  The  Greek  means  "  labour  unto  weariness.''' 
patience — persevering  endurance,  bear — Evil  men  are  a 
burden  which  the  Ephesian  Church  regarded  as  intoler- 
able. We  are  to  "  bear  (the  same  Greek,  Galat.ians  6.  2) 
one  another's  burdens  "  in  the  case  of  weak  brethren;  but 
not  to  bear  false  brethren,  tried— by  experiment;  not  the 
Greek  for  "  test,"  as  1  John  4. 1.  The  apostolical  churches 
had  the  miraculous  gift  of  discerning  spirits.  Cf.  Acts  '20. 
28-30,  wherein  Paul  presciently  warned  the  Ephesian 
elders  of  the  coming  false  teachers,  as  also  iu  writing  to 
Timothy  at  Ephesus.  Tertulljan,  De  baptism,  17,  and 
Jerome,  C...  Catal.  Vir.  llluslr.  in  Lucca  7,  record  of  John, 
that  when  a  writing,  professing  to  be  a  canonical  history 
of  the  acts  of  St.  Paul,  had  been  composed  by  a  presbyter 
of  Ephesus,  John  convicted  the  author  and  condemned 
the  work.  So  on  one  occasion  he  would  not  remain  under 
the  same  roof  as  Cerinthus  the  heretic,  say  they  are  apos- 
Jles— probably  Judaizers.  Ignatius,  Ad  Ephesum  ti,  says 
subsequently,  "Onesimus  praises  exceedingly  your  good 
discipline  that  no  heresy  dwells  among  you  ;"  and  9,  "  Ye 
did  not  permit  those  having  evil  doctrine  to  sow  their  seed 
among  you,  but  closed  your  ears."  3.  borne  .  .  .  patience 
—The  oldest  MSS.  transpose  these  words.  Then  translate 
as  Greek,  "persevering  endurance  .  .  .  borne."  "Thou 
hast  borne"  my  reproach,  but  "thou  canst  not  bear  the 
evil "  (v.  2).  A  beautiful  antithesis,  end  .  .  .  bast  la- 
boured, and  bast  not  fainted  — The  two  oldest  MSS. 
and  oldest  versions  read,  "and  .  .  .  hast  not  laboured," 
emitting  "and  hastfainted."  The  difficulty  which  tran- 
scribers by  English  Version  reading  tried  to  obviate,  was 
the  seeming  contradiction,  "I  know  thy  labour  .  .  .  and 
'aoxx  hast  not  laboured."  But  what  is  meant  is,  "Thou 
Kast  not  been  wearied  out  with  labour."  i.  somewhat 
because — translate,  "I  have  against  thee  (this)  that," 
d.6,  It  is  not  a  mere  "somewhat :"  it  is  everything.  How 
characteristic  of  our  gracious  Lord,  that  He  puts  foremost 
all  He  can  find  to  approve,  and  only  after  this  notes  the 
shortcomings!  left  thy  first  love  -to  Christ.  Cf.  1  Tim- 
othy 5.  12,  "  cast  off  their  first  faith  "  See  the  Ephesians' 
first  ts>ve,  Ephesians  1.  15.  This  epistle  was  written  under 
Domitian,  when  thirty  years  had  elapsed  since  Paul  had 
written  his  Epistle  to  them.  Their  warmth  of  love  had 
given  place  to  a  lifeless  orthodoxy.  Cf.  Paul's  view  of 
faUh  so-called  without  love,  1  Corinthians  13.  2.  5. 
whence— from  what  a  height,  do  the  first  works — the 
works  which  flowed  from  thy  first  love.  Not  merely  "  feel 
thy  first  feelings,"  but  do  works  flowing  from  the  same 
principle  as  formerly,  "faith  which  worketh  by  love." 
quickly — Omitted  in  two  oldest  MSS.,  Vulgate  and  Coptic 
versions:  supported  by  one  oldest  MS.  I  will  come— 
Greek,  "  I  am  coming  "  In  special  judgment  on  thee,  re- 
move thy  candlestick  out  of  his  place — I  will  take  away 
the  Church  from  Ephesus  and  remove  it  elsewhere.  "  It 
is  removal  of  the  candlestick,  not  extinction  of  the  candle, 
which  is  threatened  here;  judgment  for  some,  but  that 
very  Judgment  the  occasion  of  mercy  for  others.  So  it  has 
been.  The  seat  of  the  Church  has  been  changed,  but,  the 
Church  itself  survives.  What  the  East  has  lost,  the  West 
has  gained.  One  who  lately  visited  Ephesus  found  only 
three  Christians  there,  and  these  so  ignorant  as  scarcely  to 
have  heard  the  names  of  St.  Paul  or  St.  John."  [Trench.] 
6.  But— How  graciously,  after  necessary  censure,  He  re- 
turns to  praise  for  our  consolation,  and  as  an  example  to 
us,  that  we  would  show,  wheu  we  reprove,  we  have  more 
Mleasure  in  praising  than  in  fault-finding,  hatest  the 
Seeds— We  should  hate  men's  evil  deeds,  not  hate  the  men 
themselves.      Nicolaitanes  —  Iren.ett9,  Hcereses  1.  26.  3; 

82 


and  TERTULiiiAN,  Prcescriptione  Hcereticorum  46,  mak* 
these  followers  of  Nicolas,  one  of  the  seven  (honourably 
mentioned,  Acts  6.  3,  5).  They  (Clemens  Alexandrinus, 
Stromata  2.  20;  3.  4;  and  Epiphanius,  H&reses  25)  evi- 
dently confound  the  latter  Gnostic  Nicolaitanes,  or  fol- 
lowers of  one  Nicolaos,  with  those  of  Revelation.  Mi 
CHAEUS'  view  is  probable:  Nicolaos  (conqueror  of  the  peo- 
ple) Is  the  Greek  version  of  Balaam,  from  Hebrew  Belaug 
Am,  Destroyer  of  the  people.  Revelation  abounds  in  such 
duplicate  Hebrew  and  Greek  names:  as  Apollyon,  Abad- 
don :  Devil,  Satan:  Yea  (Greek  Nai),  Amen.  The  name, 
like  other  names,  Egypt,  Babylon,  Sodom,  is  symbolic. 
Cf.  v.  14, 15,  which  shows  the  true  sense  of  Nicolaitanes; 
they  are  not  a  sect,  but  professing  Christians  who,  like 
Balaam  of  old,  tried  to  introduce  into  the  Church  a  false 
freedom,  i.  e.,  licentiousness;  this  was  a  reaction  in  the 
opposite  direction  from  Judaism,  the  first  danger  to  the 
Church  combated  in  the  council  of  Jerusalem,  and  by 
Paul  in  the  Epistle  to  Galatians.  These  symbolical  Ni- 
colaitanes, or  followers  of  Balaam,  abused  Paul's  doctrine 
of  the  grace  of  God  into  a  plea  for  lasciviousness  (2  Peter 
2. 15,  16, 19 ;  Jude  4.  11 ;  who  both  describe  the  same  sort  of 
seducers  as  followers  of  Balaam).  The  difficulty  that  they 
should  appropriate  a  name  branded  with  infamy  lr 
Scripture  is  met  by  Trench:  T^e  Antinomian  Gnostics 
were  so  opposed  to  John  as  a  Jndaizing  apostle,  that  they 
would  assume  as  a  name  of  chiefest  honour  one  which 
John  branded  with  dishonour.  7.  He  that  bath  an  ear 
—This  clause  precedes  the  promise  in  the  first  three  ad- 
dresses, succeeds  to  it  in  the  last  four.  Thus  the  promises 
are  enclosed  on  both  sides  with  the  precept  urging  the 
deepest  attention  as  to  the  most  momentous  truths. 
Everyman  "hath  an  ear"  naturally,  but  he  alone  will 
be  able  to  hear  spiritually  to  whom  God  has  given 
"the  hearing  ear;"  whose  "ear  God  hath  wakened" 
and  "opened."  Cf.  "  Faith,  the  ears  of  the  soul."  [Clek.  ■ 
ENS  Alexandrintjs.]  the  Spirit  saith  — what  Christ 
saith,  the  Spirit  saith:  so  one  are  the  Second  and  Third 
Persons,  unto  the  churches — not  merely  to  the  partic- 
ular, but  to  the  universal  Church,  give  .  .  .  tree  of  lif* 
—The  thing  promised  corresponds  to  the  kind  of  faithful- 
ness manifested.  They  who  refrain  from  Nicolaitane  in- 
dulgences (v.  6)  and  idol  meats  (v.  14, 15),  shall  eat  of  meat 
Infinitely  superior,  viz.,  the  fruit  of  the  tree  of  life,  and 
the  hidden  manna  (v.  17).  overcometh— In  John's  Gospel 
(16.  33)  and  First  Epistle  (2. 13,  14;  5.  4,  5)  an  object  follows, 
viz.,  "the  world,"  "the  wicked  one."  Here,  where  the 
final  issue  is  spoken  of,  the  conqueror  is  named  absolutely. 
Paul  uses  a  similar  image,  1  Corinthians  9.  24,  25;  2  Tim- 
othy 2.  5;  but  not  the  same  as  John's  phrase,  except  Ro- 
mans 12.  21.  will  I  give— as  the  Judge.  The  tree  of  life 
in  Paradise,  lost  by  the  fall,  is  restored  by  the  Redeemer. 
Allusions  to  it  occur  Proverbs  3. 18;  11.  30;  13.  12;  15.  4,  and 
prophetically,  ch.  22.  2, 14 ;  Ezekiel  47. 12 ;  cf.  John  6.  51.  It 
is  interesting  to  note  how  closely  these  introductory  ad- 
dresses are  linked  to  the  body  of  Revelation.  Thus,  the 
tree  of  life  here,  with  ch.  22.  1 ;  Deliverance  from  the  second 
death  (ch.  2. 11),  with  ch.  20.  14 ;  21.  8 ;  The  new  name  (ch.  2. 
17),  with  ch.  14. 1;  Power  over  the  nations,  with  ct,  20.  4, 
The  morning  star  (ch.  2.  28),  with  ch.  22.  16;  T7te  white  rai- 
ment (ch.  3.  5),  with  ch.  4.  4;  16. 15;  The  name  in  the  book  of 
life  (ch.  3.  5),  with  ch.  13. 8 ;  20. 15;  T?ie  new  Jerusalem  and  its 
citizenship  (ch.  3.  12),  with  ch.  21.  10.  in  the  midst  of  th« 
paradise— The  oldest  MSS.  omit  "  the  midst  of."  In  Gen- 
esis 2.  9  these  words  are  appropriate,  for  there  were  other 
trees  in  the  garden,  but  not  in  the  midst  of  it.  Here  Hie 
tree  of  life  is  simply  in  the  paradise,  for  no  other  tree  Is 
mentioned  in  it;  in  ch.  22. 2  the  tree  of  life  is  "in  the  midst 
of  the  street  of  Jerusalem;"  from  this  the  clause  was  in- 
serted here.  Paradise  (a  Persian,  or  else  Semitic  word), 
originally  used  of  any  garden  of  delight;  then  specially 
of  Eden;  then  the  temporary  abode  of  separate  souls  in 
bliss;  then  "the  Paradise  of  God,"  the  third  heaven,  the 
immediate  presence  of  God.  of  God— (Ezekiel  28. 13.)  One 
oldest  MS.,  with  Vulgate,  Syriac,  and  Coptic,  and  Cyprian, 
read,  "  my  God,"  as  in  ch.  3.  12.  So  Christ  calls  God  "Jtfc/ 
God  and  your  God"  (John  20.  17;  cf.  Ephesians  1. 17).  God 
is  our  God,  in  virtue  of  being  peculiarly  Christ's  God.   Th* 

555 


REVELATION   II. 


main  bliss  of  Paradise  Is,  that  It  Is  the  Paradise  of  God ; 
God  Himself  dwelling  there  (ch.  21.  8).    8.  Smyrna—  in 
lonta,  a  little  to  the  north  of  Ephesns.    Polycarp,  mar- 
tyred In  188  A.  D.,  eighty-six  years  after  his  conversion, 
was  bishop,  and  probably  "  the  angel  of  the  Church  in 
Smyrna"  meant  here.    The  allusions  to  persecutions  and 
Srithfulness  unto  death  accord  with  this  view.   Ignatius 
{Murtyrivun  IgnatU,  8),  on  his  way  to  martyrdom  in  Rome, 
wrote  to  Polycarp,  then  (108  a.  d.)  bishop  of  Smyrna ;  if 
nis  bishopric  commenced  ten  or  twelve  years  earlier,  the 
dates  will  harmonize.    Tkbtullian,  Praiscriptione  Haere- 
ticorum,  82,  and  Iren^us,  who  had  talked  with  Polycarp 
in  youth,  tell  us  Polycarp  was  consecrated  bishop  of 
Smyrna  by  St.  John,    the  First  .  .  .  the  Last  .  .  .  was 
dead  .  .  .  Is  alive — The  attributes  of  Christ  most  calcu- 
lated to  comfort  the  Church  of  Smyrna  under  its  persecu- 
tions ;  resumed  from  ch.  1. 17, 18.    As  death  was  to  Him 
but  the  gate  to  life  eternal,  so  it  is  to  be  to  them  (v.  10, 11). 
i.  thy  works,  and — Omitted  in  two  oldest  MS8.,  Vulgate, 
and  Coptic.    Supported  by  one  oldest  MS.    tribulation— 
owing  to  persecution,    poverty — owing  to  "  the  spoiling 
of  their  goods."    but  thou  art  rich — in  grace.    Contrast 
Laodlcea,  rich  in  the  world's  eyes  and  her  own,  poor  before 
God.    "There  are  both  poor  rich-men,  and  rich  poor-men 
In  God's  sight."  [Tren'-h  1    blasphemy  of  them— blas- 
phemous calumny  of  thee  on  the  part  of  (or  arising  from) 
them,  Ac.    say  they  are  .Jews,  and  are  not — Jews  by 
national  descent,  but  not  spiritually  of  "  the  true  circum- 
cision."    The  Jews   blaspheme  Christ  as   "  the  hanged 
one."    As  elsewhere,  so  at  Smyrna  they  bitterly  opposed 
Christianity;  and  at  Polycarp'b  martyrdom  they  joined 
the  heathens  in  clamouring  for  his  being  cast  to  the  lions; 
and  when  there  was  an  obstacle  to  this,  for  his  being 
burnt  alive;  and  with  their  own  hands  they  carried  logs 
for  the  pile,  synagogue  of  Satan — Only  once  is  the  term 
"synagogue"  in  the  New  Testament  used  of  the  Christian 
assembly,  and  that  by  the  apostle  who  longest  maintained 
the  union  of  the  Church  and  Jewish  Synagogue.    As  the 
Jews  more  and  more  opposed  Christianity,  and  it  more 
and  more  rooted  itself  in  the  Gentile  world,  the  term 
"  synagogue"  was  left  altogether  to  the  former,  and  Chris- 
tians   appropriated    exclusively    the   honourable    term 
"Church;"  contrast  an  earlier  time,  when  the  Jewish 
theocracy  is  >alled"the  Church  in  the  wilderness."    Ct 
Numbers  16.  8;  20.  4,  "congregation  of  the  Lord."    Even  in 
James  2.  2  it  is  "your  (not  the  Lord's)  assembly."     The 
Jews,  who  might  have  been  "the  Church  of  God,"  had 
now,  by  their  opposition  and  unbelief,  become  the  syna- 
gogue of  Satan.    So  "the  throne  of  Satan"  (v.  13)  repre- 
sents   the   heathens'   opposition    to   Christianity;    "the 
depths  of  Satan"  (v.  24),  the  opposition  of  heretics.    10. 
none— The  oldest  MSS.  read,  "  Fear  not  those  things,"  Ac. 
"The  Captain  of  our  salvation  never  keeps  back  what 
those  who  faithfully  witness  for  Him  may  have  to  bear 
for  His  name's  sake;  never  entices  recruits  by  the  prom- 
tae  they  shall  find  all  things  easy  and  pleasant  there." 
(Trench.]     devil  — "the  accuser."     He  acted,  through 
Jewish  accusers,  against  Christ  and  His  people.    The  con- 
flict of  the  latter  was  not  with  mere  flesh  and  blood,  bat 
with  the  rulers  of  the  darkness  of  this  world,    tried— 
with  temptation  by  "  the  devil."    The  same  event  Is  often 
both  a  temptation  from  the  devil,  and  a  trial  from  God- 
God  sifting  and  winnowing  the  man  to  separate  his  chaff 
from  his  wheat,  the  devil  sifting  him  in  the  hope  that 
nothing  but  chaff  will  be  found  in  him  [Trench J.    ten 
days — Not  the  ten  persecutions  from  Nero  to  Diocletian. 
Lyra  explains  ten  years  on  the  year-day  principle.    The 
shortness  of  the  duration  of  the  persecution  is  evidently 
made  the  ground  of  consolation.    The  time  of  trial  shall 
be  short,  the  duration  of  your  Joy  shall  be  for  ever.    Ct 
the  use  of  "ten  days"  for  a  short  time,  Genesis  24.55; 
Numbers  11. 19.    Ten  is  the  number  of  the  world-powers 
hostile  to  the  Church ;  cf.  the  ten  horns  of  the  beast,  ch.  13. 
L    «nto  death — so  as  even  to  endure  death  for  my  sake, 
erowii  of  life— James  1.  12;  2  Timothy  4.  8,  "crown  of 
righteousness ;"  1  Peter  5.  4,  "  crown  of  glory."    The  crown 
Is  the  garland,  the  mark  of  a  conqueror,  or  of  one  rejoicing, 
or  at  nf-*ast ,  but  diadem  is  the  mark  of  a  king.   11.  shall 


not  he  hurt — Greek, "  shall  not  by  any  means  (or  poesi  blyj 
be  hurt."    the  second  death— " the  lake  of  fire."    "The 
death  In  life  of  the  lost,  as  contrasted  with  the  life  In 
death  of  the  saved."  [Trench.]    The  phrase  "the  second 
death"  is  peculiar  to  the  Apocalypse.  What  matter  abou- 
the  first  death,  which  sooner  or  later  must  pass  over  ua 
if  we  escape  the  second  death  f    "  It  seems  that  thev  whe 
die  that  death  shall  be  hurt  by  it ;  whereas,  if  it  were  an- 
nihilation, and  so  a  conclusion  of  their  torments,  It  would 
be  no  way  hurtful,  but  highly  beneficial  to  them.     Bat 
the  living  torments  are  the  second  death."  [Bishop  Pear- 
son.]   "The  life  of  the  damned  is  death."  [Augustine.] 
Smyrna  (meaning  myrrh)  yielded  its  sweet  perfume  in 
being  bruised  even  to  death.  Myrrh  was  used  in  embalm- 
ing dead  bodies  (John  19. 39) ;  was  an  ingredient  in  the  holy 
anointing  oil  (Exodus  30.  23);  a  perfume  of  the  heavenly 
Bridegroom  (Psalm  45.  8),  and  of  the  bride  (Song  of  Solo- 
mon 3.  6).    "Affliction,  like  it,  is  bitter  for  the  time  being, 
but  salutary;  preserving  the  elect  from  corruption,  and 
seasoning  them  for  Immortality,  and  gives  scope  for  tha 
exercise  of   the  fragrantly-breathing  Christian   virtues.' 
[Vitringa.]     Polycarp's  noble  words  to  his  heathen 
Judges   who  wished    him   to   recant,  are  well    known: 
"  Fourscore  and  six  years  have  I  served  the  Lord,  and 
He  never  wronged  me,  how  then  can  I  blaspheme  my 
King  and  Saviour  T"    Smyrna's  faithfulness  is  rewarded 
by  Its  candlestick  not  having  been  removed  out  of  its 
place  (d.  5) ;  Christianity  has  never  wholly  left  It ;  whence 
the  Turks  call  it  "Infidel  Smyrna."    1J4.  Trench  prefer* 
writing  Pergamut,  or    rather,  Pergamum,  on    the  river 
Calcus.    It  was  capital  of  Attalus  the  Secoud's  kingdom, 
which  was  bequeathed  by  him  to  the  Romans,  b.  c.  133, 
Famous  for  its  library,  founded  by  Eumenes  (197-159),  and 
destroyed  by  Caliph  Omar.     Parchment,  i.  e.,  Pergamena 
charta,  was  here   discovered    for  book  purposes.    Also, 
famous  for  the  magnificent  temple  of  Esculapius,  the 
healing  god.     [Tacitus,  Annals,  3.63.]    he  which  hath 
the  sharp  sword  with  two  edges — Appropriate  to  His 
address  having  a  twofold  bearing,  a  searching  power  so 
as  to  convict  and  convert  some  (v.  13, 17),  and  to  eonvk*' 
and  condemn  to  punishment  others  (v.  14-16,  especially  » 
16 ;  cf.  also  Note,  ch.  1.  16).    13.  1  know  thy  works— Twi 
oldest  MSS.  omit  this  clause  ;  one  oldest  MS  retains  it 
Satan's  seat — rather  as  the  Greek  is  translated  all  through 
Revelation,  "throne."    Satan,  in  impious    mimicry   cf 
God's  heavenly  throne,  sets  up  his  earthly  throne  (ch.  4. 
2).    Esculapius  was  worshipped  there  under  the  serpent 
form;  and  Satan,  the  old  serpent,  as  the  instigator  (cf.  t>. 
10)  of  fanatical  devotees   of  Esculapius,   and,    through 
them,  of  the  supreme  magistracy  at  Pergamos,   perse- 
cuted one  of  the  Lord's  people  (Antlpas)  even  to  death. 
Thus,  this  address  is  an  anticipatory  preface  to  ch.  12.  1- 
17;  Note,  "throne  .  .  .  the  dragon,  Satan  .  .  .  war  with  hei 
seed,"  5.  9,  17.    even  in  those  days— Two  oldest  MSS.  omit 
"even;"  two  retain  it.    wherein— Two  oldest  MS.S.  <^ilt 
this  (then  translate,  "in  the  days  of  Antlpas,  my  faithful 
witness,"  or  "martyr");  two  retain  It.    Two  oldest  MSS. 
read,  "My  witness,  my  faithful  one;"  two  read  as  English 
Version.    Antlpas  is  another  form  for  Antipater.    Simeon 
Metaphrastes  has  a  palpably  legendary  story,  unknown 
to  the  early  Fathers,  that  Antlpas,  In  Domltian's  reign, 
was   shut  up  in  a  red-hot   brazen  bull,  and  ended  his 
life    in    thanksgivings   and    prayers.     Hengstenb-kru 
makes  the  name,  like  other  apocSlyptic  names,  symboli- 
cal, meaning  one  standing  out  "against  all"  for  Christ's 
sake.    14.  few— in  comparison  of  the  many  tokens  of  thy 
faithfulness,    hold  the  doctrine  of  Balaam-"  the  teach- 
ing of  Balaam,"  viz.,  that  which  he  "  taught  Balak."    Ct 
"  the  counsel  of  Balaam,"  Numbers  31. 16.    Balak  Is  dative 
in  the  Greek,  whence  Bengel  translates,   "  taught  (th* 
Moabites)  for  (t.  «.,  to   please)  Balak."    But  though  1b 
Numbers    it  is  not  expressly  said  he  taught  Balak,  yet 
there  is  nothing  said  Inconsistent  with  his  having  done 
so ;  and  Josephus,  Antiquities,  4.  6.  6,  says  he  did  so.    I'tet 
dative  Is  a  Hebraism  for  the  accusative,  children — Greek. 
"sons  of  Israel."  stumbling-block — lit.,  that  part  of  a  trap 
on  which  the  bait  was  laid,  and  which,  when  touched 
caused  the  trap  to  close  on  its  prey;  then  any  entaanw 


REVELATION  II. 


ment  to  the  foot.  [Trench.]  eat  things  sacrificed  unto 
Idols—the  aot  common  to  the  Israelites  of  old,  and  the 
Nicolaitanes  In  St.  John's  day;  he  does  not  add  what 
was  peculiar  to  the  Israelites,  viz.,  that  they  sacrificed  to 
Idols.  The  temptation  to  eat  Idol  meats  was  a  peculiarly 
■trong  one  to  the  Gent  lie  converts.  For  not  to  do  so  ln- 
Tolvsd  almost  a  withdrawal  from  partaking  of  any  social 
mea-  with  the  heathen  around.  For  Idol  meats,  after  a 
$art  had  been  offered  In  sacrifice,  were  nearly  sure  to  be 
an  the  heathen  entertainer's  table ;  so  much  so,  that  the 
Sreek  "  to  kill"  (thuein)  meant  originally  "  to  sacrifice." 
Hence  arose  the  decree  of  the  council  of  Jerusalem  for- 
bidding to  eat  such  meats ;  subsequently  some  at  Corinth 
ate  unscrupulously  and  knowingly  of  such  meats,  on  the 
ground  that  the  idol  Is  nothing ;  others  needlessly  tor- 
tured themselves  with  scruples,  lest  unknowingly  tbey 
should  eat  of  them,  when  they  got  meat  from  the  market, 
or  in  a  heathen  friend's  house.  St.  Paul  handles  the 
question,  1  Corinthians  8.  and  10.  23-33.  fornication— 
often  connected  with  Idolatry.  15.  thou- Emphatlcal : 
"So  THOU  also  bast,"  &c.  As  Balak  and  the  Moabites  of 
old  had  Balaam  and  his  followers  literally,  so  hast  thou 
also  them  that  hold  the  same  Balaamlte  or  Nicolaitane  doc- 
trine spiritually  or  symbolically.  Literal  eating  of  idol 
meats  and  fornication  In  Pergamos,  were  accompanied 
by  spiritual  idolatry  and  fornication.  So  Trench  ex- 
plains. But  I  prefer  taking  it,  "thou  also,"  as  well  as 
Ephesus  ("in  like  manner"  as  Ephesus;  see  below  the 
oldest  reading),  hast  .  .  .  Nicolaitanes,  with  this  im- 
portant difference,  Ephesus,  as  a  Church,  hates  them,  and 
casts  them  out,  but  thou  "hast  them"  viz.,  in  the  Church. 
doctriwe— leaching  (Note,  v.  6):  viz.,  to  tempt  God's  people 
to  idolatry,  which  thing  I  hate— It  Is  sin  not  to  hate 
what  God  hates.  The  Ephesian  Church  (v.  6)  had  this  point 
of  superiority  to  Pergamos.  But  the  three  oldest  MSS., 
and  Vulgate  and  Syriac,  read  Instead  of  "which  I  hate," 
'lie  like  manner."  16.  The  three  oldest  MSS.  read, 
w  Repent,  therefore."  Not  only  the  Nicolaitanes,  but  the 
whole  Church  of  Pergamos  is  called  on  to  repent  of  not 
having  hated  the  Nicolaitane  teaching  and  practice. 
Contrast  St.  Paul,  Acts  20.  26.  I  will  come— I  am  coming. 
C:ght  against  them—  Greek,  "war  with  them:"  with  the 
JThsc Jaitanea  primarily;  but  including  also  chastisement, 
v.-'ihe  whole  Church  at  Pergamos:  cf.  "  unto  thee."  with 
the  sword  of  my  mouth— Resumed  from  ch.  1. 16,  but 
with  an  allusion  to  the  drawn  sword  with  which  the 
angel  of  the  Lord  confronted  Balaam  on  his  way  to  curse 
Xsrael :  an  earnest  of  the  sword  by  which  he  and  the  se- 
duced Israelites  fell  at  last.  The  spiritual  Balaamites  of 
St.  John's  day  are  to  be  smitten  with  the  Lord's  spiritual 
sword,  the  word  or  "rod  of  His  mouth."  IT.  to  eat— 
Omitted  in  the  three  oldest  MSS.  the  hidden  manna— 
the  heavenly  food  of  Israel,  in  contrast  to  the  idol  meats 
(v.  14).  A  pot  of  manna  was  laid  up  in  the  holy  place 
"before  the  testimony."  The  allusion  is  here  to  this: 
probably  also  to  the  Lord's  discourse.  (John  6.  31-35). 
Translate,  "  The  manna  which  is  hidden."  As  the  manna 
hidden  in  the  sanctuary  was  by  Divine  power  pre- 
served from  corruption,  so  Christ  In  His  incorruptible 
body  has  passed  into  the  heavens,  and  is  hidden  there 
until  the  time  of  His  appearing.  Christ  Himself  is  the 
manna  "hidden"  from  the  world,  but  revealed  to  the 
believer,  so  that  he  has  already  a  foretaste  of  His 
preciousness.  Cf.  as  to  Christ's  own  hidden  food  on 
earth,  John  4.  32,  84,  and  Job  23. 12.  The  lull  manifesta- 
tion shall  be  at  His  coming.  Believers  are  now  hidden, 
even  as  their  meat  Is  hidden.  As  the  manna  in  the 
sanctuary,  unlike  the  other  manna,  was  incorruptible, 
sc  the  spiritual  feast  offered  to  all  who  reject  the  world's 
dainties  for  Christ  is  everlasting :  an  incorruptible  body 
and  life  for  ever  in  Christ  at  the  resurrection,  white 
stone  .  .  new  name  .  .  .  no  man  knoweth  saving  he, 
Ac  —  Trench's  explanation  seems  best.  White  is  the 
colour  and  livery  of  heaven.  "  New"  Implies  something 
altogether  renewed  and  heavenly.  The  white  stone  is  a 
glistering  diamond,  the  Urim  borne  by  the  high  priest 
within  the  choschen  or  breastplate  of  judgment,  with  the 
twelve   tribws'  names   on    the   twelve   precious   stones. 


next  the  heait.  The  word  Urim  means  light,  answering 
to  the  colour  white.  None  but  the  high  priest  knew 
the  name  written  upon  it,  probably  the  incommunicable 
name  of  God,  "  Jehovah."  The  high  priest  consulted  It 
in  some  divinely-appointed  way  to  get  direction  from 
God  when  needful.  The  "  new  name"  is  Christ's  (cf.  ch.  3. 
12,  "I  will  write  upon  him  my  new  name"):  some  new 
revelation  of  Himself  which  shall  hereafter  be  Imparted 
to  His  people,  and  which  they  alone  are  capable  of  re- 
ceiving. The  connection  with  the  "hidden  manna' 
will  thus  be  clear,  as  none  save  the  high  priest  hart 
access  to  the  "  manna  hidden"  In  the  sanctuary.  Believ- 
ers, as  spiritual  priests  unto  God,  shall  enjoy  the  heavenly 
antitypes  to  the  hidden  manna  and  the  Urim  stone. 
What  they  had  peculiarly  to  contend  against  at  Pergamos 
was  the  temptation  to  idol  meats,  and  fornication,  put  in 
their  way  by  Balaamites.  As  Phlnehas  was  rewarded 
with  "an  everlasting  priesthood"  for  his  zeal  against 
these  very  sins  to  which  the  Old  Testament  Balaam  se- 
duced Israel ;  so  the  heavenly  high  priesthood  Is  the  re- 
ward promised  here  to  those  zealous  against  the  New  Tes- 
tament Balaamites  tempting  Christ's  people  to  the  same 
sins,  receiveth  it— vis.,  "the  stone;"  not  "the  new 
name;"  see  above.  The  "name  that  no  man  knew  but 
Christ  Himself,"  He  shall  hereafter  reveal  to  his  people. 

18.  Thyatira— in  Lydla,  south  of  Pergamos.  Lydla,  the 
purple-seller  of  this  city,  having  been  converted  at  Phil- 
ippi,  a  Macedonian  city  (with  which  Thyatira,  as  being  a 
Macedonian  colony,  had  naturally  much  intercourse),  was 
probably  the  Instrument  of  first  carrying  the  Gospel  to 
her  native  town.  John  follows  the  geographical  order 
here,  for  Thyatira  lay  a  little  to  the  left  of  the  road  from 
Pergamos  to  Sardis  (Steabo,  13.  4).  Son  of  God  ...  eyes 
like  .  .  .  fire  .  .  .  feet  .  .  .  like  fine  brass— or  "  glowing 
brass  "  (Note,  ch.  1. 14,  15,  whence  this  description  is  re- 
sumed). Again  His  attributes  accord  with  His  address 
The  title  "Son  of  God,"  Is  from  Psalm  2.  7,  9,  which  is  re 
ferredtoin  v.  27.  The  attribute,  "eyes  like  flame,"  Ac, 
answers  to  v.  23,  "  I  am  He  which  searcheth  the  reins  and 
hearts."  The  attribute,  "  feet  like  .  .  .  brass,"  answers  to 
v.  27,  "as  the  vessels  of  a  potter  shall  they  be  broken  to 
shivers,"  He  treading  them  to  pieces  with  His  strong  feet. 

19.  The  oldest  MSS.  transpose  the  English  Version  order, 
and  read,  "  Faith  and  service."  The  four  are  subordinate 
to  "thy  works;"  thus,  "  I  know  thy  works,  even  the  love 
and  the  faith  (these  two  forming  one  pair,  as  '  faith  works 
by  love,'  Galatians  5. 6),  and  the  service  (ministration  to  the 
suffering  members  of  the  Church,  and  to  all  in  spiritual 
or  temporal  need),  and  the  endurance  of  (»'.  e.,  shown  by) 
thee"  (this  pronoun  belongs  to  all  four).  As  tove  is  In- 
ward, so  service  is  its  outward  manifestation.  Similarly, 
faith  and  persevering  endurance,  or  "patient  continuance 
(the  same  Greek  as  here,  Romans  2. 7)  in  well-doing,"  are 
connected,  and  thy  'works  j  and  the  last — Omit  the  se- 
cond "  and,"  with  the  three  oldest  MSS.  and  the  ancient 
versions ;  translate,  "  And  (I  know)  thy  works  which  are 
last  (to  be)  more  in  number  than  the  first;"  realizing  1 
Thessalonians  4. 1 ;  the  converse  of  Matthew  12.  45 ;  2  Peter 
2.  20.  Instead  of  retrograding  from  "  the  first  works  "  and 
"  first  love,"  as  Ephesus,  Thyatira's  last  works  exceeded 
tier  first  \v.  4,  6).  30.  a  few  things— Omitted  In  the  three 
oldest  MSS.  Translate  then,  "  I  have  against  thee  that," 
<fcc.  snflerest— The  three  oldest  MSS.  read,  "  lettest  alone." 
that  woman— Two  oldest  MSS.  read,  "thy  wife;"  two 
omit  it.  Vulgate  and  most  ancient  versions  read  as 
English  Version.  The  symbolical  Jezebel  was  to  the 
Church  of  Thyatira  what  Jezebel,  Ahab's  "  wife."  was  to 
him.  Some  self-styled  prophetess  (or  as  the  feminine  In 
Hebrew  is  often  used  collectively  to  express  a  multitude, 
a  set  of  false  prophets),  as  closely  attached  to  the  Church  of 
Thyatira  as  a  wife  is  to  a  husband,  and  as  powerfully  in- 
fluencing for  evil  that  Church  as  Jezebel  did  Ahab.  As 
Balaam,  in  Israel's  early  history,  so  Jezebel,  daughter  of 
Eth-baal,  king  of  Sidon  (1  Kings  16. 31,  formerly  priest  of 
Astarte,  and  murderer  of  his  predecessor  on  the  throne 
Josephus,  Contra  Apion,  1.  18),  was  the  great  seducer  tc 
idolatry  in  Israel's  later  history.  Like  her  father,  shewM 
swift  to  shed  blood.    Wholly  given  to  Baal- worship.  Ilk* 

557 


REVELATION  II. 


Eth-bi.al,  whose  name  expresses  his  idolatry,  she,  with 
aer  strong  will,  seduced  the  weak  Ahab  and  Israel  beyond 
the  call-  worship  (which  was  a  worship  of  the  true  God 
ander  the  cherub-ox  form,  i.  e.,  a  violation  of  the  second 
commandment)  to  that  of  Baal  (a  violation  of  the  first 
commandment  also).  She  seems  to  have  been  herself  a 
priestess  and  prophetess  of  Baal.  Cf.  2  Kings  9.  22,  30, 
"  whoredoms  of  .  .  .  Jezebel  and  her  witcJicrafts  "  (impurity 
was  part  of  the  worship  of  the  Phoenician  Astarte,  or  Ve- 
nus). Her  spiritual  counterpart  at  Thyatira  lured  God's 
'servants  "  by  pretended  utterances  of  inspiration  to  the 
same  libertinism,  fornication,  and  eating  of  idol  meats,  as 
the  Balaamites  and  Nicolaitanes  (v.  6, 14,  15).  By  a  false 
spiritualism  these  seducers  led  their  victims  into  the 
grossest  carnality, as  though  things  done  in  the  flesh  were 
outside  the  true  man,  and  were,  therefore,  indifferent. 
"The  deeper  the  Church  penetrated  into  heathenism,  the 
more  she  herself  became  heathenish  ;  this  prepares  us  for 
the  expressions  '  harlot '  and  '  Babylon,'  applied  to  her 
afterwards."  [Atjberlen.]  to  teach  and  to  seduce— The 
three  oldest  MSS.  read,  "And  she  teaches  and  seduces," 
or  "deceives."  "Thyatira  was  just  the  reverse  of  Ephe- 
sus.  There,  much  zeal  for  orthodoxy,  but  little  love;  here, 
activity  of  faith  and  love,  but  insufficient  zeal  for  godly 
discipline  and  doctrine,  a  patience  of  error  even  where 
there  was  not  a  participation  in  it."  [Trench. J  21.  space 
—Greek,  "  time."  of  her  fornication  .  .  .  she  repented 
not— The  three  oldest  MSS.  read,  "  And  she  willeth  not  to 
repent  of  (lit.,  out  of,  i.  e.,  so  as  to  come  out  of)  her  fornica- 
tion." Here  there  is  a  transition  from  literal  to  spiritual 
fornication,  as  appears  from  v.  22.  The  idea  arose  from 
Jehovah's  covenant  relation  to  the  Old  Testament  Church 
being  regarded  as  a  marriage,  any  transgression  against 
which  was,  therefore,  harlotry,  fornication,  or  adultery.  22. 
Behold — Calling  attention  to  her  awful  doom  to  come.  I 
will—  Greek  present,  "I  cast  her."  a  toed— The  place  of 
her  sin  shall  be  the  place  of  her  punishment.  The  bed  of 
her  sin  shall  be  her  bed  of  sickness  and  anguish.  Perhaps 
a  pestilence  was  about  to  be  sent.  Or  the  bed  of  the  grave, 
and  of  the  hell  beyond,  where  the  worm  dieth  not.  them 
that  commit  adultery  -with  her— spiritually ;  including 
both  the  eating  of  idol  meats  and  fornication.  "  With  her," 
In  the  Greek,  implies  participation  with  her  in  her  adulte- 
ries, viz.,  by  suffering  her  (v.  20),  or  letting  her  alone,  and  so 
virtually  encouraging  her.  Her  punishment  is  distinct 
from  theirs;  she  is  to  be  cast  into  a  bed,  and  her  children 
to  be  killed;  whilst  those  who  make  themselves  partakers 
of  her  sin  by  tolerating  her,  are  to  be  cast  into  great  tribu- 
lation, except  they  repent — Greek  aorist,  "repent"  at 
once ;  shall  have  repented  by  the  time  limited  in  my  pur- 
pose, their  deeds— Two  of  the  oldest  MSS.  and  most  an- 
cient versions  read  "  her."  Thus,  God's  true  servants, 
who  by  connivance,  are  incurring  the  guilt  of  her  deeds, 
are  distinguished  from  her.  One  oldest  MS.,  Andreas, 
and  Cyprian,  support "  their."  33.  her  children— (Isaiah 
57.  3 ;  Ezekiel  23.  45,  47.)  Her  proper  adherents ;  not  those 
who  suffer  her,  but  those  who  are  begotten  of  her.  A  dis- 
tinct class  from  the  last  in  v.  22  (cf.  Note  there),  whose  sin 
was  less  direct,  being  that  only  of  connivance,  kill  .  .  . 
with  death — Cf.  the  disaster  that  overtook  the  literal 
Jezebel's  votaries  of  Baal,  and  Ahab's  sons,  1  Kings  18. 40 ; 
2  Kings  10.  6,  7,  24,  25.  Kill  with  death  is  a  Hebraism  for 
slay  with  most  sure  and  awful  death  ;  so  "  dying  thou  shalt 
die  "  (Genesis  2. 17).  Not  "die  the  common  death  of  men" 
(Numbers  16.  29).  all  the  churches  shall  know — Imply- 
ing that  these  addresses  are  designed  for  the  catholic 
Church  of  all  ages  and  places.  So  paipably  shall  God's 
hand  be  seen  In  the  judgment  on  Thyatira,  that  the 
whole  Church  shall  recognize  it  as  God's  doing.  I  am 
he— the  "I"  Is  strongly  emphatical :  "that  it  is  Jam 
tfe  who,"  &c  searcheth  . . .  hearts— God's  peculiar  attri- 
bute is  given  to  Christ.  The  "  reins  "  are  the  seat  of  the 
desires;  the  "heart,"  that  of  the  thoughts.  The  Greek 
for  "  searcheth  "  expresses  an  accurate  following  up  of 
all  tracks  and  windings,  unto  every  one  of  you— lit., 
"  unto  you,  to  each,"  &c.  according  to  your  works — to 
bo  Judged  not  according  to  the  mere  act  as  it  appears 
toOL»n,  but  with  reference  to  the  motive,  faith  and  love 
558 


being  the  only  motives  which  God  recognizes  as  sound 
24.  you  .  .  .  and  .  .  .  the  rest— The  three  oldest  MSS, 
omit  "and;"  translate  then,  "Unto  you,  the  rest."  aa 
many  as  have  not — not  only  do  not  hold,  but  are  free  fi  om 
contact  with,  and  which— The  oldest  MSS.  omit  "  and ;" 
translate,  "  whosoever."  the  depths — These  false  proph- 
ets boasted  peculiarly  of  their  knowledge  of  mysteries  and 
the  deep  things  of  God;  pretensions  subsequently  expressed 
by  their  arrogant  title,  Gnostics  ("full  of  knowledge"). 
The  Spirit  here  declares  their  so-called  "depths"  (viz.,  of 
knowledge  of  Divine  things)  to  be  really  "depths  of 
Satan ;"  just  as  in  v.  9,  He  says,  instead  of  "  the  synagogue 
of  Gcd,"  "the  synagogue  of  Satan."  Hengstenberg 
thinks  the  teachers  themselves  professed  to  fathom  tlu 
depths  of  Satan,  giving  loose  rein  to  fleshly  lusts,  without 
being  hurt  thereby.  They  who  thus  think  to  fight  Satan 
with  his  own  weapons  always  find  him  more  than  a  match 
for  them.  The  words,  "as  they  speak,"  i.  e.,  "as  they  call 
them,"  coming  after  not  only  "depths,"  but  "depths  of 
Satan,"  seem  to  favour  this  latter  view,  otherwise  I  should 
prefer  the  former,  in  which  case,  "as  they  speak,"  or 
"call  them,"  must  refer  to  "depths"  only,  not  alro 
"  depths  of  Satan."  The  original  sin  of  Adam  was  a  desire 
to  know  evil  as  well  as  good;  so  in  Hengstenberg's 
view,  those  who  professed  to  know  "  the  depths  of  Satan." 
It  is  the  prerogative  of  God  alone  to  know  evil  fully, 
without  being  hurt  or  denied  by  it.  I  will  put— Two 
oldest  MSS.  have  "I  put,"  or  "cast."  One  oldest  MS. 
reads  as  English  Version,  none  other  burden — save 
abstinence  from,  and  protestation  against,  these  abomi- 
nations; no  "depths"  beyond  your  reach,  such  as  they 
teach,  no  new  doctrine,  but  the  old  faith  and  rule  of  prac- 
tice once  for  all  delivered  to  the  saints.  Exaggerating 
and  perfecting  Paul's  doctrine  of  grace  without  the  law 
as  the  source  of  Justification  and  sanctification,  these 
false  prophets  rejected  the  law  as  a  rule  of  life,  as  though 
it  were  an  intolerable  "burden."  But  it  is  a  "light" 
burden.  In  Acts  15.  28,  29,  the  very  term  "  burden,"  aa 
here,  is  used  of  abstinence  from  fornication  and  idol 
meats ;  to  this  the  Lord  here  refers.  25.  that  which  ye 
have  already— (J ude  3,  end.)  hold  fast — do  not  let  go 
from  your  grasp,  however  false  teachers  may  wish  to 
wrest  it  from  you.  till  I  come— when  your  conflict  with 
evil  will  be  at  an  end.  The  Greek  implies  uncertainty  as 
to  when  He  shall  come.  26.  And— Implying  th«  close 
connection  of  the  promise  to  the  conqueror  that  follows, 
with  the  preceding  exhortation,  v.  25.  and  keepeth— 
Greek,  "and  he  that  keepeth."  Cf.  the  same  word  in  the 
passage  already  alluded  to  by  the  Lord,  Acts  15.  28, 29,  end. 
my  works— In  contrast  to  "her  (English  Version,  their) 
works"  (v.  22).  The  works  which  I  command,  and  which 
are  the  fruit  of  my  Spirit,  unto  the  end— (Matthew  24. 
13.)  The  image  is  perhaps  from  the  race,  wherein  it  is 
not  enough  to  enter  the  lists,  but  the  runner  must  perse- 
vere to  the  end.  give  pewer— Greek,  "authority."  over 
the  nations— at  Christ's  coming  the  saints  shall  possess 
the  kingdom  " under  the  whole  heaven;"  therefore  over 
this  earth ;  cf.  Luke  19. 17,  "  Have  thou  authority  (the  same 
word  as  here)  over  ten  cities."  27.  From  Psalm  2.  8,  9. 
rule  —  lit.,  "rule  as  a  shepherd."  In  Psalm  2.  9  it  is, 
"Thou  shalt  break  them  with  a  rod  of  iron."  The  LXX. 
pointing  the  Hebrew  word  differently,  read  as  Revelation 
here.  The  English  Version  of  Psalm  2. 9  is  doubtless  right, 
as  the  parallel  word,  "dash  in  pieces,"  proves.  But  the 
Spirit  in  this  case  sanctions  the  additional  thought  as 
true,  that  the  Lord  shall  mingle  mercy  to  some,  with 
judgment  on  others;  beginning  by  destroying  His  An- 
tichristian  foes,  He  shall  reign  in  love  over  the  rest. 
"Christ  shall  rule  them  with  a  sceptre  of  iron,  to  make 
them  capable  of  being  ruled  with  a  sceptre  of  gold; 
severity  first,  that  grace  may  come  after"  [Trench,  who 
thinks  we  ought  to  translate  "sceptre"  for  "rod,"  rvs 
in  Hebrews  1.  8].  "Shepherd"  is  used  in  Jeremiah  6 
3,  of  hostile  rulers;  so  also  Zechariah  11.  16.  As  severitj 
here  is  the  primary  thought,  "rule  as  a  shepheid ' 
seems  to  me  to  be  used  thus:  He  who  would  hav* 
shepherded  them  with  a  pastoral  rod,  shall,  becau«« 
of  their  hardened  unbelief,  shepherd  them  with  a  tod  :-•" 


REVELATION  III. 


won.  shall  they  be  broken-So  one  oldest  MS.,  Vulgate 
tfyriac,  and  Coptic  Versions  read.  But  two  oldest  MSs! 
read,  "As  the  vessels  of  a  potter  are  broken  to  shivers." 
A  potter's  vessel  dashed  to  pieces,  because  of  its  failing  to 
answer  the  design  of  the  maker,  is  the  image  to  depict 
God's  sovereign  power  to  give  reprobates  to  destruction 
not  by  caprice,  but  in  the  exercise  of  His  righteous  judg- 
ment. The  saints  shall  be  in  Christ's  victorious  "  armies" 
when  He  shall  inflict  the  last  decisive  blow,  and  after- 
wards s.iall  reign  with  Him.  Having  by  faith  "overcome 
the  world,"  they  shall  also  rule  the  world,  even  as  I— 
as  J  also  have  received  of  (from)  my  Father,"  viz.,  in 
Psalm  2.  7-9.  Jesus  had  refused  to  receive  the  kingdom 
without  the  cross  at  Satan's  hands;  He  would  receive  it 
trom  none  but  the  Father,  who  had  appointed  the  cross 
as  the  path  to  the  crown.  As  the  Father  has  given  the 
authority  u>  me  over  the  heathen  and  uttermost  parts  of 
the  earth,  so  I  impart  a  share  of  it  to  my  victorious  dis- 
ciple. 28.  the  morning  star— t.  e.,  I  will  give  uato  him 
Myself,  who  am  "the  morning  star"  (ch.  22. 16);  so  that 
reflecting  my  perfect  brightness,  he  shall  shine  like  Me, 
the  morning  star,  and  share  my  kingly  glory  (of  which  a 
star  is  the  symbol,  Numbers  21. 17;  Matthew  2.  2).  Cf.  v. 
17,  "I  will  give  him  ...  the  hidden  manna,"  i.  e„  Myself, 
who  am  that  manna  (John  6.  31-33). 

CHAPTER    III. 

Ver.  1-22.  The  Epistles  to  Sabdis,  Philadelphia, 
and  Laodicea.  1.  Sardis— the  ancient  capital  of  Lydia, 
the  kingdom  of  wealthy  Croesus,  on  the  river  Pactolus. 
The  address  to  this  Church  is  full  of  rebuke.  It  does  not 
seem  to  have  been  in  vain ;  for  Melito,  bishop  of  Sardis  in 
the  second  century,  was  eminent  for  piety  and  learning. 
He  visited  Palestine  to  assure  himself  and  his  flock  as  to 
the  Old  Testament  canon,  and  wrote  an  epistle  on  the 
subject  [Euuebius,  4.  26];  he  also  wrote  a  commentary  on 
the  Apocalypse.  [Eusebius,  4. 26 ;  Jerome,  Calalogus  Scrip- 
torum  Ecclesiasticorum,  24.]  he  that  hath  the  seven 
Spirits  of  God— i.  e.,  he  who  hath  all  the  fulness  of  the 
Spirit  (ch.  1.  4;  4.  5;  5.  6,  with  wh,ich  cf.  Zechariah  3.  9;  4. 
10,  proving  His  Godhead).  This  attribute  implies  His  in- 
finite power  by  the  Spirit  to  convict  of  sin  and  of  a  hollow 
profession,  and  the  seven  stars— (Ch.  1.  16,  20.)  His  hav- 
ing the  seven  stars,  or  presiding  ministers,  flows,  as  a  con- 
sequence, from  His  having  the  seven  Spirits,  or  the  fulness 
■if  the  Holy  Spirit.  The  human  ministry  is  the  fruit  of 
Christ's  sending  down  the  gifts  of  the  Spirit.  Stars  imply 
brilliancy  and  glory;  the  fulness  of  the  Spirit,  and  the 
fulness  of  brilliant  light  in  Him,  form  a  designed  con- 
trast to  the  formality  which  He  reproves,  name  .  .  . 
Uvest  .  .  .  dead— (1  Timothy  5.  6;  2  Timothy  3.  5;  Titus  1. 
16;  cf.  Ephesians  2. 1,  5;  5. 14.)  "A  name,"  i.  e.,  a  reputa- 
tion. Sardis  was  famed  among  the  churches  for  spiritual 
vitality ;  yet  the  Heart-searcher,  who  seeth  not  as  man 
seeth,  pronounces  her  dead ;  how  great  searchings  of  heart 
should  her  case  create  among  even  the  best  of  us !  Laodi- 
oea  deceived  herself  as  to  her  true  state  (v.  17),  but  it  is  not 
written  that  she  had  a  high  name  among  the  other 
churches,  as  Sardis  had.  3.  Be — Greek,  "Become,"  what 
thou  art  not,  " watchful,"  or  "wakeful,"  lit.,  "waking." 
the  things  which  remain — Strengthen  those  thy  remain- 
ing few  graces,  which,  in  thy  spiritual  deadly  slumber,  are 
not  yet  quite  extinct.  [Alford.]  The  things  that  re- 
main" can  hardly  mean  "  the  persons  that  are  not  yet 
dead,  but  are  ready  to  die;"  for  v.  4  implies  that  the  "  few" 
JSUthful  ones  at  Sardis  were  not "  ready  to  die,"  but  were  full 
of  life,  are— The  two  oldest  MSS.  read,  "  were  ready,"  lit., 
"  were  about  to  die,"  viz.,  at  the  time  when  you  "  strength- 
en" them.  This  implies  that  "  thou  art  dead,"  v.  1,  is  to  be 
taken  with  limitation;  for  those  must  have  some  life 
who  are  told  'o  strengthen  the  things  that  remain,  perfect 
— lit.,  "flllad  up  in  full  complement;"  translate,  "com- 
plete." Weighed  in  the  balance  of  Him  who  requires 
iiving  faith  as  the  motive  of  works,  and  found  wanting. 
■•ii*ff«we  God—  Greek,  "in  the  sight  of  God."  The  three 
aldeat  MSS.,  Vulgate,  Syriac,  and  Coptic,  read,  "before  (in 
the  sight  on  my   God-"    Christ's  iudgment  is   God   the 


Father's  Judgment.  In  the  sight  of  men,  Snrdis  had  '  c 
name  of  living:"  "so  many  and  so  great  are  the  obliga- 
tions of  pastors,  that  he  who  would  in  reality  fulfll  even  a 
third  of  them,  would  be  esteemed  holy  by  Ken,  whereas, 
if  content  with  that  alone,  he  would  be  sure  net  to  escape 
hell.      [JtJAN  D.AviLAt]    mte<  in  Sard}s  and  Lftodicea 

alone  of  the  seven  we  read  of  no  conflict  *?tth  foes  wlthla 
or  without  the  Church.    Not  that  either  had  renounced 
the  appearance  of  opposition  to  the  world;  but  neither 
had  the  faithfulness  to  witness  for  God  by  word  and  ex- 
ample, so  as  to  "  torment  them  that  dwelt  on  the  earth" 
(ch.  11.  10).    3.  how  thou  hast  received-(Colossians  2.  6- 
1  Thessalonians  4. 1;  1  Timothy  6.  20.)    What  Saiuis  in  to 
remember"  is,  not  how  joyfully  she  had  received  orlgl- 
nally  the  Gospel  message,  but  how  the  precious  deposit 
was  committed  to  her  originally,  so  that  she  could  not 
say,  she  had  not  "received  and  heard"  it.    The  G.e<  k  \r 
not  aorist  (as  in  ch.  2.  4,  as  to  Ephesus,  "Thou  didst  leaw 
thy  first  love"),  but  "thou  hast  received"  (perfect),  and 
still  hast  the  permanent  deposit  of  doctrine  committed  to 
thee.    The  word  "keep"  (so  the  Greek  is  for  English  Ver- 
sion, "hold  fast")  which  follows,  accords  with  this  sense. 
"Keep"  or  observe  the  commandment  which  thou  hast 
received  and  didst   hear,     heard—  Greek  aorist,  "dids! 
hear,"  viz.,  when  the  Gospel  doctrine  was  committed  to 
thee.    Trench  explains  "how,"  with  what  demonstration 
of  the  Spirit  and  power  from  Christ's  ambassadors  tin 
truth  came  to  you,  and  how  heartily  and  zealously  you  ai 
first   received   it.     Similarly  Benoel,  "Regard   to  her 
former  character  {how  it  once  stood)  ought  to  guard  Sardis 
against  the  future  hour,  whatsoever  it  shall  be,  proving 
fatal  to  her."    But  it  is  not  likely  that  the  Spirit  repeats 
the  same  exhortation  virtually  to  Sardis  as  to  Ephesus. 
If  therefore— seeing  thou  art  so  warned,  if,  nevertheless, 
Ac.    come  on  thee  as  a  thief— in  special  judgment  on 
thee  as  a  Church,  with  the  same  stealthiness  and  as  un- 
expectedly as  shall  be  my  visible  second  coming.    As  th« 
thief  gives  no  notice  of  his  approach.    Christ  applies  tli 
language  which  in  its  fullest  sense  describes  His  second 
coming,  to  describe  His  coming  in  special  judgments  on 
churches  and  states  (as  Jerusalem,  Matthew  24.),  these 
special  judgments  being  anticipatory  earnests  of  that 
great  last  coming.    "  The  last  day  is  hidden  from  us,  that 
every  day  may  be  observed  by  us."    [Augustine.]    Twice 
Christ  in  the  days  of  His  flesh  spake  the  same  words 
(Matthew  24.  42,  43;  Luke  12.  39,  40);  and  so  deeply  had 
his  words  been  engraven  on  the  minds  of  the  apostles, 
that  they  are  often  repeated  in  their  writings  (ch.  16. 15;  1 
Thessalonians  5.  2,  4,  6 ;  2  Peter  3. 10).    The  Greek  proverb 
was  that  "  the  feet  of  the  avenging  deities  are  shod  with 
wool,"  expressing  the  noiseless  approach  of  the  Divine 
judgments,  and  their  possible  nearness  at  the  moment 
when  they  were  supposed  the  farthest  off.    [Trench.]    4. 
The  three  oldest  MSS.  prefix  "but,"  or  "nevertheless" 
(notwithstanding    thy    spiritual    deadness),   and    omit 
"even."    names— persons  named  in  the  book  of  life  (v.  5) 
known  by  name  by  the  Lord  as  His  own.    These  had  the 
reality  corresponding  to  their  name;   not  a  mere  name 
among  men  as  living,  whilst  really  dead  (v.  1).    The  gra- 
cious Lord  does  not  overlook  any  exceptional  cases  of 
real  saints  in  the  midst  of  unreal  professors,    not  denied 
their  garments— viz.,  the  garments   of  their   Christian 
profession,  of  which  baptism  is  the  initiatory  seal,  whence 
the  candidates  for  baptism  used  in  the  ancient  Church  to 
be  arrayed  in  white.    Cf.  also  Ephesians  5.  27,  as  to  the 
spotlessness  of  the  Church  when  she  shall  be  presented  to 
Christ;   and  ch.  19.  8,  as  to  the  "fine  linen,  clean  and 
white,  the  righteousness  of  the  saints,"  in  which  it  shall 
be  granted  to  her  to  be  arrayed;  and  "the  wedding  gar- 
ment."   Meanwhile  she  is  not  to  sully  her  Christian  pro- 
fession with  any  defilement  of  flesh  or  spirit,  but  to  "  keep 
her  garments."    For  no  defilement  shall  enter  the  heav- 
enly city.    Not  that  any  keep  themselves  here  wholly 
free  from  defilement;  but,  as  compared  with  hollow  pro- 
fessors, the  godly  keep  themselves  mispolted  frmn  the  world; 
and  when  they  do  contract  it,  they  wash  it  away,  so  as  to 
have  their  "robes  white  in  the  blood  of  the  Lamb"  (oh. 
7.14).    The  Greek  is  not  "to stain"    Greek  miainein),  hut  tr- 

558 


KEVELATION    III. 


*  fleWe,*  or  besmear  {Greek  molunein).  Song  of  Solomon  5. 
'J.     they  shall  walk  wltli  me  In  -white— The   promised 
reward  accords   with    the  character  of  those  to  be  re- 
warded :    keeping    their   garments  undefiled  and    white 
through  the  blood  of  the  Lamb  now,  they  shall  walk  with 
Bim  in  white  hereafter.    On  "  with  me,"  cf.  the  very  same 
words,  Luke  23.  43 ;  John  17. 24.    M  Walk"  Implies  spiritual 
life,  for  only  the  living  walk ;  also  liberty,  for  it  Is  only 
the  free  who  walk  at  large.    The  grace  and  dignity  of 
flowing  long  garments  Is  seen  to  best  advantage  when  the 
person  "walks:"  so  the  graces  of- the  saint's  manifested 
character  shall  arjpear  fully  when  he  shall  serve  the'  Lord 
perfectly  hereafter  (ch.  22.  3).     they  are  -worthy— with 
the  worthiness  (not  their  own,  but  that)  which  Christ  has 
put  on  them  (ch.  7.  14).    Ezekiel  16. 14,  "perfect  through 
my  comeliness  which  I  had  put  upon  thee."    Grace  Is 
glory  In  the  bud.  "The  worthiness  here  denotes  a  congruity 
between  the  saint's  state  of  grace  on  earth,  and  that  of 
olory,  which  the  Lord  has  appointed  for  them,  about  to  be 
estimated  by  the  law  itself  of  grace"  [Vitringa].    Con- 
trast Acts  13.  46.    5.  white— not  a  dull  white,  but  glitter- 
ing, dazzling  white.    [GRonrra.]    Cf.  Matthew  13.  43.    The 
tiody  transfigured  Into  the  likeness  of  Christ's  hotly,  and 
emitting  beams  of  light  reflected  from  Him,  is  probably 
the  "white  raiment-'  promised  here,    the  same — Greek, 
"  this  man  ;  "  he  and  he  alone.    So  one  oldest  MS.  reads. 
Rut  two  oldest  MSS.,  and  most  of  the  ancient  versions, 
"shall  thus    be  clothed,"  Ac.      raiment—  Greek,   "gar- 
ments."   "He  that  overcometh"  shall  receive  the  same 
reward  as  they  who  "have  not  defiled  their  garments" 
(v.  4);  therefore  the  two  are  identical.    I  will  not—  Greek, 
"  I  will  not  by  any  means."    blot  <mt .  .  .  name  out  of .  . . 
hook  of  life — of  the  heavenly  city.    A  register  was  kept 
in  ancient  cities  of  their  citizens:  the  names  of  the  dead 
were  of  course  erased.    So  those  who  have  a  name  that 
(hey  live  and  are  dead  (v.  1),  are  blotted  out  of  God's  roll  of 
tin-  heavenly  citizens  and  heirs  of  eternal  life;  not  that 
in  God's  electing  decree  they  ever  were  in  His  book  of 
life.     But,  according  to  human  conceptions,  those  who 
had  a  high  name  for  piety  would  be  supposed  to  be  in 
it,,  and  were,  in  respect   to  privileges,  actually  among 
those  in  the  way  of  salvation;  but  theRe  privileges,  and 
the  fact  that  they  once  might  have  been  saved,  shall  be 
of  no  avail  to  them.    As  to  the  book  of  life,  cf.  ch.  13.  8; 
17.  8;  20. 12,  15;  21.  27;  Exodus  32.  32;  Psalm  69.  28;  Daniel 
12.  1.    In  the  sense  of  the  call,  many  are  enrolled  among 
the  called  to  salvation,  who  shall  not  be  found  among 
the  chosen  at  last.    The  pale  of  salvation  is   wider  than 
that  of  election.     Election  is  fixed.    Salvation  is  open 
to  all,  and  is  pending  (humanly  speaking)  in  the  case 
of  those  mentioned  here.    But  ch.  20.  15;  21.  27,  exhibit 
the  book  of  the  elect  alone  in  the  narrower  sense,  after 
the  erasure  of  the  others,    before  .  .  .  before—  Greek,  "  In 
the  presence  of."    Cf.  the  same  promise  of  Christ's  con- 
fessing before  His  Father,  <fec,  those  who  confessed  Him, 
Matthew  10.82,88;  Luke  12.8,9.    He  omits  "in  heaven" 
after  "  my  Father,"  because  there  Is,  now  that  He  is  in 
heaven,  no  contrast  between  the  Father  in  heaven  and 
the  8on  on  earth.    He  now  sets  His  seal  from  heaven  upon 
many  of  His  words  uttered  on  earth.    [Trench.]    An  un- 
designed coincidence,  proving  that  these  epistles  are,  as 
they  profess,  In  their  words,  as  well  as  substance,  Christ's 
own  addresses;  not  even  tinged  with  the  colour  of  John's 
style,  such  as  it  appears  In  his  Gospel  and  Epistles.    The 
coincidence  Is  mainly  with  the  three  other  Gospels,  and 
not  with  John's,  which  makes  the  coincidence   more 
markedly  undesigned.    So  also  the  clause,  "  He  that  hath 
an  ear,  let  him  hear,"  Is  not  repeated  from  John's  Gos- 
pel, bnt  from  the  Lord's  own  words  In  the  three  synoptic 
Gospels  (Matthew  11. 15;  18.  9;  Hark  4.  9,  23;  7. 16;  Luke  8. 
8;  14.  36).     6.  (Cf.  Note,  ch.  2.  7.)     7.  Philadelphia— In 
Lydia,  twenty-eight  miles  sonth-east  of  Sardis,  built  by 
Attains  Phlladelphns,  king  of  Pergamos,  who  died  138 
▲.  d.    It  was  nearly  destroyed  by  an  earthquake  in  the 
reign  of  Tiberius.    [TACITUS,  Annate,  2.  47.]    The  connec- 
tion of  this  Church  with  Jews  there  causes  the  address  to 
it  to  have  an  Old  Testament  colouring  In  the  images  em- 
»loyed,.    It  and  Smyrna  alone  of  the  seven  receive  un- 


mixed  praise,    he  that  U  holy— as  in  the  Old  Testament, 
"  the  Holy  One  of  Israel."    Thus  Jesus  and  the  God  of  the 
Old  Testament  are  one.    None  bnt  God  Is  absolutely  holy 
(Greek  hagios,  separate  from  evil,  and  perfectly  hating  it). 
In  contrast  to  "the  synagogue  of  Satan"  (v.  9      trne— 
Greek  alethinos:  very  .God,  as  distinguished  from  l^r? 
false  gods,  and  from  all  those  who  say  that  they  are  what 
they  are  not  (v.  9) :  real,  genuine.    Furthermore,  He  per- 
fectly realizes  all  that  is  Involved  In  the  names,  God, 
Light  (John  L  9;  1  John  2.  8),  Bread  (John  6.  32),  the  Vine 
(John  15.  1);  as  distinguished  from  all  typical,  partial, 
and  imperfect  realizations  of  the  Idea.    His  nature  an- 
swers to  His  name  (John  17.  3 ;  1  Thessalonians  1.  9).    The 
Greek  alethes,  on  the  other  hand,  is  truth-speaking,  truth- 
loving  (John  3.  33 ;  Titus  1.  2).    he  that  hath  the  key  of 
David— the  antitype  of  Eliakim,  to  whom  the  "key,"  the 
emblem  of  authority  "over  the  house  of  David,"  was 
transferred  from  Shebna,  who  was  removed  from   the 
office  of  chamberlain  or  treasurer,  as  unworthy  of  it. 
Christ,  the  Heir  of  the  throne  of  David,  shall  supplant  all 
the  less  worthy  stewards  who  have  abused  their  trust  In 
God's  spiritual  house,  and  "shall  reign  over  the  house  of 
Jacob,"  literal  and  spiritual  (Luke  1.32,33),  "for  ever," 
"  as  a  Son  over  His  own  house"  (Hebrews  3.  2-6).    It  rests 
with  Christ  to  open  or  shut  the  heavenly  palace,  deciding 
who  is,  and  who  is  not,  to  be  admitted :  as  He  also  opens, 
or  shuts,  the  prison,  having  the  key*  of  hell  (the  grave)  and 
death  (ch.  1.  18).     The  power  of  the  keys  was  given  to 
Peter  and  the  other  apostles,  only  when,  and  in  so  far  as, 
Christ  made  him  and  them  infallible.     Whatever  de- 
grees of  this  power  may  have  been  committed  to  minis- 
ters, the  supreme  power  belongs  to  Christ  aloue.    Thus 
Peter  rightly  opened  the  Gospel  door  to   the   Gentiles 
(Acts  10.;  11. 17, 18;  especially  14. 27,  end).    But  he  wrongly 
tried  to  shut  the  door  In  part  again  (Galatians  2. 11-18). 
Eliakim  had  "the  key  of  the  house  of  David  laid  upon 
his  shoulder:"  Christ,  as  the  anti typical  David,  Himself 
has  the   key  of  the   supreme    "government  upon   Hir 
shoulder."     His  attribute   here,  as   in   the  former   ad- 
dresses, accords  with  His  promise.    Though  "the  syna- 
gogue of  Satan,"  false  "Jews"  (v.  9)  try  to  "shut"   UK 
"door"  which  I  "set  open  before  thee;"  "no  man  can 
shut  it"  (v.  8).    shutteth— So  Vulgate  and  Syriac  Version 
read.     But  the  four  oldest  MSS.  read,  "shall  shut:"  so 
Coptic    Version   and    Origen.     shutteth,  and    no  man 
opencth — Two  oldest  MSS.,  B,  K,  Coptic  Version,  and  Oiu- 
gen  read,  "shall  open."    Two  oldest  MSS.,  A,  C,  and  Vul- 
gate Version,  support  English  Version  reading.    8.  I  have 
set—  Greek,  "given:"  it  is  my  gracious  gift  to  thee,    open 
door— for  evangelization ;  a  door  of  spiritual  usefulness. 
The  opening  of  a  door  by  Him  to  the  Philadelphian  Church 
accords  with  the  previous  assignation  to  Him  of  "the 
key  of  David."    and— The  three  oldest  MSS.,  A,  B,  C,  and 
Origen  read,  "which  no  man  can  shut."  for—"  because." 
a  little— This  gives  the  Idea  that  Christ  says,  He  sets  be- 
fore Philadelphia  an  open  door  because  she  has  some  little 
strength ;  whereas  the  sense  rather  is.  He  does  so  because 
she  has  "but  little  strength:"  being  consciously  weak  her- 
self, she  is  the  fitter  object  for  God's  power  to  rest  on  [so 
Aquinas],  that  so  the  Lord  Christ  may  have  all  the  glory. 
and  hast   kept — and  so,  the  littleness  of  Oiy  strength  be- 
coming the  source  of  Almighty  power  to  thee,  as  leading 
thee  to  rest  wholly  on  my  great  power,  thou  hast  kept  mg 
word.    Grotius  makes  "little  strength"  to  mean  that  she 
had  a  Church  small  in  numbers  and  external  resources:  "a 
little  flock  poor  in  worldly  goods,  and  of  small  account  in 
the  eyes  of  men."    [Trench.]    So  Alford.    I  prefer  the 
view  given  above.    The   Greek  verbs  are  in  the   aorist 
tense:  "Thou  didst  keep  .  .  .  didst  not  deny  my  name:'- 
alluding  to  some  particular  occasion  when  her  faithful- 
ness was  put  to  the  test.    9.  I  will  make — Greek  present, 
"  I  make,"  lit.,  "  I  give"  (Note,  v.  8).   The  promise  to  Phila- 
delphia is  larger  than  that  to  Smyrna.    To  Smyrna  the 
promise  was  that  "the  synagogue  of  Satan"  should  not 
prevail  against  the  faithful  in  her:  to  Philadelphia,  thai 
she  should  even  win  over  some  of  "  the  synagogue  oc 
Satan"  to  fail  on  their  faces  and  confess  God  is  in  her  of  a 
truth.    Translate,  "(some)  of  the  synagogue."    For  anti  I 


KEVELATION   IIL 


iitirtst  Khali  oome,  and  all  Israel  then  be  saved,  there  is 
oat  "a  remnant"  being  gathered  out  of  the  Jews  "ac- 
oording  to  the  election  of  grace."  This  is  an  instance  of 
how  Christ  set  before  her  an  "  open  door,"  some  of  her 
greatest  adversaries,  the  Jews,  being  brought  to  the  obe- 
dience of  the  faith.  Their  worshipping  be/are  her  feet  ex- 
presses the  ocaverfs  wllllnguess  to  take  the  very  lowest 
place  in  the  Church,  doing  servile  honour  to  those  whom 
Mice  they  persecuted,  rather  than  dwell  with  the  ungodly. 
3c  the  Phllippiau  Jailer  before  Paul.  10.  patience— "  en- 
durance." "  The  word  of  my  endurance"  Is  my  Gospel- 
word,  which  teaches  patient  endurance  In  expectation  of 
any  coming  (ch.  1.  9).  My  endurance  Is  the  endurance 
Which  I  require,  and  which  I  practise.  Christ  Himself 
aow  endures,  patiently  waiting  until  the  usurper  be 
east  out,  and  all  "His  enemies  be  made  his  footstool." 
So,  too,  His  Church,  for  the  joy  before  her  of  sharing 
His  coming  kingdom,  endures  patiently.  Hence,  in  v.  11, 
follows,  "  Behold,  I  come  quickly."  I  also— The  reward 
Is  In  kind:  "because  thou  didst  keep,"  &c„  "I  also  (on 
my  side)  will  keep  thee,"  &c.  from—  Greek,  "(so  as  to 
deliver  thee)  out  of"  not  to  exempt  from  temptation. 
the  hour  of  temptation— the  appointed  season  of  afflic- 
tion and  temptation  (so  In  Deuteronomy  4.  34  the  plagues 
are  called  "the  temptations  of  Egypt"),  lit.,  "ttie  temp- 
tation:" the  sore  temptation  which  is  coming  on:  the 
time  of  great  tribulation  before  Christ's  second  coming. 
to  try  them  that  dwell  upon  the  earth — those  who 
are  of  earth,  earthy  (ch.  8.  13).  "Dwell"  implies  that 
the'r  home  is  earth,  not  heaven.  All  mankind,  except 
the  elect  (ch.  13.  8,  14).  The  temptation  brings  out  the 
fidelity  of  those  kept  by  Christ,  and  hardens  the  unbeliev- 
ing reprobates  (ch.  9.  20,  21 ;  16.  11,  21).  The  particular  per- 
secutions which  befell  Philadelphia  shortly  after,  were  the 
earnest  of  the  great  last  tribulation  before  Christ's  coming, 
to  which  the  Church's  attention  in  all  ages  is  directed. 
11.  Behold— Omitted  by  the  three  oldest  MSS.  and  most 
ancient  versions.  I  come  quickly — the  great  incentive  to 
persevering  faithfulness,  and  the  consolation  under  pres- 
ent trials,  that  .  .  .  which  thou  hast — "  The  word  of 
coy  patience,"  or  "endurance"  (v.  10),  which  He  had  Just 
■om mended  them  for  keeping,  and  which  Involved  with 
t  the  attaining  of  the  kingdom ;  this  they  would  lose  if 
they  yielded  to  the  temptation  of  exchanging  consistency 
And  suffering  for  compromise  and  ease,  that  no  man 
take  thy  crown— which  otherwise  thou  wouldst  receive: 
that  no  tempter  cause  thee  to  lose  it :  not  that  the  tempter 
would  thus  secure  it  for  himself  (Colossians  2.  18).  12. 
pillar  in  the  temple — In  one  sense  there  shall  be  "  no 
temple  "  in  the  heavenly  city,  because  there  shall  be  no 
distinction  of  things  into  sacred  and  secular,  for  all 
things  and  persons  shall  be  holy  to  the  Lord.  The  city 
shall  be  all  one  great  temple,  in  which  the  saints  shall  be 
not  merely  stones,  as  in  the  spiritual  temple  now  on  earth, 
but  all  eminent  as  pillars :  Immovably  Arm  (unlike  Phil- 
adelphia, the  city  which  was  so  often  shaken  by  earth- 
quakes, Stbabo,  12.  and  13.),  like  the  colossal  pillars  be- 
fore Solomon's  temple,  Boaz  (i.e.,  "In  it  is  strength") 
and  Jachln("It  shall  be  established"):  only  that  those 
pillars  were  outside,  these  shall  be  within  the  temple. 
my  God— (Note,  ch.  2.  7.)  go  no  more  out— the  Greek  is 
stronger,  never  more  at  all.  As  the  elect  angels  are  beyond 
the  possibility  of  falling,  being  now  under  (as  the  School- 
men say) "  the  blessed  necessity  of  goodness,"  so  shall  the 
saints  be.  The  door  shall  be  once  for  all  shut,  as  well  to 
•hut  safely  In  for  ever  the  elect,  as  to  shut  out  the  lost 
(Matthew  25.  10;  John  8.35;  cf.  Isaiah  22.23,  the  type, 
Bliakim).  They  shall  be  priests  for  ever  unto  God  (ch.  1. 
i).  "Who  would  not  yearn  for  that  city  out  of  which  no 
friend  departs,  and  into  which  no  enemy  enters?"  [An- 
OT8TINE  in  TKKNCH.]  write  upon  lilm  the  name  of  my 
God— as  belonging  to  God  in  a  peculiar  sense  (ch.  7.  3;  9. 
4;  14.  1;  and  especially  23.  4),  therefore  secure.  As  the 
aamc  of  Jehovah  ("Holiness  to  the  Lord")  was  on  the 
golden  plate  on  the  high  priest's  forehead  (Exodus  28.  38- 
88)  so  the  saints  in  their  heavenly  royal  priesthood  shall 
near  His  name  openly,  as  consecrated  to  Him,  Cf.  the 
caricature  of  this  In  the  brand  on  the  forehead  of  the 


beast's  followers  (ch.  13. 16, 17),  and  on  the  harlot  (oh.  17. 1 
cf.  20.  4).    name  of  the  city  of  my  God— as  one  of  Its  olth 
zens  (cV  21.  2,3, 10,  which  is  briefly  alluded  toby  antlclpa- 
tlon  here).     The  full  description  of  the  city  forms  the 
appropriate  close  of  the  book.    The  saint's  citizenship  is 
now  hidden,  but  then  it  shall  be  manifested,  he  shall 
have  the  right  to  enter  in  through  the  gales  into  the  city  (ch. 
22.  14).   This  was  the  city  which  Abraham  looked  for.    new 
—Greek,  kaines.    Not  the  old  Jerusalem,  once  called  "the 
holy  city,"  but  having  forfeited  the  name.    Greek  nea 
would  express  that  It  had  recently  come  into  existence- 
bat  Greek  kaine,  that  which  Is  new  and  different,  supersed- 
ing the  worn-out  old  Jerusalem  and  its  polity.    "John,  in 
the  Gospel,  applies  to  the  old  city  the  Greek  name  Hier- 
osolyma.    But  in  the  Apocalypse,  always,  to  the  heavenly 
city  the  Hebrew  name  Hierousalem.    The  Hebrew  name  is 
the  original  and  holler  one :  the   Greek,  the  recent  and 
more  secular  and  political  one."     [Bkngel.]     my  new 
name— at  present  Incommunicable,  and  only  known  to 
God :   to  be  hereafter  revealed  and  made  the  believer's 
own  In  union  with  God  In  Christ.    Christ's  name  written 
on  him  denotes  he  shall  be  wfiolly  Christ's.    New  also  re- 
lates to  Christ,  who  shall  assume  a  new  character  (answer- 
ing to  His  "new  name")  entering  with  His  saints  on  a 
kingdom— not  that  which  He  had  with  the  Father  before 
the  worlds,  but  that  earned  by  His  humiliation  as  Son  of 
man.    Gibbon,  the  Infidel  (Decline  and  Fall,  ch.  64),  gives 
an  unwilling  testimony  to  the  fulfilment  of  the  propheey 
as  to  Philadelphia  in  a  temporal  point  of  view,  "  Among 
the  Greek  colonies  and  churches  of  Asia,  Philadelphia  is 
still  erect,— a  column  in  a  scene  of  ruins — a  pleasing  ex- 
ample that  the  paths  of  honour  and  safety  may  some- 
times be  the  same."    13.  (Note,  oh.  2.  7.)    14.  Laodicean* 
—  The  city  was   in   the  south-west  of  Phrygla,  on  the 
river  Lycus,  not  far  from  Colosse,  and  lying  between  it 
and  Philadelphia.    It  was  destroyed  by  an  earthquake, 
62  a.  d.,  and  rebuilt  by  its  wealthy  citizens  without  the 
help  of  the  state.    [Tacitus,  Annals  14.  27.]    This  wealth 
(arising  from  the  excellence  of  its  wools)  led  to  a  self-sat- 
isfied, lukewarm  state  In  spiritual  things,  as  v.  17  de- 
scribes.  See  Note  on  Colossians  4. 16,  on  the  Epistle  which 
is  thought  to  have  been  written  to  the  Laodicean  Church 
by  Paul.     The  Church  in  latter  times  was  apparently 
flourishing;  for  one  of  the  councils  at  which  the  canon 
of  Scripture  was  determined  was  held  in  Laodlcea  in  361 
a.  i).    Hardly  a  Christian  is  now  to  be  found  on  or  near 
its  site,    the  Amen— (Isaiah  65.  16,  Hebrew,  "Bless  Him- 
self in  the  God  of  Amen  .  .  .  swear  by  the  God  of  Amen;" 
2  Corinthians  1.  20.)     He  who  not  only  says,  but  Is,  tht 
Truth.    The  saints  used  Amen  at  the  end  of  prayer,  or  In 
assenting  to  the  word  of  God ;  but  none,  save  the  Son  of 
God,  ever  said,  "Amen,  I  say  unto  you,"  for  it  is  the  lan- 
guage peculiar  to  God,  who  avers  by  Himself.    The  New 
Testament  formula,  "  Amen,  I  say  unto  you,"  is  equiva- 
lent to  the  Old  Testament  formula,  "as  Hive,  eaith  Jeho- 
vah."   In  St.  John's  Gospel  alone  He  uses  (in  the  Greek) 
the  double  "Amen,"  John  1.  51;  3.  3,  .fee,  in  English  Ver- 
sion, "  Verily,  verily."    The  title  happily  harmonizes  with 
the  address.   His  unchanging  faithfulness  as  "  the  Amen  " 
contrasts  with  Laodicea's  wavering  of  purpose,  "  neither 
hot  nor  cold  "  (v.  16).   The  angel  of  Laodlcea  has  with  some 
probability  been  conjectured  to  be  Archippus,  to  whom, 
thirty  years  previously,  Paul  had  already  given  a  moni- 
tion, as  needing  to  be  stirred  up  to  diligence  in  his  min- 
istry.    So  the  Apostolic  Constitutions,  8.  46,  name  him  as 
the  first  bishop  of  Laodlcea :  supposed  to  be  the  son  of 
Philemon  (Philemon  2).    faithful  and  true  Witness— As 
"the  Amen"  expresses  the  unchangeable  truth  of  His 
promises;  so  "the  faithful  the  true  witness,"  the  truth 
of  His  revelations  as  to  the  heavenly  things  which  He 
has  seen  and  testifies.     "Faithful,"  i. «.,  trustworthy  (J 
Timothy  2.  11,  13).     "True"  is  here  (Greek,  alethino*)  not 
truth-speaking  (Greek,  alethes),  but  "perfectly  realizing  all 
that  is  comprehended  in  the  name  Witness"  (1  Timothy  «. 
13).    Three  things  are  necessary  for  this :  (1.)  To  have  seen 
with  his  own  eyes  what  He  attests;  (2.)  to  be  competent 
to  relate  it  for  others ;  (8.)  to  be  willing  truthfully  to  do  so. 
In  Christ  all  these  conditions  meet.    fTKKMCH.]    begpn- 

561 


REVELATION  III. 


atng  of  flie  creation  of  Hod — not  He  whom  God  created 
3rst,  but  as  in  Oolosslans  1.  15-18  (cf.  Notes  there),  the  Be- 
ginner of  all  creation,  its  originating  instrument.     All 
creation  would  not  be  represented  adoring  Him,  if  He 
vere  but  one  of  themselves.    His  being  the  Creator  is  a 
strong  guarantee  for  His  faithfulness  as   "  the  Witness 
<a.iid  Amen."    15.  neither  cold— The  antithesis  to  "  hot," 
HI.,  boiling  ("fervent,"  Acts  18.  25;  Romans  12.  11;  cf.  Song 
jf  Solomon  8.  6;  Luke  24.  32),  requires  that  "cold"  should 
nere  mean  more  than  negatively  cold;  it  is  rather,  posi- 
tively icy  cold :  having  never  yet  been  warmed.    The  Lao- 
diceans  were  in  spiritual  things  cold  comparatively,  but 
not  cold  as  the  world  outside,  and  as  those  who  had  never 
belonged  to  the  Church.    The  lukewarm  state,  if  it  be  the 
transitional  stage  to  a  warmer,  is  a  desirable  state  (for  a 
little  religion,  if  real,  is  better  than  none) ;  but  most  fatal 
when,  as  here,  an  abiding  condition,  for  it  is  mistaken  for 
a  safe  state  (v.  17).   This  accounts  for  Christ's  desiring  that 
they  were  cold  rather  than   lukewarm.     For  then  there 
would  uot  be  the  same  "danger  of  mixed  motive  and  dis- 
regarded principle."    [Alford.]    Also,  there  is  more  hope 
of  the  cold,  i.  e.,  those  who  are  of  the  world,  and  not  yet 
warmed  by  the  Gospel  call;  for,  when  called,  they  may 
become  hot  and  fervent  Christians:   such  did  the  once- 
cold  publicans,  Zaccheus  and  Matthew,  become.    But  the 
lukewarm  has  been  brought  within  reach  of  the  holy  fire, 
without  being  heated  by  it  into /eruowr.-  having  religion 
enough  to  lull  the  conscience  in  false  security,  but  not  re- 
ligion enough  to  save  the  soul:  as  Demas,  2  Timothy  4. 
Such  were   the  halters  between  two  opinions  in  Israel  (1 
Kings  18. 21 ;  cf.  2  Kings  17.  41 ;  Matthew  6.  24).  16.  neither 
cold  nor  not — So  one  oldest  MS.,  B.,  and  Vulgate  read. 
But  two  oldest  MSS.,  Syriac,  and  Coptic,  transpose  thus, 
"hot  nor  cold."    It  is  remarkable  that  the  Greek  adjec- 
tives are  in  the  masculine,  agreeing  with  the  angel,  not 
feminine,  agreeing  with  the  Church.  The  Lord  addresses 
the  angel  as  the  embodiment  and  representative  of  the 
Church.    The  chief  minister  is  answerable  for  his  flock, 
f  he  have  not  faithfully  warned  the  members  of  it.    I 
will— Greek,  "I  am  about  to,"  "I  am  ready  to:"  I  have  It 
In  my  mind :  implying  graciously  the  possibility  of  the 
threat  not  being  executed,  if  only  they  repent  at  once. 
His  dealings  towards  them  will  depend  on  theirs  towards 
Him.    spue  thee  out  of  my  mouth— reject  with  right- 
eous loathing,  as  Canaan  spued  out  its  inhabitants  for 
their  abominations.    Physicians  used  lukewarm  water  to 
cause  vomiting.    Cold  and    hot  drinks  were  common  at 
feasts,   but  never  lukewarm.    There  were  hot  and  cold 
springs  near  Laodicea.    17.  Self-sufficiency  is  the  fatal 
danger  of  a  lukewarm  state  (Note,  v.  15).    tUou  savest— 
virtually  and  mentally:    if  not  in  so  many  words.    In- 
ert-used with    goods — Greek,  "have  become  enriched," 
implying  self-praise  in  self-acquired  riches.    The  Lord 
alludes  to  Hosea  12.  8.    The  riches  on  which  they  prided 
themselves  were  spiritual  riches;  though, doubtless,  their 
spiriLual  .self-sufficiency  ("I  have  need  of  nothing")  was 
much  fostered  by  their  worldly  wealth;  as,  on  the  other 
hand,  poverty  of  spirit  is  fostered  by  poverty  in  respect  to 
worldly  riches,    knoweat  not  that  thou— in  particular, 
above  all  others.    The  "thou"  in  the  Greek  is  emphati- 
cal.    art  wretched — Greek,  "  art  the  wretched  one."    mis- 
erable— So  one  oldest  MSS.  reads.    But  two  oldest  MSS. 
prefix  "the."     Translate,  " the  pitiable;"  "the  one  espe- 
cially to  be  pitied."    How  different  Christ's  estimate  of 
men,  from  their  own  estimate  of  themselves,  "  I   have 
need  of  nothing  !"    blind— whereas  Laodicea  boasted  of 
a  deeper  than  common  insight  into  Divine  things.    They 
were  not  absolutely  blind,  else  eye-salve  would  have  been 
of  no  avail  to  them;    but  short-sighted.    18.  Gentle  and 
loving  irony.  Take  my  advice,  thou  who  fanciest  thyself  in 
need  of  nothing.    Not  only  art  thou  not  in  need  of  nothing, 
but  art  in  need  of  the  commonest  necessaries  of  exist- 
ence. He  graciously  stoops  to  their  modes  of  thought  and 
speech :    Thou  art  a  people  ready  to  listen  to  any  counsel 
as  to  how  to  buy  to  advantage ;  then,  listen  to  my  counsel 
(for  1  am  "  Counsellor,''  Isaiah  9.  6),  "  buy  of  me"  (in  whom, 
according  tc  Paul's  Epistle  written  to  the  neighbouring 
Colosse,  and   intended  for  the   Laodicean  Church  also, 
562 


Colossia ns  2. 1  3 ;  4. 16,  are  hidden  all  the  treasures  of  wiadom 
and  knowledge).    "Buy"  does  not  imply  that  we  can,  by 
any  work  or  merit  of  ours,  purchase  God's  free  gift;  nay 
the  very  purchase-money  consists  in  the  renunciation 
of  all  self-righteousness,  such  as   Laodicea   had  (v.  17> 
"  Buy"  at  the  cost  of  thine  own  self-sufficiency  (so  Paul, 
Philippians  3.  7,  8);  and  the  giving  up  of  all  things,  how 
ever  dear  to  us,  that  would  prevent  our  receiving  Christ's 
salvation  as  a  free  gift,  e.  g.,  self  and  worldly  desires.    Cf. 
Isaiah  55.  1,  "Buy  .  .  .  without  money  and  price."    gold 
tried  In— lit.,  "fired  (and  fresh)  from  the  fire,"  i.  e.,  just 
fresh  Jrom  the  furnace  which  has  proved  its  purity,  and 
retaining  its  bright  gloss.    Sterling  spiritual  wealth,  as 
contrasted  with  its  counterfeit,  in  which  Laodicea  boasted 
itself.  Having  bought  this  gold  she  will  be  no  longer  poor 
(v.  17).  of  me — the  source  of  "unsearchable  riches"  (Ephe- 
sians  3. 8).  Laodicea  was  a  city  of  extensive  money  trans- 
actions.    [Cicero.]     mayest   be  rich—  Greek,   "...  en- 
riched."  white  raiment — "garments."   Laodicea's wools 
were  famous.    Christ  offers   infinitely  whiter   raiment. 
As  "gold  tried  in  the  fire"  expresses  faith  tested  by  fiery 
trials  ;  so  "  white  raiment,"  Christ's  righteousness  imputed 
to  the  believer  in  justification,  and  imparted  in  sanctifi- 
cation,    appear—  Greek,  "be  manifested,"  viz.,  at  the  lasl 
day,  when  every  one  without  the  wedding-garment  shall 
be  discovered.    To  strip  one,  is  in  the  East  the  image  of 
putting  to  open  shame.    So  also  to  clothe  one  with  flnt 
apparel  is  the  image  of  doing  him  honour.    Man  can  dis- 
cover his  shame,  God  alone  can  cover  it,  so  that  his  na- 
kedness shall  not  be  manifested  at  last  (Colossians  3. 10- 
14).    Blessed  is  he   whose  sin  is  so  covered.    The  hypo- 
crite's shame  may  be  manifested  now,  it  must  be  so  at 
last,    anoint  .  .  .  with  eye-salve — The  oldest  MSS.  read, 
"  (buy  of  me)  eye-salve  (collyrium,  a  roll  of  ointment),  to 
anoint  thine  eyes."    Christ  has  for  Laodicea  an  ointment 
far  more  precious  than  all  the  costly  unguents  of  th« 
East.    The  eye  is  here  the  conscience  or  inner  light  of  th< 
mind.  According  as  it  is  sound  and  "  single"  (Greek,  hap 
lous,  "simple"),  or  otherwise,  the  man  sees  aright  spirit 
ually,  or  does  not.    The  Holy  Spirit's  unction,  like  till 
ancient  eye-salve's,  first  smarts  with  conviction  of  sir.. 
then  heals.    He  opens  our  eyes  first  to  ourselves  in  oci 
wretchedness,  then  to  the  Saviour  in  His  preciousuess. 
Trench  notices  that  the  most  sunken  churches  of  the 
seven,  viz.,  Sardis  and  Laodicea,  are  the  ones  in  whkb 
alone  are  specified  no  opponents  from  without,  nor  here- 
sies from  within.    The  Church  owes  much  to  God's  over- 
ruling Providence  which  has  made  so  often  internal  and 
external  foes,  in  spite  of  themselves,  to  promote  His  cause 
by  calling  forth  her  energies  in  contending  for  the  faith 
once  delivered  to  the  saints.  Peace  is  dearly  boughtat  the 
cost  of  spiritual  stagnation,  where  there  is  not  interest 
enough  felt  in  religion  to  contend  about  it  at  all.    19. 
(Job  5.  17;   Proverbs  3.  11,  12 ;  Hebrews  12.  5,  6.)    So  in  the 
case  of  Manasses  (2  Chronicles  33.  11-13).    As  many— All. 
"He  scourgeth    every    son    whom    He    receiveth.     And 
shalt  thou  be  an  exception?    If  excepted  from  suffering 
the  scourge,  thou  art  excepted  from  the  number  of  the 
sons."    [Augustine.]    This  is  an  encouragement  to  Lao- 
dicea not  to  despair,  but  to  regard  the  rebuke  as  a  token 
for  good,  if  she  profit  by  it.     I    love — Greek,  philo,  the 
love  of  gratuitous  affection,  independent  of  any  grounds 
for  esteem  in  the  object  loved.    But  in  the  case  of  Phila- 
delphia (i>.  9),  "I  have  loved  thee"  (Greek,  egapesa)  with 
the  love  of  esteem,  founded  on  the  judgment.    Cf.  Note  in 
my  English  Gnomon  of  Bengel,,  John  21.  15-17.    I  rebuke 
— The  "I"   in    the    Greek   stands    first    of   the   sentence 
emphatically.    /  in  my  dealings,  so   altogether  unlike 
man's,  in  the  case  of  all  whom  I  love,  rebuke.    The  Greek 
elenclw  is  the  same   verb  as  in  John  16.8,   "(the  Holy 
Ghost)  will  convince  (rebuke  unto  conviction)  the  world 
of  sin."    chasten — "chastise."    The  Greek  pald.eu,  wbioo 
in  classical   Greek  means  to  instruct,  in   the   New  Tes- 
tament means    to  instruct   by  chastisement.  (Hebrews  12. 
5,  6).    David  was  rebuked  unto  conviction,  when  he  cried, 
"1   have  sinned  against  the   Lord:"   the  chastening  fol- 
lowed, when  his  child  was  taken   from  him  (2  Samuel 
12. 13,  14).    la  the  Divine  chastening,  the  sinnei   at  one 


REVELATION   TV. 


•.mi  the  same  time  winces  under  the  rod  and  learns 
righteousness,  be  zealous— habitually.  Present  tense 
\n  the  Greek,  of  a  life-long  course  of  zeal.  The  opposite  of 
"lukewarm."  The  Greek  by  alliteration  marks  this: 
Laodicea  had  not  been  "hot"  {Greek,  zestos),  she  is 
therefore  urged  to  "be  zealous"  (Greek, zeleue) :  both  are 
ierived  from  the  same  verb,  Greek,  zeo,  to  boil,  repent 
-Greek  aorist:  of  an  act  to  be  once  for  all  done,  and 
inrie  at  once.  S*0.  stand— waiting  in  wonderful' con - 
isssension  and  long-suffering,  knock— (Song  of  Solo- 
aaoii  $.  2.)  This  is  a  further  manifestation  of  His  loving 
desire  for  the  sinner's  salvation.  He  who  is  Himself  "  the 
Door,"  and  who  bids  us  "  knock  "  that  it  may  be  "  opened 
auto "  us,  is  first  Himself  to  knock  at  the  door  of  our 
hearts.  If  He  did  not  knock  first,  we  should  never  come 
to  knock  at  His  door.  Cf.  Song  of  Solomon  5.  4-6,  which  is 
plainly  alluded  to  here;  the  Spirit  thus  in  Revelation 
sealing  the  canonicity  of  that  mystical  book.  The  spirit- 
ual state  of  the  bride  there,  between  waking  and  sleeping, 
slow  to  open  the  door  to  her  Divine  lover,  answers  to  that 
of  the  lukewarm  Laodicea  here.  "  Love  in  regard  to  men 
emptied  (humbled)  God ;  for  He  does  not  remain  in  His 
place  and  call  to  Himself  the  servant  whom  He  loved,  but 
He  comes  down  Himself  to  seek  him,  and  He  who  is  all- 
rich  arrives  at  the  lodging  of  the  pauper,  and  with  His 
own  voice  intimates  His  yearning  love,  and  seeks  a  simi- 
lar return,  and  withdraws  not  when  disowned,  and  is  not 
impatient  at  insult,  and  when  persecuted  still  waits  at 
the  doors."  [Nicolaus  Cabasilas  in  Trench.]  my  voice 
—He  appeals  to  the  sinner  not  only  with  His  hand  (His 
providences)  knocking,  but  with  His  voice  (His  word  read 
or  heard  ;  or  rather,  His  Spirit  inwardly  applying  to  man's 
spirit  the  lessons  to  be  drawn  from  His  providence  and 
His  word).  If  we  refuse  to  answer  to  His  knocking  at  our 
door  now,  He  will  refuse  to  hear  our  knocking  at  His  door 
hereafter.  In  respect  to  His  second  coming  also,  He  is 
even  now  at  the  door,  and  we  know  not  how  soon  He  may 
knock;  therefore  we  should  always  be  ready  to  open  to 
Him  immediately.  If  any  man  near— for  man  is  not  com- 
peted by  irresistible  force :  Christ  knocks,  but  does  not 
break  open  the  door,  though  the  violent  take  heaven  by 
the  force  of  prayer  (Matthew  11.  12):  whosoever  does  hear, 
does  so  not  of  himself,  but  by  the  drawings  of  God's  grace 
(John  6.  44):  repentance  is  Christ's  gift  (Acts  5.  31).  He 
draws,  not  drags.  The  Sun  of  righteousness,  like  the  na- 
tural sun,  the  moment  that  the  door  is  opened,  pours  in 
His  light,  which  oould  not  previously  find  an  entrance. 
Cf.  Hilary  on  Psultn  118.  89.  1  will  come  in  to  him— as 
I  did  to  Zaccheus.  sup  witli  Him,  and  lie  with  me — De- 
lightful reciprocity  !  Cf.  "dwelleth  in  me,  and  I  in  Him," 
John  6.  56.  Whereas,  ordinarily,  the  admitted  guest  sups 
with  the  admitter,  here  the  Divine  guest  becomes  Him- 
self the  host,  for  He  is  the  bread  of  life,  and  the  Giver  of 
the  marriage  feast.  Here  again  he  alludes  to  the  imagery 
of  the  Song  of  Solomon  4. 16,  where  the  Bride  invites  Him 
to  eat  pleasant  fruits,  even  as  He  had  first  prepared  a  feast 
for  her,  "  His  fruit  was  sweet  to  my  taste."  Cf.  the  same 
interchange,  John  21.  9-13,  the  feast  being  made  up  of  the 
viands  that  Jesus  brought,  and  those  which  the  disciples 
brought.  The  consummation  of  this  blessed  intercommu- 
nion shall  be  at  the  Marriage  Supper  of  the  Lamb,  of 
which  the  Lord's  Supper  is  the  earnest  and  foretaste.  21. 
«it  witli  me  in  my  tlirone— (Ch.  2.  26,  27;  20.  6;  Matthew 
19.  28;  20.  23;  John  17.  22,  24 ;  2  Timothy  2.  12.)  The  same 
whom  Christ  had  just  before  threatened  to  spue  out  of  His 
mouth,  is  now  offered  a  seat  with  Him  on  His  throne  !  "  The 
highest  place  is  within  reach  of  the  lowest;  the  faintest 
spark  of  grace  may  be  fanned  into  the  mightiest  flame  of 
love."  [Trench.]  even  as  I  also— Two  thrones  are  here 
mentioned,  (1.)  His  Father's,  upon  which  He  now  sits,  and 
has  sat  since  His  ascension,  after  His  victory  over  death, 
sin,  the  world;  upon  this  noue  can  bit  save  God,  and  the 
God-man  Christ  Jesus,  for  it  is  the  incommunicable 
pre.*-*?  stive  of  God  alone;  (2.)  the  throne  which  shall 
%•■>  peculiarly  His  as  the  once  humbled  and  then  glo- 
rified Hon  of  man,  to  be  set  up  over  the  whole  earth  (here- 
tofore usurped  by  Satan)  at  His  coming  again  ;  in  this  the 
otetorious  saints  shall  share  (i  Corinthians  6.2).  The  trans- 


figured elect  Church  shall  with  Chitst  jud»<-.  and  rec- 
over the  nations  in  the  flesh,  and  Israel  the  foremost  cf 
them  ;  ministering  blessingR  to  them  as  angels  were  the 
Lord's  mediators  of  blessing  and  administrators  of  Hie 
government  in  setting  up  His  throne  in  Israel  at  Sinai 
This  privilege  of  our  high  calling  belongs  exclusively  to 
the  present  time  whilst  Satan  reigns,  when  alone  there  is 
scope  for  conflict  and  for  victory  (2  Timothy  2. 11, 12).  When 
Satan  shall  be  bound  (ch.  20.  4)  there  shall  be  no  longer 
scope  for  it,  for  all  on  earth  shall  know  the  Lord  from  the 
least  to  the  greatest.  This,  the  grandest  and  crowning 
promise,  is  placed  at  the  end  of  all  the  seven  addresses,  to 
gather  all  in  one.  It  also  forms  the  link  to  the  next  part 
of  the  book,  where  the  Lamb  is  introduced  seated  on  Hi* 
Father's  throne  (ch.  4.  2,  3 ;  5.  5,  6).  The  Eastern  throne  is 
broader  than  ours,  admitting  others  besides  him  who,  as 
chief,  occupies  the  centre.  Trench  notices,  The  order  of 
the  promises  in  the  seven  epistles  corresponds  to  that  of 
the  unfolding  of  the  kingdom  of  God  from  its  first  begin- 
nings on  earth  to  its  consummation  in  heaven.  To  the 
faithful  at  Ephesus,  (1.)  the  tree  of  life  in  the  Paradise  of  God 
is  promised  (ch.  2.  7),  answering  to  Genesis  2.  (2.)  Sin 
entered  the  world  and  death  by  sin  ;  but  to  the  faithful  at 
Smyrna  it  is  promised,  they  shall  not  be  hurl  by  the  second 
death  (ch.  2.  11).  The  promise  of  the  hidden  manna  (ch.  2. 
17)  to  Pergamos  (3.)  brings  us  U.  the  Mosaic  period,  the 
Church  in  the  wilderness.  (4.)  That  to  Thyatira,  viz., 
triumph  over  the  nations  (ch.  2.  26,  27),  forms  the  consum- 
mation of  the  kingdom  in  prophetic  type,  the  period  of 
David  and  Solomon  characterized  by  this  powr  of  the  na- 
tions. Here  there  is  a  division,  the  seven  falling  into  two 
groups,  four  and  three,  as  often,  e.  g.,  the  Lord's  Prayer, 
three  and  four.  The  scenery  of  the  last  three  passes  from 
earth  to  heaven,  the  Church  contemplated  as  triumphant, 
with  its  steps  from  glory  to  glory.  (5.)  Christ  promises  to 
the  believer  of  Sardis  not  to  blot  out  his  name  out  of  the 
book  of  life,  but  to  confess  him  before  His  Father  and  the 
angels  at  the  judgment  day,  and  clothe  him  with  a  glori- 
fied body  of  dazzling  whiteness  (v.  4,  5).  To  the  faithful  at 
Philadelphia  (6.)  Christ  promises  they  shall  be  citizens  of 
the  new  Jerusalem,  fixed  as  immovable  pillars  there, 
where  city  and  temple  are  one  (v.  12) ;  here  not  only  Indi- 
vidual salvation  is  promised  to  the  believer,  as  in  the  case 
of  Sardis,  but  also  privileges  in  the  blessed  communion 
of  the  Church  triumphant.  (7.)  Lastly,  to  the  faithful  of 
Laodicea  is  given  the  crowning  promise,  not  only  the  two 
former  blessings,  but  a  seat  with  Christ  on  His  throne, 
even  as  He  has  sat  with  His  Father  on  His  Father's 
throne  (v.  21). 

CHAPTER    IV. 

Ver.  1-11.  Vision  of  God's  Throne  in  Heaven  ;  Thh 
Four  and  Twenty  Elders;  The  Four  Living  Crea- 
tures. Here  begins  the  Revelation  proper ;  and  first,  chs. 
4.  and  5.  set  before  us  the  heavenly  scenery  of  the  succeed- 
ing visions,  and  God  on  His  throne,  as  the  covenant  God 
of  His  Church,  the  Revealer  of  them  to  His  apostle  through 
Jesus  Christ.  The  first  great  portion  comprises  the  open- 
ing of  the  seals  and  the  sounding  of  the  trumpets  (chs.  4, 
to  11).  As  the  communication  respecting  the  seven 
churches^  opened  with  a  suitable  vision  of  the  Lord  Jesus 
as  Head  of  the  Church,  so  the  second  part  opens  with  a 
vision  suitable  to  the  matter  to  be  revealed.  The  scene  is 
changed  from  earth  to  heaven.  1.  After  this—  Greek, 
"  After  these  things,"  marking  the  opening  of  the  next 
vision  in  the  succession.  Here  is  the  transition  from 
"the  things  which  are"  (ch.  1.  19),  the  existing  state  of 
the  seven  churches,  as  a  type  of  the  Church  in  general, 
in  John's  time,  to  "the  things  which  shall  be  here- 
after," viz.,  in  relation  to  the  time  when  John  wrote 
I  looked— rather  as  Greek,  "I  saw"  in  vision;  not  an 
English  Version  means,  I  directed  my  look  that  way. 
was— Omit,  as  not  being  in  the  Greek,  opened—"  stand- 
ing open;"  not  as  though  John  saw  it  in  the  act  of 
being  opened.  Cf.  Ezekiel  1.  1;  Matthew  3.  16;  Acts 
7.  56;  10.  11.  Bat  in  those  visions  the  heavens  opened,  dis- 
closing the  visions  to  those  below  on  earth.  Wh/jreae 
here  heaven,  the  temple  of  God.  remains  closed  to  bbOM 


REVELATION   IV. 


on  eartn,  but  John  la  transported  In  vision  through  an 
open  door  up  Into  heaven,  whence  he  can  see  things  pass* 
tag  on  earth  or  In  heaven,  according  as  the  scenes  of  the 
several  visions  require,    the  nrst  voice  which  I  heard — 
the  voice  which  I  heard  at  first,  viz.,  in  ch.  1.10;  the  former 
voice,   was  as  it  were— Oinltu>as,  It  not  being  in  the  Greek. 
"Behold"  governs  In  sense  both  "a  door,"  &c,  and  "  the 
first  voice  which,"  <fec.     Come  up   hither— through   the 
"open    door,"     be  —  come    to    pass,     hereafter — Greek, 
"after  these  things:"  after  the  present  time  (ch.  1.  19). 
%.  And — Omitted  in  the  two  oldest  MSS.,  Vulgate,  Syriac. 
I  ma»— Greek,  "I  became  in  the  Spirit"  (Note,  ch.  1.  10):  I 
was  completely  rapt  in  vision  Into  the  heavenly  world, 
was  set — not  was  placed,  but  was  situated,  lit.,  lay.    one 
sat  on  the  throne— the  Eternal  Father  :  the  Creator  (v. 
11):  also  cf.  v.  8  with  ch.  1.  4,  where  also  the  Father  Is  de- 
signated "  Which  is,  and  was,  and  Is  to  come."    When 
the  Son,  "  the  Lamb,"  is  Introduced,  ch.  5.  5-9,  a  new  song 
is  sung  which  distinguishes  the  Sitter  on  the  throne  from 
the  Lamb,  "Thou  hast  redeemed    us  to   God,"  and  v.  13, 
"Unto  Him  that  sitteth  upon  the  throne,  and  unto  the 
Lamb."  So  also  in  ch.  5.  7,  as  in  Daniel  7.  13,  the  Son  of  man 
brought  before  the  Ancient  of  days  is  distinguished  from 
Film.  The  Father  in  essence  Is  Invisible,  but  In  Scripture 
at  times  is  represented  as  assuming  a  visible  form.    3. 
was— Omitted  In  the  two  oldest  MSS.,  but  supported  by 
Vulgate  and  Coptic,    to  look  npoa— Greek,  "in  sight,"  or 
"  appearance."    Jasper— From  ch.  21. 11,  where  it  Is  called 
most  precious,  which  the  jasper  was  not,  Ebbabd  infers  it 
was  a  diamond.    Ordinarily,  the  jasper  Is  a  stone  of  vari- 
ous wavy  colours,  somewhat  transparent :  in  ch.  21. 11  it 
represents  watery  crystalline  brightness.    The  sardine, 
our  cornelian,  or  else  a  fiery  red.    As  the  watery  bright- 
ness represents  God's  holiness,  so  the  fiery  red  His  Justice 
executing  fiery  wrath.  The  same  union  of  white  or  watery 
brightness  and  fiery  redness  appears   in  ch.  1.14;   10.1; 
Ezeklel  1.  4;  8.  2;  Daniel  7.  9.   rainbow  round  about  the 
throne— forming  a  complete  circle  (type  of  God's  perfec- 
tion and  eternity:  not  a  half  circle  as  the  earthly  rain- 
bow)  surrounding   the   throne    vertically.     Its   various 
colours,  which  combined  form  one  pure  solar  ray,  sym- 
bolize the  varied  aspects  of  God's  providential  dealings 
uniting  In  one  harmonious  whole.     Here,  however,  the 
predominating  colour   among  the  prismatic  colours  is 
green,  the  most  refreshing  of  colours  to  look  upon,  and 
so  symbolizing  God's  consolatory  promises  In  Christ  to 
His  people  amidst  Judgments  on  His  foes.    Moreover, 
the  rainbow  was  the  appointed  token  of  God's  covenant 
with  all  flesh,  and  His  people  In  particular.    Hereby  God 
in  type  renewed  to  man  the  grant  originally  made  to  the 
first  Adam.    The  antitype  will  be  the  "  new  heavens  and 
the  new  earth"  restored  to  redeemed  man,  Just  as  the 
earth,  after  the  destruction  by  the  flood,  was  restored  to 
Noah.    As  the  rainbow  was  first  reflected  on  the  waters 
of  the  world's  ruin,  and  continues  to  be  seen  only  when  a 
cloud  is  brought  over  the  earth,  so  another  deluge,  viz., 
of  fire,  shall  precede  the  new  heavens  and  earth :   the 
Lord,  as  here,  on  his  throne,  whence  (v.  5)  proceed  "  light- 
nings and  thunderlngs,"  shall  Issue  the  commission  to 
rid  the  earth  of  Its  oppressors;   but  then,  amidst  Judg- 
ment, when  other  men's  hearts  fail  them  for  fear,  the  be- 
liever shall  be   reassured  by  the  rainbow,  the  covenant 
token,  round  the  throne  (cf.  Dk  Bueoh,  Rev.).    The  heav- 
enly bow  speaks  of  the  shipwreck  of  the  world  through 
sin :  it  speaks  also  of  calm  and  sunshine  after  the  storm. 
The  cloud  Is  the  regular  token  of  God's  and  Christ's  pres- 
ence, e.g..  In  the  tabernacle  holiest    place;    on  Mount 
Sinai  at  the  giving  of  the  law;  at  the  ascension  (Acts  1. 
9);  at  His  coming  again  (oh.  4.  7).    4.  seats— rather  as  the 
Greek  Is  translated  in  this  very  verse,  "  thrones,"  of  course 
lower  and  smaller  than  the  grand  central  throne.    So  ch. 
18.  10,  "  the  seat  (rather  throne)  of  the  beast,"  In  hellish 
parody  of  God's  throne,    four  and  twenty  elders — Greek, 
"  the  four  and  twenty  (or  as  one  oldest  MS., '  twenty-four') 
aiders:"  the  well-known  elders.  [Alfokd.]    But  Tkbgel- 
us  translates,  "Upon   the  twenty-four  thrones  (J  saw: 
omitted  in  two  oldest  MSS.)  elders  sitting:"  which  is 
more  probable,  as  the  twenty-font   elders  were  not  men- 
564 


Uoned  before,  whereas  the  twenty-four  thi  ones  were.    Thej 
are  not  angels,  for  they  have  while  robes  and  crowns  ol 
victory,  implying  a  conflict,  and  endurance,  "Thou  hast 
redeemed  us" :   they  represent  the  Heads  of  the  Old  and 
New  Testament  churches  respectively,  the  Twelve  Patrl  ■ 
archs  (cf.  ch.  7.  5-8,  not  in  their  personal,  but  in  their  rep- 
resentative character),  and  Twelve  Apostles.    So  In  ch.  1A 
3,  "  the  song  of  Moses,  and  of  the  Lamb,"  the  double  con- 
stituents of  the  Church  are  Implied,  the  Old  Testament 
and  the  New  Testament.    "  Elders"  is  the  very  term  foi 
the  ministry  both  of  the  Old  and  New  Testament,  the  Jew.- 
ish  and  the  catholic  Gentile  Church.    The  tabernacle  was 
a  "  pattern"  of  the  heavenly  antitype ;  the  holy  place,  it 
figure  of  heaven  itself.    Thus  Jehovah's  throne  is  rep- 
resented by  the  mercy-seat  In  the  holiest,  the  Sheklnah 
cloud  over  It.     "The   seven   lamps    of  fire   before    the 
throne"  (v.  5)  are  antityplcal  to  the  seven-branched  can- 
dlestick also  in  the  holiest,  emblem  of  the  manifold  Spirit 
of  God  :  "  the  sea  of  glass"  (v.  6)  corresponds  to  the  molten 
sea  before  the  sanctuary,  wherein    the  priests  washed 
themselves  before  entering  on  their  holy  service ;  so  in- 
troduced here  in  connection  with  the  redeemed  "  priests 
unto  God"  (cf.  Note,  ch.  15.2).  The  "  four  living  creatures" 
(v.  6,  7)  answer  to  the  cherubim  over  the  mercy-seat.    8o 
the  twenty-four  throned  and  crowned  elders  are  typified 
by  the  twenty-four  chiefs  of  the  twenty-four  courses  of 
priests,  "  Governors  of  the  sanctuary,  and  governors  of 
God"  (1  Chronicles  24.  5;  25).    5.  proceeded—  Greek,  "  pro- 
ceed."    thunderlngs  and  voices — The  two  oldest  MSS. 
transpose,  "  voices  and  thunderings."    Cf.  at  the  giving 
of  the  law  on  Sinai,  Exodus  19.  16.    "The  thunderings  ex- 
press God's  threats  against  the  ungodly :  there  are  voices 
in  the  thunders  d'h.  10.  3),  i.  e.,  not  only  does  He  threaten 
generally,  but  also  predicts  special  Judgments."    [Gbo- 
tics.J    seven  lamps  .  .  .  seven  Spirits — The  Holy  Spirit 
in  His  sevenfold  operation,  as  the  llght-and-life  Giver  (cf . 
ch.  5.  6,  seven  eyes  .  .  .  the  seven  Spirits  of  God;  1.  4  ;  21.  28; 
Psalm  119.  106)  and  flery  purifier  of  the  godly,  and  con- 
sumer of  the  ungodly  (Matthew  3.  11).     6.  Two   oldest 
MSS.,  A,  B,  Vulgate,  Coptic,  and  Syriac,  read,  "-4s  it  wert 
a  sea  of  glass."    like  ,  .  .  crystal— not  Imperfectly  trans- 
parent as  the  ancient  common  glass,  but  like  rock  crystal 
Contrast  the  turbid  "many  waters"  on  which  the  harlot 
"  sitteth"  (ch.  17).    Cf.  Job  37.  18,  "  the  sky ...  as  a  molten 
looking-glass."    Thus,  primarily,  the  pure  ether  which 
separates  God's  throne  from  St.  John,  and  from  all  things 
before  it,  may  be  meant,  symbolizing  the  "purity,  calm- 
ness, and  majesty  of  God's  rule."  [Alford.]    But  see  the 
analogue  in  the  temple,  the  molten  sea  before  the  sanc- 
tuary (Note,  v.  4,  above).    There  Is  In  this  sea  depth  and 
transparency,  but  not  the  fluidity  and  instability  of  the 
natural  sea  (cf.  ch.  21. 1).    It  stands  solid,  calm,  and  clear. 
God's  judgments  are  called  "a  great  deep"  (Psalm  36.  fl). 
In  ch.  15.  2  it  is  a  "  sea  of  glass  mingled  with  fire."    Thus 
there  is  symbolized  here  the  purificatory   baptism    of 
water  and  the  Spirit  of  all  who  are  made  "  kings  and 
priests  unto  God."    In  ch.  15.  2  the  baptism  with  the 
Are   of    trial   is    meant.     Through    both   all    the   king- 
priests  have  to  pass  In  coming  to  God:  His  judgments, 
which  overwhelm  the  ungodly,  they  stand  firmly  upon, 
as  on  a  solid  sea  of  glass;   able  like  Christ  to  walk  on 
the  sea,  as  though    It  were  solid,      round   about   th« 
throne — one  in  the  midst  of  each  side  of  the  throne,  four 
beasts— The  Greek  for  "  beasts,"  ch.  13.  1,  11,  is  different, 
Oicrion,  the  symbol  for  the  carnal  man  by  opposition  to 
God  losing  his  true  glory,  as  lord,  under  Him,  of  the  lower 
creatures,  and  degraded  to  the  level  of  the  beast.    Here  It 
is  toon,  "living  creatures  :"  not  beasts.    7.  calf— "a  steer." 
[Alford.]    The  LXX.  often  use  the  Greek  term  here  for 
an  ox  (Exodus  22.  1;  29.  10,  Ac),     as  a  man— The  oldest 
MSS.  have  "  as  of  a  man."    8.  about  him— Greek,  "  round 
about  him."    Alford  connects  this  with  the  following 
sentence:  "All  round  and  within  (their  wings)  they  are 
(so  two  oldest  MSS.,  A,  B,  and  Vulgate  read)  full  of  eyes." 
St.  John's  object  Is  to  show  that  the  six  wings  in  each  did 
not  Interfere  with  that  which  he  had  before  declared,  vis^ 
that  they  were  "full  of  eyes  before  and  behind."    Trie 
eyes  were  round  the  outside  of  each  wing,  and  up  the  «*• 


REVELATION  V. 


tide  of  each  when  half  expanded,  and  of  the  part  of  body 
In  that  inward  recess,  rest  not — lit.,  "have  no  rest." 
How  awfully  different  the  reason  why  the  worshippers 
of  the  beast  "have  no  rest  day  nor  night,"  viz.,  "their 
torment  for  ever  and  ever!"  Holy,  holy,  holy— The 
"  trls-hagion"  of  the  Greek  liturgies.  In  Isaiah  6.3,  as 
here.  .  1  occurs ;  also  Psalm  99.  3,  5,  9,  where  He  is  praised 
aa  "holy,"  (1.)  on  account  of  His  majesty  (v.  1)  about  to 
display  Itself,  (2.)  His  Justice  (v.  4)  already  displaying  it- 
self, (8.)  His  mercy  (v.  6-8)  which  displayed  itself  in  times 
past.  So  here  "  Holy,"  as  He  "  who  was :"  "  Holy,"  as  He 
"who  is :"  " Holy,"  as  He  "  who  is  to  come."  He  showed 
Himself  an  object  of  holy  worship  in  the  past  creation  of 
all  things:  more  fully  He  shows  Himself  so  in  governing 
all  things :  He  will,  in  the  highest  degree,  show  Himself 
so  in  the  consummation  of  all  things.  "Of  (from)  Him, 
through  Him,  and  to  Him,  are  all  things:  to  whom  be 
glory  for  ever.  Amen."  In  Isaiah  0.  3  there  Is  added, 
"the  whole  kabth  is  full  of  His  glory."  But  In  Revela- 
tion this  is  deferred  until  the  glory  of  the  Lokd  fills  the 
earth,  His  enemies  having  been  destroyed.  [Bengel.] 
Almighty— Answering  to  "Lord  of  hosts"  (Sabaoth), 
Isaiah  6.  3.  The  cherubim  here  have  six  wings,  like  the 
seraphim  in  Isaiah  6. ;  whereas  the  cherubim  in  Ezekiel 
L.  6  had  four  wings  each.  They  are  called  by  the  same 
name,  "  living  creatures."  But  whereas  iu  Ezekiel  each 
living  creature  has  all  four  faces,  here  the  four  belong 
severally  oue  to  each.  See  my  Note,  Ezekiel  1.  6.  The 
four  living  creatures  answer  by  contrast  to  the  four  world- 
powers  represented  by  four  beauts.  The  Fathers  Identified 
them  with  the  four  Gospels,  Matthew  the  lion,  Mark  the 
ox,  Luke  the  man,  John  the  eagle:  these  symbols,  thus 
viewed,  express  not  the  personal  character  of  the  Evan- 
gelists, but  the  manifold  aspect  of  Christ  In  relation  to 
the  world  (Jour  being  the  number  significant  of  world- 
wide extension,  e.  g.,  the  four  quarters  of  the  world)  pre- 
sented by  them  severally :  the  lion  expressing  royalty,  as 
Matthew  gives  prominence  to  this  feature  of  Christ;  the 
ox,  laborious  endurance,  Christ's  prominent  characteristic 
In  Mark;  man,  brotherly  sympathy  with  the  whole  race 
of  man,  Christ's  prominent  feature  in  Luke;  the  eagle, 
touring  majesty,  prominent  in  John's  description  of  Christ 
as  the  Divine  Word.  But  here  the  context  best  suits  the 
view  which  regards  the  four  living  creatures  as  represent- 
ing the  redeemed  election- Church  in  its  relation  of  minis- 
tering king-priests  to  God,  and  ministers  of  blessing  to 
the  redeemed  earth,  and  the  nations  on  it,  and  the  animal 
creation,  in  which  man  stands  at  the  head  of  all,  the  lion 
at  the  head  of  wild  beasts,  the  ox  at  the  head  of  tame 
beasts,  tfte  eagle  at  the  head  of  birds  and  of  the  creatures 
of  the  waters.  Cf.  ch.  5.  8-10,  "  Thou  hast  redeemed  us  by 
thy  blood  out  of  every  kindred,  .  .  .  and  hast  made  us  unto 
our  God  kings  and  priests :  and  we  shall  reign  on  the  earth ,-" 
and  ch.  20.  4,  the  partakers  with  Christ  of  the  first  resur- 
rection, who  conjointly  with  Him  reign  over  the  re- 
deemed nations  that  are  in  the  flesh.  Cf.  as  to  the  happy 
and  willing  subjection  of  the  lower  animal  world,  Isaiah 
11.6-8;  65.25;  Ezekiel  84.25;  Hosea  2.18.  Jewish  tradi- 
tion says,  the  "  four  standards"  under  which  Israel  en- 
camped In  the  wilderness,  to  the  east,  Judah,  to  the  north, 
Dan,  to  the  west,  Ephraim,  to  the  south,  Reuben,  were 
respectively  a  lion,  an  eagle,  an  ox,  and  a  man,  whilst  in 
the  midst  was  the  tabernacle  containing  the  Shekinah 
symbol  of  the  Divine  presence.  Thus  we  have  "  the  pic- 
ture of  that  blessed  period  when— the  earth  having  been 
fitted  for  being  the  kingdom  of  the  Father— the  court  of 
heaven  will  be  transferred  to  earth,  and  the  '  tabernacle 
of  God  shall  be  with  men'  (ch.  21.  3),  and  the  whole  world 
wi*-  c-3  subject  to  a  never-ending  theocracy"  (cf.  Da 
Bubgh,  Rev.).  The  point  of  union  between  the  two  views 
given  above  is,  Christ  is  the  perfect  realization  of  the 
Ulsalof  man:  Christ  is  presented  in  His  fourfold  aspect 
In  the  four  Gospels  respectively.  The  redeemed  election- 
Church  similarly,  when  in  and  through  Christ  (with 
whom  she  shall  reign)  she  realizes  the  ideal  of  man, 
uhall  combine  in  herself  human  perfections  having  a 
toorfbld  aspect'  (1.)  kingly  righteousness  with  hatred  of 
wU  *nd  iud'oial  eaulty,  answering  to  the  "lion-"  (2.) 


laborious  diligence  In  every  duty,  the  "ox;"  (3.)  human 
sympathy,  the  "man;"  (4.)  the  contemplation  of  heav- 
enly truth,  the  "eagle."  As  the  high-soaring  intelligence 
the  eagle,  forms  the  contrasted  complement  to  practice-' 
labour,  the  ox  bound  to  the  soil;  so  holy  judicial  ven 
geance  against  evil,  the  lion  springing  suddenly  and  ter- 
ribly on  the  doomed,  forms  the  contrasted  complement 
to  human  sympathy,  the  man.  In  Isaiah  6.  2  we  read, 
"Each  had  six  wings:  with  twain  he  covered  nls  face  fin 
reverence,  as  not  presuming  to  lift  up  his  face  to  God], 
with  twain  he  covered  his  feet  [in  humility,  as  not  wor- 
thy to  stand  in  God's  holy  presence],  and  with  twain  ht 
did  fly  [in  obedient  readiness  to  do  instantly  God's  com 
mand]."  9-11.  The  ground  of  praise  here  is  God's  eternity, 
and  God's  power  and  glory  manifested  in  the  creation  of 
all  things  for  His  pleasure.  Creation  is  the  foundation 
of  all  God's  other  acts  of  power,  wisdom,  and  love,  and 
therefore  forms  the  first  theme  of  His  creatures'  thanks 
givings.  The  four  living  creatures  take  the  lead  of  the 
twenty-four  elders,  both  in  this  anthem,  and  in  that  neve 
song  which  follows  on  the  ground  of  their  redemption 
(ch.  5.  8-10).  9.  when— i.  e.,  whensoever:  as  often  as.  A 
simultaneous  giving  of  glory  on  the  part  of  the  oeasts, 
and  on  the  part  of  the  elders,  give— "shall  give"  In  one 
oldest  MS.  for  ever  and  ever—  Greek,  "  unto  the  ages  of 
the  ages."  10.  fell  — immediately.  Greek,  "shall  fall 
down:"  Implying  that  this  ascription  of  praise  shall  be 
repeated  onward  to  eternity.  So  also  " Shall  worship 
.  .  .  shall  cast  their  crowns,"  viz.,  In  acknowledgment 
that  all  the  merit  of  their  crowns  (not  kingly  diadems,  but 
the  crowns  of  conquerors)  is  due  to  Him.  11.  O  Lord— 
The  two  oldest  MSS.,  A,  B,  Vulgate,  and  Syriac,  add,  "And 
our  God."  "Our"  by  virtue  of  creation,  and  especially 
redemption.  One  oldest  MS.,  B,  and  Syriac,  insert  "the 
Holy  One."  But  another,  A,  Vulgate,  and  Cryptic,  omit 
this,  as  English  Version  does,  glory,  &c— "tht  glory — the 
honour— the  power."  thou— Emphatical  in  the  Greek: 
"It  is  thou  who  didst  create."  all  things—  Greek,  "  the 
all  things:"  the  universe,  for—  Greek,  "on  account  of:" 
"  for  tiie  sake  of  thy  pleasure,"  or  "  will."  English  Versior 
Is  good  Greek.  Though  the  context  better  suits,  it  was  be- 
cause of  thy  will,  that  "they  were"  (so  one  oldest  MS.,  A, 
Vulgate,  Syriac,  and  Coptic  read,  instead  of  English  Ver- 
sion "are:"  another  oldest  MS.,  B,  reads,  "They  were  not 
and  were  created,"  were  created  out  of  nothing),  i.  e.t 
were  existing,  as  contrasted  with  their  previous  non-ex- 
istence. With  God  to  will  Is  to  effect:  to  determine  Is  to 
perform.  So  in  Genesis  1.  3,  "Let  there  be  light,  and 
there  was  light:"  in  Hebrew  an  expressive  tautology,  the 
same  word  and  tense  and  letters  being  used  for  "let 
there  be,"  and  "there  was,"  marking  the  simultaneity 
and  identity  of  the  will  and  the  effect.  D.  Longinus,  on 
the  Sublime,  sec.  9,  a  heathen,  praises  this  description  of 
God's  power  by  "the  lawgiver  of  the  Jews,  no  ordinary 
man,"  as  one  worthy  of  the  theme,  were  created— by 
Thy  definite  act  of  creation  at  a  definite  time. 

CHAPTER    V. 

Ver.  1-14.  The  Book  with  Seven  Seals  :  None  Wobthy 
to  Open  it  but  the  Lamb:  He  Takes  it  amidst  thi 
Pbaises  of  the  Redeemed,  and  of  the  whole  Heav- 
enly Host.  1.  in— Greek,  "  (lying)  upon  the  right  hand," 
&c.  His  right  hand  was  open,  and  on  it  lay  the  book. 
On  God's  part  there  was  no  withholding  of  His  future 
purposes  as  oontained  in  the  book :  the  only  obstacle  to 
unsealing  it  Is  stated  v.  3.  [Alfobd.]  booh— rather,  aa 
accords  with  the  ancient  form  of  books,  and  with  the 
writing  on  the  backside,  "a  roll."  The  writing  on  the  back 
Implies  fulness  and  completeness,  so  that  nothing  more 
needs  to  be  added  (ch.  22. 18).  The  roll,  or  book,  appears 
from  the  context  to  be  "  the  title-deed  of  man's  inherilanee" 
[De  Bubgh]  redeemed  by  Christ,  and  contains  the  succes- 
sive steps  by  which  He  shall  recover  it  from  its  usurper, 
and  obtain  actual  possession  of  the  kingdom  already 
"purchased"  for  Himself  and  His  elect  saints.  How- 
ever, no  portion  of  the  roll  Is  said  to  lie  unfolded  and  r»ad  I 
but  simply  the  —aU  are  successively  opened,  giving  ana, 

566 


REVELATION  V. 


access  to  Its  contents  being  read  as  a  perfect  whole,  which 
shall  not  be  nntil  the  events  symbolized  by  the  seals  shall 
have  been  past,  when  Ephesians  3.  10  shall  receive  its 
complete  accomplishment,  and  the  Lamb  shall  reveal  God's 
providental  plans  in  redemption  in  ail  their  manifold 
beauties.  Thus  the  opening  of  the  seals  will  mean  the 
successive  steps  by  which  God  in  Christ  clears  the  way 
for  the  final  opening  and  reading  of  the  book  at  the  visible 
Betting  up  of  the  kingdom  of  Christ.  Cf.,  at  the  grand 
consummation,  ch.  20. 12,  "Another  book  was  opened  .  .  . 
the  book  of  life ;  "  22.  19.  None  is  worthy  to  do  so  save  the 
Lamb,  for  He  alone  as  such  has  redeemed  man's  forfeited 
inheritance,  of  which  the  book  is  the  title-deed.  The  ques- 
tion {v.  2)  is  not  (as  commonly  supposed).  Who  should  re- 
veal the  destinies  of  the  Church  (for  this  any  inspired 
prophet  would  be  competent  to  do)?  but,  Who  has  the 
WORTH  to  give  man  a  new  title  to  his  lost  inheritance  f  [De 
Bukgh.]  sealed  .  .  .  seven  seals — Greek,  "sealed  up,"  or 
"firmly  sealed,"  &c.  The  number  seven  (divided  into  four, 
the  world-wide  number,  and  three,  the  Divine)  abounds 
in  Revelation,  and  expresses  completeness.  Thus,  the  seven 
seals,  representing  all  power  given  to  the  Lamb ;  the  seven 
trumpets,  by  which  the  world-kingdoms  are  shaken  and 
overthrown,  and  the  Lamb's  kingdom  ushered  in;  and 
the  seven  vials,  by  which  the  beast's  kingdom  is  destroyed. 
a.  strong- -(Psalm  103.  20.)  His  voice  penetrab.  1  iieaven, 
earth,  and  Hades  (ch.  10.  1-3).  ii.  no  man- Greek,  "no 
jne."  Not  merely  no  man,  but  also  no  one  of  any  order  of 
beings.  Inearth — Greek,  "upon  the  earth."  under  the 
earth — viz.,  in  Hades,  look  thereon— to  look  upon  the 
contents,  so  as  to  read  them.  4.  and  to  read— Inserted  in 
English  Version  Greek  text  without  good  authority.  One 
oldest  MS.,  Origen,  Cyprian,  and  Hilary,  omit  the 
clause.  To  read  would  be  awkward  standing  between  "  to 
open  the  book"  and  "to  look  thereon."  St.  John  having 
been  promised  a  revelation  of  "things  which  must  be 
hereafter  '  weeps  now  at  his  earnest  desire  being  appar- 
ently frustrated.  He  is  a  pattern  to  us  to  imitate,  as  an 
t-aj,'er  and  teachable  learner  of  the  Apocalypse.  5.  one 
of—  Greek,  ^ue  from  among,"  The  "elder"  meant  is,  ac- 
cording to  some  (in  Lyra),  Matthew.  With  this  accords 
the  description  here  given  of  Christ,  "the  Lion,  which  is 
(so  the  Greek)  of  the  tribe  of  Juda,  the  root  of  David ;" 
the  royal,  David-descended,  lion-aspect  of  Christ  being 
that  prominent  in  Matthew,  whence  the  lion  among  the 
fourfold  cherubim  is  commonly  assigned  to  him.  Ger- 
hard in  Bengel  thought  Jacob  to  be  meant,  being,  doubt- 
less, one  of  those  who  rose  with  Christ  and  ascended  to 
heaven  (Matthew  27.  52,  53).  The  elders  In  heaven  round 
God's  throneknow  better  than  John,  still  in  the  flesh,  the 
far-reaching  power  of  Christ.  Root  of  David — (Isaiah  1 1. 
1,10.)  Not  merely  "a  sucker  come  up  from  David's  ancient 
root"  (as  Alford  limits  it),  but  also  including  the  idea  of 
His  being  Himself  the  root  and  origin  of  David  :  cf.  these 
two  truths  brought  together,  Matthew  22.  42— 15.  Hence 
He  is  called  not  merely  Son  of  David,  but  also  David.  He 
is  at  once  "  the  branch"  of  David,  and  "  the  root"  of  David, 
David's  Son  and  David's  Lord,  the  Lamb  slain  and  there- 
fore the  Lion  of  Juda:  about  to  reign  over  Israel,  and 
thence  over  the  whole  earth,  prevailed — Greek,  "  con- 
quered:" absolutely,  as  elsewhere  (ch.  3.  21):  gained  the 
victory  :  His  past  victory  over  all  the  powers  of  darkness 
entitles  Him  now  to  open  the  book,  to  open — t.  e.,  so  as  to 
open,&c.  One  oldest  MS.,  B,  reads,  "He  that  openeth," 
i.  e.,  whose  office  it  is  to  open,  but  the  weight  of  oldest 
authorities  is  with  English  Version  l'eading,  viz..  A,  Vul- 
gate, Coptic,  and  Origsn.  6.  I  beheld,  and,  lo— One  oldest 
MS.,  A,  omits  "and,  lo."  Another,  B,  Cyprian,  &c,  sup- 
port, "and,  lo,"  but  omit,  "and  I  beheld."  In  the  midst 
of  the  throne — i.  e.,  not  on  the  throne  (cf.  v.  7),  but  in  the 
midst  of  the  company  (ch.  4.  4)  which  was  "  round  about 
the  throne."  Lamb — Greek,  ornion  ;  always  found  in  Rev- 
elation exclusively,  except  in  John  21.  15  alone:  it  ex- 
presses endearment,  viz.,  the  endearing  relation  in  which 
Christ  now  stands  to  us,  as  the  consequence  of  His  pre- 
vious relation  as  the  sacrificial  Lamb.  So  also  our  rela- 
tion to  Him:  He  the  precious  Lamb,  we  His  dear  lambs, 
one  with  Him.  Bengel,  thinks  there  is  in  Greek  arnion 
666 


the  idea  of  taking  the  lead  of  the  flock.  Anotner  object  oi 
the  form  Greek  arnion,  the  Lamb,  is  to  put  Him  .n  the 
more  marked  contrast  to  Greek  therion,  the  Beast.  Else- 
where Greek  amnos  is  found,  applying  to  Him  as  the  pas- 
chal, sacrificial  Lamb  (Isaiah  53.  7,  LXX. ;  John  1.29,36" 
Acts  8.  32;  1  Peter  I.  19),  as  it  had  been  sin  in— bearing 
marks  of  His  past  death-wounds.  He  was  s.snding, 
though  bearing  the  marks  of  one  slain.  In  the  midst  of 
heavenly  .jlory  Christ  crucified  is  still  the  prominent 
object,  seven  horns — i.  e.,  perfect  mig/U,  "  seven"  sym- 
bolizing perfection;  "horns,"  might,  in  contrast  to  the 
horns  of  the  Antichristian  world-powers,  ch.  17.  3,  &c. ; 
Daniel  7.  7,  20;  8.  3.  seven  eyes  .  .  .  the  seven  Spirits 
.  .  .  sent  forth — Sooneoldest  MS.,  A.  But  B  reads,  "  being 
sent  forth."  As  the  seven  lamps  before  the  throne  repre- 
sent the  Spirit  of  God  immanent  in  the  Godhead,  so  the 
seven  eyes  of  the  Lamb  represent  the  same  sevenfold 
Spirit  profiuent  from  the  incarnate  Redeemer  in  His 
world-wide  energy.  The  Greek  for  "sent  forth,"  apostel- 
lomena,  or  else  apestalmenoi,  is  akin  to  the  term  apostle, 
reminding  us  of  the  Spirit-impelled  labours  of  Christ's 
apostles  and  minister  throughout  the  world:  if  the 
present  tense  be  read,  as  seems  best,  the  idea  will  be 
that  of  those  labours  continually  going  on  unto  the  end. 
"Eyes"  symbolize  His  all-watchful  and  wise  providence 
for  His  Church,  and  against  her  foes.  7.  The  book  lay  on 
the  open  hand  of  Him  that  sat  on  the  throne  for  any  to 
take  who  was  found  worthy.  [Alford.]  The  Lamb 
takes  it  from  the  Father  in  token  of  formal  investiture 
Into  His  universal  and  everlasting  dominion  as  Son  of 
man.  This  introductory  vision  thus  presents  before  us, 
in  summary,  the  consummation  to  which  all  the  events 
in  the  seals,  trumpets,  and  vials  converge,  viz.,  the  setting 
up  of  Christ's  kingdom  visibly.  Prophecy  ever  hurries 
to  the  grand  crisis  or  end,  and  dwells  on  intermediate 
events  only  in  their  typical  relation  to,  and  representa- 
tion of,  the  end.  8.  had  taken—  Greek,  "took."  fell 
down  before  the  Lamb — Who  shares  worship  and  the 
throne  with  the  Father,  harps — Two  oldest  MSS.  A,  B 
Syriac  and  Coptic,  read,  "a  harp:"  a  kind  of  guitar 
played  with  the  hand  or  a  quill,  vials — "  bowls  "  [Tre- 
gelles]:  censers,  odours — Greek,  "  incense."  pray  era  of 
saints — as  the  angel  offers  their  prayers  (ch.  8.  3)  with  ln- 
ceuse  (cf.  Psalm  141.  2).  This  gives  not  the  least  sanction 
to  Rome's  dogma  of  our  praying  to  saints.  Though  they  be 
employed  by  God  in  some  way  unknown  to  us  to  present 
our  prayers  (nothing  is  said  of  their  interceding  for  us),  yet 
we  are  told  to  pray  only  to  Him  (ch.  19.  10 ;  22.  8,  9).  Their 
own  employment  is  praise  (whence  they  all  have  harps): 
ours  is  prayer.  9.  sung — Greek,  "  sing  :"  it  is  their  blessed 
occupation  continually.  The  theme  of  redemption  is  ever 
new,  ever  suggesting  fresh  thoughts  of  praise,  embodied 
In  the  "  new  song."  us  to  God — So  MS.  B,  Coptic,  Vulgate. 
and  Cyprian.  But  A  omits  "us:"  and  N  reads  instead, 
" to  our  God."  out  of— The  present  election-church  gath- 
ered out  of  the  world,  as  distinguished  from  the  people* 
gathered  to  Christ  as  the  subjects,  not  of  an  election,  but 
of  a  general  and  world-wide  conversion  of  all  nations. 
kindred  .  .  .  tongue  .  .  .  people  .  .  .  nation — The  num- 
ber four  marks  world-wide  extension  :  the  four  quarters 
of  the  world.  For  "  kindred,"  translate  as  Greek,  "  tribe." 
This  term  and  "people"  are  usually  restricted  to  Israel: 
"tongue  and  nation"  to  the  Gentiles  {ch.  7.  9;  11.9;  13.7, 
the  oldest  reading;  14.  6).  Thus  there  is  here  marked  the 
election-Church  gathered  from  Jews  and  Gentiles.  In  ch. 
10. 11,  for  "  tribes,"  we  find  among  the  four  terms  "  kings ;" 
in  17.15,  "multitudes."  10.  made  us— A,  B,  X,  Vulgate, 
Syriac,  and  Coptic,  read  "  them."  The  Hebrew  construc- 
tion of  the  third  person  for  the  first,  has  a  graphic  relation 
to  the  redeemed,  and  also  has  a  more  modest  sound  than 
us,  priests.  [Bengel,.]  unto  our  God— So  B,  N  read, 
But  A  omits  the  clause,  kings— So  B  reads.  But  A,  K, 
Vulgate,  Coptic,  and  Cyprian,  read,  "A  kingdom.'  £ 
reads  also  "  a  priesthood  "  for  priests.  They  who  cast  thell 
crowns  before  the  throne,  do  not  call  themselves  kings  in 
the  sight  of  the  great  King  (ch.  4.  10,  11) ;  though  theli 
priestly  access  has  such  dignity,  that  their  reigning  on 
earth  cannot,  exceed  it.   Sr  in  ch  20.  P  they  are  oat  called 


REVELATION  VI. 


kijgs."  [Bengel.]  we  shall  reign  ou  the  earth— This 
mo,  new  feature  added  to  ch.  1.  6.  N,  Vulgate  and  Coptic, 
read,  "  They  shall  reign."  A,  B  read,  "  They  reigns  Al- 
itokd  takes  this  reading,  and  explains  it  of  the  Church 
even  now,  in  Christ  her  Head,  reigning  on  the  earth : 
•:  all  things  are  being  put  under  her  feet,  as  under  His ; 
her  kingly  office  and  rank  are  asserted,  even  in  the  midst 
of  persecution."  But  even  if  we  read  (I  think  the  weight- 
les'  authority  is  against  it),  "They  reign,"  still  it  is  the 
piophetical  present  for  the  future:  the  seer  being  trans- 
ported into  the  future  when  the  full  number  of  the  re- 
deemed (represented  by  the  four  living  creatures)  shall  be 
complete,  and  the  visible  kingdom  begins.  The  saints  do 
spiritually  reign  now;  but  certainly  not  as  they  shall 
when  the  prince  of  this  world  shall  be  bound  (Notes,  ch. 
20.  2-6).  So  far  from  reigning  on  the  earth  now,  they  are 
"  made  as  the  filth  of  the  world  and  the  offscouring  of 
all  things."  In  ch.  11. 15, 18,  the  locality  and  time  of  the 
kingdom  are  marked.  Kelly  translates,  "reign  -jver  the 
earth  "  (Greek,  epi  tees  gees),  which  is  justified  by  the  Greek 
(LXX.,  Judges  9.8;  Matthew  2.22).  The  elders,  though 
ruling  over  the  earth,  shall  not  necessarily  (according  to 
this  passage)  remain  on  the  earth.  But  English  Version  is 
justified  by  ch.  3. 10.  "  The  elders  were  meek,  but  the 
flock  of  the  meek  independently  is  much  larger."  [Ben- 
sel.J  11.  I  beheld— the  angels :  who  form  the  outer  cir- 
cle, whilst  the  Church,  the  object  of  redemption,  forms 
the  inner  circle  nearest  the  throne.  The  heavenly  hosts 
ranged  around  gaze  with  intense  love  and  adoration  at 
this  crowning  manifestation  of  God's  love,  wisdom,  and 
power,  ten  thousand  times  ten  thousand  —  Greek, 
■'myriads  of  myriads."  154.  to  receive  power—  Greek, 
"the  power."  The  remaining  six  (the  whole  being  seven, 
the  number  tor  perfection  and  completeness)  are  all,  as  well 
as  "  power,"  ranged  under  the  one  Greek  article,  to  mark 
that  they  form  one  complete  aggregate  belonging  to  God 
and  His  coequal,  the  Lamb.  Cf.  ch.  7. 12,  where  each  of 
All  seven  has  the  article,  riches  — both  spiritual  and 
aarthly.  Blessing — Ascribed  praise  :  the  will  on  the  crea- 
ture's part,  though  unaccompanied  by  the  power,  to  return 
blessing  for  blessing  conferred.  [Alford.]  13.  The  uni- 
versal chorus  of  creation,  including  the  outermost  circles 
as  well  as  the  inner  (of  saints  and  angels),  winds  up  the 
d&xology.  The  full  accomplishment  of  this  is  to  be  when 
Christ  takes  His  great  power  and  reigns  visibly,  every 
creature — "  All  His  works  in  all  places  of  His  dominion  " 
(Psalm  103.  22).  under  the  earth— the  departed  spirits  in 
Hades.  such  as  are — So  B  and  Vulgate.  But  A  omits 
this,  in  the  sea — Gi'eek,  "upon  the  sea:"  the  sea  animals 
which  are  regarded  as  being  on  the  surface.  [Alford.]  all 
that  are  in  them — So  Vulgate  reads.  A  omits  "all  (things)" 
here  (Greek  panta),  and  reads,  "I  heard  all  (Greek  pantos) 
saying:"  Implying  the  harmonious  concert  of  all  in  the 
four  quarters  of  the  universe.  Blessing,  &c. —  Greek,  "the 
blessing,  the  honour,  and  the  glory,  and  the  might  to  the  ages 
of  the  ages."  The  fourfold  ascription  indicates  world-wide 
universality.  14.  said— So  A,  Vulgate,  and  Syriac,  read.  But 
B,  and  Coptic  read,  "  (I  heard)  saying."  Amen— So  A  reads. 
But  B  reads,  "the  (accustomed)  Amen."  Aa  in  ch.  1. 11, 
the  four  and  twenty  elders  asserted  God's  worthiness  to 
receive  the  glory,  as  having  created  all  things,  so  here  the 
four  living  creatures  ratify  by  their  "Amen  "  the  whole 
creation's  ascription  of  the  glory  to  Him.  four  and 
twenty— Omitted  in  the  oldest  MSS. :  Vulgate  supports 
It.  Him  that  llveth  for  ever  and  ever  —Omitted  id  all 
th8  MSS.:  inserted  by  commentators  from  ch.  4.  9.  But 
there,  where  the  thanksgiving  is  expressed,  the  words  are 
appropriate ;  but  here  less  so,  as  their  worship  is  that  of 
silent  prostration.  "Worshipped"  (viz.,  God  and  the 
Lamb).    So  in  ch.  11. 1,  "  worship  "  is  used  absolutely. 

CHAPTEE    VI. 

Ver.  1-17.  The  Opening  of  the  First  Six  of  the 
!Jevbn  Seals.  Cf.  Note,  ch.  5. 1.  Many  (Mede,  Fleming, 
Newton,  <fec.)hold  that  all  thesn  seals  have  been  fulfilled, 
the  sixth  having  been  so  by  the  overthrow  of  Paganism 
and  establ'shment  of  Christianity  under  Constantine's 


edict,  312  a.  d.  There  can,  however,  be  no  douat  tna  at 
least  the  sixth  seal  is  future,  and  is  to  be  at  the  c&nnns 
again  of  Christ.  The  great  objection  to  supposing  tbo 
seals  to  be  finally  and  exhaustively  fulfilled  (though,  prob- 
ably, particular  events  may  be  partial  fulfilments  typical 
of  the  final  and  fullest  one),  is  that,  if  so,  they  ought  to 
furnish  (as  the  destruction  of  Jerusalem,  according  to 
Christ's  prophecy,  does)  a  strong  external  evidence  of 
Revelation.  But  it  is  clear  they  cannot  be  used  for  this, 
as  hardly  any  two  interpreters  of  this  school  are  agreed 
on  what  events  constitute  the  fulfilment  of  each  seal. 
Probably  not  isolated  facts,  but  classes  of  events  prepar- 
ing the  way  for  Christ's  coming  kingdom,  are  intended 
by  the  opening  of  the  seals.  The  four  living  creatures 
severally  cry  at  the  opening  of  the  first  four  seals, 
"  Come,"  which  fact  marks  the  division  of  the  seven,  as 
often  occurs  in  this  sacred  number,  into  four  and  three. 
1.  one  of  the  seals-The  oldest  MSS.,  A,  B,  C,  Vulgate, 
and  Syriac  read,  "one  of  the  seven  seals."  noise— The 
three  oldest  MSS.  read  this  in  the  nominative  or  da- 
tive, not  the  genitive,  as  English  Version,  "I  heard 
one  from  among  the  four  living  creatures  saying,  as  (it 
were)  the  voice  (or,  as  with  the  voice)  of  thunder."  The 
first  living  creature  was  like  a  lion  (ch.  4.7):  his  voice 
is  in  consonance.  Implying  the  lion -like  boldness 
with  which,  in  the  successive  great  revivals,  me  faithful 
have  testified  for  Christ,  and  especially  a  little  before  His 
coming  shall  testify.  Or,  rather,  their  earnestness  in 
praying  for  Christ's  coming.  Come  and  see— One  oldest 
MS.,  B,  has  "And  see."  But  A,  C,  and  Vulgate  reject  it. 
Alford  rightly  objects  to  English  Version  reading: 
"Whither  was  John  to  come?  Separated  as  he  was  by 
the  glassy  sea  from  the  throne,  was  lie  to  cross  it  ?"  Con- 
trast the  form  of  expression,  ch.  10.  8.  It  is  much  mors 
likely  to  be  the  cry  of  the  redeemed  to  the  Redeemer, 
"  Come"  and  deliver  the  groaning  creature  from  the  bond- 
age of  corruption.  Thus,  v.  2  is  an  answer  to  the  cry,  went 
(lit.,  came)  forth  corresponding  to  "  Come."  "  Come,"  says 
Grotius,  is  the  living  creature's  address  to  John,  calling 
his  earnest  attention.  But  it  seems  hard  to  see  how  "Come" 
by  itself  can  mean  this.  Cf.  the  only  other  places  in  Rev . 
elation  where  it  is  used,  ch.  4. 1 ;  22. 17.  If  the  four  living 
creatures  represent  the  four  Gospels,  the  "  Come"  will  be 
their  invitation  to  every  one  (for  it  is  not  written  that 
they  addressed  John)  to  accept  Christ's  salvation  whilst 
there  is  time,  as  the  opening  of  the  seals  marks  a  progres- 
sive step  towards  the  end  (cf.  ch.  22. 17).  Judgments  are 
foretold  as  accompanying  the  preaching  of  the  Gospel  as  a 
witness  to  all  nations  (ch.  14.  6-11 ;  Matthew  24.  6-14).  Thus 
the  invitation,  "  Come,"  here,  is  aptly  parallel  to  Matthew 
24. 14.  The  opening  of  the  first  four  seals  is  followed  by 
judgments  preparatory  for  His  coining.  At  the  opening 
of  the  fifth  seal,  the  martyrs  above  express  the  same  (v.  9, 
10;  cf.  Zechariah  1. 10).  At  the  opening  of  the  sixtn  seal, 
the  Lord's  coming  is  ushered  in  with  terrors  to  the  un- 
godly. At  the  seventh,  the  consummation  is  fully  attained 
(ch.  11. 15).  3.  Evidently  Christ,  whether  in  person,  or 
by  His  angel,  preparatory  to  His  coming  again,  as  appears 
from  ch.  19. 11,  12.  bow — (Psalm  45.  4,  5.)  crown-Ore«t, 
Stephanos,  the  garland  or  wreath  of  a  conqueror,  which  is 
also  implied  by  His  white  horse,  white  being  the  emblem 
of  victory.  In  ch.  19. 11, 12  the  last  step  in  His  victorious 
progress  is  represented;  accordingly  there  He  wears  many 
diadems  (Greek,  diademata ;  not  merely  Greek,  slephanoi, 
crocus  or  wreaths),  and  is  personally  attended  by  the 
hosts  of  heaven.  Cf.  Zechariah  Land  6.-  especially  v.  10 
below,  with  Zechariah  1. 12;  also  cf.  the  colours  of  the  four 
horses,  and  to  conquer— i.  e.,  so  as  to  gain  a  lasting  vic- 
tory. All  four  seals  usher  in  judgments  on  the  earth,  as  the 
power  which  opposes  the  reign  of  Himself  and  His 
Church.  This,  rather  than  the  work  of  conversion  and 
conviction,  is  primarily  meant,  though  doubtless,  second- 
arily, the  elect  will  be  gathered  out  through  His  word 
and  His  judgments.  3.  and  see— Omitted  in  the  three 
oldest  MSS.,  A,  B,  C,  and  Vulgate.  4.  retl-tlie  colour  of 
blood.  The  colour  of  the  horse  in  each  case  answers  to  the 
mission  of  the  rider.  Cf.  Matthew  10. 24-36,  "Think  not  lam 
come  to  send  peace  on  earth ;  I  came  not  to  ser  a  peace,  but* 

567 


REVELATION    VI. 


*wora\"  The  white  horse  of  Christ's  bloodless  victories  Is 
soon  followed,  through  man's  perversion  of  the  Gospel,  by 
the  red  horse  of  bloodshed ;  but  this  Is  overruled  to  the 
clearing  away  of  the  obstacles  to  Christ's  coming  king- 
dom. The  patient  ox  Is  the  emblem  of  the  second  living 
creature  who,  at  the  opening  of  this  seal,  saith,  "Come." 
The  saints  amidst  judgments  on  the  earth  in  patience  "  en- 
dure to  the  end."  that  they  should  kill— The  Greek  Is  in- 
dicative future,  "that  they  may,  as  they  also  shall,  kill 
one  another."  5.  Come  and  see — The  two  oldest  MSS., 
A.,  C,  and  Vulffcue,  omit  "and  see."  B  retains  the  words. 
black—  Implying  sadness  and  want,  had— Greek,  "hav- 
ing." a  pair  of  balances  — the  symbol  of  scarcity  of 
provisions,  the  bread  being  doled  out  by  weight.  6.  a 
voice — Two  oldest  MSS.,  A,  C,  read,  "  as  it  were  a  voice." 
B  reads  as  English  Version.  The  voice  Is  heard  "  in  the 
midst  of  the  four  living  creatures"  (as  Jehovah  in  the 
Shekinah  cloud  manifested  His  presence  between  the  cher- 
ubim); because  it  is  only  for  the  sake  of,  and  in  connec- 
k>n  with.  His  redeemed,  that  God  mitigates  His  judg- 
ments on  the  earth.  A  measure — "A  chcenix."  Whilst 
making  food  scarce,  do  not  make  it  so  much  so  that  a 
choenlx  (about  a  day's  provision  of  wheat,  variously  esti- 
mated at  two  or  three  pints)  shall  not  be  to  be  got  "  for  a 
penny"  (denarius,  eight  and  a  half  pence  of  our  money, 
probably  the  day's  wages  of  a  labourer).  Famine  gener- 
ally follows  the  sword.  Ordinarily,  from  sixteen  to  twenty 
measures  were  given  for  a  denarius,  the  sword,  famine, 
noisome  beasts,  and  the  pestilence,  are  God's  four  judgments 
on  the  earth.  A  spiritual  famine,  too,  may  be  included 
In  the  Judgment.  The  "Come,"  In  the  case  of  this  third 
seal,  is  said  by  the  third  of  the  four  living  creatures, 
whose  likeness  is  a  man;  Indicative  of  sympathy  and 
human  compassion  for  the  sufferers.  God  In  it  tempers 
Judgment  with  mercy.  Cf.  Matthew  24. 7,  which  indicates 
the  very  calamities  foretold  In  these  seals,  nation  rising 
against  nation  (the  sword),  famines,  pestilences  (v.  8),  and 
earthquakes  (u,  12).  three  measures  of  barley  for  a  penny 
-the  cheaper  and  less  nutritious  grain,  bought  by  the  la- 
Dourer  who  could  not  buy  enough  wheat  for  his  family 
with  his  day's  wages,  a  denarius,  and,  therefore,  buys  bar- 
ley, see  tbou  hurt  not  the  oil,  and  the  wine — the  lux- 
uries of  life,  rather  than  necessaries;  the  oil  and  wine 
were  to  be  spared  for  the  refreshment  of  the  sufferers.  7. 
and  gee— Supported  by  B.  Omitted  by  A,  C,  and  Vulgate. 
The  fourth  living  creature,  who  was  "  like  a  flying  eagle," 
introduces  this  seal ;  implying  high-soaring  intelligence, 
aud  Judgment  descending  from  on  high  fatally  on  the 
ungodly,  as  the  king  of  birds  on  his  prey.  8.  pale — 
"livid."  [Alfobd.J  Death  — personified.  Hell— Hades 
personified,  unto  them— Death  and  Hades.  So  A,  C  read. 
But  B  and  Vulgate  read,  "to  him."  fourth  part  of  the 
earth— Answering  to  the  first  four  seals;  his  portion  as 
one  of  the  four,  being  a  fourth  part,  death— pestilence ; 
cf.  Ezeklel  14.  21  with  the  four  Judgments  here,  the  sword, 
famine,  pestilence,  and  wild  beasts,  the  famine  the  conse- 
quence of  the  sword ;  pestilence,  that  of  fttmine ;  and  beasts 
multiplying  by  the  consequent  depopulation,  with  the 
beasts—  Greek,  by;  more  direct  agency.  These  four  seals 
are  marked  off  from  the  three  last,  by  the  four  living 
creatures  introducing  them  with  "Come."  The  calam- 
ities indicated  are  not  restricted  to  one  time,  but  extend 
through  the  whole  period  of  Church  history  to  the  coming 
of  Christ,  before  which  last  great  and  terrible  day  of  the 
Lord  they  shall  reach  their  highest  aggravation.  The 
first  seal  Is  the  summary,  Christ  going  forth  conquering 
till  all  enemies  are  subdued  under  Him,  with  a  view  to 
wnich  the  judgments  subsequently  specified  accompany 
the  preaching  of  the  Gospel  for  a  witness  to  all  nations.  9. 
The  three  last  seals  relate  to  the  Invisible,  as  the  first 
four  to  the  visible  world ;  the  fifth,  to  the  martyrs  who 
have  died  as  believers ;  the  sixth,  to  those  who  have  died, 
or  who  shall  be  found  at  Christ's  coming,  unbelievers, 
vie.,  "  the  kings  . . .  great  men . . .  bondman  . .  .  freeman ;" 
the  seventh,  to  the  silence  in  heaven.  The  scene  changes 
from  earth  to  heaven;  so  that  Interpretations  which 
Luiie  these  three  ast  consecutive  to  the  first  four  seals, 
we  very  doubtfuL  I  «aw— in  spirit.  For  souls  are  not 
MR 


naturally  visible,  under  the  altar —As  the  blood  of  sac- 
rificial victims  slain  on  the  altar  was  poured  at  the  bottom 
of  the  altar,  so  the  souls  of  those  sacrificed  for  Christ's  tes- 
timony are  symbolically  represented  as  under  the  altar,  in 
heaven;  for  the  life  or  animal  soul  Is  In  the  blood,  anc 
blood  Is  often  represented  as  crying  for  vengeance  (Gen- 
esis i.  10).  The  altar  In  heaven,  an ti  typical  to  the  altar  of 
sacrifice,  is  Christ  crucified.  As  it  is  the  altar  that  sanc- 
tifies the  gift,  so  It  is  Christ  alone  who  makes  our  obedi- 
ence, and  even  our  sacrifice  of  life  for  the  truth,  acceptablt 
to  God.  The  sacrificial  altar  was  not  in' the  sanctuary, 
but  outside;  so  Christ's  literal  sacrifice, and  the  figurative 
sacrifice  of  the  martyrs  took  place,  not  in  the  heavenly 
Banctuary,  but  outside,  here  on  earth.  The  only  altar  In 
heaven  is  that  antitypical  to  the  temple-altar  of  incense. 
The  blood  of  the  martyrs  cries  from  the  earth  untie; 
Christ's  cross,  whereon  they  may  be  considered  virtually 
to  have  been  sacrificed ;  their  souls  cry  from  under  the 
altar  of  Incense,  which  is  Christ  in  heaven,  by  whom 
alone  the  incense  of  praise  is  accepted  before  God.  They 
are  under  Christ,  in  His  immediate  presence,  shut  up  unto 
Him  in  Joyful  eager  expectancy  until  He  shall  come  to 
raise  the  sleeping  dead.  Cf.  the  language  of  2  Maccabees 
7.  36  as  Indicating  Jewish  opinion  on  the  subject,  Our 
brethren  who  have  now  suffered  a  short  pain  are  dead 
under  (Greek)  God's  covenant  of  everlasting  life,  testimony 
which  they  held— i.  e.,  which  they  bore,  as  committed  to 
them  to  bear.  Cf.  ch.  12.  17,  "  Have  (same  Greek  as  here) 
the  testimony  of  Jesus."  10.  How  long—  Greek,  "TJntl) 
when?"  As  in  the  parable  the  woman  (symbol  of  the 
Church)  cries  day  and  night  to  the  unjust  Judge  for  Justioe 
against  her  adversary  who  is  always  oppressing  her  (ct 
below,  ch.  12. 10) ;  so  the  elect  (not  only  on  earth,  but  under 
Christ's  covering,  and  in  His  presence  in  Paradise)  cry  day 
and  night  to  God,  who  will  assuredly,  In  His  own  time, 
avenge  His  and  their  cause,  "  though  He  bear  long  with 
them."  These  passages  need  not  be  restricted  to  some  par- 
ticular martyrdoms,  but  have  been,  and  are  receiving, 
and  shall  receive  partial  fulfilments,  until  their  last  ex- 
haustive fulfilment  before  Christ's  coming.  So  as  to  ths 
other  events  foretold  here.  The  glory  even  of  those  la 
Paradise  shall  only  be  complete  when  Christ's  and  the 
Church's  foes  are  cast  out,  aud  the  earth  become  Christ's 
kingdom  at  His  comlkig  to  raise  the  sleeping  saints. 
Lord— Greek,  "Master;"  Implying  that  He  has  them  and 
their  foes  and  all  His  creatures  as  absolutely  at  His  dis- 
posal, as  a  master  has  his  slaves;  hence,  in  v.  11,  "feUow- 
servants,"  or  fellow-slaves  follows,  holy — Greek,  "the 
Holy  one."  avenge—"  exact  vengeance  for  our  blood." 
on—  Greek,  "from  them."  that  dwell  on  the  earth— the 
ungodly,  of  earth,  earthy,  as  distinguished  from  the 
Church,  whose  home  and  heart  are  even  now  In  heavenly 
places.  11.  white  robes— The  three  oldest  MSS.,  A,  B,  C, 
read,  "A  white  robe  was  given."  every  one  of— One 
oldest  MS.,  B,  omits  this.  A,  C,  read,  "unto  them,  unto 
each,"  i.  e.,  unto  them  severally.  Though  their  Joint  cry 
for  the  riddance  of  the  earth  from  the  ungodly  is  not  yet 
granted.it  Is  intimated  that  it  will  be  so  in  due  time; 
meanwhile,  individually  they  receive  the  white  robe,  indi- 
cative of  light,  Joy,  and  triumphant  victory  over  their 
foes ;  even  as  the  Captain  of  their  salvation  goes  forth  on 
a  white  horse  conquering  and  to  conquer ;  also  of  purity  and 
sanctity  through  Christ.  Maimonides  says  that  the  Jews 
used  to  array  priests,  when  approved  of,  in  while  robes; 
thus  the  sense  is,  they  are  admitted  among  the  blessed 
ones,  who,  as  spotless  priests,  minister  unto  God  and  the 
Lamb,  should — So  C  reads.  But  A,  B,  "shall  rest."  a 
little  season— One  oldest  MS.,  B,  omits  "little."  A,  C, 
support  it.  Even  if  it  be  omitted,  is  it  to  be  interred  that 
the  "  season"  is  short  as  compared  with  eternity  °  Benoel 
fancifully  made  a  season  (Greek  chronus,  the  word  her* 
used)  to  be  one  thousand  one  hundred  and  eleven  one- 
ninth  years,  and  a  time  (ch.  12.  12,  14,  Greek  kairos)  to  be  «, 
fifth  of  a  season,  i.  e.,  two  hundred  and  twenty-two  two- 
ninths  years.  The  only  distinction  in  the  Greek  is,  a  sea- 
son (Greek  chronus)  is  a  sort  of  aggregate  of  timer.  Greek 
kairos,  a  specific  time,  and  so  of  short  duration.  As  t« 
their  rest.  cf.  ch.  14. 13 (the same  Greek  anupauomai) ;  isaiat 


REVELATION   VII. 


57.  2;  Daniel  12.  13.     until  their  .  .  .  brethren  ...  be 
fulfilled— In  number.    Until  their  full  number  shall  have 
been  completed.    The  number  of  the  elect  Is  definitely 
8xo<! ;  perhaps  to  fill  up  that  of  the  fallen  angels.  But  this 
is  mere  conjecture.    The  full  blessedness  and  glory  of  all 
the  saints  shall  be  simultaneous.    The  earlier  shall  not 
anticipate  the  later  saints.    A,  C,  read,  "shall  have  been 
Accomplished;"    B,  K,  read,  "shall  have   accomplished 
(their  course)."    13.  As  v.  4,  6-8,  the  sword,  famine,  and 
pestilence,  answer  to  Matthew  24.  6, 7  ;  and  v.  9, 10,  as  to 
martyrdoms,  answer  to  Matthew  24.  9, 10 ;  so  this  passage, 
v.  12,  17,  answers  to  Matthew  24.  29,  30,  "  the  sun  shall  be 
darkened,  and  the  moon  shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven ;  .  .  .  then  shall  all  the  tribes 
of  the  earth  mourn,  and  they  shall  see  the  Son  of  man 
coming,"  &c. ;  imagery  describing  the  portents  of  the  im- 
mediate coming  of  the  day  of  the  Lord ;  but  not  the  coming 
Uself  until  the  elect  are  sealed,  and  the  judgments  invoked 
by  the  martyrs  descend  on  the  earth,  the  sea,  and  the 
trees  (ch.  7).    and,  lo — So  A  reads.    But  B,  C,  omit  "  lo." 
earthquake — Greek,  "  shaking"  of  the  heavens,  the  sea,  and 
the  dry  land ;  the  shaking  of  these  mutable  things  being 
the  necessary  preliminary  to  the  setting   up   of  those 
things  which  cannot  be  shaken.    This  is  one  of  the  catch- 
words [Wordsworth]  connecting  the  sixth  seal  with  the 
sixth  trumpet  (ch.  11. 13)  and  the  seventh  vial  (ch.  16. 17- 
21);  also  the  seventh  seal  (ch.  8.  5).    sackcloth— One  kind 
made  of  the  "  hair"  of  Cilielan  goats,  was  called  "  cili- 
eium,"  or  Cilician  cloth,  and  was  used  for  tents,  Ac.  Paul, 
a  Cilician,  made  such  tents  (Acts  18. 3).    moon— A,  B,  C, 
and  oldest  versions  read,  "  the  whole  moon ;"  the  full 
moon ;  not  merely  the  crescent  moon,    as  blood— (Joel  2. 
81.)    13.  stars  .  .  .  fell  ...  as  a  fig  tree  casteth  her  .  .  . 
figs— {Isaiah  34.  4;  Nahum  3.  12.)    The  Church  shall  be 
then  ripe  for  glorification,  the  Antlchristian  world  for 
destruction,  which  shall  be  accompanied  with  mighty 
phenomena  in  nature.  As  to  the  stars  falling  to  the  earth, 
Scripture  describes  natural  phenomena  as  they  would 
appear  to  the  spectator,  not  in  the  language  of  scientific 
accuracy ;  and  yet,  whilst  thus  adapting  itself  to  ordinary 
men,  it  drops  hints  which  show  that  it  anticipates  the 
discoveries  of  modern  science.  14.  departed—  Greek,  "was 
separated  from  "  its  place;  "  was  made  to  depart."    Not  as 
Alford,  "parted  asunder;"  for,  on  the  contrary,  it  was 
rolled  together  as  a  scroll  which  had  been  open  is  rolled  up 
and  laid  aside.    There  is  no  "  asunder  one  from  another  " 
here  in  the  Greek,  as  in  Acts  15. 39,  which  Alford  copies. 
mountain  .  .  .  moved  out  of  .  .  .  places— (Psalm  121.  1, 
Margin :  Jeremiah  3.  23 ;  4.  24 ;  Nahum  1.  5.)  This  total  dis- 
ruption shall  be  the  precursor  of  the  new  earth,  just  as 
the  pre-Adamic  convulsions  prepared  it  for  its  present 
occupants.    15.  kings  .  .  .  hid  themselves— Where  was 
uow  the  spirit  of  those  whom  the  world  had  so  greatly 
feared?       [Bengel]     great   men— statesmen  and  high 
civil  officers,    rich  men  .  .  .  chief  captains— The  three 
oldest  MSB.,  A,  B,  C,  transpose  thus,  "  chief  captains  .  .  . 
rich  men."  mighty— The  three  oldest  MSS.,  A,  B,  C,  read, 
" strong  "  physically  (Psalm  33. 16).    in— lit.,  into ;  ran  into, 
so  a*  to  hide  themselves  In.    dens— "  caves."    16.  from  the 
ta.ce  -(Psalm  34. 16.)    On  tie  whole  verse,  cf.  Hosea  10.  8 ; 
Lube  23.30.    17.  IM.,  "the  day,  the  great  (day),"  which 
can  only  mean  the  last  great  day.    After  the  Lord  has  ex- 
hausted all  His  ordinary  judgments,  the  sword,  famine, 
pestilence,  and  wild  beasts,  and  still  sinners  are  impeni- 
tent, the  great  day  of  the  Lord  Itself  shall  come.  Matthew 
24.  plainly  forms  a  perfect  parallelism  to  the  six  seals,  not 
only  >a  the  events,  but  also  in  the  order  of  their  occur- 
ence : » .  3,  the  first  seal ;  v.  6,  the  second  seal ;  v.  7,  the  third 
seal ;  v.  7,  end,  the  fourth  seal ;  v.  9,  the  fifth  seal,  the  per- 
secutions and  abounding  iniquity  under  which,  as  well  as 
consequent  Judgments  accompanied  with  gospel-preach- 
ing to  all  nations  as  a  witness,  are  particularly  detailed, 
v.  9-28;  v.  29,  the  sixth  seal,    to  stand— to  stand  justified, 
and  not  condemned  before  the  Judge.  Thus  the  sixth  seal 
brings  us  to  the  verge  of  the  Lord's  coming.  The  ungodly 
"  tribes  of  the  earth  "  tremble  at  the  signs  of  His  imme- 
diate approach.    But  before  he  actually  inflicts  the  blow 
vn  person,     the  elect "  must  be  "  gathered  "  out. 


CHAPTER    VII. 

Ver.  1-17.    Sealing  of  the  Elect  of  Israel.    Thx 
Countless  Multitude  of  the    Gentile  Elect.     1. 
And— So  B  and  Syriac.    But  A,  C,  Vulgate,  and  Coptic 
omit  "and."    after   these  things— A,  B,  C,  and   Coptic, 
read,  "after  this."    The  two  visions  in  this  chapter  come 
in  as  an  episode  after  the   sixth  seal,  and   before   the 
seventh  seal.    It  is  clear  that,  though  "Israel"  may  else- 
where designate  the  spiritual  Israel,  "  the  elect  (Onurch) 
on  earth"  [Alfobd],  here,  where  the  names  of  the  tribes 
one  by  one  are  specified,  these  names  cannot  have  any 
but  the  literal  meaning.    The  second  advent  will  be  the 
time  of  the  restoration  of  Vie  kingdom  to  Israel,  when  the 
times  of  the  Gentiles  shall  have  been  fulfilled,  and  the  Jews 
shall  at  last  say,  "  Blessed  is  He  that  cometh  in  the  name 
of  the  Lord."    The  per'od  of  the  Lord's  absence  has  been 
a  blank  in  the  history  of  the  Jews  as  a  nation.    As  then 
Revelation  is  the  Book  of  the  Second  Advent  [Db  Burgh], 
naturally  mention  of  God's  restored  favour  to  Israel  occurs 
among  the  events  that  usher  in  Christ's  advent,    earth 
.  .  .  sea  .  .  .  tree — The  Judgments  to  descend  on  these  are 
in  answer  to  the  martyrs'  prayer  under  the  fifth  seal.    Cf. 
the  same  Judgments  under  the  fifth  trumpet,  the  sealed 
being  exempt  (ch.  9.  4).  on  any  tree — Greek,  "  against  any 
tree"  (Greek,  epi  ti  dendron :  but  "  on  the  earth,"  Greek,  ep\ 
tees  gees).     %.  from  the  east—  Greek,  "...  the  rising  of 
the  sun."    The  quarter  from  which  God's  glory  oftenest 
manifests  itself.    3.  Hurt  not— by  letting  loose  the  de- 
structive winds,     till  we  have  sealed  the  servants  of 
our  God  —  Parallel  to  Matthew  24.31,  "His  angels  .  .  . 
shall  gather  together  His  elect  from  the  four  winds." 
God's  love  is  such,  that  He  cannot  do  anything  in  the  way 
of  judgment,  till  His  people  are  secured  from  hurt  (Gene- 
sis 19.  22).    Israel,  at  the  eve  of  the  Lord's  coming,  shall  be 
found  re-embodied  as  a  nation;  for  its  tribes  are  distinctly 
specified  (Joseph,  however,  being  substituted  for  Dan; 
whether  because  Antichrist  is  to  come  from  Dan,  or  be- 
cause Dan  is  to  be  Antichrist's  especial  tool  [Arbtbas 
tenth  century],  cf.  Genesis  49. 17;  Jeremiah  8. 16;  Amos  S 
14 ;  just  as  there  was  a  Judas  among  the  Twelve).    Out  ol 
these  tribes  a  believing  remnant  will   be  preserved  from 
the  judgments  which  shall  destroy  all  the  Antichristiun 
confederacy  (ch.  6.  12-17),  and  shall  be  transfigured  with  tht 
elect  Church  of  all  nations,  viz.,  144,000  (or  whatever  nurabei 
is  meant  by  this  symbolical  number),  who  shall  faithfully 
resist  the  seductions  of  Antichrist,  whilst  the  rest  of  the 
nation,  restored  to  Palestine  in  unbelief,  are  his  dupes, 
and  at  last  his  victims.    Previously  to  the  Lord's  judg- 
ments on  Antichrist  and  his  hosts,  these  latter  shall  de- 
stroy two-thirds  of  the  nation,  one-third  escaping,  and,  by 
the  Spirit's  operation  through  affliction,  turLing  to  tne 
Lord,  which  remnant  shall  form  the  nucleus  on  earth  of 
the  Israelite  nation  that  is  from  this  time  to  stand  at  tne 
head  of  the  millennial  nations  of  the  world.    Israel's  spir- 
itual resurrection  shall  be  "as  life  from  the  deau"  lo  an 
the  nations.    As  now  a  regeneration  goes  on  here  and 
there  of  individuals,  so  there  shall  then  be  a  regeneration 
of  nations   universally,  and   this   in  connection   with 
Christ's  coming.    Matthew  24.84,  "this  generation  (the 
Jewish-nation)  shall  not  pass  till  all  these  things  be  ful- 
filled," which  implies  that  Israel  can  no  more  pass  away 
before  Christ's  advent,  than  Christ's  own  words  can  pas* 
away  (the  same  Greek),  Matthew  24. 35.    So  exactly  Zecl  »- 
riah  13.  8,  9 ;   14.  2-4, 9-21 ;   cf.  12.  2-14 ;   13. 1,  2.    So  also  E/.e- 
klel  8.  17, 18;   9. 1-7,  especially  v.  4.     Cf.  also  Ezekiel  10.  ! 
with  oh.  8. 5,  wheie  the  final  Judgments  actually  fall  on  t  u* 
earth,  with  the  same  accompaniment,  the  fire  of  the  altai 
cast  into  the  earth,  including  the  fire  scattered  over  the  city 
So  again,  ch.  14. 1,  the  same  144,000  appear  on  Zlon  with  the 
Father's  name  In  their  forehead,  at  the  close  of  the  seo 
tion,  chs.  12.,  13.,  14.,  concerning  the  Church  and   her  foes. 
Not  that  the  saints  are  exempt  from  trial :  v.  14  proves 
the  contrary ;  but  their  trials  are  distinct  from  the  de 
straying  judgments  that  fall  on  the  world;   from  the*, 
they  are  exempted,  as  Israel  was  from  the  plagues  of 
Egypt,  especially  from  the  last,  the  Israel  lie  doors  bavins 
the  protecting  seal  of  the  blood-mark,    forehead.- in* 

66$) 


REVELATION    VIl. 


most  conspicuous  and  noblest  part  of  man's  body  ;  where- 
on the  helmet,  "  the  hope  of  salvation,"  Is  worn.  4.  Twelve 
Is  the  number  of  the  tribes,  and  appropriate  tothe  Church  : 
3  by  4:  3,  the  Divine  number,  multiplied  by  4,  the  number 
for  world-wide  extension.  12  by  12  iimpiies  fixity  and  complete- 
ness, which  is  tauen  a  thousand-fold  In  144,000.  A  thousand 
Implies  the  world  perfectly  pervaded  by  the  Divine;  for  it 
Is  ten,  the  world  number,  raised  to  the  power  of  three,  the 
u umber  of  God.  of  all  the  tribes — lit.,  "out  of  every 
tribe;"  not  144,000  of  each  tribe,  but  the  aggregate  of  the 
12,000  from  every  tribe,  children — Greek,  "sons  of  Israel." 
Ch.  3.  12;  21,  12,  are  no  objection,  as  Ai-ford  thinks,  to 
the  literal  Israel  being  meant;  for,  in  consummated 
glory,  still  the  Church  will  be  that  "  built  on  the  founda- 
tion of  the  (Twelve)  apostles  (Israelites),  Jesus  Christ  fan 
Israelite)  being  the  chief  corner-stone."  Gentile  believers 
shall  have  the  name  of  Jerusalem  written  on  them,  in  that  they 
snail  share  the  citizenship  antitypical  to  that  of  the  lit- 
eral Jerusalem.  5-8.  Judah  (meaning  praise)  stands  first, 
as  Jesus'  tribe.  Benjamin,  the  youngest,  is  last;  and 
with  him  is  associated  second  last,  Joseph.  Reuben,  as 
originally  first-born,  comes  next  after  Judah,  to  whom  it 
gave  place,  having  by  sin  lost  its  primogeniture-right. 
Besides  the  reason  given  above,  another  akin  for  the 
omission  of  Dan,  is,  its  having  been  the  first  to  lapse  Into 
idolatry  (Judges  18.);  for  which  same  reason  the  name 
Ephraim,  also  (cf.  Judges  17. ;  Hosea  4. 17),  is  omitted,  and 
Joseph  substituted.  Also,  it  bad  been  now  for  long 
almost  extinct.  Long  before,  the  Hebrews  say  LGrotius], 
It  was  reduced  to  the  one  family  of  Hussim,  which  per- 
ished subsequently  In  the  wars  before  Ezra's  time.  Hence 
it  is  omitted  1  Chronicles  4.-8.  Dan's  small  numbers  are 
joined  here  to  Naphtali's,  whose  brother  he  was  by  the 
same  mother.  [Bengel.J  The  twelve  times  twelve  thou- 
sand sealed  ones  of  Israel  are  the  nucleus  of  transfigured 
humanity  [Auberlen],  to  which  the  elect  Ge.itiles  are 
joined,  "a  multitude  which  no  man  could  number,"  v.  9 
(i.  e.,  the  Church  of  Jews  and  Gentiles  indiscriminately,  in 
which  the  Gentiles  are  the  predominant  element,  Luke 
21.24.  The  word  "tribes,"  Greek,  implies  that  believing 
Israelites  are  in  this  countless  multitude).  Both  are  in 
heaven,  yet  ruling  over  the  earth,  as  ministers  of  bless- 
ing to  its  inhabitants;  whilst  upon  earth  the  world  of 
nations  is  added  to  the  kingdom  of  Israel.  The  twelve 
apostles  stand  at  the  head  of  the  whole.  The  upper  and  the 
lower  congregation,  though  distinct,  are  intimately  asso- 
ciated. 9.  no  man- Greek,  "  no  one."  of  all  nations— 
Greek,  "OUT  of  every  nation."  The  human  race  is  one 
nation  by  origin,  but  afterwards  separated  itself  into 
tribes,  peoples,  and  tongues;  hence,  the  one  singular  stands 
first,  followed  by  the  three  plurals,  kindreds—  Greek, 
"tribes."  people—  Greek,  "peoples."  The  "first-fruits 
unto  the  Lamb,"  the  144,000  (ch.  14.  1-4)  of  Israel,  are  fol- 
lowed by  a  copious  harvest  of  all  nations,  an  election  out 
of  the  Gentiles,  as  the  144,000  are  an  election  out  of  Israel 
(Note,  v.  3).  white  robes— (Note,  ch.  6. 11 ;  also  ch.  3.  5, 18; 
4.4).  palms  In  .  .  .  hands — the  antitype  to  Christ's  entry 
Into  Jerusalem  amid:st  the  palm-bearing  multitude. 
This  shall  be  just  when  He  is  about  to  come  visibly  and 
take  possession  of  His  kingdom.  The  palm  branch  is  the 
symbol  of  joy  and  triumph.  It  was  used  at  the  feast  of 
tabernacles,  on  the  fifteenth  day  of  the  seventh  month, 
when  they  kept  feast  to  God  in  thanksgiving  for  the  in- 
gathered  fruits.  The  antitype  shall  be  the  completed 
gathering  in  of  the  harvest  of  the  elect  redeemed  here 
described.  Cf.  Zechariah  14. 16,  whence  it  appears  that 
the  earthly  feast  of  tabernacles  will  be  renewed,  in  com- 
memoration of  Israel's  preservation  in  her  long  wilder- 
Dess-like  sojourn  among  the  nations  from  which  she 
shall  now  be  delivered,  just  as  the  original  typical  feast 
was  to  commemorate  her  dwelling  for  forty  years  in 
booths  or  tabernacles  in  the  literal  wilderness.  10.  cried 
—Greek,  "  cry,"  in  the  three  oldest  MSS.,  A,  B,  C,  Vulgate, 
Syriac,  and  Coptic.  It  is  their  continuing,  ceaseless  em- 
ployment. Salvation  —  ^.,  "the  salvation;"  all  the 
praise  of  our  salvation  be  ascribed  to  our  God.  At  the 
Lord's  entry  into  Jerusalem,  the  type,  similarly  salvation 
la  the  cry  of  the  palm-bearing  multitudes.  Hosanna 
570 


means  save  us  now ;  taken  from  Psalm  118.  25,  In  which 
Psal  m  (14, 15, 22, 26)  the  same  connection  occui  s  between  saU 
vation,  the  tabernacles  of  the  righteous,  and  the  Jews'  cry 
to  be  repeated  by  the  whole  nation  at  Christ's  coming, 
"  Blessed  be  He  that  cometh  in  the  name  of  the  Lord."  11. 
The  angels,  as  in  ch.  5. 11,  in  their  turn  take  up  the  anthem 
of  praise.  There  it  was  "many  angels,"  here  it  is  " all  tne 
angels."  stood— "  were  standing."  [Alford.]  13.  Greek, 
"The  blessing,  the  glory,  the  wisdom,  the  thanksgiving,  the 
honour,  the  power,  the  might  [thedoxology  is  sevenfold,  im- 
plying its  totality  and  completeness],  unto  the  ages  of  the 
ages."  13.  answered— viz.,  to  my  thoughts;  spoke,  ask 
ing  the  question  which  might  have  been  expected  to  arise 
in  John's  mind  from  what  has  gone  before.  One  of  the 
twenty-four  elders,  representing  the  Old  and  New  Testa 
ment  ministry,  appropriately  acts  as  interpreter  of  this 
vision  of  the  glorified  Church.  What,  &c— Greek  order 
"These  which  are  arrayed  In  white  robes,  who  are  they?' 
14.  Sir—  Greek,  "  Lord."  B,  C,  Vulgate,  Syriac,  Coptic  ver- 
sions,  and  Cyprian  read,  "  My  Lord."  A  omits  "  My,"  as 
English  Version,  thou  knowest— Taken  from  Ezekiel  37 
3.  Comparatively  ignorant  ourselves  of  Divine  things,  it 
is  well  for  us  to  look  upward  for  divinely-communicated 
knowledge,  came— rather  as  Greek,  "come;"  implying 
that  they  are  just  come,  great  tribulation — Greek,  "thb 
great  tribulation ;"  "  the  tribulation,  the  great  one,"  viz  , 
the  tribulation  to  which  the  martyrs  were  exposed  under 
the  fifth  seal,  the  same  which  Christ  foretells  as  about  to 
precede  His  coming  (Matthew  24.  21,  great  tribulation),  and 
followed  by  the  same  signs  as  the  sixth  seal  (Matthew  24. 
29,  30),  cf.  Daniel  12.1;  including  also  retrospectively  ail 
the  tribulation  which  the  saints  of  all  ages  have  had  to  pass 
through.  Thus  this  seventh  chapter  is  a  recapitulation 
of  the  vision  of  the  six  seals,  ch.  6.,  to  rill  up  the  outline 
there  given  in  that  part  of  it  which  affects  the  faithful  of 
tb?.t  day.  There,  however,  their  number  was  waiting  to 
be  completed,  but  here  it  is  completed,  and  they  are  seen 
taken  out  of  the  earth  before  the  judgments  on  the  Anti- 
christian  apostasy  ;  with  their  Lord,  they,  and  all  His 
faithful  witnesses  and  disciples  of  past  ages,  wait  for  His 
coming  and  their  coming  to  be  glorified  and  reign  togethej 
with  Him.  Meanwhile,  in  contrast  with  their  previous 
sufferings,  they  are  exempt  from  the  hunger,  thirst,  and 
scorching  heats  of  their  life  on  earth  (v.  16),  and  are  fed 
and  refreshed  by  the  Lamb  oi  God  Himself  (v.  17;  ch.  14. 
1-1,  13);  an  earnest  of  their  future  perfect  blessedness  in 
both  body  and  soul  united  (ch.  21.  4-6;  22.1-5).  washed 
.  .  .  robes  .  .  .  white  in  the  blood  of  .  .  .  Lamb — (Ch.  L 
5;  Isaiah  1.  18;  Hebrews  9. 14;  1  John  1.  7;  cf.  Isaiah  61.  10; 
Zechariah  3.  3-5.)  Faith  applies  to  the  heart  the  purifying 
blood;  once  for  aW  for  justification,  continually  through- 
out the  life  for  sanctiflcation.  15.  Therefore— Because 
they  are  so  washed  white;  for  without  it  they  could  neve' 
have  entered  God's  holy  heaven;  ch.  22.  14,  "Blessed  art 
those  who  wash  their  robes  (the  oldest  MSS.  reading),  thai 
they  may  have  right  to  the  tree  of  life,  and  may  enter  in 
through  the  gates  into  the  city,"  15;  21.27;  Ephesians  5. 
26,  27.  before—  Greek,  "in  the  presence  of."  Matthew 
5.  8;  1  Corinthians  13.  12,  "face  to  face."  throne  .  .  . 
temple — These  are  connected  because  we  can  approach 
the  heavenly  King  only  through  priestly  mediation; 
therefore,  Christ  is  at  once  King  and  Priest  on  His  throne. 
day  and  night — i.  e.,  perpetually;  as  those  approved  of 
as  priests  by  the  Sanhedrim  were  clothed  in  white,  and 
kept  by  turns  a  perpetual  watch  in  the  temple  at  Jerusa- 
lem; cf.  as  to  the  Gingers,  1  Chronicles  9.  33,  "day  and 
night:"  Psalm  134. 1.  Strictly  "there  is  no  night"  in  the 
heavenly  sanctuary  (ch.  22.  5)  in  his  temple — in  what  if 
the  heavenly  analogue  to  His  temple  on  earth,  for  strictly 
there  is  "no  temple  therein"  (ch.  21  22),  "God  and  the 
Lamb  are  the  temple"  filling  the  wb  >le,  so  that  there  is 
no  distinction  of  sacred  and  secular  p.aces;  the  city  is  thf 
temple,  and  the  temple  the  city.  Cf.  ch.  4.  8,  "the  foui 
living  creatures  rest  not  day  and  night,  saying,  Holy," 
&c.  shall  dwell  among  them — rather  (Greek  scenosei  ep 
autous),  "shall  be  the  tabernacle  over  them"  (cf.  ch.  21.  3, 
Leviticus  26. 11 ;  especially  Isaiah  4. 5, 6 ;  8. 14 ;  25. 4 ;  Ezekie! 
37.  27).    His  dwelling  among  them  is  to  be  understood  as  s 


REVELATION   VIII. 


secondary  truth,  besides  what  Is  expressed,  viz.,  His  being 
their  covert.  When  once  He  tabernacled  among  us  as  the 
Word  made/fejft.Howas  in  great  lowliness;  then  He  shall 
be  in  great  glory.  16.  (Isaiah  49.  10.)  hunger  no  more— 
as  they  did  here,  thirst  any  more— (John  4.  '3.1  the  sun 
-literally,  scorching  in  the  East.    Also,  symbolically,  the 

nr  zt  persecution,  neither  .  .  .  light—  Greek,  "by  no 
oreans  at  all  .  .  .  light"  (fall),  Ac.  heat— as  the  sirocco, 
19.  In  the  midst  of  the  throne— i.  «?.,  in  the  middle  point 
Ui  front  of  the  throne  (ch.  5.  6).  feed—  Greek,  "  tend  as  a 
shepherd."  living  fountains  of  water— A,  B,  Vulgate, 
and  Cyprian  read,  (eternal)  "  life'*  fountains  of  waters." 

Living"  Is  not  supported  by  the  old  authorities. 

CHAPTER    VIII. 

.  1-13.  Seventh  Seal,  Pbepabation  fob.  the 
8*»*j*  Tbumpbts.  The  Fibst  Focb  and  the  conse- 
quent Plagues.  1.  was—  Greek,  "came  to  pass;"  "be- 
gan to  be."  silence  In  heaven  about  .  .  .  half  an  hour 
—The  last  6eal  having  been  broken  open,  the  book  of 
God's  eternal  plan  of  redemption  is  opened  for  the  Lamb 
to  read  to  the  blessed  ones  in  heaven.  The  half  hour's 
stlence  ooutrasts  with  the  previous  jubilant  songs  of  the 
great  multitude,  taken  up  by  the  angels  (ch.  7.  9-11).  It  is 
the  solemn  introduction  to  the  employments  and  enjoy- 
ments of  the  eternal  Sabbath-rest  of  the  people  of  God, 
commencing  with  the  Lamb's  reading  the  book  heretofore 
sealed  up,  and  which  we  cannot  know  till  then.  In  ch. 
Jd.  4,  similarly  at  the  eve  of  the  sounding  of  the  seventh 
trumpet,  when  the  seven  thunders  uttered  their  voices, 
John  is  forbidden  to  write  them.  The  seventh  trumpet 
(ch.  11.  15-19)  winds  up  God's  vast  plan  of  providence  and 
grace  in  redemption,  just  as  the  seventh  seal  brings  it  to 
the  same  consummation.  So  also  the  seventh  vlal.ch.  16. 
17.  Not  that  the  seven  seals,  the  seven  trumpets,  and  the 
seven  vials,  though  parallel,  are  repetitious.  They  each 
trace  the  course  of  Divine  action  up  to  the  grand  consum- 
mation in  which  they  all  meet,  under  a  different  aspect. 
Thunders,  lightnings,  an  earthquake,  and  voices,  close  the 
•even  thunders  and  the  seven  seals  alike  (cf.  ch.  8.  5,  with 
i\,  11  19).  Cf.  at  the  seventh  vial,  the  voices,  thunders, 
!>ghtnings, and  earthquake, ch.  16. 18.  The  hulf-hour  silence 
is  the  brief  pause  given  to  John  between  the  preceding 
vision  and  the  following  one,  implying,  on  the  one  hand, 
the  solemn  Introduction  to  the  eternal  sabbatism  which  is 
to  follow  the  seventh  seal ;  and,  on  the  other,  the  silence 
which  continued  during  the  incense-accompanied  prayers 
which  usher  in  the  first  of  the  seven  trumpets  (ch.  8. 
3-5).  In  the  Jewish  temple,  musical  instruments  and 
singing  resounded  during  the  whole  time  of  the  offering 
of  the  sacriflcee,  which  formed  the  first  part  of  the  ser- 
vice. But  at  tiie  offering  of  incense,  solemn  silence  was 
kept  (Psalm  62.  1,  "My  soul  waiteth  upon  God,"  Margin, 
"is  silent;"  65.  1,  Margin),  the  people  praying  secretly  all 
the  time.  The  half-hour  stillness  implies,  too,  the  earnest 
adoring  expectation  with  which  the  blessed  spirits  and 
the  angels  await  the  succeeding  unfolding  of  God's  judg- 
ments. A  short  space  is  implied;  for  even  an  hour  is  so 
used  (ch.  17.  12 ;  18.  10,  19).  ».  the  seven  angels— Cf.  the 
apocryphal  Tobit,  12. 15,  "I  am  Raphael,  one  of  the  seven 
holy  angels  which  present  the  prayers  of  the  saints,  and 
which  go  in  and  out  before  the  glory  of  the  Holy  One." 
Cf.  Luke  1. 19,  "  I  am  Gabriel,  that  stand  in  the  presence 
of  God."  stood—  Greek,"  stand."  seven  trumpets— These 
some  in  during  the  time  whilst  the  martyrs  rest  until  their 
fellow-servants  also,  that  should  be  killed  as  lliey  were,  sftould 
>>e  fulfilled  ;  for  it  is  the  inhabiters  of  the  earth  on  whom  the 
ludgments  fall,  on  wnom  also  the  martyrs  praynd  that 
they  should  fall  (ch.  6.  10).  All  the  ungodly,  and  not 
rc9rely  some  one  portion  of  them,  are  meant,  all  the  op- 
ponents and  obstacles  in  the  way  of  the  kingdom  of  Christ 
*ud  His  saints,  as  Is  proved  by  ch.  11.  15,  18,  end,  at  the 
slome  of  the  seven  trumpets.  Th«  Revelation  becomes 
wore  special  only  as  it  advances  farther  (ch.  13.;  16.  10- 
87. ;  18).  By  the  seven  trumpets  the  world-kingdoms  are 
overturned  to  make  way  for  Cnrist's  universal  kingdom. 
Ihe  urst  four  are  connected  togetner:  and  the  last  three, 
83 


which  alone  have  Woe,  woe,  woe  (v.  7-13).  3.  amotkw 
angel-not  Christ,  as  many  think ;  for  He,  in  Revelatloa. 
Is  always  designated  by  one  of  His  proper  titles;  though, 
doubtless,  He  is  the  ouly  true  High  Priest,  the  Augel  of 
the  Covenant,  standing  before  the  golden  altar  of  incense, 
and  there,  as  Mediator,  offering  up  His  people's  prayers] 
rendered  acceptable  before  God  through  the  incense  of 
His  merit.  Here  the  angel  acts  merely  as  a  ministering 
spirit,  Just  as  the  twenty-four  elders  have  vials  full  of  odours, 
or  Incense,  which  are  the  prayers  of  saints,  and  which  they 
present  before  the  Lamb.  How  precisely  their  ministry 
in  perfuming  the  prayers  of  the  saints  and  offering 
them  on  the  altar  of  Incense,  Is  exercised,  we  know  not, 
but  we  do  know  they  are  not  to  be  prayed  to.  If  we  send 
an  offering  of  tribute  to  the  king,  the  king's  messenger  la 
not  allowed  to  appropriate  what  is  due  to  the  king  alone. 
there  was  given  unto  him— The  angel  does  not  provide 
the  incense;  it  Is  given  to  him  by  Christ,  whose  meritori- 
ous obedience  and  death  are  the  incense,  rendering  the 
saints'  prayers  well  pleasing  to  God.  It  Is  not  the  saint* 
who  give  the  angel  the  Incense ;  nor  are  their  prayers  iden« 
tided  with  the  incense;  nor  do  they  offer  their  prayers  to 
him.  Christ  alone  is  the  Mediator  through  whom,  and 
to  whom,  prayer  is  to  be  offered,  offer  it  with  the 
prayers— rather  as  Greek,  "give  it  to  the  prayers,"  so  ren- 
dering them  efficacious  as  a  sweet-smelling  savour  to  God. 
Christ's  merits  alone  can  thus  incense  our  prayers,  though 
the  angelic  ministry  be  employed  to  attach  this  incense 
to  the  prayers.  The  saints'  praying  on  earth,  and  the 
angel's  Incensing  in  heaven,  are  simultaneous,  all  saints 
—The  prayers  both  of  the  saints  in  the  heavenly  rest,  and 
of  those  mill  taut  on  earth.  The  martyrs'  cry  Is  the  fore- 
most, and  brings  down  the  ensuing  Judgments,  golden 
altar— Antitype  to  the  earthly.  4.  the  amok*  .  .  .  which 
came  with  the  prayers  .  .  .  ascended  up — rather,  "the 
smoke  of  the  incense  fob  (or  given  to:  'given'  being 
understood  from  v.  8)  the  prayers  of  the  saints  ascended 
up,  out  of  the  angel's  hand,  in  the  presence  of  God."  The 
angel  merely  burns  the  incense  given  him  by  Christ  the 
High  Priest,  so  that  its  smoke  blends  with  the  ascending 
prayers  of  the  saints.  The  saints  themselves  are  priests; 
and  the  angels  In  this  priestly  ministration  are  but  Uteir 
fellow-servants  (ch.  19.  10).  5.  cast  it  into  the  earth— i.  e., 
unto  the  earth :  the  hot  coals  off  the  altar  cast  on  lbs 
earth,  symbolize  God's  fiery  judgments  about  to  descend 
on  the  Church's  foes  in  answer  to  the  saints'  incense-per- 
fumed prayers  which  have  Just  ascended  before  God,  and 
those  of  the  martyrs.  How  marvellous  the  power  of  the 
saints'  prayers!  there  were  —  "  there  took  place,"  or 
"ensued."  voices  .  .  .  thunderingg,  &c— B  places  the 
"voices"  after  " thunderlngs."  A  places  it  after  "light- 
nings." 6.  sound— blow  the  trumpets.  T.  The  common 
feature  of  the  first  four  trumpets  is,  the  Judgments  under 
them  affect  natural  objects,  the  accessories  of  life,  the  earth, 
trees,  grass,  the  sea,  rivers,  fountains,  the  light  of  the  sun, 
moon  and  stars.  The  last  three,  the  woe-trumpets  (v.  13), 
affect  men's  life  with  pain,  death,  and  hell.  The  language 
is  evidently  drawn  from  the  plagues  of  Egypt,  Ave  or  six 
out  of  the  ten  exactly  corresponding:  the  hail,  the  fir* 
(Exodus  9.  24),  the  wateb  turned  to  blood  (Exodus  7. 19),  the 
darkness  (Exodus  10. 21),  the  locusts  (Exodus  10. 12),  and  per- 
haps the  death  (ch.  9. 18).  Judicial  retribution  In  kind 
characterizes  the  Inflictions  of  the  first  (our,  those  ele- 
ments which  had  been  abused  punishing  their  abusers. 
mingled  with— A,  B,  end  Vulgate,  read,  Greek,  ...  IN 
blood."  So  in  the  case  of  the  second  and  third  vials  (ch. 
16.  3,  4).  upon  the  earth— Greek,  "  unto  the  earth."  A,  B, 
Vulgate,  and  8yriac  add,  "  And  the  third  of  the  earth  was 
burnt  up."  So  under  the  third  trumpet,  the  third  of  the 
rivers  Is  affected  :  also,  under  the  sixth  trumpet,  the  third 
part  of  men  are  killed.  In  Zecharlah  13.  8,  9  this  tripart- 
ite division  appears,  but  the  proportions  reversed,  twe 
parts  killed,  only  a  third  preserved.  Here,  vice  vet «,  two- 
thirds  escape,  one-third  is  smitten.  The  fire  was  the  pre- 
dominant element,  all  green  grass-no  longer  a  third, 
but  all  is  burnt  up.  8.  as  it  were-not  literally  a  moon- 
tain:  a  mountain-like  burning  mass.  There  is  a  plaia 
allusion  ro  Jeremiah  51.  25 ;  Amos  7.  4.    third  part  «f  the 

571 


REVELATION   IX. 


•ea  became  blood— In  the  pars' lei  second  vial,  the  whole 
sea  (not  merely  a  third)  become*  blood,  rhe  overthrow  of 
Jericho,  the  type  of  the  Antlchristian  Babylon,  after 
which  If  rael,  under  Joshua  (the  same  name  as  Jem*),  vic- 
torious// took  possession  of  Canaan,  the  type  of  Christ's 
and  H!s  people's  kingdom,  Is  perhaps  alluded  to  in  the 
tocvxjf  trumpets,  which  end  In  the  overthrow  of  all  Christ's 
foes,  and  the  setting  up  of  His  kingdom.  On  the  seventh 
day,  at  the  seventh  time,  when  the  seven  priests  blew  the 
seven  rams'  horn  trumpets,  the  people  shouted,  and  the 
walls  fell  flat:  and  then  ensued  the  Wood-shedding  of  the 
foe.  A  mountain-like  flery  mass  would  not  naturally 
chauge  water  Into  blood ;  nor  would  the  third  part  of  ships 
be  thereby  destroyed.  The  symbolical  Interpreters  take 
the  ships  here  to  be  churches.  For  the  Greek  here  for  ships 
Is  not  the  common  one,  but  that  used  In  the  Gospels  of  the 
apostolic  vessel  In  which  Christ  taught:  and  the  first 
ohurcb.es  were  In  the  shape  of  an  Inverted  ship:  and  the 
Greek  for  destroyed  is  also  used  of  heretical  corruptings 
(1  Timothy  6.  5).  10.  a  lamp— a  torch.  11.  The  symbol- 
lsers  Interpret  the  star  fallen  from  heaven  as  a  chief  min- 
ister (Arius,  according  to  Bullingrr,  Bengel,  &c. ;  or 
some  future  false  teacher,  if,  as  is  more  likely,  the  event  be 
■till  future)  falling  from  his  high  place  In  the  Church,  and 
Instead  of  shining  with  heavenly  light  as  a  star,  becoming 
a  torch  lit  with  earthly  fire  and  smouldering  with  smoke. 
And  wormwood,  though  medicinal  in  some  cases,  If  used 
as  ordinary  water  would  not  only  be  disagreeable  to 
the  taste,  but  also  fatal  to  life:  so  "heretical  worm- 
wood changes  the  sweet  Siloas  of  Scripture  into 
leadly  Marahs."  [Wordsworth.]  Contrast  the  con- 
verse change  of  bitter  Marah  water  into  sweet,  Exodus 
16,  23,  &c.  Alford  gives  as  an  Illustration  In  a  physical 
point  of  view,  the  conversion  of  water  into  fire-water  or 
ardent  spirits,  which  may  yet  go  on  to  destroy  even  as 
many  as  a  third  of  the  ungodly  In  the  latter  days.  19. 
third  part— Not  a  total  obscuration  as  in  the  sixth  seal 
(oh.  6.  12,  13).  This  partial  obsouration,  therefore,  comes 
between  the  prayers  of  the  martyrs  under  the  fifth  seal, 
and  the  last  overwhelming  Judgments  on  the  ungodly 
under  the  sixth  seal,  at  the  eve  of  Christ's  coming,  the 
ulght  likewise—  withdrew  a  third  part  of  the  light  which 
the  bright  Eastern  moon  and  stars  ordinarily  afford.  13. 
an  angel— A,  B,  Vulgate,  Syriac,  and  Coptic,  read  for 
"angel,"  which  is  supported  by  none  of  the  oldest  MSS., 
"an  eagle:"  the  symbol  of  Judgment  descending  fatally 
from  on  high ;  the  king  of  birds  pouncing  on  the  prey. 
Cf.  this  fourth  trumpet  and  the  flying  eagle  with  the  fourth 
seal  Introduced  by  the  fourth  living  creature,  "like  a 
flying  eagle,"  ch.  4.  7;  6.  7,  8:  the  aspect  of  Jesus  as  pre- 
sented by  the  fourth  Evangelist.  John  Is  compared  In  the 
cherubim  (according  to  the  primitive  interpretation)  to  a 
flying  eagle:  Christ's  Divine  majesty  In  this  similitude  la 
set  forth  in  the  Gospel  according  to  John,  His  judicial  vis- 
itations in  the  Revelation  of  John.  Contrast  "another 
angel,"  or  messenger,  with  "the  everlasting  Gospel,"  ch. 
14.  3.  through  the  midst  of  lifnvm- Greek,  "in  the 
mid-heaven,"  ».  e.,  in  the  part  of  the  sky  where  the  sun 
reaches  the  meridian:  in  such  a  position  as  that  the  eagle 
is  an  object  conspicuous  to  all.  the  tnhabiters  of  the 
earth— the  ungodly,  the  "  men  of  the  world,"  whose  "  por- 
tion is  in  this  life,"  upon  whom  the  martyrs  had  prayed 
that  their  blood  might  be  avenged  (ch.  6.  10).  Not  that 
they  sought  personal  revenge,  but  their  zeal  was  for  the 
honour  of  God  against  the  foes  of  God  and  His  Church. 
«e  other—  Greek,  "the  remaining  voices." 

CHAPTER    IX. 

Ver.  1-21.  Thb  ^ifth  Trumpet:  The  Fallen  Star 
Opmnsthk  Abyss  whence  Issue  Locusts.  The  Sixth 
Trumpet.  Fohr  Angels  at  the  Euphrates  Loosed,  l. 
The  last  three  trumpets  of  the  seven  are  called,  from  ch. 
§..  13,  the  woe-trumpet*,  fall — rather  as  Greek,  "fallen." 
When  Johu  saw  it,  It  was  not  in  the  act  of  falling,  but  had 
fallen  already.  This  is  a  connecting  link  0/  this  fifth 
Vrumpet  w:th  ch.  12.  8,  »,  12,  "woe  to  the  inhabiter*  of  the 
sartk,  for  the  ievil  la  come  down,"  Ac.  Cf.  Isaiah  14.  12, 
572 


"How  art  thou  fallen  from  heaven,  Lucifer,  Son  of  tbs 
Morning!"  the  bottomless  pit— Greek,  "(be  pit  of  the 
abyss:"  the  orifice  of  the  hell  where  SatRn  aud  his  demons 
dwell.  3.  upon—  Greek,  "unto,"  or  "Into."  as  the  scor- 
pions of  the  earth — As  contrasted  with  the  "locusts" 
which  come  up/row  hell,  and  are  not  "  of  the  earth."  hav« 
power — viz.,  to  sting.  4.  not  hurt  the  grass  .  .  .  neltuet 
.  .  .  green  thing  .  .  .  neither  .  .  .  tree — the  fool  or 
which  they  ordinarily  prey.  Therefore  not  natural  anc 
ordinary  locusts.  Their  natural  Instinct  Is  supernatural!) 
restrained  to  mark  the  Judgment  as  altogether  Divine. 
those  men  which—  Greek,  "the  men  whosoever."  In— 
Greek,  "upon  their  forehead."  Thus  this  flfth  trumpet  Is 
proved  to  follow  the  sealing  in  ch.  7.,  under  the  sixth  seal. 
None  of  the  saints  are  hurt  by  these  locusts,  which  Is  noi 
true  of  the  saints  In  Mohammed's  attack,  who  is  supposed 
by  many  to  be  meant  by  the  locusts ;  for  many  true  be- 
lievers fell  In  the  Mohammedan  invasions  of  Christen- 
dom. 5.  they  .  .  .  they— The  subject  changes:  the  first 
"they"  is  the  locusts;  the  second  is  the  unsealed,  flvs 
months — the  ordinary  time  in  the  year  during  which 
locusts  continue  their  ravages,  their  torment— the  tor- 
ment of  the  sufferers.  This  flfth  verse  and  v.  8  cannot 
refer  to  an  invading  army.  For  an  army  would  kill,  and 
not  merely  torment.  0.  shall  desire—  Greek,  "eagerly  de- 
sire : "  Bet  their  mind  on.  shall  flee— So  B,  Vulgate,  Syr- 
iac,  and  Coptic,  read.  But  A,  N  read,  "  Fleeth,"  viz.,  con- 
tinually. In  ch.  6. 16,  which  is  at  a  later  stage  of  God's 
Judgments,  the  ungodly  seek  annihilation,  not  from  th« 
torment  of  their  suffering,  but  from  fear  of  the  face  of  ths 
Lamb  before  whom  they  have  to  stand.  7.  preparea 
unto  battle—  Greek,  "made  ready  unto  war."  Cf.  note 
Joel  2.  4,  where  the  resemblance  of  locusts  to  horses  Is 
traced:  the  plates  of  a  horse  armed  for  battle  are  an 
image  on  a  larger  scale  of  the  outer  shell  of  the  locust, 
crowns— (Nabum  3.  17.)  Elliott  explains  this  of  tho 
turban*  of  Mohammedans.  But  how  could  turbans  be  "like 
gold  ?"  Alford  understands  it  of  the  head  of  the  locust* 
actually  ending  in  a  crown-shaped  fillet  which  resembled 
gold  In  Its  material,  as  the  faces  of  men-  fi.-  ••>• 
seems  to  imply  the  locusts  here  do  not  meai  men.  At  lb. 
samo  time  they  are  not  natural  locusts,  for  the*>e  .lo  a» 
sting  men  (v.  5).  They  must  be  supernatural.  8.  halt  o; 
women— long  and  flowing.  An  Arabic  provei  b  oompar«« 
the  antlers  of  locusts  to  the  hair  of  girls.  Ewald  in  Al- 
ford understands  the  allusion  to  be  to  the  hair  on  the 
legs  or  bodies  of  the  locusts :  cf.  "  rough  caterpillars," 
Jeremiah  51.  27.  as  the  teeth  of  lions— {Joel  1.  6,  as  to 
locusts.)  0.  as  It  'were  breastplates  of  Iron— not  such  as 
forms  the  thorax  of  the  natural  locust,  as  .  .  .  chariots 
(Joel  2.  5-7.)  battle—  Greek,  "  war."  10.  tolls  like  unto 
scorpions — like  unto  the  tails  of  scorpions,  and  there 
were  stings — There  is  no  oldest  MS.  for  this  reading.  A, 
Bi  X,  Syriac,  and  0?p«cread,  "and  (they  have)  stings :  and 
in  their  tails  (is)  their  power  (lit.,  authority:  authorized 
power)  to  hurt,"  &o.  11.  And— So  Syriac.  But  A,  B,  K, 
omit  "and."  had—  Greek,  "have."  a  king  .  .  .  which  U 
the  angel— English  Version,  agreeing  with  A,  N,  reads  the 
(Greek) article  before  "angel,"  in  which  reading  we  must 
translate,  "They  have  as  king  over  them  the  angt-i,"  Ac. 
Satan  (cf.  v.  1).  Omitting  the  article  with  B,  we  must  trans- 
late, "They  have  as  king  an  angel,".  <fcc. :  one  of  the  chief 
demons  under  Satan  :  I  prefer  from  v.  1,  the  former,  bot- 
tomless pit — Greek,  "  abyss."  Abaddon — i.  e.,  perdition  or 
destruction  (Job  26.  6;  Proverbs  27.  20).  The  locusts  are 
supernatural  instruments  in  the  hands  of  Satan  to  tor- 
ment, and  yet  not  kill,  the  ungodly,  under  thl.s  fifth  trum- 
pet. Just  as  In  the  case  of  godly  Job,  Satan  was  allowed 
to  torment  with  elephantiasis,  but  not  to  touch  his  lift. 
In  t>.  20,  these  two  woe-trumpets  are  expressly  called 
"plagues."  Andreas  of  Cjesarka,  a.  d.  500,  held,  In  his 
Commentary  on  Revelatiou,  that  the  locusts  mean  »Wi 
spirit*  again  permitted  Lo  come  forth  on  earth  and  affll^ 
men  with  various  plagues,  lit.  Greek,  "  The  one  wc*k 
hereafter—  Greek,  "  after  these  things."  I  agiec  with  AT.- 
FORD,  De  Burgh,  Ac,  that  these  locusts  from  the  abyss  refai 
to  Judgments  about  to  fall  ou  the  ungodly  immediatoli 
before  Christ's  second  advent.    None  of  the  Interprets* 


KEVELATION  X. 


will  on  regard  them  as  past,  are  satisfactory.  Joel 
%*",  a.  1-11,  is  strictly  parallel,  and  expressly  refers  (2. 
d)  to  thb  day  or  the  Loud  gbeat  and  vkby  tebbi- 
Mai  e.  10  gives  the  portents  accompanying  the  day  of 
-he  Lord's  coming,  the  earth  quaking,  the  heavens  trembling, 
(Aa  tun,  moon  and  stars,  withdrawing  their  shining:  v.  18. 
U,  82,  also  point  to  the  immediately  succeeding  deliver- 
oaoe  of  Jerusalem:  of.  also,  the  previous  last  conflict  In 
eftts  valley  of  Jehoshaphat,  and  the  dwelling  of  God 
henceforth  In  Zlon,  blessing  Judah.  Db  Btjbqh  confines 
the  locust-Judgment  to  the  Israelite  land,  even  as  the 
sealed  In  ch.  7.  are  Israelites:  not  that  there  are  not 
others  sealed  as  elect  In  the  earth;  but  that,  the  Judgment 
being  confined  to  Palestine,  the  sealed  of  Israel  alone 
seeded  to  be  expressly  excepted  from  the  visitation, 
l^hereiore,  he  translates  throughout,  "  thb  land"  (i.  e„  of 
Israel  and  Judah),  Instead  of  "the  earth."  I  incline  to 
agree  with  him.  13.  a  voice— lit.,  "one  voice."  from— 
Greek,  "out  of."  the  four  horns— A,  Vulgate (Amiatinus 
MS.),  Coptic,  and  8yriac,  omit  "  four."  B  and  Cyprian 
support  it.  The  four  horns  together  gave  forth  their  voice, 
not  diverse,  but  one,  Qod's  revelation  (e.  g.,  the  Gospel), 
though  in  its  aspects  fourfold  (Jour  expressing  world-wide 
extension :  whence  four  is  the  number  of  the  Evangelists), 
■till  has  but  one  and  the  same  voice.  However,  from  the 
parallelism  ot  this  sixth  trumpet  to  the  fifth  seal  (ch.  0.  9, 
10),  the  martyrs'  cry  for  the  avenging  of  their  blood  from 
the  altar  reaching  its  consummation  under  the  sixth  seal 
and  sixth  trumpet,  I  prefer  understanding  this  cry  from 
the  four  corners  of  the  altar  to  refer  to  the  saints'  prayerful 
cry  from  the  four  quartern  ot  the  world,  incensed  by  the 
angel,  and  ascending  to  God  fttwa  tie  golden  altar  of  in- 
cense, and  bringing  down  in  cc&swiuence  fiery  Judg- 
ments. K  omits  the  whole  clause,  '  one  from  the  four 
horns."  14.  in—  Greek  (epi  to  potamo),  »n  '  or  "at,  the 
great  river."  Euphrates— (Cf.  ch.  16.  lSi>  The  river 
whereat  Babylon,  the  ancient  foe  of  God's  people  was 
situated.  Again,  whether  from  the  literal  region  ol  tt.e 
Euphrates,  or  from  the  spiritual  Babylon  (the  apostate 
Church,  especially  Rome),  four  angelic  ministers  of  God's 
judgments  shall  go  forth,  assembling  an  army  of  horse- 
wen  throughout  the  four  quarters  of  the  earth,  to  slay  a 
third  of  men,  the  brunt  of  the  visitation  shall  be  on  Pal- 
estine. IS,  were— "which  had  been  prepared."  [Tbe- 
SKiiss  rightly.]  for  an  hour,  <fec— rather  as  Greek,  "  for 
(«.  e.,  against)  thb  hour,  and  day,  and  month,  and  year," 
viz,,  appointed  by  God.  The  Greek  article  (teen),  put  once 
only  before  all  the  periods,  implies  that  the  hour  In  the 
lay,  and  the  day  in  the  month,  and  the  month  In  the 
year,  and  the  year  itself,  had  been  definitely  fixed  by 
God.  The  article  would  have  been  omitted  had  a  sum- 
total  of  periods  been  specified,  viz.,  391  years  and  one 
month  (the  period  from  a.  d.  1281,  when  the  Turks  first 
conquered  the  Christians,  to  1672,  their  last  conquest  of 
them,  since  which  last  date  their  empire  has  declined). 
slay— not  merely  to  "  hurt"  (v.  10),  as  in  the  fifth  trumpet. 
third  part— (Note,  ch.  8.  7-12.)  of  men— we.,  of  earthy 
men,  oh.  8. 13,  "inhabiters  of  the  earth,"  as  distinguished 
from  God's  sealed  people  (of  which  the  sealed  of  Israel, 
ch.  7.,  form  the  nucleus).  16.  Cf.  with  these  200,000,000, 
Psalm  68. 17 ;  Daniel  7. 10.  The  hosts  here  are  evidently, 
from  their  numbers  and  their  appearance  (v.  17),  not 
merely  human  hosts,  but  probably  infernal,  though  con- 
strained to  work  out  God's  will  (cf.  v.  1,  2).  and  I  heard 
—A,  B,  N,  Vulgate,  Syriac,  Coptic,  and  Cypbian,  omit 
"and."  1».  thus— as  follows,  of  nre— the  fiery  colour  of 
the  breastplates  answering  to  the  fire  which  issued  out  of 
their  mouths,  ot  Jacinth— lit,,  of  hyacinth  colour,  the  hya- 
•lnth  of  the  ancients  answering  to  our  dark  blue  iris:  thus, 
their  dark,  dull-coloured  breastplates  correspond  to  the 
smoke  out  of  their  mouths,  brimstone— < sulphur-coloured : 
answering  to  the  brimstone  or  sulphur  out  of  their  mouths. 
l«t.  By  these  three— A,  B,  C,  X,  read  (apo  fo  ^upo), 
"From'"  implying  the  direction  whence  the  slaughter 
aai.i«« ;  not  direct  instru-nenta.lty  as  "  by"  implies.  A,  B, 
Q,  P.,  also  add  "plagues"  after  "three."  English  Version 
reeding,  which  omits  It,  is  not  well  supported,  by  the 
ftr<5—  Greek,    "  owing  to  the  fire,"  lit,    >ut  of.    !»•  tb«*r— A. 


B,  O,  K,  read,  "  the  power  of  the  horses."  In  their  mow** 
-whence  issued  the  fire,  smoke,  and  brimstone  (v.  Vt\ 
Many  interpreters  understand  the  horsemen  to  refer  to 
the.  myriads  of  Turkish  cavalry  arrayed  In  scarlet,  blue, 
and  yellow  (fire,  hyacinth,  and  brimstone),  the  lion-heodt* 
horses  denoting  their  invincible  courage,  and  the  fir*  snd 
brimstone  out  of  their  mouths,  the  gunpowder  and  aitll- 
lery  introduced  into  Europe  about  this  time,  and  em 
ployed  by  the  Turks;  the  tails,  like  serpents,  having 
venomous  sting,  the  false  religion  of  Mohammed  sup- 
planting Christianity,  or,  as  Elliott  thinks,  the  Turkish 
pachas*  horse  tails,  worn  as  a  symbol  of  authority.  (I) 
All  this  is  very  doubtful.  Considering  the  parallelism 
of  this  sixth  trumpet  to  the  sixth  seal,  the  likelihood  it 
that  events  are  Intended  Immediately  preceding  the 
Lord's  coming.  "The  false  prophet"  (as  Isaiah  9.  U 
proves),  or  second  beast,  having  the  horns  of  a  lamb,  but 
speaking  as  the  dragon,  who  supports  by  lying  miracle* 
the  final  Antiohrist,  seems  to  me  to  be  intended.  Mo- 
hammed, doubtless,  la  a  forerunner  of  him,  but  not  the 
exhaustive  fulflller  of  the  prophecy  here:  Satan  will, 
probably,  towards  the  end,  bring  out  all  the  powers  of 
hell  for  the  last  conflict  (Note,  "devils,"  t».  20;  of.  v.  1, 2, 17 
18).  with  them— with  the  serpent  heads  and  their  ven- 
omous fangs.  »0.  the  rest  of  the  men— i.  e.,  the  ungodly. 
yet-So  A,  Vulgate,  Syriac,  and  Coptic.  B,  X,  read,  "did 
not  even  repent  of,"  vie.,  so  as  to  give  up  "  the  works,"  Ac. 
Like  Pharaoh  hardening  his  heart  against  repentance 
notwithstanding  the  plagues,  ot  their  hands— (Deuter 
onomy  81.  29.)  Especially  the  idols  made  by  their  hand*. 
Cf.  ch.  18. 14, 15,  "the  Image  of  the  beast;"  ch.  19.  20.  that 
they  should  not—So  B  reads.  But  A,  C,  K,  read,  •*  .  .  . 
shall  not:"  implying  a  prophecy  of  certainty  that  it  shall 
be  so.  devils—  Greek,  "demons "  which  lurk  beneath  the 
idols  which  idolaters  worship,  ai.  sorceries— witchcrafts 
by  means  of  drugs  (so  the  Greek).  One  of  the  fruits  of  the 
unrenewed  flesh :  the  sin  of  the  heathen :  about  to  be  re- 
peated by  apostate  Christians  in  the  last  days,  ch.  22. 16 
"sorcerers."  The  heathen  who  shall  have  rejected  the 
proffered  Gospel  and  clung  to  their  fleshly  lusts,  and  apos- 
tate Christians  who  shall  have  relapsed  into  the  same, 
shall  share  the  same  terrible  Judgments.  The  worship  of 
images  was  established  in  the  East  in  842  a.  d.  formica- 
tion—singular:  whereas  the  other  sins  are  in  the  plural 
Other  sins  are  perpetrated  at  intervals:  those  lacking 
purity  of  heart  indulge  In  one  perpetual  fornication, 
[Bengel.] 

CHAPTER    X.     . 

Ver.  1-11.  Vision  of  the  Little  Book.  As  an  episode 
was  introduced  between  the  sixth  and  seventh  seals,  so 
there  Is  one  here  (ch.  10. 1-11, 14)  after  the  sixth  and  intro- 
ductory to  the  seventh  trumpet  (ch.  21. 16,  which  forma 
the  grand  consummation).  The  Church  and  her  fortunes 
are  the  subjeot  of  this  episode:  as  the  Judgments  on  the 
unbelieving  inhabiters  of  the  earth  (ch.  8.  18)  were  the 
exclusive  subject  of  the  fifth  and  sixth  woe-trumpets. 
Ch.  6. 11  is  plainly  referred  to  in  t>.  6  below;  In  ch.  6. 11  the 
martyrs  crying  to  be  avenged  were  told  they  must "  rest 
yet  for  a  little  season"  or  time:  in  v.  6  here  they  are  as- 
sured, "There  shall  be  no  longer  (any  Interval  of)  time;" 
their  prayer  shall  have  no  longer  to  wait,  but  (v.  7)  at  tht 
trumpet-sounding  of  the  seventh  angel  shall  be  consum- 
mated, and  the  mystery  of  God  (His  mighty  plan  hereto- 
fore hidden,  but  then  to  be  revealed)  shall  be  finished. 
The  little  open  book  (v.  2,  9, 10)  is  given  to  John  by  the  an- 
gel, with  a  charge  (v.  11)  that  he  must  prophesy  again  con- 
cerning (so  the  Greek)  peoples,  nations,  tongues,  and  kings: 
which  prophecy  (as  appears  from  ch.  11.)  affects  those  peo- 
ples, nations,  tongues,  and  kings  only  in  relation  to  ISBAftX 
and  the  Chttboh,  who  form  the  main  objeot  of  the 
propheoy.  1.  Another  mighty  angel— as  distinguished 
from  the  mighty  angel  who  asked  as  to  the  former  and 
more  comprehensive  book  (ch.  6.  2),  "Who  Is  worthy  to 
open  the  book?"  clothed  with  a  cloud— The  emblem 
of  God  coming  in  Judgment,  a— A,  B,  C,  «,  read  "The*" 
referring  to  (ch.  4.  3)  the  rainbow  already  mentioned 
raiabow  upon    his    head— The   emblem    of  covenant 

673 


KKVELATION    X. 


eaercy  to  (iodn  people,  amidst  Judgments  on  Clod's  foes. 
Resumed  from  oh.  4. 8  (see  Note  there),  face  a*  .  .  .  the  sum 
— <Oh.  I.  16;  18.  1.)    feet  as  pillars  of  nre— (Oh.  1.  16;  Eze- 
Kiel  1.  7.)     The  angel,  as  representative  of  Christ,  reflects 
His  glory,  and  bears  the  Insignia  attributed  In  eh.  1.  16, 
16;  4.3,  to  Christ  Himself.  The  pillar  of  fire  l>y  night  led  Is- 
rael through  the  wilderness,  and  was  the  symbol  of  God's 
presence.    ».  He  hail— Greek,  "Having."    In  his  hand- 
In  his  left  hand  :  as  in  v.  6  (.Vote),  he  lifts  up  his  right  hand  to 
heaven,    a  little  book— A  roll  little  in  comparison  with  the 
"  book"  (ch.  5. 1)  which  contained  the  whole  vast  scheme  of 
God's  purposes,  not  to  be  fully  read  till  the  final  consum- 
mation.   This  other,  a  less  book,  contained  only  a  portion 
which  John  was  now  to  make  his  own  (v.  9,  11),  and  then 
to  use  In  prophesying  to  others.    The  New  Testament  be- 
gins with  the  word  "book"  (Greek  biblus),  of  which  "the 
little  book"  (Greek  biblaridion)  is  the  diminutive,  "the 
little  bible,"  the  Bible  in  miniature,     upon  the  sea  .  .  . 
earth.— Though  the  beast  with  seven  heads  is  about  to  arise 
out  of  the  sea  (ch.  13.  1),  and  the  beast  with  two  horns  like 
a  lamb  (ch.  13. 11)  out  of  the  earth,  yet  It  is  but  for  a  time, 
and  that  timeshall  no  longer  oe(u.6,7)  when  once  the  seventh 
trumpet  is  about  to  sound  ;  the  angel  with  his  right  toot  on 
the  sea,  and  his  left  on  the  earth,  claims  both  as  God's, 
and  a.s  about  soon  to  be  cleared  of  the  usurper  and  Ins  fol- 
lowers.   3.  As  .  .  .  Hon — Christ,  whom  the  angel  repre- 
sents. Is  often  so  symbolized  (ch.  6.  5,  "the  Lion  of  the 
tribe  of  Juda").  seven  thunders — Greek, "  the  seven  thun- 
ders."   They  form  part  of  the  Apocalyptic  symbolism; 
and  so  are  marked  by  the  article  ns  well  known.    Thus 
thwndesings  marked  the  opening  of  the  seventh  seal  (ch. 
8.  1,  6);  so  also  at  the  seventh  vial  (ch.  16.  17,  18).    Words- 
WOKTH  calls  this  the  prophetic  use  of  the  article  ;  "  the  thun- 
ders, of  which  more  hereafter."    Their  full  meaning  shall 
be  only  known  at  the  grand  consummation  marked  by 
the  seventh  seal,  the  seventh  trumpet  (ch.  11.  19).  and  the 
seventh   vial,      nttered   their — Greek,  "spake   their  own 
voices;"  i.  *.,  voices  peculiarly  their  own,  and  not  now  re- 
vealed tomen.  4.  When— X  reads, "  Whatsoever  things." 
But  most  MHS.  support  JZnglish  Version,     uttered  their 
voices— A,  B,  C,  X  omit  "their  voices."     Then  translate, 
"  Had  spoken."    unto  me — Omitted  by  A,  B,  C,  K,  Syrtae. 
seal  up— The  opposite  command  to  ch.  22.  20.   Even  though 
at  the  time  of  the  end  the  things  sealed  in  Daniel's  time  were 
to  be  revealed,  yet  not  so  the  voices  of  these  thunders. 
Though  heard  by  .Tohn,  they  were  not  to  be  imparted  by 
him  to  others  in  this  book  of  Revelation  ;  so  terrible  are 
they  that  God  in  mercy  withholds  them,  since  " sufficient 
•into  the  day  Is  the  evil  thereof."  The  godly  are  thus  kept 
from  morbid  ponderlngs  over  the  evil  to  come;  and  the 
ungodlv  are  riot  driven  by  despair  into  utter  recklessness 
of  life.     Vlford  adds  another  aim  in  concealing  them,  viz., 
"godly  fear,  seeing  that  the  arrows  of  God's  quiver  are 
not  exhausted."    Besides  the  terrors  foretold,  there  are 
others  unutterable  and  more  horrifying  lying  In  the  back- 
ground.    5.  lifted  up  his  hand— Ho  A  and   Vulgate  read. 
But  B,  0,  X,  Syriac,  Coptic,  "...  his  right  hand."    It  was 
customary  to  lift  up  the  hand  towards  heaven,  appealing 
to  the  God  of  truth,  in  taking  a  solemn  oath.    There  is  In 
this  part  of  the  vision  an  allusion  to  Daniel  12.    Of.  v.  4, 
with  Daniel  12.  4,  9;  and  this  v.  6,  8,  end,  with  Daniel  12.  7. 
But  there  the  angel  clothed  In  linen,  and  standing  upon 
the  waters,  sware  "a  time,  times,  and  a  half,"  were  to  In- 
terpose before  the  consummation ;  here,  on  the  contrary, 
the  angel  standing  with  his  left  loot  on  the  earth,  and  his 
right  upon  the  sea,  swears  there  shall  be  lime  no  longer. 
There  he  lifted  up  both  hands  to  heaven  ;  here  he  has  the 
tottle  book  now  open  (whereas  in  Daniel  the  book  is  sealed)  in 
his  left  hand  (v.  2),  and  he  lifts  up  only  his  right  hand  to 
heaven.  6.  llveth  for  ever  and  ever — Greek,  "llveth  unto 
the  ages  of  the  ages"  (cf.  Daniel  12.  7).     created  heaven 
.  .  .  earth  .  .  .  sea,  Ac— This  detailed  designation  of  God 
*s  the  Creator,  Is  appropriate  to  the  subject  of  the  angel's 
oath,  vit.,  the  consummating  of  the  mystery  of  God  (v.  7), 
which  can  surely  be  brought  to  pass  by  the  same  Almighty 
power  that  created  all  things,  and  by  none  else,     that 
itaere  should  be  time  no  longer — Greek, "  that  time  (i. «., 
Mi  interval  of  time)  no  longsr  shall  oe."    The  martyrs 
ft74 


shall    have  no  longer    a    time  to  wait    for    the  accoror- 
pllshment   of  their   prayers    tor   the    pnrgation   of   the 
earth     by   the    Judgments    which    shall    remove  their 
and  God's  foes  from  it  (ch.  6.  11).    The  appointed  season 
or  time  of  delay  is  at  an  end  (the  same  Greek  Is  hers 
as  in  ch.  6.  11,  chronus).    Not  as  Knglish   Version  Implies. 
Time  shall  end  and  eternity  begin.    7.  But— Connected 
with  v.  6.     "There  shall  be  no  longer  time  (i.  e. delay), 
but  In  the  days  of  the  voice  of  the  seventh  angel,  when 
he  Is   about   to  (so  the   Greek)   sound    his    trumpet   (so 
the  Greek),  then  (lit.,  also;  which  conjunction  often  Intro* 
duces  the  consequent  member  of  a  sentence)  the  mystery 
of  God  Is  finished,"  lit.,  has  been  finished;  the  prophet  re- 
garding the  future  as  certain  as  If  it  were  past.    A,  C,  H, 
and  Coptic,  read  the  past  tense  ( Greek  etelesthee).    B  reads, 
as  Bhiglish  Version,  the  future  (Greek  teleslhee),  "should  be 
finished"  (cf.  ch.  11. 16-18).    Sweet  consolation  to  the  wait- 
ing saints  1    The  seventh  trumpet  shall  be  sounded  with- 
out further  delay,    the  mystery  of  God— the  theme  of 
the  "little  book,"  and  so  of  the  remainder  of  the  Apoca- 
lypse.    What  a  grand  contrast  to  the  "mystery  of  in- 
iquity—Babylon!"    The  mystery  of    God's  scheme  of 
redemption,  once  hidden  in  God's  secret  counsel,  and 
dimly  shadowed  forth  In  types  and  prophecies,  bnt  now 
more  and  more  clearly  revealed  according  as  the  Gospel- 
kingdom  develops  Itself,  up  to  its  fullest  consummation 
at  the  end.    Then  finally  His  servants  shall  praise  Him 
most  fully,  for  the  glorious  consummation  of  the  mystery 
in  having  taken  to  Himself  and  His  saints  the  kingdom 
so  long  usurped  by  Satan  and  the  ungodly.    Thus  this 
verse  is  an  anticipation  of  ch.  11.  15-18.     declared  to— 
Greek,  "declared  the  glad  tidings  to."    "The  mystery  of 
God"  Is  the  Gospel  glad  tidings.    The  office  of  the  prophets 
is  to  receive  the  glad  tidings  from  God,  in  order  to  declare 
them  to  others.     The  final  consummation  Is  the  gieat 
theme  of  the  Gospel  announced  to,  and  by,  the  prophets 
(cf.  Galatlans  8.  8).  8.  spake  .  .  .  andsnld — So  Syriar  and 
Chpttcread.    But  A,  B,  C,  "(I  heard)  again  speaking  with 
me,  and   saying"  (Greek   lalouxan  .  .  .  legousan).      llttl* 
book— So  N  and  B  read.    But  A,  C,  "the  book."  0.  Greek 
"  I  went  aw  ay."    John  here  leaves  heaven,  his  standing 
point  of  observation    heretofore,   to  be  near  the  angel 
standing  on  the  earth  and  sea.    Give— A,  B,  C,  and   Vul- 
gate read  the  Infinitive.  "Telling  him  to  give."     eat  It  up 
—appropriate  its  contents  so  entirely  as  to  be  asslmliatr  d 
with  (as  food), and  become  part  of  thyself,  so  as  to  impart 
them  the  more  vividly  to  others.    His  finding  the  roll 
sweet  to  the  taste  at  first,  Is  because  it  was  the  Lord's  will 
he  was  doing,  and  because,  divesting  himself  of  carnal 
feeling,  he  regarded  God's  will  as  always  agreeable,  how- 
ever bitter  might  be  the  message  of  judgment  to  be  an- 
nounced.   Cf.  Psalm  40.  8,  Margin,  as  to  Christ's  inner 
complete  appropriation  of  God's  word,    thy  belly  bitter 
—Parallel  to  Ezekiel  2.  10,  "There  was  written  therein 
lamentations,  and    mourning,  and    woe."     as    honey— 
(Psalm  19.  10;  119.  103.)    Honey  sweet  to  the  mouth,  some- 
times turns  into  bile  In  the  stomach.    The  thought  that 
God  would  be  glorified  (ch.  11.  3-fl,  11-18)  gave  him  the 
sweetest  pleasure.    Yet,  afterwards  the  belly,  or  carnal 
natural  feeling,  was  embittered  with  grief  at  the  prophecy 
of  the  coming  bitter  persecutions  of  the  Church  (ch.  11.  7- 
10),  cf.  John  16.  1,  2.     The  revelation  of  the  secrets  of 
futurity  is  sweet  to  one  at  first,  but  bitter  and  distasteful  to 
onr  natural  man,  when  we  learn  the  cross  which  is  to  be 
borne  before  the  crown  shall  be  won.    John  was  grieved 
at  the  coming  apostasy  and  the  sufferings  of  the  Church 
at  the  hands  of  Antichrist.    10.  the  little  book— So  A,  C. 
But  B,  N.  and   Vulgate,  "  the  book."     was  bitter—  Greek, 
"was  embittered."    11.  he  said— A,  B,  and  Vulgate  reaA, 
" they  say  unto  me;"  an  indefinite  expression  for  "It  was 
said  unto  me."    Thou  must— The  obligation  lies  upon 
thee,  as  the  servant  of  God,  to  prophesy  at  His  command. 
again— as  thou  didst  already  In  the  previous  part  of  tb.li 
book  of  Revelation,     before — rather  as  Greek  (epilaois\ 
"concerning  many  peoples,"  Ac,  viz.,  in  their  relation  t* 
the  Church.    The  eating  of  the  book,  as  in  Ezekiel's  cato, 
marks  John's  inauguration  to  his  prophetical  office— hePt 
to  a  fresh  stage  in  It,  via.   the  revealing  of  the  tuiu*» 


REVELATION  XI. 


vhloh  befall  the  holy  olty  and  the  Church  of  God— tbe 
subject  of  the  rest  of  the  book. 

CHAPTER  XI. 
VeT.  1-19.  Measurement  of  the  Temple.  The  two 
Witnesses'  Testimony:  Theie  Death,  Resurrection, 
and  Ascension :  The  Earthquake:  The  Third  Woe: 
The  Seventh  Trumpet  Ushers  in  Christ's  Kingdom. 
?hanksgivinq  of  the  twenty-four  elders.  this 
a'eventh  chapter  Is  a  compendious  summary  of,  and  In- 
troduction to,  the  more  detailed  prophecies  of  the  same 
•vents  to  come  In  chs.  12.,  13.,  14.,  15.,  16.,  17.,  18.,  19.,  20. 
Hence  we  find  anticipatory  allusions  to  the  subsequent 
prophecies ;  cf.  v.  7,  "  the  beast  that  ascondeth  out  of  the 
bottomless  pit"  (not  mentioned  before),  with  the  detailed 
accounts,  ch.  13. 1, 11 ;  17.  8;  also  v.  8,  "  the  great  city,"  with 
oh.  14.  8;  17. 1,  5;  18. 10.  1.  and  the  angel  stood— Omitted 
In  A,  Vulgate  and  Coptic.  Supported  by  B  ami  Syriac.  If 
It  be  omitted,  the  reed  will,  in  construction,  agree  with 
"saying."  So  Wordsworth  takes  it.  The  reed,  the 
canon  of  Scripture,  the  measuring-reed  of  the  Church,  our 
rule  of  faith,  speaks.  So  In  ch.  16.  7  the  altar  Is  personified 
as  speaking  (cf.  Note  there).  The  Spirit  speaks  in  the  canon 
of  Scripture  (the  word  canon  is  derived  from  Hebrew  kaneh, 
"a  reed,"  the  word  here  used;  and  John  it  was  who  com- 
pleted the  canon).  So  Victorinus,  Aquinas,  and  Vit- 
ringa.  "  Like  a  rod,"  viz.,  straight :  like  a  rod  of  iron  (ch. 
2.  27),  unbending,  destroying  all  error,  and  that  "cannot 
be  broken."  CL.  2.27;  Hebrews  1.  8,  Greek,  "a  rod  of 
Btraightness,"  English  Version,  "a  sceptre  of  righteous- 
ness;" this  is  added  to  guard  against  it  being  thought 
that  the  reed  was  one  "  shaken  by  the  wind."  In  the  ab- 
rupt style  of  the  Apocalypse,  "saying"  is  possibly  indef- 
inite, put  for  "  one  said."  Still  Wordsworth's  view  agrees 
best  with  Greek.  So  the  ancient  commentator,  Andreas 
of  CaSAREA,  in  the  end  of  the  fifth  century  (cf.  Note,  v.  3, 4). 
the  temple—  Greek  noon  (as  distinguished  from  the  Greek 
hieron,  or  temple  In  general),  the  Holy  place,  "the  sanc- 
tuary." the  altar— of  Incense;  for  it  alone  was  in  the 
mneluary  (Greek  naos).  The  measurement  of  the  Holy 
piace  seems  to  me  to  stand  parallel  to  the  sealing  of  the 
elect  of  Israel  under  the  sixth  seal.  God's  elect  are  sym- 
bolized by  the  sanctuary  at  Jerusalem  (1  Corinthians  3. 16, 
17,  where  the  same  Greek  word  naos  occurs  for  "  temple," 
as  here).  Literal  Israel  In  Jerusalem,  and  with  the  tem- 
ple restored  (Ezekiel  40.  8,  5,  where  also  the  temple  is 
measured  with  the  measuring-reed,  41.,  42.,  43.,  44.),  shall 
stand  at  the  head  of  the  elect  Church.  The  measuring 
implies  at  once  the  exactness  of  the  proportions  of  the 
temple  to  be  restored,  and  the  definite  completeness  (not 
one  being  wanting)  of  the  numbers  of  the  Israelite  and 
of  the  Gentile  elections.  The  literal  temple  at  Jerusalem 
shall  be  the  typical  forerunner  of  the  heavenly  Jerusalem, 
in  which  there  shall  be  all  temple,  and  no  portion  exclu- 
sively set  apart  as  temple.  John's  accurately  drawing  the 
distination  in  subsequent  chapters  between  God's  ser- 
vants, and  those  who  bear  the  mark  of  the  beast,  is  the 
way  whereby  he  fulfils  the  direction  here  given  him  to 
measure  the  temple.  The  fact  that  the  temple  is  distin- 
guished from  them  that  worship  therein,  favours  the  view 
that  the  spiritual  temple,  the  Jewish  and  Christian 
Church,  Is  not  exclusively  meant,  but  that  the  literal 
temple  must  also  be  meant.  It  shall  be  rebuilt  on  the  re- 
turn of  the  Jews  to  their  land.  Antichrist  shall  there  put 
forward  his  blasphemous  claims.  The  sealed  elect  of 
Israel,  the  head  of  the  elect  Church,  alone  shall  refuse  his 
claims.  These  shall  constitute  the  true  sanctuary  which 
is  here  measured,  i.  e.,  accurately  marked  and  kept  by 
God,  whereas  the  rest  shall  yield  to  his  pretensions. 
Wordsworth  objects  that,  in  the  twenty-five  passages  of 
the  Acts,  wherein  the  Jewish  temple  is  mentioned,  It  is 
willed  hieron,  not  naos,  and  so  in  the  apostolic  Epistles; 
but  this  Is  simply  because  no  occasion  for  mentioning  the 
Uteral  Holy  place  (Greek  naos)  occurs  in  Aots  and  the  Epis- 
tles ;  Indeed,  in  Acts  7. 48,  though  not  directly,  there  does 
occur  the  term  raos,  indirectly  referring  to  the  Jerusalem 
temple  Holy  place.    In  addressing  Gentile  Christians,  to 


whom  the  literal  Jerusalem  temple  wm  not  familiar,  it 
was  to  be  expected  the  term  naos  should  not  be  found'  In 
the  literal,  but  in  the  spiritual  sense.  In  v.  19  naos  is  used 
in  a  local  sense;  cf.  also  en.  14.  15,  17;  15.5,  8.  a.  Bnt- 
Greek,  "And."  the  court  .  .  .  without— all  outside  lh» 
Holy  place  (v.  1).  leave  out  — of  thy  measurement,  lit., 
"  cast  out ;"  reckon  as  unhallowed.  It— Emphatical.  It  la 
not  to  be  measured;  whereas  the  holy  place  Is.  gtvea- 
by  God's  appointment,  unto  the  Gentiles— In  the  wider 
sense,  there  are  meant  here  "  the  times  of  the  Gentiles." 
wherein  Jerusalem  is  "trodden  down  of  the  Gentiles,"  ah 
the  parallel,  Luke  21. 24,  proves;  for  the  same  word  is  used 
here  [Greek  patein],  "tread  under  foot."  Cf.  also  Psalm 
79. 1 ;  Isaiah  63. 18.  forty  . .  .  two  months— (Ch.  13.  5.)  The 
same  period  as  Daniel's  "time,  times,  and  a  half"  (ch.  13. 
14);  and  v.  3,  and  ch.  12.  6,  the  woman  a  fugitive  in  the  wil- 
derness "a  thousand  two  hundred  and  threescore  days." 
In  the  wider  sense,  we  may  either  adopt  the  year-day 
theory  of  1260  years  (on  which,  and  the  papal  rule  of  vm 
years,  see  my  Notes,  Daniel  7. 25;  8. 14 ;  12. 11),  or  rather,  re- 
gard the  2300  days  (Daniel  8. 14),  1335  days  (Daniel  12. 11, 12), 
1290  days,  and  1260  days,  as  symbolical  of  the  long  perloo 
of  the  Gentile  times,  whether  dating  from  the  subversion 
of  the  Jewish  theocracy  at  the  Babylonian  captivity  (the 
kingdom  having  been  never  since  restored  to  Israel),  or 
from  the  last  destruction  of  Jerusalem  under  Titus,  ana 
extending  to  the  restoration  of  the  theocracy  at  the  com- 
ing of  Him  "  whose  right  it  is ;"  the  different  epoch* 
marked  by  the  2300, 1335, 1290,  and  1260  days,  will  not  b- 
fully  cleared  up  till  the  grand  consummation;  but,  mean 
while,  our  duty  and  privilege  urge  us  to  investigate  them. 
Some  one  of  the  epochs  assigned  by  many  may  be  right 
but  as  yet  it  is  uncertain.  The  times  of  the  Gentile  mor 
archies  during  Israel's  seven  times  punishment,  will  prob 
ably,  in  the  narrower  sense  (v.  2),  be  succeeded  by  th« 
much  more  restricted  times  of  the  personal  Antichrist's 
tyranny  in  the  Holy  Land.  The  long  years  of  papal  mis 
rule  may  be  followed  by  the  short  time  of  the  man  of  sin 
who  shall  concentrate  in  himself  all  theapostasy,  persecu 
tlon,  and  evil  of  the  various  forerunning  Antichrists,  An- 
tiochus,  Mohammed,  Popery,  just  before  Christ's  advent. 
His  time  6hall  be  the  recapitulation  and  open  con- 
summation of  the  "mystery  of  iniquity"  so  long  leaven- 
ing the  world.  Witnessing  churches  may  be  followed  by 
witnessing  Individuals,  the  former  occupying  the  longer, 
the  latter,  the  shorter  period.  The  three  and  a  Aa4f  (1260 
days  being  three  and  a  half  years  of  360  days  each,  during 
which  the  two  witnesses  prophesy  in  sackcloth)  is  the  sa- 
cred number  seven  halved,  implying  the  Antichristian 
world-power's  time  Is  broken  at  best;  it  answers  to  the 
three  and  a  half  years'  period  In  which  Christ  witnessed  for 
the  truth,  and  the  Jews,  His  own  people,  disowned  Him, 
and  the  God-opposed  world-power  crucified  Him  (cf.  Note, 
Daniel  9.27).  The  three  and  a  half,  in  a  word,  marks  the 
time  in  which  the  earthly  rules  over  the  heavenly  king- 
dom. It  was  the  duration  of  Antiochus'  treading  down 
of  the  temple  and  persecution  of  faithful  Israelites.  The 
resurrection  of  the  witnesses  after  three  and  a  half  day*, 
answers  to  Christ's  resurrection  after  three  days.  The 
world-power's  times  never  reach  the  sacred  fulness  of 
seven  times  360,  i.  e.,  2520,  though  they  approach  to  It  in 
2300  (Daniel  8. 14).  The  forty-two  months  answer  to  Israel's 
forty -two  sojournlngs  (Numbers  33. 1-50)  in  the  wilderness, 
as  contrasted  with  the  sabbatic  rest  in  Canaan:  remind- 
ing the  Church  that  here,  in  the  world-wilderness,  she 
cannot  look  for  her  sabbatic  rest.  Also,  three  and  a  half 
years  was  the  period  of  the  heaven  being  shut  up,  and 
of  consequent  famine,  In  Ellas'  time.  Thus,  three  and  a 
half  represented  to  the  Church  the  idea  of  toll,  pilgrim- 
age, and  persecution.  3.  I  will  give  power— There  is  no 
"power"  in  the  Greek,  so  that  "give"  must  mean  "give 
commission,"  or  some  such  word,  my  two  wltnesses- 
Greek,  "the  two  witnesses  of  me."  The  article  implies 
that  the  two  were  well  known  at  least  to  John,  prophesy 
—preach  under  the  inspiration  of  the  Spirit,  denouncing 
Judgments  against  the  apostate.  They  are  described  b* 
symbol  as  "the  two  olive  trees"  and  "the  two  candle- 
sticks," or  lamp-stands,  "standing  before  the  God  of  the 

57  5 


REVELATION  XL 


eartt."    The  reference  Is  to  Zecharlah  4.  3, 12,  where  two 
individuals  are  meant,  Joshua  and  Zerubbabel,  who  min- 
istered to  the  Jewish  Church,  Just  as  the  two  olive  trees 
emptied  the  oil  out  of  themselves  Into  the  bowl  of  the 
candlestick.    So  In  the  final  apostasy  God  will  raise  up 
two  nsplred  witnesses  to  minister  encouragement  to  the 
afflicted,  thoigh  sealed,  remnant.    As  two  candlesticks 
are  mentioned  v.  4,  but  only  one  In  Zecharlah  4.,  I  think 
the  twofold  Church,  Jewish  and  Gentile,  may  be  meant 
by  the  two  candlesticks   represented  by  the  two  wit- 
aesses :  just  as  in  ch.  7.  there  are  described  first  the  sealed 
of  Israel,  then  those  of  all  nations.    But  see  Note,  v.  4. 
The  actions  of  the  two  witnesses  are  Just  those  of  Moses 
when  witnessing  for  God  against  Pharaoh  (the  type  of 
Antichrist,  the  last  and  greatest  foe  of  Israel),  turning  the 
waters  into  blood,  and  smiting  with  plagues  ;  aud  of  Elijah 
(the  witness  for  God  in  an  almost  universal  apostasy  of 
Israel,  a  remnant  of  7000,  however,  being  left,  as  the 
144,000  sealed,  ch.  7.)  causing  fire  by  his  word  to  devour  the 
enemy,  and  shutting  heaven,  so  that  it  rained  not  for  three 
years  and  six  months,  the  very  time  (1260  days)  during 
which  the  two  witnesses  prophesy.    Moreover,  the  words 
"witness"  and  "  prophesy"  are  usually  applied  to  indi- 
viduals, not  to  abstractions  (cf.  Psalm  52.  8).    Dk  Burgh 
thinks  Elijah  and  Moses  will  again  appear,  as  Malachl  4. 
6,  6  seems  to  imply  (cf.  Matthew  17. 11 ;  Acts  3.  21).    Moses 
and  Elijah  appeared  with  Christ  at  the  Transfiguration, 
which  foreshadowed  His  coming    millennial  kingdom. 
As  to  Moses,  cf.  Deuteronomy  34.  5,  6;    Jude  0.     Ellas' 
genius  and  mode  of  procedure  bears  the  same  relation  to 
the  second  coming  of  Christ,  that  John  the  Baptist's  did 
to  the  first  coming.  [Bengel.]    Many  of  the  early  Church 
thought  the  two  witnesses  to  be  Enoch  and  Elijah.    This 
would  avoid  the  difficulty  of  the  dying  a  second  time,  for 
these  have  never  yet  died;   but,  perhaps,  shall  be  the 
witnesses  slain.    Still,  the  turning  the  water  to  blood,  and  the 
plague*  (v.  6),  apply  best  to  Moses  (cf. ch.  15.  3,  "  the  song  of 
Moses").  The  transflguratlou-glory  of  Moses  and  Ellas  was 
not  their  permanent  resurrection-state,  which  shall  not  be 
till  Christ  shall  come  to  glorify  His  saints,  for  He  lias  pre- 
cedence before  all  in  rising.    An  objection  to  this  inter- 
pretation is,  that  those  blessed  departed  servants  of  God 
would  have  to  submit  to  death  (v.  7,  8),  and  this  in  Moses' 
case  a  second  time,  which  Hebrews  9.  27  denies.    Bee  my 
Note,  Zecharlah  4, 11, 12,  on  the  two  witnesses  as  answer- 
ing to  "  the  two  olive  trees."    The  two  olive  trees  are 
channels  of  the  oil  feeding  the  Church,  and  symbols  of 
peace.    The  Holy  Spirit  is  the  oil  In  them.    Christ's  wit- 
nesses, in  remarkable  times  of  the  Church's  history,  have 
generally  appeared  In  pairs :  as  Moses  and  Aaron,  the  In- 
spired civil  and  religious  authorities  ;  Caleb  and  Joshua ; 
Ezeklel  the  priest  and  Daniel  the  prophet;  Zerubbabel 
aud  Joshua.    In  sackcloth— The  garment  of  prophets, 
especially  when  calling  people  to  mortification  of  their 
sins,  and  to  repentance.    Their  very  exterior  aspect  ac- 
corded with  their  teachings:  so  Elijah,  and  John  who 
came  in  His  spirit  and  power.    The  sackcloth  of  the  wit- 
nesses is  a  catchword  linking  this  episode  under  the  sixth 
trumpet,  with  the  sun  black  as  sackcloth  (in  righteous  re- 
tribution on  the  apostates  who  rejected  God's  witnesses) 
under  the  sixth  seal  (ch.  0. 12).    4.  standing  before  the 
God  of  the  earth— A,  B,  C,  Vulgate,  Syriac,   Coptic,  and 
Amdkkas  read  "  Lord"  for  "  God :"   so  Zecharlah  4. 14. 
Ministering  to  (Luke  1.  19),  and  as  in  the  sight  of  Him, 
who,  though  now    so  widely  disowned  on  earth,  is  its 
rightful-King,  and  shall  at  last  be  openly  recognized  as 
such  (v.  15).    The  phrase  alludes   to  Zecharlah  4. 10,  14, 
"  the  two  anointed  ones  that  stand  by  the  Lord  of  the 
whole  earth."    The  article  "the"  marks  this  allusion. 
They  are  "the  two  candlesticks,"  not  that  they  are  the 
Church,  the  one   candlestick,  but  as  its  representative 
Sight-bearers  (Greek,  Phillppians  2.  15,  phosteres),  and  min- 
istering for  Its  encouragement  in  a  time  of  apostasy. 
Wobdsworth's  view  1b  worth  consideration,  whether  it 
may  not  constitute  a  secondary  sense :  the  two  witnesses, 
the  olive  trees,  are  the  two  Testaments  ministering  their 
HsUmont/  to  the  Church  of  the  old  dispensation,  as  well  as 
to  that  of  the  new,  which  explains  the  two  witnesses 
676 


being  called  also  the  two  candlesticks  (the  Old  and  New  Tes- 
tament churches:  the  candlestick  in  Zecharlah  4.  is  bat 
one,  as  there  was  then  bat  one  Testament,  and  one  Church, 
the  Jewish).  The  Church  In  both  dispensations  has  no 
light  in  herself,  but  derives  It  from  the  Spirit  through  the 
witness  of  the  twofold  word,  the  two  olive  trees :  ct.iNcto) 
v.  1,  which  is  connected  with  this,  the  reed,  the  Scrlptnro 
canon,  being  the  measure  of  the  Church :  so  Prihasiui 
X„  p.  314:  the  two  witnesses  preach  in  sackcloth,  mark- 
ing the  lgnominous  treatment  which  the  word,  like 
Christ  Himself,  receives  from  the  world.  So  the  twenty- 
four  elders  represent  the  ministers  of  the  two  dispensa- 
tions by  the  double  twelve.  But  v.  7  proves  that  prima- 
rily the  two  Testaments  cannot  be  meant;  for  these  shall 
never  be  " killed,"  and  never  "shall  have  finished  theii 
testimony"  till  the  world  is  finished.  5.  will  hurt— 
Greek,  "wishes,"  or  "desires  to  hurt  them."  fire  .  .  . 
devoureth— (Cf.  Jeremiah  5.14;  23.  29).  out  of  their 
mouth— Not  literally,  but  God  makes  their  inspired  de- 
nunciations of  judgment  to  come  to  pass  and  devour  their 
enemies.  If  any  nian  will  hurt  them  — Twice  re- 
peated, to  mark  the  immediate  certainty  of  the  accom- 
plishment. In  this  mimiier— so  in  like  manner  as  he 
tries  to  hurt  them  (cf.  ch.  13.  10).  Retribution  In  kind. 
0.  These  .  .  .  power—  Greek,  "authorized  power."  it 
ralu  not—  Greek  (huetos  brechee),  "rain  shower  not," 
lit.,  "  nwisten  not"  (the  earth),  smite  .  .  .  with  all  plagues 
—Greek,  "  with  (lit.,  in)  every  plague."  7.  finished  their 
testimony — The  same  verb  Is  used  of  Paul's  ending  his 
ministry  by  a  violent  death,  the  beast  that  ascended 
out  of  the  bottomless  pit — Greek,  "the  wild  beast  .  .  . 
the  abyss."  This  beast  was  not  mentioned  before,  yet 
he  is  introduced  as  "the  beast,"  because  he  had  already 
been  described  by  Daniel  (7.  3,  11),  and  he  is  fully  bo 
in  the  subsequent  part  of  the  Apocalypse,  viz.,  ch.  13. 1; 
17. 8.  Thus,  John  at  once  appropriates  the  Old  Tes- 
tament prophecies;  aud  also,  viewing  his  whole  sub- 
ject at  a  glance,  mentions  as  familiar  things  (though 
not  yet  so  to  the  reader)  objects  to  be  described  hereafter 
by  himself.  It  is  a  proof  of  the  unity  that  pervade* 
all  Scripture,  make  war  against  them— alluding  -*t 
Daniel  7.  21,  where  the  same  is  said  of  the  little  horn  that 
sprang  up  among  the  ten  horns  on  the  fourth  beast,  g» 
dead  bodies— So  Vulgate,  Syriac  and  Andreas.  But  A, 
B,  C,  the  oldest  MSS.,  and  Coptic  read  the  singulai, 
"dead  body."  The  two  fallen  in  one  cause  are  consid- 
ered as  one.  the  great  city— Eight  times  In  the  Revela- 
tion elsewhere  used  of  Babylon  (ch.  14.8;  16. 19;  17. 18; 
18. 10, 16, 18, 19,  21).  In  ch.  21. 10  (English  Version  as  to  the 
new  Jerusalem),  the  oldest  MSS.  omit  "  the  great"  before 
city,  so  that  it  forms  no  exception.  It  must,  therefore, 
have  an  anticipatory  reference  to  the  mystical  Babylon, 
whlcli— Greek,  "the  which,"  viz.,  the  city  which,  spirit- 
ually—in  a  spiritual  sense.  Sodom— The  very  term  ap- 
plied by  Isaiah  1.  10  to  apostate  Jerusalem  (cf.  Ezeklel  16. 
48).  Egypt— the  nation  which  the  Jews'  besetting  sin 
was  to  lean  upon,  where  .  .  .  Lord  was  crucified — This 
identifies  the  city  as  Jerusalem,  though  the  Lord  was  cru- 
cified outside  of  the  city.  Eusebitjs  mentions  that  the 
scene  of  Christ's  crucifixion  was  enclosed  within  the  city 
by  Constantino;  bo  it  will  be  probably  at  the  time  of  th« 
slaying  of  the  witnesses.  The  Beast  [e.  g.,  Napoleon  and 
France's  efforts]  has  been  long  struggling  for  a  footing  Is 
Palestine;  after  his  ascent  from  the  bottomless  pit  he 
struggles  much  more.  [Bengel.]  Some  one  of  the  Na- 
poleonic dynasty  may  obtain  that  footing,  and  even  be 
regarded  as  Messiah  by  the  Jews,  in  virtue  of  his  restor- 
ing them  to  their  own  land  ;  and  so  may  prove  to  be  the 
last  Antichrist.  The  difficulty  Is,  how  can  Jerusalem  1* 
called  "  the  groat  city,"  i.  e.,  Babylon  ?  By  her  becoming 
the  world's  capital  of  Idolatrous  apostasy,  such  as  Babylon 
originally  was,  and  then  Rome  has  been  ;  just  as  she  \a 
here  called  also  "  Sodom  and  Egypt."  also  our— A,  B,  C. 
Obigen,  Andreas,  <fec,  read,  "  also  their."  Where  theii 
Lord,  also,  as  well  as  they,  was  slain.  Cf.  ch.  18.  24.  wher* 
the  blood  of  all  slain  on  earth  is  said  to  be  found  in  Baby- 
lon, Just  as  In  Matthew  23. 35,  Jesus  saitb  that,  "  upon  the 
Jews  and  Jerusalem"  (cf.  v.  37  38)  shall  "come  all  the 


REVELATION  Xi. 


righteous  blood  shed  upon  earth;"  whence  tt  follows  Je- 
rusalem shall  be  the  last  capital  of  the  world-apostasy, 
and  so  receive  the  last  and  worst  visitation  of  all  the 
Judgments  ever  inflicted  on  the  apostate  world,  the  earn- 
as t  of  which  was  given  In  the  Roman  destruction  of  Je- 
rusalem. In  the  wider  sense,  In  the  Church-historical 
period,  the  Church  being  the  sanctuary,  all  outside  of  it 
■Jt  the  world,  the  great  city,  wherein  all  the  martyrdoms 
'J.  saints  have  taken  place.  Babylon  marks  its  idolatry, 
%gypt  Its  tyranny,  Sodom  its  desperate  corruption,  Jeru- 
salem its  pretensions  to  sanctity  on  the  ground  of  spiritual 
privileges,  whilst  all  the  while  it  is  the  murderer  of  Christ 
In  the  person  of  His  members.  A 11  which  is  true  of  Rome. 
80  Vitringa.  But  In  the  more  definite  .sense,  Jerusalem 
Is  regarded,  even  in  Hebrews  (ch.  13.  12-U),  as  the  world- 
0  ty  which  believers  were  then  to  go  forth  from,  in  order 
to  "seek  one  to  come."  9.  they— rather,  "(some)  of  the 
peoples."  people — Greek,  "  peoples."  kindreds—  Greek, 
"tribes;"  all  save  the  elect  (whence  it  is  not  said,  The 
peoples,  Ac,  but  [some]  of  the  peoples,  &c. ;  or,  some  of  the 
peoples,  &c.  may  refer  to  those  of  the  natiotis,  &c,  who  at  the 
time  shall  hold  possession  of  Palestine  and  Jerusalem),  shall 
see — So  Vulgate,  Syriac,  and  Coptic.  But  A,  B,  C,  Andreas, 
the  present,  "  see,"  or  rather  (Greek  blepoicsin),  "  look 
upon."  The  prophetic  present,  dead  bodies— So  Vxdgate, 
Syriac,  and  Andreas.  But  A,  B,  C,  and  Coptic,  singular, 
as  in  v.  8,  "  dead  body."  Three  and  a  half  days  answer  to 
the  three  and  a  half  years  (Notes,  v.  2,  8),  the  half  of  seven, 
the  full  and  perfect  number,  shall  not  suffer — So  B, 
Syriac,  Coptic,  and  Andreas.  But  A,  C,  and  Vulgate  read, 
"do  not  suffer."  In  graves— So  Vulgate  and  Primasius. 
But  B,  C,  Syriac,  Coptic,  and  Andreas,  singular ;  translate, 
"into  a  sepulchre,"  lit.,  a  monument.  Accordingly,  in 
righteous  retribution  in  kind,  the  ftesh  of  the  Antichrls- 
tlan  hosts  is  not  burled,  but  given  to  all  the  fowl*  in  mid- 
heaven  to  eat  (ch.  1ft  17,  18,  21).  10.  they  that  dwell  upon 
.  .  .  earth— those  who  belong  to  the  earth,  as  its  citizens, 
not  to  heaven  (ch.  3.  10;  8.  13;  12.  12;  13.  8).  shall— So  Vul- 
gate, Syriac,  and  Coptic.  But  A,  B,  C  read  the  present ;  cf. 
Note,  on  "shall  not  suffer,"  v.  9.  rejoice  over  them— The 
Antich-lstianity  of  the  last  days  shall  probably  be  under 
the  name  of  philosophical  enlightenment  and  civilization, 
out  really  man's  deification  of  himself.  Fanaticism  shall 
Usad  Antichrist's  followers  to  exult  in  having  at  last 
seemingly  silenced  in  death  their  Christian  rebukers. 
Like  her  Lord,  the  Church  will  have  her  dark  passion- 
week  followed  by  the  bright  resurrection-morn.  It  is  a 
curious  historical  coincidence  that,  at  the  fifth  Lateran 
Oouucll,  May  5,  1514,  no  witness  (not  even  the  Moravians 
who  were  summoned)  testified  for  the  truth,  as  Htrss  and 
Jerome  did  at  Constance ;  au  orator  ascended  the  tribunal 
before  the  representatives  of  Papal  Christendom,  and  said, 
There  is  no  reclaimant,  no  opponent.  Luther,  on  Octo- 
ber 31,  1517,  exactly  three  and  a  half  years  afterwarus, 
posted  up  his  famous  thesis  on  the  church  at  Wittenberg. 
The  objection  is,  the  years  are  years  of  365,  not  360,  days,  and 
90  two  and  a  half  days  are  deficient;  but  still  the  coinci- 
dence isourious ;  and  if  this  prophecy  be  allowed  other  ful- 
filments, besides  the  final  and  literal  one  under  the  last 
Antichrist,  this  may  reasonably  be  regarded  as  one.  send 
gift*  one  to  another— as  was  usual  at  a  joyous  festival. 
tormented  them— via.,  with  the  plagues  which  they  had 
power  to  Inflict  (v.  6,  6) ;  also,  by  their  testimony  against 
the  earthly.  11.  Translates  Greek,  "After  the  three  days," 
Ac.  the  Spirit  of  life— the  same  which  breathed  life  into 
Iarael's  dry  bones,  Ezekiel  37. 10, 11  (where  see  my  Notes), 
14  Breath  came  into  them."  The  passage  here,  as  there,  is 
closely  connected  with  Israel's  restoration  as  a  nation  to 
political  and  religious  life.  Cf.  also  concerning  the  same, 
Hosea  6.  2,  where  Ephraim  says,  "  After  two  days  will  He 
revive  us ;  In  the  third  day  He  will  raise  us  up,  and  we 
shall  live  in  His  sight."  into— so  B  and  Vulgate.  But  A 
reads  (Greek  en  autois),  "(so  as  to  be)  in  them."  stood 
apon  their  feet— the  very  words  In  Ezekiel  37.  10,  which 
proves  the  allusion  to  be  to  Israel's  resurrection,  in  con- 
trast to  "  the  times  of  the  Gentiles  "  wherein  these  "tread 
sader  foot  the  holy  city."  great  fear— such  as  fell  on  the 
scalers   guarding    Christ's    tomb    at    His    resurrection 


(Matthew  28.  4),  when  also  there  was  a  great  earthquaKt 
(v.  2).  saw—  Greek,  "beneld."  13.  They— So  A,  C,  VulgaU. 
But  B,  Coptic,  Syriac,  and  Andreas  read,  "  I  heard."  a 
cloud—  Gr eek,  "the  cloud;"  which  may  be  merely  lh« 
generic  expression  for  what  we  are  familiar  with,  as  m 
say  "the  clouds."  But  I  prefer  taking  the  article  as  defl. 
nitely  alluding  to  the  cloud  which  received  Jesus  at  Hit 
ascension,  Acts  1.  9  (where  there  is  no  article,  as  there  is 
no  allusion  to  a  previous  cloud,  such  as  there  Is  here).  Aa 
they  resembled  Him  in  their  three  and  a  half  years'  wit- 
nessing, their  three  and  a  half  days  lying  In  death  (though 
not  for  exactly  the  same  time,  nor  put  in  a  tomb  as  He 
was),  so  also  In  their  ascension  is  the  translation  and 
transfiguration  of  the  sealed  of  Israel  (ch.  7.),  and  the  elect 
of  all  nations,  caught  up  out  of  the  reach  of  the  Antlchrls- 
tlan  foe.  In  ch.  14. 14, 15, 16,  He  is  represented  as  sitting 
on  a  white  cloud,  their  enemies  beheld  them— and  weri 
thus  openly  convicted  by  God  for  their  unbelief  and  per- 
secution of  His  servants ;  unlike  Elijah's  ascension  for- 
merly, In  the  sight  of  friends  only.  The  Church  caught 
up  to  meet  the  Lord  In  the  air,  and  transfigured  In  body, 
lsjustlfled  by  her  Lord  before  the  world, even  as  the  man- 
child  (Jesus)  was  "caught  up  unto  God  and  His  throne" 
from  before  the  dragon  standing  ready  to  devour  the  woman' t 
child  as  soon  as  born.  13.  "  In  that  same  (lit.,  the)  hour." 
great  earthquake— answering  to  the  "  great  earthquake  ' 
under  the  sixth  seal,  Just  at  the  approach  of  the  Lord  (clj 
6. 12).  Christ  was  delivered  unto  His  enemies  on  the  flftl 
day  of  the  week,  and  on  the  sixth  was  crucified,  and  on  the 
sabbath  rested;  so  it  Is  under  the  sixth  seal  and  sixth 
trumpet  that  the  last  suffering  of  the  Church,  begun 
under  the  fifth  seal  and  trumpet,  Is  to  be  consum- 
mated, before  she  enters  on  her  seventh  day  of  eternal 
sabbath.  Six  Is  the  number  of  the  world-power's 
greatest  triumph,  but  at  the  same  time  verges  on  seven, 
the  Divine  number,  when  Its  utter  destruction  takes 
place.  Cf.  666  In  ch.  13. 18,  "  the  number  of  the  beast." 
tenth  part  of  the  city  fell — i.  e.,  of  "  the  great  city"  (ch. 
16.  19 ;  Zechariah  14.  2).  Ten  is  the  number  of  the  world- 
kingdoms  (ch.  17.  10-12),  and  the  beast's  horns  (ch.  13. 1),  and 
the  dragon's  (ch.  12. 3).  Thus,  in  the  Church-hlstorlcal  view, 
It  is  hereby  implied,  that  one  of  the  ten  apostate  world- 
kingdoms  fall.  But  in  the  narrower  view  a  tenth  of  Je- 
rusalem under  Antichrist  falls.  The  nine-tenths  remain, 
and  become  when  purified  the  centre  of  Christ's  earthly 
kingdom,  of  men—  Greek,  "  names  of  men."  The  men 
are  as  accurately  enumerated  as  If  their  names  wert 
given,  seven  thousand— Elliott  interprets  seven  chil- 
iads or  provinces,  i.  «.,  the  seven  Dutch  United  Province* 
lost  to  the  papacy;  and  "names  of  men,"  titles  of  digni- 
ty, duchies,  lordships,  <fec.  Rather,  seven  thousand  com- 
bine the  two  mystical  perfect  and  comprehensive  num- 
bers seven  and  thousand,  Implying  the  full  and  complete 
destruction  of  the  impenitent,  the  remnant— consisting 
of  the  Israelite  inhabitants  not  slain.  Their  conversion 
forms  a  blessed  contrast  to  ch.  16.  9;  and  above,  ch.  9.  20, 
21.  These  repenting  (Zechariah  12. 10-14;  13.  1),  become  In 
the  flesh  the  loyal  subjects  of  Christ  reigning  over  the 
earth  with  His  transfigured  saints,  gave  glory  to  the 
God  of  heaven— which  whilst  apostates,  and  worship-, 
ping  the  beast's  Image,  they  had  not  done.  God  of 
heaven— The  apostates  of  the  last  days,  in  pretended 
scientific  enlightenment,  recognize  no  heavenly  power, 
but  only  the  natural  forces  In  the  earth  which  come 
under  their  observation.  His  receiving  up  Into  heaven 
the  two  witnesses  who  had  power  during  their  time  on 
earth  to  shut  heaven  from  raining  (v.  6),  constrained  Ilia 
and  their  enemies  who  witnessed  It,  to  acknowledge  tht 
God  of  heaven,  to  be  God  of  the  earth  (v.  4).  As  la  v.  4  He 
declared  Himself  to  be  God  of  the  earth  by  His  two  wit- 
nesses, so  now  He  proves  Himself  to  be  God  of  heaven 
also.  14.  The  second  woe— That  under  the  sixth  trum- 
pet (ch.  9.  12-21),  including  also  the  prophecy,  ch.  11. 1-1& 
Woe  to  the  world,  Joy  to  the  faithful,  as  their  redemption 
draweth  nign.  the  third  woe  cometh  quickly— It  Is  nol 
mentioned  In  detail  for  the  present,  until  first  there  i» 
given  a  sketch  of  the  history  of  the  origination,  suffering, 
and  faithfulness  of  the  Church  in  a  time  of  apostasy  and 

677 


REVELATION   XII. 


persecution.    Instead  of  the  third  woe  being  detailed,  the 
ii  and  consummation  Is  summarily  noticed,  the  thanks- 
giving of  the  twenty-four  elders  in  heaven  for  the  estab- 
lishment of  Christ's  kingdom  on  earth,  attended  with  the 
destruction  of  the  destroyer*  of  the  earth.    15.  Sounded— 
with  his  trumpet.    Evidently  "  the  last  trumpet."    Six 
is  close  to  seven,  but  does  not  reach  it.    The  world-Judg- 
ments are  complete  in  six,  but  by  the  fulfilment  of  seven 
the  world-kingdoms  become  Christ's.    Six  is  the  number 
of  the  world  given  over  to  Judgment.    It  is  half  of  twelve, 
the  Church's  number,  as  three  and  a  half  is  half  of  seven, 
the  Divine  number  for  completeness.     Bengel  thinks 
the  angel  here  to  have  been  Gabriel,  which  name  is  com- 
pounded of  El,  God,  and  Oeber,  mighty  man  (ch.  10. 1). 
Gabriel  therefore  appropriately  announced  to  Mary  the 
advent  of  the  mighty  God-man:  cf.  the  account  of  the  man- 
child's  birth  which  follows   (ch.  12.  1-6),  to  which    this 
forms  the  transition,  though  the   seventh  trumpet   in 
time  is  subsequent,  being  the  consummation  of  the  his- 
torical episode,  chs.  12.  and  13.    The  seventh  trumpet,  like 
the  seventh  seal  and  seventh  vial,  being  the  consumma- 
tion, is  accompanied  differently  from  the  preceding  six : 
not  the  consequences  which  follow  on  earth,  but  those  in 
heaven,  are  set  before  us,  the  great  voices  and  thanks- 
giving of  the  twenty-four  elders  in  heaven,  as  the  half-hour' s 
silence  in  heaven  at  the  seventh  seal,  and  the  voice  out  of  the 
temple  in  heaven,  "It  is  done,"  at  the  seventh  vial.    This  is 
parallel  to  Daniel  2.  44,  "The  God  of  heaven  shall  set  up  a 
kingdom,  which  shall  never  be  destroyed:  and  the  king- 
dom shall  not  be  left  to  other  people,  but  it  shall  break  to 
pieces  all  these  kingdoms,  and  it  shall  stand  for  ever."    It 
hs  the  setting  up  of  Heaven's  sovereignty  over  the  earth 
visibly,  which,  when  Invisibly  exercised,  was  rejected  by 
the  earthly  rulers  heretofore.    The  distinction  of  worldly 
and  spiritual  shall  then  cease.    There  will  be  no  beast  in 
opposition  to  the  woman.    Poetry,  art,  science,  and  social 
life  will  be  at  once  worldly  and  Christian,    kingdoms— 
A,  B,  C,  Vulgate  read  the  singular,  "  The  kingdom  (sove- 
reignty)  of   (over)   the   world    is    our    Lord's   and    His 
Christ's."     There  is  no  good  authority  for  English  Ver- 
sion reading.    The  kingdoms  of  the  world  give  way  to  the 
kingdom  of  (over)  the  world  exercised    by  Christ.     The 
earth-kingdoms  are  many :  His  shall  be  one.    The  appel- 
lation "  Christ,"  the  Anointed,  is  here,  where  His  kingdom 
is  mentioned,  appropriately  for  the  first  time  used  In 
Revelation.     For    it    is   equivalent   to    King.      Though 
priests  and  prophets  also  were  anointed,  yet  this  term  is 
peculiarly  applied  to  Him  as  Klug,  insomuch  that  "the 
Lord's  anointed"  is  His  title  as  King,  in  places  where  He 
is  distinguished  from  the  priests.    The  glorified  Son  of 
man  shall  rule  mankind  by  His  transfigured  Church  in 
heaven,  and  by  His  people  Israel  on  earth:  Israel  shall 
be  the  priestly  mediator  of  blessings  to  the  whole  world, 
realizing  them  first,    he — Not  eniphalical  in  the  Greek. 
shall  reign  for  ever  and  ever—  Greek,  "  unto  the  ages  of 
the  ages."  Here  begins  the  millennial  reign,  the  consum- 
mation of  "the  mystery  of  God"  (ch.  10.  7).     10.  before 
God— B  and  Syriac  read,  "  before  the  throne  of  God."    But 
A,  C,  Vulgate,  and  Coptic  read  as  English  Vei-sion.    seat*— 
Greek,   "thrones."      IT.  thanks— for   the  answer  to  our 
prayers  (ch.  6. 10,  11)  in  destroying  them  which  destroy  tlie 
earth  (v.  18),  thereby  preparing  the  way  for  setting  up  the 
kingdom  of  thyself  and  thy  saints,    and  art  to  come — 
Omitted  in  A,  B,  C,  Vulgate,  Syriac,  Cypkian,  and  An- 
dreas.   The  consummation  having  actually  come,  they 
do  not  address  Him  as  they  did  when  it  was  still  future, 
"  Thou  that  art  to  come."    Cf-  v.  18,  "  is  come."    From  the 
sounding  of  the  seventh  trumpet  He  is  to  His  people  Jah, 
the  ever-present  Lord,  who  is,  more  peculiarly  than  Je- 
hovah "  who  is,  was,  and  is  to  come."    taken  to  thee  thy 
great  power— "  to  thee"  is  not  in  the  Greek.    Christ  takes 
to  Him  the  kingdom  as  His  own  of  right.    18.  the  na- 
tions were  angry— Alluding  to  Psalm  99.  1,  LXX„  "The 
Lord  is  become  King:  let  the  peoples  become  angry." 
Their  anger  Is  combined  with  alarm  (Exodus  15.  14;  2 
Kings  19.  26,  28,  "  thy  rage  against  me  is  come  up  into  mine 
ears,  I  will  put  my  hook  in  thy  nose,"  <fec).    Translate, 
as  the  Greek  is  tne  same.  "The  nations  were  angered,  and 
67a 


thy  anger  is  come."    How  petty  man's  Impotent  anger 
standing  here  side  by  side  with  that  of  the  omnipotent 
God!    dead  ...  be   Judged— Proving  that  this  seventh 
trumpet  is  at  the  end  of  all  things,  when  the  Judgment  on 
Christ's  foes,  and  the  reward  of  His  saints,  long  prayed 
for  by  His  saints,  shall  take  place,    the  prophets— as,  fos 
instance,  the  two  prophesying  witnesses  (v.  3),  and  those 
who  have  showed  them  kindness  for  Christ's  sake.  Jesus 
shall  come  to  effect  by  His  presence  that  which  we  have 
looked  for  long,  but  vainly,  in  His  absence,  and  by  other 
means,    destroy  them  which  destroy  the  earth — Retri- 
bution in  kind  (of.  oh.  16.  6;  Luke  19.  27).    Daniel  7. 14-18, 
my  Notes.     19.  A  similar  solemn  conclusion  to  that  of 
the  seventh  seal,  ch.  8.  5,  aud  to  that  of  the  seventh  vial, 
ch.  16.  18.    Thus,  it  appoars,  the  seven  seals,  the  seven 
trumpets,  and  the  seven  vials,  are  not  consecutive,  but 
parallel,  and  ending  in  the  same  consummation.    They 
present  the  unfolding  of  God's  plans  for  bringing  about 
the  grand  end  under  three  different  aspects,  mutually 
complementing  each  other,    the  temple — the  sanctuary 
or  Holy  place  (Greek  naos),  not  the  whole  temple  (Greek 
hieron).    opened  In  heaven— A,  C  read  the  article,  "  the 
temple  of  God  which  is  in  heaven,  was  opened."    the  ark 
of  his  testaments— or  "...  His  covenant."    As  in  the  first 
verse  the  earthly  sanctuary  was  measured,  so  here  its 
heavenly  antitype  Is  laid  open,  and  the  antitype  above  to 
the  ark  of  the  covenant  in  the  Holiest  place  below  Is  seen, 
the  pledge  of  God's  faithfulness  to  His  covenant  in  saving 
His  people,  and  punishing  their  and  His  enemies.    Thus 
this  forms  a  fit  close  to  the  series  of  trumpet-Judgments, 
and  an  introduction  to  the  episode  (ch.  12.  and  13.)  as  to 
His  faithfulness  to  His  Church.  Here  first  His  secret  place, 
the  heaveuly  sanctuary,  is  opened  for  the  assurance  of  His 
people;  and  thence  proceed  His  judgments  in  their  be- 
half (ch.  14.  15, 17;  15.  5;  16.  17),  which  the  great  company 
in  heaven  laud  as  "true  and  righteous."     This  then  It 
parallel  to  the  scene  at  the  heavenly  altar,  at  the  close  of 
the  seals  and  opening  of  the  trumpets  (ch.  8. 8),  and  at  the 
close  of  the  episode  (chs.  12.-15)  and  opening  of  the  vials 
(ch.  15. 7, 8).    See  Note  at  the  opening  of  next  chapter. 

CHAPTER  XII. 
Ver.  1-17.  Vision  or  the  Woman,  heb  Child  and 
the  Persecuting  Dragon.  1.  This  episode  (chs.  12.,  18., 
14.,  and  15.)  describes  in  detail  the  persecution  of  Israel 
and  the  elect  Church  by  the  beast,  which  had  been  sum- 
tnarily  noticed,  ch.  11.  7-10,  and  the  triumph  of  the  faith- 
ful, and  torment  of  the  unfaithful.  So  also  chs.  18.-20.  are 
the  description  in  detail  of  the  Judgment  on  the  beast, 
Ac,  summarily  noticed  in  ch.  11. 13, 18.  The  beast  in  v.  3, 
Ac,  is  shown  not  to  be  alone,  but  to  be  the  instrument  in 
the  hand  of  a  greater  power  of  darkness,  Satan.  That 
this  is  so,  appears  from  the  time  of  ch.  11.  being  the  period 
also  In  which  the  events  of  chs.  12.  and  18.  take  place,  viz., 
1260  days  (v.  6,  14  ;  ch.  13. 5 ;  cf.  ch.  11.  2,  J»).  great^-in  site 
and  significance,  wonder  —  Greek,  "sign:"  significant 
of  momentous  truths.  In  heaven— not  merely  the  sky, 
but  the  heaven  beyond  just  mentioned,  ch.  11. 19;  cf.  v.  7-9. 
woman  clothed  -with  the  sun  .  .  .  moon  under  her 
feet^-The  Church,  Israel  first,  and  then  the  Gentils 
Church  ;  clothed  with  Christ,  "  the  Sun  of  righteousness." 
"Fair  as  the  moon,  clear  as  the  sun."  Clothed  with  the 
Sun,  the  Church  is  the  bearer  of  Divine  supernatural 
light  In  the  world.  So  the  seven  churches  (».  «.,  the 
Church  universal,  the  woman)  are  represented  as  light- 
bearing  candlesticks  (ch.  1).  On  the  other  hand,  the  moun, 
though  standing  above  the  sea  and  earth,  Is  altogethei 
connected  with  them,  and  is  an  earthly  light:  sea,  eaHh. 
and  moon  represent  the  worldly  element,  in  opposltiou 
to  the  kingdom  of  God— heaven,  the  sue.  The  moon  can- 
not disperse  the  darkness  and  change  it  into  day:  ibu» 
she  represents  the  world-religion  (heathenism)  in  rei» 
tlon  to  the  supernatural  world.  The  Church  has  the 
moon,  therefore,  under  her  feet;  but  the  stars,  as  hs*t 
enly  lights,  on  her  head.  The  devil  directs  his  effort* 
against  the  stars,  the  angels  of  the  churches,  about  hero- 
after  to  shine  for  ever.    The  twelve   stars    the   crowx 


KEVELAT10K   XJ1 


around  her  head,  are  the  twelve  tribes  of  Israel.  [Aubek- 
LKN.]    The  allusions  to  Israel  before  accord  with  this :  cf. 
Oh.  11.19.  "the  temple  of  God;"  "the  ark  of  His  testa- 
ment.     The  ark  lost  at  the  Babylonian  captivity,  and 
never  since  found,  is  seen  in  the  "  temple  of  God  opened 
'.n  heaven,"  signifying  that  God  now  enters  again  into 
covenant  with  His  ancient  people.    The  woman  cannot 
ataan,  literally,  the  virgin  mother  of  Jesus,  for  she  did  not 
riee  Into  ths  wildernossAnd  stay  there  for  1260  days,  whilst 
the  dragon  persecuted  the  reir  nant  of  her  seed  (v.  13-17). 
[Db  Bubgh.J    The  sun,  moon,  and  twelve  stars,  are  em- 
blematical of  Jacob,  Leah,  or  else  Rachel,  and  the  twelve 
patrlarohs,  i.  e.,  the    Jewish    Church:    secondarily,  the 
Church  universal,  having  under  her  feet.  In  due  subor- 
dination, the  ever-changing  moon,  which  shines  with  a 
borrowed  light,  emblem  of  the  Jewish  dispensation,  which 
la  now  in  a  position  of  Inferiority,  though  supporting  the 
woman,  and  also  of  the  changeful  things  of  this  world, 
and  having  on  her  head  the  crown  of  twelve  stara,  the 
twelve   apostles,  who,  however,  are   related  closely  to 
Israel's  twelve  tribes.    The  Church,  in  passing  over  into 
the  Gentile  world,  is  (1.)  persecuted,  (2.)  then  seduced,  as 
heathenism  begins  to  reac*  On  her.  This  is  the  key  to  the 
meaning  of  the  symbolic  woman,  beasi,  harlot,  and  false 
prophet.     Woman  and  beast  form  the  same  contrast  as  the 
Si*i.  of  man  and  the  beasts  in  Daniel.    As  the  Son  of  man 
comes  from  heaven,  so  the  woman  is  seen  in  heaven  (v.  1). 
The  two  beasts  arise  respectively  out  of  the  sea  (cf.  Daniel 
7.  3)  and  the  earth  (ch.  13.1,11):    their  origin    is  not   of 
heaven,  but  of  earth  earthy.    Daniel  beholds  the  heav- 
enly Bridegroom  coming  visibly  to  reign.    John  6ees  the 
woman,  the  Bride,  whose  calling   is   heavenly,  in  the 
world,  before  the  Lord's  coming  again.    The  characteris- 
tic of  woman,  in  contradistinction  to  man,  is  her  being 
subject,  the  surrendering  of  herself,  her  being  receptive. 
This  similarly  is  man's  relation  to  God,  to  be  subject  to, 
and  receive  from,  God.    All  autonomy  of   the   human 
spirit  reverses  man's  relation  to  God.  Womanlike  recep- 
tivity towards  God  constitutes  faith.    By  it  the  individual 
becomes  a  child  of  God ;  the  children  collectively  are  viewed 
as  "  the  woman."  Humanity,  in  so  far  as  it  belongs  to  God, 
is  the  woman.    Christ,  the  Son  of  the  woman,  is  in  v.  5 
emphatically  called  "the  MAN-child"  (Greek,  huios  ar- 
rheen,  "male-child").    Though    born  of  a  woman,  and 
under  the  law  for  man's  sake,  He  is  also  the  Son  of  God, 
and  so   the  husband   of  the  Church.    As   Son  of  the 
woman,  He  is  "Son  of  man;"  as  male-child,  He  is  Son  of 
God,  and  Husband  of   the  Church.     All  who  Imagine 
to  have  life  in  themselves  are   severed  from  Him,  the 
Source  of  life,  and,  standing  in  their  own  strength,  sink 
to  the  level  of  senseless  beasts.    Thus,  the  woman  desig- 
nates universally  the  kingdom  of  God ;   the  beast,  the 
kingdom  of  the  world.    The  woman  of  whom  Jesus  was 
born,  represents  the  Old  Testament  congregation  of  Ood. 
The  woman's  travail-pains  (v.  2)  represent  the  Old  Testa- 
ment believers'  ardent  longings  for  the  promised  Re- 
deemer.   Cf.  the  Joy  at  His  birth  (Isaiah  9. 6).    As  new 
Jerusalem  (called  also  "the  woman,"  or  "wife,"  ch.  21.  2, 
9-12)  with  its  twelve  gates,  Is  the  exalted  and  transfigured 
Church,   so   the  woman   with   the   twelve   stars  is  the 
Church  militant.  8.  pained—  Greek,  "tormented"  (basan- 
izomene).    De  Burgh  explains  this  of  the  bringing  in  of 
the  first-begotten  Into  the  world  again,  when  Israel  shall 
at  last  welcome  Him,  and  when  "  the  man-child  shall  rule 
ail  nations  with  the  rod  of  iron."    But  there  is  a  plain 
contrast  between  the  painful  travailing  of  the  woman 
here,  and  Christ's  second  coming  to  the  Jewish  Church, 
the  believing  remnant  of  Israel,  "Before  she  travailed  she 
brought  forth  .  .  .  a  man-child,"  i.e.,  almost  without  tra- 
w*U-pangs,  she  receives  (at  His  second  advent),  as  if  born 
to  her,   Messiah  and  a  numerous  seed.    3.  appeared— 
"was  seen."    wonder—  Greek,  " sign"  [semeion].    red— So 
A  and  Vulgate  read.    But  B,  C,  and  Coptic  read,  "of  fire." 
In  either  case,  the  colour  of  the  dragon  implies  his  fiery 
rage  as  a  murderer  from  the  beginning.  His  representative, 
the  beast,  corresponds,  having  seven  heads  and  ten  horns  (the 
aamber  of  horns  on  the  fourth  beast  of  Daniel 't      ch.  18. 
i.    Bat  there,  ten  crowns  are  on  the  ten  horns  (fui    before 


the  end,  the  fourth  empire  Is  divided  into  ten  kingdoms) 
here,  seven  crowns  (rather,  "diadems,"  Gruk,  diademata, 
not  stephanol,  "  wreaths")  are  upon  his  seven  heads.    In 
Daniel  7.  the  Antichrlstian  powers  up  to  Christ's  %-cond 
coming  are   represented   by   four   beasts,    whic"      nave 
among   them  seven  heads,  i.  e.,  the    first,  second     %nd 
fourth  beasts  having  one  head  each,  the  thir<i,  four  he»1s. 
His  universal  dominion  as  prince  of  this  fallen  world  .» 
implied  by  the  seven  diadems  (contrast  the  "many  dia- 
dems on  Christ's  head,"  ch.  19. 12.  when  coming  to  destroy 
him  and  his),  the  caricature  of  the  seven  Spirits  of  God. 
His  worldly  instruments  of  power  are  marked  by  the 
ten  horns,  ten  being  the  number  of  the  world.    It  marks 
his  self-contradictions  that  he  and  the  beast  bear  both  the 
number  seven  (the  Divine  number)  and  ten  (the  world 
number).     4.  drew—  Greek  present,  "draweth,"  "drags 
down."    His  dragging  down  t?ie  stars  with  his  tail  (lashed 
back  and  forward  in  his  fury).  Implies  his  persuading  to 
apostatize,  like  himself,  and   to  become  earthy,  those 
angels  and  also  once  eminent  human  teachers  who  had 
formerly   been   heavenly  (cf.  v.  1;  ch.   1.  20;   Isaiah  11 
12).    stood— "  stands  "  [Alfokd]:  perfect,  Greek  hesteken. 
ready  to  be  delivered—"  about  to  bring  forth."     for  ta 
devour,  Ac.—"  that  when  she  brought  forth  he  might  de- 
vour her  child."    So  the  dragon,  represented  by  his  agent 
Pharaoh  (a  name  common  to  all  the  Egyptian  kings,  and 
meaning,  according  to  some,  crocodile,  a  reptile  like  the 
dragon,  and  made  an  Egyptian  idol),  was  ready  to  devour 
Israel's  males  at  the  birth  of  the  nation.    Antltypically 
the  true  Israel,  Jesus,  when  born,  was  sought  for  destruc- 
tion by  Herod,  who  slew  all  the  males  In  and  around  Beth- 
lehem.   5.  man-child—  Greek,  "a  son,  a  male."    On  the 
deep  significance  of  this  term,  cf.  Notes,  v.  1,  2.     rule— 
Greek  (poimainein),  "  tend  as  a  shepherd  "  (see  Note,  ch.  2. 
27).    rod  of  Iron— A  rod  Is  for  long-continued  obstinacy 
until  they  submit  themselves  to  obedience  [Bengel]:  ch. 
2.  27;  Psalm  2.  9,  which  passages  prove  the  Lord  Jesus  to 
be  meant.    Any  interpretation  which  ignores  this  must 
be  wrong.    The  male  son's   birth  cannot   be  the  origin 
of  the   Christian   state  (Christianity   triumphlug   over 
heathenism  under  Constantlne),  which  was  not  a  Divine 
child  of  the  woman,  but  had  many  impure  worldly  ele- 
ments.   In  a  secondary  sense,  the  ascending  of  the  witnesses 
up  to  heaven  answers  to  Christ's  own  ascension,  '  caognt 
up  unto  God,  and  unto  His  throne:"  as  also  His  ruling 
the  nations  with  a  rod  of  Iron  is  to  be  shared  in  by  be- 
lievers (ch.  2.  27).    What  took  place  primarily  in  the  case 
of  the  Divine  Son  of  the  woman,  shall  take  place  also 
In  the  case  of  those  who  are  one  with  Him,  the  sealed  of 
Israel  (ch.  7.),  and  the  elect  of  all  nations,  about  to  be 
translated  and  to  reign  with  Him  over  the  earth  at  His 
appearing.   6.  woman  fled— Mary's  flight  with  Jesus  Into 
Egypt  is  a  type  of  this,    where  she  hath— So  C  roads. 
But  A,  B  add  "there."    a  place  — that   portion   of    the 
heathen  world  which  has  received  Christianity  profess- 
edly, viz.,  mainly  the  fourth  kingdom,  having  its  seat  In 
the  modern  Babylon,  Rome,  Implying  that  all  the  heath- 
en world  would  not  be  Christianized  in  the  present  order 
of  things,    prepared  of  God— lit.,  "from  God."    Not  by 
human  caprice  or  fear,  but  by  the  determined  counsel 
and  foreknowledge  of  God,  the  woman,  the  Church,  fled 
into  the  wilderness,    they  should  feed  her—  Greek,  "  nour- 
ish her."  Indefinite  for  "she  should  be  fed."  The  heathen 
world,  the  wilderness,  could  not  nourish  the  Church,  but 
only  afford  her  an  outward  shelter.    Here,  as  in  Daniel  i 
26,  and  elsewhere,  the  third  person  plural  refers  to  the 
heavenly  powers  who  mlnN  -„er  from  God  nourishment  to  the 
Church.    As  Israel  had  lis  time  of  first  bridal  love,  on  Its, 
first  going  out  of  Egypt  Into  the  wilderness,  so  the  Chris- 
tian Church's  wilderness-time  of  first  love  was  the  apostolic 
age,  when  it  was  separate  from  the  Egypt  of  this  world, 
having  no  city  here,  but  seeking  one  to  come;    having 
only  a  place  in  the  wilderness  prepared  of  God  (v.  6, 14).    The 
harlot  takes  the  world-city  as  her  own,  even  as  Cain  was 
the  first  builder  of  a  city,  whereas  the  believing  patri 
archs  lived  in  tents.    Then  apostate  Israel  was  the  harlot 
and  the  young  Christian  Church  the  woman ;  but  soot 
spiritual  fornication  crept  in,  and  the  Church  in  oh.  17  is 


KEV  ELATION    XII. 


ao  longer  the  woman,  but  the  harlot,  the  great  Babylon, 
which,  hoirever,  has  In  It  hidden  the  true  people  of  God 
(oh.  18.  4).  The  deeper  the  Church  penetrated  Into  heath- 
endom, the  more  she  herself  became  heathenish.  Instead 
of  overcoming,  she  was  overcome  by  the  world,  f  Acber- 
lbk.J  Thus,  the  woman  Is  "the  one  Inseparable  Church 
©f  the  Old  and  New  Testament"  [Hengstenbergj,  the 
stock  of  the  Christian  Church  being  Israel  (Christ  and  His 
apostles  being  Jews),  on  which  the  Gentile  believers  have 
been  graffed,  and  Into  which  Israel,  on  her  conversion, 
shall  be  graffed,  as  Into  her  own  olive  tree.  During  the 
whole  C'-Lurch-historio  period,  or  "  times  of  the  Gentiles," 
wherein  "Jerusalem  is  trodden  down  of  the  Gentiles," 
there  is  no  believing  Jewish  Church,  and  therefore,  only 
the  Christian  Church  can  be  "  the  woman."  At  the  same 
lime  there  is  meant,  secondarily,  the  preservation  of  the 
Jews  during  this  Church-historic  period,  in  order  that 
Israel,  who  was  once  "the  woman,"  and  of  whom  the 
man-child  was  born,  may  become  so  again  at  the  close  of 
the  Gentile  times,  and  stand  at  the  head  of  the  two  elec- 
tions, literal  Israel,  and  spiritual  Israel,  the  Church 
elected  from  Jews  and  Gentiles  without  distinction.  Eze- 
klel  20.35,38,  "I  will  bring  you  into  the  wilderness  of  the 
people  (Hebrew,  people*),  and  there  will  I  plead  with  you 
.  .  .  like  as  I  pleaded  with  your  fathers  in  the  wilderness 
of  Egypt"  (cf.  my  Note  there):  not  a  wilderness  literally 
And  locally,  but  spiritually  a  stale  of  discipline  and  trial 
among  the  Gentile  "peoples,"  during  the  long  Gentile 
times,  and  one  finally  consummated  in  the  last  time  of  un- 
paralleled trouble  under  Antichrist,  in  which  the  sealed 
remnant  (ch.  7.)  who  constitute  "  the  woman,"  are  never- 
theless preserved  "  from  the  face  of  the  serpent "  (v.  14). 
IhoitMud  two  hundred  and  threescore  days — Anticipa- 
tory of  v.  14,  where  the  persecution  which  caused  her  to 
flee  Is  mentioned  in  Its  place:  ch.  13.  gives  the  details  of 
the  persecution.  It  is  most  unlikely  that  the  transition 
should  be  made  from  the  birth  of  Christ  to  the  last  Anti- 
christ, without  notice  of  the  long  Intervening  Church-his- 
torical period.  Probably  the  1200  days,  or  periods,  repre- 
senting this  long  interval,  are  recapitulated  on  a  shorter 
scale  analogically  during  the  last  Antichrist's  short  reign. 
They  are  equivalent  to  three  and  a  half  years,  which,  as 
half  of  the  Divine  number  seven,  symbolize  the  seeming 
victory  of  the  world  over  the  Church.  As  they  include 
the  whole  Gentile  times  of  Jerusalem's  being  trodden  of  the 
Gentiles,  they  must  be  much  longer  than  1260  years ;  for, 
above  five  and  a  half  centuries  more  than  1200  years  have 
elapsed  since  Jerusalem  fell.  7.  In  Job  1.  and  2.,  Satan 
appears  among  the  sons  of  God,  presenting  himself  before 
God  in  heaven,  as  the  accuser  of  the  saints:  again  In 
Zechariah  8. 1, 2.  But  at  Christ's  coming  as  our  Redeemer, 
ha  fell  from  heaven,  especially  when  Christ  suffered,  rose 
again,  and  ascended  to  heaven.  When  Christ  appeared 
before  God  as  our  Advocate,  Satan,  the  accusing  adver- 
sary, could  no  longer  appear  before  God  against  us,  but 
was  cast  out  judicially  (Romans  8.  33,  34).  He  and  his  angels 
henceforth  range  through  the  air  and  the  earth,  after  a 
time  (vie.,  the  interval  between  the  ascension  and  the 
second  advent)  about  to  be  cast  hence  also,  and  bound  in 
hell.  That  "  heaven  "  here  does  not  mean  merely  the  air, 
but  the  abode  of  angels,  appears  from  v.  9, 10, 12 ;  1  Kings 
22.  19-22.  there  was—  Greek,  "  there  came  to  pass,"  or 
"arose."  war  In  heaven— What  a  seeming  contradiction 
in  terms,  yet  true !  Contrast  the  blessed  result  of  Christ's 
triumph,  Luke  19.  38,  "  peace  in  heaven."  Colosslaus  1.  20, 
"  made  peace  through  the  blood  of  His  cross,  by  Him  to 
reconcile  all  things  unto  Himself;  whether  .  .  .  things  in 
earth,  or  things  in  heaven."  Michael  and  his  angels  .  .  . 
the  dragon  .  .  .  and  his  angels — It  was  fittingly  ordered 
that,  as  the  rebellion  arose  from  unfaithful  angels  and 
their  leader,  so  they  should  be  encountered  and  overcome 
fry  faithful  angels  and  their  archangel,  in  heaven.  On  earth 
they  are  fittingly  encountered,  and  shall  be  overcome,  as 
represented  by  the  beast  and  false  prophet,  by  the  Son  of 
man  and  His  armies  of  human  saints  (ch.  19. 14-21).  The  con- 
flict on  earth,  as  in  Daniel  40,  has  Its  correspondent  conflict 
of  angels  in  heaven.  Michael  is  peculiarly  the  prince, 
or  presiding  angel,  of  the  Jewish  nation.  The  conflict  ii 
68C 


heaven,  though  Judicially  decided  already  against  Satas 
from  the  time  of  Christ's  resurrection  and  ascension, 
receives  its  actual  completion  In  the  execution  of  Judg- 
ment by  the  angels  who  cast  out  Satan  from  heaven. 
From  Christ's  ascension  be  has  no  standing-ground  judi- 
cially against  the  believing  elect.  Luke  10. 18,  "  I  beheld 
(in  the  earnest  of  the  future  full  fulfilment  given  In  th« 
subjection  of  the  demons  to  the  disciples)  Satan  as  light* 
ning  fall  from  heaven."  As  Michael  fought  before  with 
Satan  about  the  body  of  the  mediator  of  the  old  covenant 
(Jude  9),  so  now  the  mediator  of  the  new  covenant,  by 
offering  His  sinless  body  in  sacrifice,  arms  Michael  with 
power  to  renew  and  finish  the  conflict  by  a  complete  vic- 
tory. That  Satan  is  not  yet  actually  and  finally  east  oat 
of  heaven,  though  the  judicial  sentence  to  that  effect  re- 
ceived its  latiflcation  at  Christ's  ascension,  appears  from 
Epheslans  6.  12,  "spiritual  wickedness  in  high  (Greek, 
heavenly)  places."  This  is  the  primary  Church-historical 
sense  here.  But,  through  Israel's  unbelief,  Satan  has  had 
ground  against  that,  the  elect  nation,  appearing  before 
God  as  its  accuser.  At  the  eve  of  its  restoration,  in  the 
ulterior  sense,  his  standlng-gronnd  in  heaven  against 
Israel,  too,  shall  be  taken  from  him,  "  the  Lord  that  hath 
chosen  Jerusalem"  rebuking  him,  and  casting  him  out 
irom  heaven  actually  and  for  ever  by  Michael,  the  prince, 
or  presiding  angel  of  the  Jews.  Thus  Zechariah  3.  1-9  is 
strictly  parallel,  Joshua,  the  high  priest,  being  represent- 
ative of  his  nation  Israel,  and  Satan  standing  at  God's 
right  hand  as  adversary  to  resist  Israel's  Justification. 
Then,  and  not  till  then,  fully  (v.  10,  "  now,"  Ac.)  shall  Ail. 
things  be  reconciled  unto  C/trist  IN  heaven  (Colossians  L 
20),  and  there  shall  be  peace  in  heaven  (Luke  19.  8PV. 
against— A,  B,  C  read,  "  with."  8.  prevailed  not — A  anJ 
Coptic  read,  "He  prevailed  not."  But  B,  C  read  as  English 
Version,  neither— A,  B,  C  read,  "  not  even"  (Greek  oude); 
a  climax.  Not  only  did  they  not  prevail,  but  not  even  theb 
place  was  found  any  more  in  heaven.  There  are  four  grada- 
tions in  the  ever  deeper  downfall  of  Satan :  (1.)  He  Is  de- 
prived of  his  heavenly  excellency,  though  having  still 
access  to  heaven  as  man's  accuser,  up  to  Christ's  first  eom- 
lng.  As  heaven  was  not  fully  yet  opened  to  man  (John  ft. 
13),  so  It  was  not  yet  shut  against  Satan  and  his  demons. 
The  Old  Testament  dispensation  could  not  overcome  him. 
(2.)  From  Christ,  down  to  the  millennium,  he  is  Judicially 
cast  out  of  heaven  as  the  accuser  of  the  elect,  and  shortly 
before  the  millennium  loses  his  power  against  Israel,  and 
has  sentence  of  expulsion  fully  executed  on  him  and  his 
by  Michael.  His  rage  on  earth  is  consequently  the  greater, 
his  power  being  concentrated  on  It,  especially  towards 
the  end,  when  "he  kuoweth  that  he  hath  but  a  short 
time"  (v.  12).  (3.)  He  is  bound  during  the  millennium  (ch. 
20.  1-3).  *(4.)  After  having  been  loosed  for  a  while,  he  la 
cast  for  ever  Into  the  lake  of  fire.  9.  that  old  serpent — 
Alluding  to  GeneslH  3.  1,  4.  Devil— the  Greek  for  "ac- 
cuser," or  "slanderer."  Satan— the  Hebrew  for  adversary, 
especially  In  a  court  of  Justice.  The  twofold  designation, 
Greek  and  Hebrew,  marks  the  twofold  objects  of  his  accu- 
sations and  temptations,  the  elect  Gentiles  and  the  elect 
Jews,  world—  Greek,  "habitable  world."  10.  Now— Now 
that  Satan  has  been  cast  out  of  heaven.  Primarily  ful- 
filled in  part  at  Jesus'  resurrection  and  ascension,  when 
He  said  (Matthew  28. 18),  "All  power  [ Greek  exousia,  'au- 
thority,' as  here;  see  below]  is  given  unto  me  in  heaven 
and  in  earth;"  connected  with  v.  5,  "Her  child  was  caught 
up  unto  God  and  to  His  throne."  In  the  ulterior  sense,  it 
refers  to  the  eve  of  Christ's  second  coming,  when  Israel  U 
about  to  be  restored  as  mother-Church  of  Christendom, 
Satan,  who  had  resisted  her  restoration  on  the  ground  of 
her  un worthiness,  having  been  cast  out  by  the  instrument- 
ality o*  Michael,  Israel's  angelic  prince  (Note,  v.  7),  Thns 
this  is  parallel,  and  the  necessary  preliminary  to  th« 
glorious  event  similarly  expressed,  ch.  11. 15,  "  The  king- 
dom of  this  world  is  become  (.the  very  word  here,  Greek 
egeneto, '  is  come,' '  hath  come  to  pass')  our  Lord's  and  Hi* 
Christ's,"  the  result  of  Israel's  resuming  her  place,  sal- 
vation, Ac— Greek,  "  the  salvation  (viz.,  fully,  finally,  and 
victoriously  accomplished,  Hebrews  9.  28;  cf.  Luke  8.  ft, 
yet  future;  hence,  not  till  now  do  the  bleated  raise  to* 


BEVELATION  XII. 


fullest  hallelujah  for  salvation  to  the  Lamb,  ch.  7. 10;  19. 1) 
the  power  (Greek  dunamis),  and  the  authority  (Greek  exousia  ; 
legitimate  power;  see  above)  of  His  Christ."  accused 
them  before  our  God  day  and  night— Hence  the  need 
that  the  oppressed  Church,  God's  own  elect  (like  the  widow, 
toiUinuaUy  coming,  so  as  even  to  weary  the  unjust  Judge), 
should  cry  day  and  night  unto  Him.  11.  they— Emphatic 
In  the  Greek.  "  They"  in  particular.  They  and  they  alone. 
fhey  were  the  persons  who  overcame,  overcame— (Ro- 
4*xs  8.  S3,  34,  87 ,  16.  20.)  him— (1  John  2. 14, 15.)  It  is  the 
laune  victory  (a  peculiarly  Johannean  phrase)  over  Satan 
and  the  world  which  the  Gospel  of  John  describes  in  the 
life  of  Jusus,  his  Epistle  In  the  life  of  each  believer,  and  his 
Apocalypse  in  the  life  of  the  Church,  by— Greek  [dia  to 
haima;  accusative,  not  genitive,  as  English  Version  would 
require,  af.  Hebrews  9. 12],  "on  account  of  (on  the  ground  of) 
the  blood  of  the  Lamb ;"  "  because  of,"  &c. ;  on  account  of 
and  by  virtue  of  Its  having  been  shed.  Had  that  blood  not 
been  shed,  Satan's  accusations  would  have  been  unanswer- 
able; as  it  is,  that  blood  meets  every  charge.  Sohottgen 
mentions  the  Rabbinical  tradition  that  Satan  accuses  men 
all  days  of  the  year,  except  the  day  of  atonement.  Titt- 
KANN  takes  the  Greek  dia,  as  it  often  means,  out  of  regard 
to  the  blood  of  the  Lamb;  this  was  the  impelling  cause 
which  induced  them  to  undertake  the  contest  for  the  sake 
$f  It  j  but  the  view  given  above  is  good  Greek,  and  more 
in  accordance  with  the  general  sense  of  Scripture,  toy  the 
vr<»rd  of  their  testimony  —  Greek,  "on  account  of  the 
word  of  their  testimony."  On  the  ground  of  their  faith- 
ful testimony,  even  unto  death,  they  are  constituted  vic- 
tors. Their  testimony  evinced  their  victory  over  him  by 
virtue  of  the  blood  of  the  Lamb.  Hereby  they  confess 
themselves  worshippers  of  the  slain  Lamb,  and  overcome 
the  beast,  Satan's  representative;  an  anticipation  of  ch. 
16.  2,  "them  that  had  gotten  the  victory  over  the  beast" 
(Cf.  ch.  13. 16, 16).  unto—  Greek  (achri),  "even  as  far  as." 
They  carried  their  not-love  of  life  as  far  as  even  unto 
death.  158.  Therefore  —  because  Satan  is  cast  out  of 
heaven  '«.  9).  dwell— lit.,  "  tabernacle."  Not  only  angels 
and  the  souls  of  the  just  with  God,  but  also  the  faithful 
militant  on  earth,  who  already  in  spirit  tabernacle  in 
heaven,  having  their  home  and  citizenship  there,  rejoice 
ihat  Satan  is  cast  out  of  their  home.  "Tabernacle"  for 
dwell  is  used  to  mark  that,  though  still  on  the  earth,  they 
in  spirit  are  hidden  "in  the  secret  of  God's  tabernacle." 
They  belong  not  to  the  world,  and,  therefore,  exult  in 
Judgment  having  been  passed  on  the  prince  of  this  world. 
the  lnhabitera  of— So  Andbeas  reads.  But  A,  B,  C  omit. 
The  words,  probably,  were  inserted  from  ch.  8.  13.  is 
tome  down- rather  as  Greek  (catebee),  " is  gone  down;" 
John  regarding  the  heaven  as  his  standing-point  of  view 
whence  he  looks  down  on  the  earth,  unto  you— -earth  and 
sea,  with  their  luhabiters;  those  who  lean  upon,  and 
essentially  belong  to,  the  earth  (contrast  John  3. 7,  Margin, 
with  John  3.  31;  8.  23;  Phillppians  3.  19,  end;  1  John 
4.  5)  and  Its  #«o-like  troubled  politics.  Furious  at  his 
expulsion  from  heaven,  and  knowing  that  his  time  on 
earth  is  short  until  he  shall  be  cast  down  lower,  when 
Christ  shall  come  to  set  up  His  kingdom  (ch.  20.  1,  2), 
Satan  concentrates  all  his  power  to  destroy  as  many 
souls  as  he  can.  Though  no  longer  able  to  accuse  the 
elect  in  heaven,  he  can  tempt  and  persecute  on  earth. 
The  more  light  beoomes  victorious,  the  greater  will  be 
the  struggles  of  the  powers  of  darkness ;  whence,  at  the 
last  crlsla.  Antichrist  will  manifest  himself  with  an  in- 
tensity of  iniquity  greater  than  ever  before,  short  time— 
Greek,  "  season"  (kairon) :  opportunity  for  his  assaults.  13. 
Resuming  from  v.  6  the  thread  of  the  discourse,  which 
had  been  interrupted  by  the  episode,  v.  7-12  (giving  in  the 
Invisible  world  the  ground  of  the  corresponding  conflict 
between  light  and  darkness  in  the  visible  world),  this 
verse  accounts  for  her  flight  into  the  wilderness  (v.  6).  14. 
were  given— by  God's  determinate  appointment,  not  by 
human  chances  (Acts  9.-11).  two—  Greek,  "  the  two  wings 
Of  the  great  eagle."  Alluding  to  Exodus  19.  4;  proving 
that  the  Old  Testament  Church,  as  well  as  the  New  Testa- 
ment Charch,  is  Included  in  '  the  woman."  All  believers 
we  Included  (Isaiah  40. 30,  31).    The  grc«t  eagle  is  the  world- 


power;  in  Ezekiel  17.8.7,  Babylon  and  Egypt:  in  ear:* 
Church-history,  Rome,  whose  standard  was  the  eagle, 
turned  by  God's  providence  from  being  hostile  into  a  pro- 
tector of  the  Christian  Church.  As  "wings"  expreas  re- 
mote parts  of  the  earth,  the  two  wings  may  here  mean  th« 
east  and  west  divisions  of  the  Roman  empire,  wilder- 
ness— the  land  of  the  heathen,  the  Gentiles:  tn  contr^t 
to  Canaan,  the  pleasant  and  glorious  land.  God  dwells  in 
the  glorious  land;  demons  (the  rulers  of  the  heathen 
world,  ch.  9.  20;  1  Corinthians  10.  20),  in  the  wilderness. 
Hence  Babylon  is  called  the  desert  of  the  sea,  Isaiah  21. 1-19 
(referred  to  also  In  ch.  14. 8 ;  18.  2).  Heathendom,  in  its  e*. 
sentlal  nature,  being  without  God,  is  a  desolate  wilderness. 
Thus,  the  woman's  flight  into  the  wilderness  is  the  pass- 
ing of  the  kingdom  of  God  from  the  Jews  to  be  among 
the  Gentiles  (typified  by  Mary's  flight  with  her  child 
from  Judea  into  Egypt).  The  eagle-flight  is  from  Egypt 
Into  the  wilderness.  Tae  Egypt  meant  is  virtually  stated 
(ch.  11.  8)  to  be  Jerusalem,  which  lias  become  spiritually 
so  by  crucifying  our  Lord.  Out  of  her  the  New  Testament 
Church  flees,  as  the  Old  Testament  Church  out  of  tha 
literal  Egypt;  and  as  the  true  Church  subsequently  ia 
called  to  flee  out  of  Babylon  (the  woman  become  an  har- 
lot, t.  e„  the  Church  become  apostate).  [Aubeklen.]  he« 
place— the  chief  seat  of  the  then  world-empire,  Rome. 
The  Acts  of  the  Apostles  describe  the  passing  of  the 
Church  from  Jerusalem  to  Rome.  The  Roman  protection 
was  the  eagle-wing  which  often  shielded  Paul,  the  great 
instrument  of  this  transmigration,  and  Christianity, 
from  Jewish  opponents  who  stirred  up  the  heathen 
mobs.  By  degrees  the  Church  had  "  her  place"  more  and 
more  secure,  until,  under  Constantino,  the  empire  became 
Christian.  Still,  all  this  Church-historical  period  ia  re- 
garded as  a  wilderness-time,  wherein  the  Church  is  in 
part  protected,  in  part  oppressed,  by  the  world-power, 
until  Just  before  the  end  the  enmity  of  the  world-power 
under  Satan  shall  break  out  against  the  Church  worsa 
than  ever.  As  Israel  was  in  the  wilderness  forty  years, 
and  had  forty-two  stages  in  her  Journey,  so  the  Church 
tor  forty-two  months,  three  and  a  half  years  or  times  [lit., 
seasons,  used  for  years  In  Hellenistic  Greek  (Mikris,  the 
Atticist),  Greek  kairous,  Daniel  7.  25;  12.  7],  or  1260  days  (a, 
6)  between  the  overthrow  of  Jerusalem  and  the  coming 
again  of  Christ,  shall  be  a  wilderness-sojourner  before 
she  reaches  her  millennial  rest  (answering  to  Canaan  of 
old).  It  is  possible  that,  besides  this  Church-historical 
fulfilment,  there  may  be  also  an  ulterior  and  narrower 
fulfilment  in  the  restoration  of  Israel  to  Palestlno,  Anti- 
christ for  seven  times  (short  periods  analogical  to  tha 
longer  ones)  having  power  there,  for  the  former  three  and 
a  half  times  keeping  covenant  with  the  Jews,  then  break- 
ing it  in  the  midst  of  the  week,  and  the  mass  of  the  na- 
tion fleeing  by  a  second  Exodus  into  the  wilderness, 
whilst  a  remnant  remains  in  the  land  exposed  to  a  fearful 
persecution  (the  "144,000  sealed  of  Israel,"  ch.  7.,  and  14.  1, 
standing  with  the  Lamb,  after  the  conflict  is  over,  on  Mount 
Ztim:  "the  first-fruits"  of  a  large  company  to  be  gath- 
ered to  Him).  [De  Bubgh.]  These  details  are  very  con- 
jectural. In  Daniel  7.  25;  12.  7,  the  subject,  as  perhaps 
here,  is  the  time  of  Israel's  calamity.  That  seven  time* 
do  not>necessarily  mean  seven  years,  in  which  each  day 
is  a  year,  i.  e.,  2520  years,  appears  from  Nebuchadnezzar'* 
seven  times  (Daniel  4.  23),  answering  to  Antichrist,  the 
beast's  duration.  15,  16.  flood—  Greek,  "river"  (cf.  Exo- 
dus 2.  3;  Matthew  2.  20;  and  especially  Exodus  11).  The 
flood,  or  river,  is  the  stream  of  Germanic  tribes  which, 
pouring  on  Rome,  threatened  to  destroy  Christian!!: 
But  the  earth  helped  the  woman,  by  swallowing  up  the  flood 
The  earth,  as  contradistinguished  from  water,  Is  the 
world  consolidated  and  civilized.  The  German  mass.* 
were  brought  under  the  influence  of  Roman  civilization 
and  Christianity.  [Abbkrlen.]  Perhaps  it  Include* 
also  generally,  the  help  given  by  earthly  powers  (those 
least  likely,  yet  led  by  God's  overruling  providence  to 
give  help)  to  the  Church  against  persecutions  and  als* 
heresies,  by  which  she  lias  been  at  various  times  assailed 
17.  wroth  with.- Greek,  "at."  went- Greek,  "went 
awav  "    tn*  remnant  of  her  seed-distinct  in  some  wawe 

581 


REVELATION   XIII. 


from  the  woman  herself.  Satan's  first  effort  was  to  root 
out  the  Christian  Church,  so  that  there  should  be  no 
visible  profession  of  Christianity.  Foi  ed  in  this,  he  wars 
,ch.  11.7;  13.7)  against  the  invisible  Church,  viz.,  "those 
who  keep  the  commandments  of  God,  and  have  the  testi- 
mony of  Jesus"  (A,  B,  C  omit  "Christ").  These  are  "the 
remnant,"  or  rest  of  her  seed,  as  distinguished  from  her 
seed,  "  the  man-child"  (v.  5),  on  one  hand,  and  from  mere 
professors  on  the  other.  The  Church,  in  her  beauty  and 
unity  (Israel  at  the  head  of  Christendom,  the  whole 
forming  one  perfect  Church),  is  now  not  manifested, 
but  awaiting  the  manifestations  of  the  sons  of  Ood  at 
Christ's  coming.  Unable  to  destroy  Christianity  and 
the  Church  as  a  whole,  Satan  directs  his  enmity  against 
true  Christians,  the  elect  remnant:  the  others  he  leaves 
unmolested. 

CHAPTER    XIII. 

Ver.  1-18.  Vision  of  the  Beast  that  Came  out  of  the 
Sea:  The  Seoond  Beast,  out  of  the  Eaeth,  Exer- 
cising the  Power  of  the  First  Beast,  and  Causing 
the  Earth  to  Worship  Him.  l.  I  stood— So  B,  n,  and 
Coptic  read.  But  A.  C,  Vulgate,  and  Syriac,  "  He  stood." 
Standing  on  the  sand  of  the  sea,  He  gave  his  power  to  the 
beast  that  rose  out  of  the  sea.  upon  tlie  sand  of  tlie  sea— 
where  the  four  winds  were  to  be  seen  striving  upon  the  great 
sea  (Daniel  7.  2).  beasts- Greek,  "wild  beast."  Man  be- 
comes "brutish"  when  he  severs  himself  from  God,  the 
archetype  and  true  ideal,  In  whose  image  he  was  first 
made,  which  ideal  Is  realized  by  the  man  Christ  Jesus. 
Hence,  the  world-powers  seeking  their  own  glory,  and 
not  God's,  are  represented  as  beasts ;  and  Nebuchadnezzar, 
when  in  self-deification  he  forgot  that  "the  Most  High 
ruleth  in  the  kingdom  of  men,"  was  driven  among  the 
beasts.  In  Daniel  7.  there  are  four  beasts:  here  the  one 
beast  expresses  the  sum-total  of  the  God-opposed  world- 
power  viewed  in  Its  universal  development,  not  re- 
stricted to  one  manifestation  alone,  as  Rome.  This 
first  beast  expresses  the  world-power  attacking  the 
Church  more  from  without;  the  second,  which  is  a 
revival  of,  and  minister  to,  the  first,  is  the  world-power 
■is  the  false  prophet  corrupting  and  destroying  the  Church 
from  within,  out  of  the  sea  — (Daniel  7.  3;  cf.  my 
note,  ch.  8.  8) — out  of  the  troubled  waves  of  peoples,  mul- 
titudes, nations  and  tongues.  The  earth  {v.  11),  on  the 
other  hand,  means  the  consolidated,  ordered  world  of 
nations,  with  its  culture  and  learning,  seven  heads  and 
ten  horns- A,  B,  C  transpose,  "ten  horns  and  seven 
heads."  The  ten  horns  are  now  put  first  (contrast  the 
order,  ch.  12.  3)  because  they  are  crowned.  They  shall 
not  be  so  till  the  last  stage  of  the  fourth  kingdom  (the 
Roman),  which  shall  continue  until  the  fifth  kingdom, 
Christ's,  shall  supplant  It  and  destroy  it  utterly;  this  last 
stage  is  marked  by  the  ten  toes  of  the  two  feet  of  the  image 
In  Daniel  2.  The  seven  Implies  the  world-power  setting  up 
Itself  as  God,  and  caricaturing  the  seven  Spirits  of  God; 
yet  its  true  character  as  God-opposed  is  detected  by  the 
number  ten  accompanying  the  seven.  Dragon  and  beast 
both  wear  crowns,  but  the  former  on  the  heads,  the  latter 
on  the  horns  (ch.  12.3;  13.1).  Therefore,  both  heads  and 
horns  refer  to  kingdoms;  cf.  ch.  17.7, 10, 12,  "kings"  rep- 
resenting the  kingdoms  whose  heads  they  are.  The*even 
kings,  as  peculiarly  powerful  —  the  great  powers  of  the 
world — are  distinguished  from  the  (en,  represented  by  the 
horns  (simply  called  "kings,"  ch.  17.12).  In  Daniel,  the 
ten  mean  the  last  phase  of  the  world-power,  the  fourth 
kingdom  divided  into  ten  parts.  They  are  connected  with 
the  seventh  head  (ch.  17. 12),  and  are  as  yet  future.  [Acber- 
•LEN.J  The  mistake  of  those  who  interpret  the  beast  to  be 
Rome  exclusively,  and  the  ten  horns  to  mean  kingdoms 
which  have  taken  the  place  of  Rome  in  Europe  already, 
Is,  the  fourth  kingdom  in  the  image  has  two  legs,  repre- 
senting the  eastern  as  well  as  the  western  empire;  the 
ten  toes  are  not  upon  the  one  foot  (the  west),  as  these  in- 
terpretations require,  but  on  the  two  (east  and  west)  to- 
gether, so  that  any  theory  which  makes  the  ten  kingdoms 
belong  to  the  west  alone  must  err.  If  the  ten  kingdoms 
meant  were  those  which  sprung  up  on  the  overthrow  of 
582 


Rome,  the  ten  would  be  accurately  known,  whereat 
twenty-eight  different  lists  are  given  in  so  many  inter- 
preters, making  In  all  sixty-five  kingdoms  1  [Tyso  in  Db 
Burgh.]  The  seven  heads  are  the  seven  world-mon- 
archies, Egypt,  Assyria,  Babylon,  Persia,  Greece,  Rome, 
the  Germanic  empire,  under  the  last  of  which  we  liv« 
[Auberlen],  and  which  devolved  for  a  time  on  Napo- 
leon, after  Francis,  emperor  of  Germany  and  king  of 
Rome,  had  resigned  the  title  in  1806.  Faber  explains  tK- 
healing  of  the  deadly  wound  to  be  the  revival  of  the  Napo- 
leonic dynasty  after  its  overthrow  at  Waterloo.  That 
secular  dynasty,  in  alliance  with  the  ecclesiastical  power, 
the  Papacy  (v.  11,  &c),  being  "  the  eighth  head,"  and  yet 
"of  the  seven"  (ch.  17. 11),  will  temporarily  triumph  over 
the  saints,  until  destroyed  in  Armageddon  (ch.  19).  A 
Napoleon,  in  this  view,  will  be  the  Antichrist,  restoring 
the  Jews  to  Palestine,  and  accepted  as  their  Messiah  at 
first,  and  afterwards  fearfully  oppressing  tiiem.  Anti- 
christ, the  summing  up  and  concentration  of  all  the  world 
evil  that  preceded,  is  the  eighth,  but  yet  one  of  the  seven 
(ch.  17.  11).  crowns— Greefc,  "  diadems."  name  of  blas- 
phemy—So  C,  Coptic,  and  Andreas.  A,  B,  and  Vulgate 
read,  "names,"  &c,  viz.,  a  name  on  each  of  the  heads; 
blasphemously  arrogating  attributes  belonging  to  God 
alone  (cf.  Note,  ch.  17.  3).  A  characteristic  of  the  little  horn 
In  Daniel  7.  8,  20,  21 ;  2  Thessalouians  2.  4.  Si.  leopard  .  . 
bear .  . .  lion— This  beast  unites  in  itself  the  God-opposed 
characteristics  of  the  three  preceding  kingdoms,  resem- 
bling respectively  the  leopard,  bear,  and  lion.  It  rises  up 
out  of  the  sea,  as  Daniel's  four  beasts,  and  has  ten  horns,  a* 
Daniel's  fourth  beast,  and  seven  heads,  as  Daniel's  four 
beasts  had  in  all,  viz.,  one  on  the  first,  one  on  the  second, 
four  on  the  third,  and  one  on  the  fourth.  Thus  It  repre- 
sents comprehensively  in  one  figure  the  world-power 
(which  in  Daniel  is  represented  by  four)  of  all  times  and 
places,  not  merely  of  one  period  and  one  locality,  viewed 
as  opposed  to  God ;  Just  as  the  woman  is  the  Church  of  all 
ages.  This  view  Is  favoured  also  by  the  fact,  that  the 
beast  Is  the  vicarious  representative  of  Satan,  who  sim- 
ilarly has  seven  heads  and  ten  horns:  a  general  descrlptior 
of  his  universal  power  In  all  ages  and  places  of  the  world. 
Satan  appears  as  a  serpent,  as  being  the  archetype  of  thi. 
beast  nature  (ch.  12. 9).  "  If  the  seven  heads  meant  merely 
seven  Roman  emperors,  one  cannot  understand  why  they 
alone  should  be  mentioned  in  the  original  image  of  Satan, 
whereas  it  is  perfectly  Intelligible  if  we  suppose  them  to 
represent  Satan's  power  on  earth  viewed  collectively." 
[Auberlen.]  3.  one  of—  lit.,  "from  among."  wounded 
.  .  .  healed— Twice  again  repeated  emphatically  (v.  12, 11); 
cf.  ch.  17.  8, 11,  "  the  beast  that  was,  and  is  not,  and  shall  as- 
cend out  of  the  bottomless  pit"  (cf.  v.  11  below) ;  the  Ger- 
manic empire,  the  seventh  head  (revived  in  the  eighth),  as 
yet  future  in  John's  time  (ch.  17. 10).  Contrast  the  change 
whereby  Nebuchadnezzar,  being  humbled  from  his  self- 
deifying  pride,  was  converted  from  his  fiecwMike  form  and 
character  to  man's  form  and  true  position  towards  God; 
symbolized  by  his  eagle  wings  being  plucked,  and  himself 
made  to  stand  upon  his  feetas  a  man  (Daniel  7. 4).  Here,  on 
the  contrary,  the  beast's  head  is  not  changed  into  a  human 
head,  but  receives  a  deadly  wound,  i.  e.,  the  world-king- 
dom which  this  head  represents  does  not  truly  turn  to 
God,  but  for  a  time  its  God-opposed  character  remains 
paralyzed  ("as  It  were  slain;"  the  very  words  marking 
the  beast's  outward  resemblance  to  the  Lamb,  "  as  it  were 
slain,"  Notes,  ch.  5.  6.  Cf.  also  the  second  beast's  resemv 
blance  to  the  Lamb,  v.  11).  Though  seemingly  slain  (Greek 
for  "  wounded"),  it  remains  the  beast  still,  to  rise  again  in 
another  form  (v.  11).  The  first  six  heads  were  heathenish, 
Egypt,  Assyria,  Babylon,  Persia,  Greece,  Rome;  the  new 
seventh  world-power  (tlie  Pagan  German  hordes  pouring 
down  on  Christianized  Rome),  whereby  Satan  had  hoped 
to  stifle  Christianity  (ch.  11. 15,  16),  became  itself  Chris- 
tianized (answering  to  the  beast's,  as  it  were,  deadly  wound : 
it  was  slain,  and  it  is  not,  ch.  17. 11).  Its  ascent  out  of  the  bot- 
tomless pit  answers  to  the  healing  of  its  deadly  wound  (ck 
17.  8).  No  essential  change  is  noticed  in  Daniel  as  effected 
by  Christianity  upon  the  fourth  kingdom ;  It  remains  »*• 
sentially  God-opposed  to  the  last.    Th«  beast  fcwx/prf  of  .>* 


REVELATION  XIII. 


temporary  and  external   wound,  now  returns,  not  only 
from  the  sea,  but  from  the  bottomless  pit,  whence  It  draws 
new  Antichrlstian  strength  of  hell  (v.  3, 11, 12, 14;  ch.  11. 
T;  17.8).    Cf.  the  seven  evil  spirits  taken  into  the  tempor- 
arily dispossessed,  and  the  last  state  worse  than  the  first, 
Matthew  12. 43-45.    A  new  and  worse  heathenism  breaks 
In  upon  the  Christianized  world,  more  devilish  than  the 
old  one  of  the  *Tst  heads  of  the  beast.    The  latter  was  an 
apostasy  only  from  the  general  revelation  of  God  in  na- 
ture and  conscience;  but  this  new  one  is  from  God's  rev- 
elation of  love  In  His  Son.    It  culminates  in  Antichrist, 
the  man  of  sin,  the  son  of  perdition  (cf.  ch.  17. 11);  2  Thes- 
Ealonians  2.  3 ;  cf.  2  Timothy  3. 1-4,  the  very  characteristics 
of  old  heathenism  (Romans  1. 29-32).    [Auberlen.J   More 
than  one  wound  seems  to  me  to  be  meant,  e.  g.,  that  under 
Constantino  (when  the  Pagan  worship  of  the  emperor's 
image  gave  way  to  Christianity),  followed  by  the  healing, 
when  image-worship  and  the  other  Papal  errors  were  in- 
troduced into  the  Church ;  again,  that  at  the  Reformation, 
followed  by  the  letharglc/orm  of  godliness  without  the  power, 
and  about  to  end  in  the  last  great  apostasy,  which  I  Iden- 
tify with  the  second  beast  (v.  11),  Antichrist,  the  same 
seventh  world-power  in  another  form,    wondered  after 
—followed  with  wondering  gaze.    4,  which  gave— A,  B, 
C,  Vulgate,  Syriae,  and  Andreas  read,  "  because  he  gave." 
power—  Greek,  "the  authority"  which  It  had;  its  authority. 
Who  1*  lllce  unto  the  beast  I  —  The  very  language  ap- 
propriated to   God,  Exodus   15.  11  (whence,  in  the  He- 
brew,  the  Maccabees  took  their  name;  the  opponents  of 
the  Old  Testament  Antichrist,  Antiochus);  Psalm  35. 10; 
71. 19;  113.  5;  Micah  7.  18;  blasphejnously  {v.  1,  5)  assigned 
to  the  beast.    It  is  a  parody  of  the  name  "  Michael"  (cf. 
oh.  12.  7),  meaning,  "  Who  is  like  unto  God  7"    5.  blas- 
phemies—So  Andreas  reads.     B  reads  "blasphemy." 
A,  "blasphemous  things"  (of.  Daniel  7. 8;  11.25).    power 
—"authority;"  legitimate  power  (Greek  exouria).    to  con- 
tinue— Greek,  "to  act,"  or  "work"   (poiesai).    B  reads, 
"  to   make    war"  (cf.   v.  4).     But  A,  C,   Vulgate,  Syriae, 
and  Andreas  omit  "  war."     forty  .  .  .  two  months— 
{Note*,  ch.  11.  2,  3;    12.  6.)     6.  opened  .  .  .  month— The 
asual  formula  in  the  case  of  a  set  speech,  or  series  of 
speeches.     Ver.  6,  7  expand  v.  5.     blasphemy— So  B  and 
4NDREAS.     A,  C  read  "blasphemies."      and  them— So 
Vulgate,  Coptic,  Andreas,  and  Primasius  read.     A,  C 
omit  "and:"  "them  that  dwell  (lit.,  tabernacle)  in  heav- 
en," mean  not  only  angels,  and  the  departed  souls  of  the 
righteous,  but  believers  on  earth  who  have  their  citizen- 
ship in  heaven,  and  whose  true  life  is  hidden  from  the 
Antlchrlstian  persecutor  in  the  secret  of  God's  tabernacle. 
Note,  ch.  12. 12;  John  3.  7.    7.  power—  Greek,  "authority." 
all  kindreds  .  .  .  tongues  .  .  .  nations  —  Greek,  "  every 
tribe  .  .  .  tongue     .  .  nation."    A,  B,_  C,  Vulgate,  Syriae, 
Andreas, and PRiMAsiusadd  "and  people,"  after  "  tribe" 
or  "  kindred."    8.  all  that  dwell  upon  the  earth— being 
of  earth  earthy;    in  contrast  to  "them  that   dwell    in 
heaven."    whose  names  are  not  written— A,  B,  C,  Syriae, 
Coptic,  and  Andreas  read  singular,  "(every  one)  whose 
(Greek  hou;  but  B,  Greek  hon,  plural)  name  is  not  writ- 
ten."    Lamb  slain  from  the  foundation  of  the  world— 
The  Greek  order  of  words  favours  this  translation.    He 
was  slain  in  the  Father's  eternal  counsels :  cf.  1  Peter  1. 19, 
80,  virtually  parallel.    The  other  way  of  connecting  the 
words  Is,  "  Written  from  the  foundation  of  the  world  In 
the  book  of  life  of  the  Lamb  slain."    So  in  ch.  17.  8.    The 
elect.    The  former  is  in  the  Greek  more  obvious  and  sim- 
ple.   "  Whatsoever  virtue  was  in  the  sacrifices,  did  ope- 
rate through  Messiah's  death  alone.     As  He  was  'the 
Lamb  slain  from  the  foundation  of  the  world,'  so  all 
atonements  ever  made  were  only  effectual  by  His  blood." 
[BiSHOP   Pearson,  Creed.]     9.   A  general   exhortation. 
Christ's  own  words  of  monition  calling  solemn  attention. 
10.  He  that  leadeth  Into  captivity- A,  B,  C,  and  VulgaU 
sead,  "if  any  one  (be)  for  captivity."    shall  go  Into  cap- 
acity- Greek  present,  "goeth  into  captivity."    Cf.  Jere- 
mlah  15.  2,  which  is  alluded  to  here.    «,  B,  C  read  simply, 
"  be  goeth  away,"  and  omit  "  into  captivity."    But  A  and 
Vulgate  support  the  words,    he  that  fcilleth  with  the 
•word,  must  be  hilled  with  the  sword— So  B,  C  read. 


But  A  reads,  "if  any  (is  for)  being  (lit.,  to  bo)  killed,"  Ac 
As  of  old,  so  now,  those  to  be  persecuted  by  the  beast  is 
various  ways,  have  their  trials  severally  appointed  th6sx 
by  God's  fixed  counsel.    English  Version  is  quite  a  differ- 
ent sense,  viz.,  a  warning  to  the  persecutors  that  they  shall 
be  punished  with  retribution  in  kind.     Here—  Herein : 
in  bearing  their  appointed  sufferings  lies  the  patient  en- 
durance .  .  .  of  the  saints.    This  is  to  be  the  motto  and 
watchword  of  the  elect  during  the  period  of  the  world- 
kingdom.    As  the  first  beast  is  to  be  met  by  patience  and 
faith  (v.  10),  the  second  beast  must  be  opposed  by  true 
wisdom  (t>.  18).    11.  another  beast-"  the  false  prophet." 
out  of  the  earth— out  of  society  civilized,  consolidated, 
and  ordered,  but  still,  with  all  its  culture,  of  earth  earthy : 
as  distinguished  from  "  the  sea,"  the  troubled  agitations 
of  various  peoples  out  of  which  the  world-power  and  Its 
several  kingdoms  have  emerged.    "The  sacerdotal  perse- 
cuting power,  Pagan  and  Christian;  the  pagan  priesthood 
making  an  image  of  the  emperors  which  they  compelled 
Christians  to  worship,  and  working  wonders  by  magic 
and  omens;  the  Romish  priesthood,  the  inheritors  of  pa- 
gan rites,  Images,  and  superstitions,  lamb-like  In  Chris- 
tian professions,  dragon-like  in  word  and  act"  [Alford, 
and  so  the  Spanish  Jesuit,  Lacunza,  writing  under  ths 
name  Ben  Ezra].    As  the  first  beast  was  like  the  Lamb  In 
being,  as  it  were,  wounded  to  death,  so  the  second  is  like 
the  Lamb  In  having  two  lamb-like  horns  (its  essential  dif- 
ference from  the  Lamb  Is  marked  by  its  having  two,  but 
the  Lamb  seven  horns,  ch.  5.  6).    The  former  paganism 
of  the  world-power,  seeming  to  be  wounded  to  death  by 
Christianity,  revives.     In   its   second   beast-form  It   is 
Christianized  heathendom   ministering   to   the  former, 
and  having  earthly  culture  and  learning  to  recommend 
it.    The  second  beast's,  or  false  prophet's  rise,  coincides 
in  time  with  the  healing  of  the  beast's  deadly  wound  and 
its  revival  (ch.  13. 12-14).    Its  manifold  character  is  marked 
by  the  Lord,  Matthew  24.  11,  24,  "Many  false  prophets 
shall  rise,"  where  He  is  speaking  of  the  last  days.    As 
the  former  beast  corresponds  to  the  first  four  beasts  of 
Daniel,  so  the  second  beast,  or  the  false  prophet,  to  the 
little  horn  starting  up  among  the  ten  horns  of  the  fourth 
beast.    This  Antichrlstian  horn  has  not  only  the  mouth 
of  blasphemy  (v.  5),  but  also  "the  eyes  of  man"  (Daniel  7. 
8):  the  former  Is  also  In  the  first  beast  (v.  1,  5),  but  the  lat- 
ter not  so.  "The  eyes  of  man"  symbolize  cunning  and  in- 
tellectual culture,  the  very  characteristic  of  "the  falsa 
prophet"  (v.  18-15;  ch.  16. 14).    The  first  beast  is  physical 
and  political ;  the  second  a  spiritual  power,  the  power  of 
knowledge,  ideas   [the    favourite    term   In   the    Freacb 
school  of  politics],  and  scientific  cultivation.    Both  aliko 
are  beasts,  from  below,  not  from  above;  faithful  allies, 
worldly  Antichrlstian  wisdom  standing  '.n  the  service  of 
the  worldly  Antichrlstian  power:    the  dragon  is   both 
lion  and  serpent:  might  and  cunning  are  his  armoury. 
The  dragon  gives  his  external  power  to  the  first  beast  (v. 
2),  his  spirit  to  the  second,  so  that  it  speaks  as  a  dragon  {v. 
11).    The  second,  arising  out  of  the  earth,  Is  in  ch.  11.  7,  and 
17.  8,  said  to  ascend  out  of  the  bottomless  pit :  its  very  cultura 
and  world-wisdom  only  intensify  its  infernal  character, 
the   pretence   to  superior  knowledge   and   rationalistic 
philosophy  (as  in  the  primeval  temptation,  Genesis  3.  5, 
7,  "  their  eyes  [as  here]  were  opened")  veiling  the  deifica- 
tion of  nature,  self,  and  man.    Hence  spring  Idealism. 
Materialism,  Deism,  Pantheism,  Atheism.     Antichrist 
shall  be  the  culmination.     The  Papacy's  claim  to  the 
double  power,  secular  and  spiritual,  is  a  sample  and  type 
of  the  twofold  beast,  thai  nU  of  the  sea,  and  that  out  of  the 
earth,  or  bottomless  pit.    Antichrist  will  be  the  climax,  and 
final  form.     Primasitjs  of  Adrumetum,  In  the  sixth 
century,  says,  "He  feigns   to  be  a  lamb  that  he  may 
assail  the  Lamb— the  body  of  Christ."    1*.  power—  Greek, 
"authority."    before  him—"  in  his  presence ;"  as  nil. lis- 
tening to,  and  upholding  him.    "The  non-existence  of 
the  beast  embraces  the  whole  Germanic  Christian  period. 
The  healing  of  the  wound,  and  return  of  the  beast,  >« 
represented  [in  regard  to  Its  final  Antichrlstian  manlfes 
tation,  though  Including  also,  meanwhile,  its  healing  an<J 
retu-n  under  Popery,  which  is  baptized  heathenism}  in 

5£53 


REVELATION  XIII. 


aiat  principle  which,  since  1789,  has  manifested  Itself  In 
&S6st-l!ke  outbreaks."  [Attberlen.]  which  dwell 
tisercin— the  earthly-minded.  The  Church  becomes  the 
virlof/  the  world's  political  power,  the  Antlchrlstlan  beast; 
the  world's  wisdom  and  civilization,  the  false  prophet. 
Christ's  three  offices  are  thus  perverted :  the  first  beast 
Is  the  false  kingship;  the  harlot,  the  false  priesthood;  the 
*econd  beast,  the  false  prophet.  The  beast  Is  the  bodily, 
the  false  prophet  the  intellectual,  the  harlot  the  spiritual 
power  of  Antlchri8tlantty.  [Auberlen.]  The  Old  Testa- 
ment Church  stood  under  the  power  of  the  beast,  the 
neatb.en  world-power:  the  Middle-Ages  Church  under  that 
of  the  harlot:  in  modern  timet  the  false  prophet  predomi- 
nates. But  In  the  last  days  all  these  God-opposed  powers 
which  have  succeeded  each  other  shall  co-operate,  and 
raise  each  other  to  the  most  terrible  and  Intense  power 
of  their  nature :  the  false  prophet  causes  men  to  worship  the 
beast,  and  the  beaut  carries  the  harlot.  These  three  forms 
of  apostasy  are  reducible  to  two:  the  apostate  Church  and 
the  apostate  world,  pseudo- Christianity  and  Antichristian- 
ity,  the  harlot  and  the  beast;  for  the  false  prophet  is 
also  a  beast;  and  the  two  beasts,  as  different  manifesta-  ■ 
tlons  of  the  same  beast-like  principle,  stand  in  contradis- 
tinction to  the  harlot,  and  are  finally  judged  together, 
whereas  separate  Judgment  falls  on  the  harlot.  [Auber- 
len.]  deadly  wound— Greet,  "wound  of  death."  13. 
wonders— Greet,  "signs."  so  that — no  great  Unit,  maketh 
fire— Greek,  "  maketh  even  fire."  This  is  the  very  miracle 
which  the  two  witnesses  perform,  and  which  Elijah  long 
ago  had  performed ;  this  the  beast  from  the  bottomless 
pit,  or  the  false  prophet,  mimics.  Not  merely  tricks,  but 
miracles  of  a  demoniacal  kind,  and  by  demon  aid,  like 
those  of  the  Egyptian  magicians,  shall  be  wrought,  most 
calculated  to  deceive;  wrought  "after  the  working  (Greet, 
energy)  of  Satan."  14.  deceiveth  them  that  dwell  on 
the  earth— the  earthly-minded,  but  not  the  elect.  Even  a 
miracle  is  not  enough  to  warrant  belief  in  a  professed 
revelation,  unless  that  revelation  be  In  harmony  with 
God's  already  revealed  will,  by  the  means  of  those 
miracles— rather  as  Greek,  "on  account  of  (because  of;  in 
consequence  of)  those  miracles."  which  he  had  power 
to  do — Greek,  "which  were  given  him  to  do."  in  the 
sight  of  the  beast—"  before  him"  (v.  12).  which— A,  B, 
C  read,  "who;"  marking,  perhaps,  a  personal  Antichrist. 
had— So  B  and  Andreas  read.  But  A,  C,  and  Vulgate 
read,  "hath."  15.  he  had  power—  Greek,  "  it  was  given 
to  him."  to  give  life—  Greek,  "breath,"  or  "spirit." 
linage — Nebuchadnezzar  set  up  in  Dura  a  golden  image  to 
be  worshipped,  probably  of  himself;  for  his  dream  had 
been  interpreted,  "Thou  art  this  head  of  gold ;"  the  three 
Hebrews  who  refused  to  worship  the  image  were  cast 
Into  a  burning  furnace.  All  this  typifies  the  lastapostasy. 
Pliny,  in  his  letter  to  Trajan,  states  that  he  consigned 
to  punishment  those  Christians  who  would  not  worship 
the  emperor's  image  with  Incense  and  wine.  So  Julian, 
the  apostate,  set  up  his  own  Image  with  the  idols  of  the 
heathen  gods  in  the  Forum,  that  the  Christians  in  doing 
reverence  to  it,  might  seem  to  worship  the  idols.  So 
Charlemagne's  Image  was  set  up  for  homage ;  and  the 
Pope  adored  the  new  emperor  (Dupin,  vol.  6,  p.  126).  Na- 
poleon, the  successor  of  Charlemagne,  designed  after  he 
had  first  lowered  the  Pope  by  removing  him  to  Fontain- 
bleau,  then  to  "  make  an  idol  of  him  "  [Memorial  de  flainte 
Helene];  keeping  the  Pope  near  him,  he  would,  through 
the  Pope's  influence,  have  directed  the  religious,  as  well 
as  the  political  world.  The  revived  Napoleonic  dynasty 
may,  in  some  one  representative,  realize  the  project,  be- 
coming the  beast  supported  by  the  false  prophet  (perhaps 
some  openly  Infidel  supplanter  of  the  Papacy,  under  a 
spiritual  guise,  after  the  harlot,  or  apostate  Church,  who 
la  distinct  from  the  second  beast,  has  been  stripped  and 
Judged  by  the  beast,  ch.  17.  16);  he  then  might  have  an 
Image  set  up  in  his  honour  as  a  test  of  secular  and  spirit- 
ual allegiance,  speak—"  False  doctrine  will  give  a  spirit- 
ual, philosophical  appearance  to  the  foolish  apotheosis  of 
the  creaturely  personified  «y  Antichrist."  [Auberlen.] 
Jerome,  on  Daniel  7.,  says,  Antichrist  shall  be  "one  of 
thetapiw  raoo  In  whom  the  whole  of  Satan  shall  dwell 
.«>84 


bodily."  Rome's  speaking  images  and  winking  picture* 
of  the  Virgin  Mary  and  the  saints  are  an  earnest  of  th« 
future  demoniacal  miracles  of  the  false  prophet  in  mak 
lng  the  beast's  or  Antichrist's  image  to  speak.  16.  to  re» 
celveamark — lit.,  "  that  they  should  give  them  a  mark;'' 
such  a  brand  as  masters  stamp  on  their  slaves,  and 
monarchs  on  their  subjects.  Soldiers  voluntarily  punc- 
tured  their  arms  with  marks  of  the  general  under  whom 
they  served.  Votaries  of  idols  branded  themselves  witl. 
the  Idol's  cipher  or  symbol.  Thus  Antlochus  Eplphane* 
branded  the  Jews  with  the  Ivy  leaf,  the  symbol  of  Bacchua 
(2  Maccabees  6.  7 ;  3  Maccabees  2.  29).  Contrast  God's  sea*. 
and  name  in  the  foreheads  of  His  servants,  ch.  7.  8;  1  i.  1 ;  1ft. 
4;  and  Galatlans  6.  17,  "  I  bear  In  my  body  the  marks  of 
the  Lord  Jesus,"  i.  e.,  I  am  His  soldier  and  servant.  Th« 
mark  In  the  right  hand  and  forehead  implies  the  pros- 
tration of  bodily  and  intellectual  powers  to  the  beast's  domi- 
nation. "  In  tlie  forehead  by  way  of  profession  ;  In  th* 
hand  with  respect  to  work  and  service."    [Augustinb.] 

17.  And— So  A,  B,  and  Vulgate  read.  C,  Ibenjeus,  811 
Coptic,  and  Syriac  omit  It.  might  buy—  Greek,  "may  bv 
able  to  buy."  the  mark,  or  the  name — Greek,  "  the  mark 
(viz.),  the  name  of  the  be.ast."  The  mark  may  be,  as  In  th«» 
case  of  the  sealing  of  the  saints  in  the  forehead,  not  a 
visible  mark,  but  symbolical  of  allegiance.  So  the  sign 
of  the  cross  in  Popery.  The  Pope's  interdict  has  often  shut 
out  the  excommunicate  from  social  and  commercial 
Intercourse.  Under  the  final  Antichrist  this  shall  com* 
to  pass  In  its  most  violent  form,  number  of  his  uuir- 
Irnplylng  that  the  name  has  some  numerical  meaning. 

18.  wisdom— the  armoury  against  the  second  beast,  as 
patience  and  faith  against  the  first.  Spiritual  wisdom  Is 
needed  to  solve  the  mystery  of  iniquity,  so  as  not  to  be  be- 
guiled by  It.  count  .  .  .  for— The  "for"  implies  the  pos- 
sibility of  our  calculating  or  counting  the  beasVs  number. 
the  number  of  a  man — t.  e.,  counted  as  men  generally 
count.  So  the  phrase  Is  used  in  ch.  21.  17.  The  number  Is 
the  number  of  a  man,  not  of  God;  he  shall  extoi  himself 
above  the  power  of  the  Godhead,  as  the  man  of  sin. 
[Aquinas.]  Though  It  Is  an  Imitation  of  the  Divine  name 
it  is  only  human,  six  hundred  threescore  and  six— £ 
and  Vulgate  write  the  numbers  In  full  ir.  the  Greek.  But 
B  writes  merely  the  three  Greek  letters  standing  for  num- 
bers, Ch,  X,  St.  C  reads  616,  but  Iren^eus,  828,  opposes  this 
and  maintains  666.  Iren^ius,  in  the  second  century,  dis- 
ciple of  Polyoabp,  John's  dlscipld,  explained  this  num- 
ber as  contained  in  the  Greek  letters  of  Lateinos  (L  being 
30;  A,  1;T,  300;  E,5;  1,10;  N,  50;  0,70;  8,200).  The  Latin 
Is  peculiarly  the  language  of  the  Church  of  Rome  in  all 
her  official  acts;  the  forced  uulty  of  language  In  ritual  be- 
ing the  counterfeit  of  the  true  unity;  the  premature  and 
spurious  anticipation  of  the  real  unity,  only  to  be  realized 
at  Christ's  coming,  when  all  the  earth  shall  speak  "one 
language "  (Zephanlah  3.  9).  The  last  Antichrist  may 
have  a  close  connection  with  Rome,  and  so  the  name 
L<Ueinos  (666)  may  apply  to  him.  The  Hebrew  letters  of 
Balaam  amount  to  660  [Bunskn];  a  type  of  the  false  pro- 
phet, whose  characteristic,  like  Balaam's,  will  be  bitch 
spiritual  knowledge  perverted  to  Satanic  ends.  The  num- 
ber six  is  the  world-number  ;  In  666  it  occurs  in  units,  tens 
and  hundreds.  It  Is  next  neighbour  to  the  sacred  seven,  bv& 
Is  severed  from  It  by  an  Impassable  gult.  It  is  the  number 
of  the  world  given  over  to  judgment;  nence  there  is  a  pause 
between  the  sixth  and  seventh  seals,  and  the  sixth  and 
seventh  trumpets.  The  Judgments  on  the  world  are  com- 
plete In  six  ;  by  the  fulfilment  of  seven,  the  kingdoms  of 
the  world  become  Christ's.  As  twelve  Is  the  number  of  tht 
Church,  so  six,  Its  half,  symbolizes  the  world-kingdom 
broken.  The  raising  of  the  six  to  tens  and  hundreds 
(higher  powers)  Indicates  that  the  I  east,  notwithstanding 
his  progression  to  higher  powers,  can  only  rise  to  greater 
ripeness  for  Judgment.  Thus  666,  the  Judged  world-power, 
contrasts  with  the  144,000  sealed  and  transfigured  one* 
(the  Church  number,  twelve,  squared  and  multiplied  by 
1000,  the  number  symbolizing  the  world  peivaded  by  God; 
ten,  the  world-number,  raised  to  the  power  of  three  th* 
number  of  God).  [Aubeblen.]  The  mark  ( Greek  tJutragmai 
and  name  are  one  and  the  same.    The  first  two  radloa! 


REVELATION   XIV. 


k*tters  of  Christ  (Greek  Christos),  Ch  and  R,  are  the  same  as 
th«  first  two  of  eharagma,  and  were  the  Imperial  mono- 
gram of  Christian  Rome.  Antichrist,  personating  Christ, 
adopts  a  symbol  like,  but  not  agreeing  with,  Christ's 
monogram,  Ch,  X,  & ;  whereas  the  radicals  in  "Christ" 
»re  Ch,  R,  St.  Papal  Rome  has  similarly  substituted  the 
standard  of  the  Keys,  for  the  standard  of  the  Cross.  80 
n  the  Papal  coinage  (the  image  of  power,  Matthew  22.  20). 
The  two  first  letters  of  "Christ,"  Ch,  R,  represent  seven 
Hundred,  the  perfect  number.  The  Ch,  X,  St  represent  an 
imperfect  number,  a  triple  falling  away  (apostasy)  from 
>eptmxary  perfection.    [Wordsworth.] 

CHAPTER     XIV. 

Ver.  1-20.    The  Lamb  Been  on  Zion  with  the  144,000. 
Fheir  Bono.    Thk  Gospel  Proclaimed  before  the 
End  by  one  Angel:  The  Fall  of  Babylon,  by  An- 
other:  The  Doom  of  the  Beast- Worshippers,  by  a 
Third.    The  Blessedness  of  the  Dead  in  the  Lord. 
The  Harvest.    The  Vintage.    In  contrast  to  the  beast, 
ftkl»e  prophet,  and  apostate  Church  (ch.  13.),  and  introduc- 
tory to  the  announcement  of  judgments  about  to  descend 
on  them  and  the  world  (v.  8-11,  anticipatory  of  ch.  18.  2-6), 
itand  here  the  redeemed,  "the  Divine  kernel  of  human- 
ity, the  positive  frnits  of  the  history  of  the  world  and  the 
Church."  [Aubkrlen.]    Chs.  11.-16.  describe  the  prepara- 
tions for  the  Messianic  judgment.    As  ch.  14.  begins  with 
the  144,000  oj Israel  (cf.  ch.  7.  4-8,  no  longer  exposed  to  trial 
as  then,  but  now  triumphant),  so  ch.  15.  begins  with  those 
who  have  overcome  from  among  the  Gentiles  (cf.  ch.  15. 1-5 
with  ch.  7.  9-17);  the  two  classes  of  elect  forming  together 
the  whole  company  of  transfigured  saints  who  shall  reign 
with  Christ.     1.  a— A,  B,  C,  Coptic,  and  Origbn  read,  "the 
Lamb,"    Lamb  .  .  .  on  .  .  .  Sion— having  left  His  posi- 
tion "  In  the  midst  of  the  throne,"  and  now  taking  His 
stand  on  Sion.     his  Father's  name— A,  B,  C  read,  "His 
name   and  His   Father's   name."     In—  Greek,   "upon." 
God's  and  Christ's  name  here  answers  to  the  seal  "  upon 
their  foreheads"  in  ch.  7.  3.    As  the  144,000  of  Israel  are 
"  the  first-fruits"  (v.  4),  so  "  the  harvest"  (v.  15)  is  the  gen- 
eral assembly  of  Gentile  saints  to  be  translated  by  Christ 
as  His  first  act  in  assuming  His  kfeigdom,  prior  to  His 
Judgment  (ch.  16.,  the  last  seven  vials)  on  the  Antichrls- 
Man  world,  in  executing  which  His  saints  6hall  share. 
As  Noah  and  Lot  were  taken  seasonably  out  of  the  judg- 
ment, but  exposed  to  the  trial  to  the  last  moment  [Dk 
BiTRGHl,  so  those  who  shall  reign  with  Christ  shall  first 
satfer  with  Him,  being  delivered  out  of  the  judgments,  but 
not  out  of  the  trials.    The  Jews  are  meant  by  "  the  saints 
of  the  Most  High :"  against  them  Antichrist  makes  war, 
changing  their  times  and  laws;    for    true  Israelites  can- 
not Join  In  the  idolatry  of  the  beast,  any  more  than  true 
Christians.    The  common  affliction  will  draw  closely  to- 
gether, in  opposing  the  beast's  worship,  the  Old  Testa- 
ment and  New   Testament   people   of   God.    Thus   the 
way  is  paved  for  Israel's  conversion.     This  last   utter 
tcattering   of  the  holy  people's  power  leads  them,  under 
the  Spirit,  to  seek  Messiah,  and  to  cry  at  His  approach, 
"  Blessed  is  He  that  cometh  in  the  name  of  the  Lord." 
■i.  from  —  Greek,  "  out   of."    voice    of   many  waters— 
•is   is    the  voice    of  Himself,  such  also  Is  the  voice  of 
His  people.      I   Heard   the   voice   of  harpers— A,  B,  C, 
and  Origen  read,  "  the  voice  which  I  heard  (was)  as  of 
uarpers."     3.  sung—  Greek,  "sing."     ag   It  were— So  A, 
0,  and  Vulgate  read.    It  is  AS  itwkrk  a  new  song ;  for  it 
is,  in  truth,  as  old  as  God's   eternal  purpose.    But   B, 
8}/Hac,  Coptic,  Origen  and  Andreas  omit  these  words. 
new  song— (Ch.  5.  9, 10.)    The  song  Is  that  of  victory  after 
conflict  with  the  dragon,  beast,  and  false  prophet :  never 
sung  before,  for  such  a  conflict  had  never  been  fought 
before;  therefore  new :  till  now  the  kingdom  of  Christ  on 
earth  had  been  usurped;  they  sing  the  new  song  in  an- 
UsipaMon  of  His  taking  possession  of  His  blood-bought 
kingdom  with  His  saints,    four  beasts— rather  as  Greek, 
'four  living  creatures."    The  harpers  *nd  singers  evi- 
dently include  the  144,000:  so  the  parallel  proves  (ch.  15.  2, 
O.  where  tb*  same  act  is  attributed  to  the  general  company 


of  the  saints,  the  harvest  (v.  15)  from  all  nations.    Kot  a* 
Alford,  "the  harpers  and  song  are  In  heaven,  but  ths 
144,000  are  on  earth."    redeemed— lit.,  "  purchased."    No* 
even  the  angels  can  learn  that  song,  for  thoy  know  no* 
experimentally  what  it  is  to  have  "come  out  of  the  great 
tribulation,  and  washed  their  robes  white  in  the  blood 
of  the  Lamb"  (ch.  7. 14).  4.  idrgtns-splrltually  (Matthew 
25. 1);  in  contrast  to  the  apostate  Church,  Babylon  (v.  8), 
spiritually  "a  harlot"  (ch.  17. 1-5;  Isaiah  1.21;  contrast  1 
Corinthians  li.  2;    Epheslaus  5.25-27).    Their  not  bein« 
defllea  with  women,  means  they  were  not  led  astray  from 
Christian  faithfulness  by  the  tempters  who  Jointly  con- 
stitute the  spiritual  "  harlot."   follow  the  Lamb  whlth- 
ersoever  he  goeth— in  glory,  being  especially  near  Hi« 
person ;  the  fitting  reward  of  their  following  Him  so  fully 
on  earth,     redeemed— "purchased."     being  the— rather, 
"as  a  first-fruit."    Not  merely  a  "  first-fruit"  In  the  sense 
in  which  all  believers  are  so,  but  Israel's  144,000  elect  are 
the  first-fruit,  the  Jewish  and  Gentile  elect  Church  Is  the 
harvest;  In  a  further  sense,  the  whole  of  the  transfigured 
and  translated  Church  which  reigns  with  Christ  at  HI* 
coming,  is  the  first-fruit  and  the  consequent  general  in- 
gathering of  Israel  and  the  nations,  ending  in  the  last 
judgment,  Is  the  full  and  final   harvest.    5.  guile— So 
Andreas  in  one  copy.    But  A,  B,  C,  Origen,  and  An- 
dreas in  other  copies  read,  "falsehood."    Of.  with  Eng- 
lish Version  reading  Psalm  32.  2;   Isaiah  53.  9;  John  1.  47 
for— So  B,  Syriac,  Coptic,  Origen,  and   An»reas  read, 
But  A,  C  omit,    without  fault—  Greek,  "  blameless  :'    lr. 
respect  to  the  sincerity  of  their  fidelity  to  Him.    Not  ab- 
solutely, and  in  themselves  blameless;   but  regarded  as 
such  on  the  ground  of  His  righteousness  in  whom  alone 
they  trusted,  and  whom  they  faithfully  served  by  His 
Spirit  in  them.    The  allusion  seems  to  be  to  Psalm  15. 1,  2. 
Cf.  v.  1,  "stood  on  Mount  Sion."    before  the  throne  of 
God— A,  B,  C,  Syriac,  Coptic,  Origen,  and  Andreas  omit 
these  words.    The  oldest  Vulgate  MS.  supports  them.    0. 
Here  begins  the  portion  relating  to  the  Gentile  world,  as 
the  former  portion  related  to  Israel.    Before  the  end  the 
Gospel  is  to  be  preached  for  a  witness  unto  all  nations; 
not  that  all  nations  shall  be  converted,  but  all  natlom 
shall  have  had  the  opportunity  given  them  of  deciding 
whether  they  will  be  for,  or  against,  Christ.    Those  thus 
preached  to  are  "  they  that  dwell  (so  A,  Coptic,  and  Syriac 
read.     But  B,  C,  Origen,  Vulgate,  Cyprian,  312,  read, 
•  SIT,' cf.  Matthew  4.16;    Luke  1.79,  having  their  settled 
home)  on  the  earth,"  being  of  earth  earthy:  this  last 
season  of  grace  is  given  them,  if  yet  they  may  reuent, 
before  "judgment"  (v.  7)  descends  :  if  not,  they  will  be  left 
without  excuse,  as  the  world  which  resisted  the  preach- 
ing of  Noah  In  the  120  years  "whilst  the  long-suffering 
of  God  waited."    "80  also  the  prophets  gave  the  people 
a  last  opportunity  of  repentance  before  the  Babylonian 
destruction  of  Jerusalem,  and  our  Lord  and  His  apostles 
before  the  Roman  destruction  of  the  holy  city."  [Aubeb- 
t„en.]    The   Greek  for  "  unto"  (epi,  in  A,  C)  means  KL, 
"upon,"  or  "over,"  or  "in  respect  to"  (Mark  9.12;  He- 
brews 7. 13).    So  also  "to  every  nation"  (Greek,  epi,  In  A, 
B,  C,  Vulgate,  Syriac,  Origen,  Andreas,  Cyprian,  and 
Primasius).     This,  perhaps,   implies   that   the   Gospel 
though  diffused  over  the  globe,  shall  not  come  saviuglj 
unto  any  save  ihe  elect.    The  world  is  not  to  be  evaugel- 
ized  till  Christ  shall  come:  meanwhile,  God's  purpose  it 
"  to  take  out  of  the  Gentiles  a  people  for  His  name,"  to  be 
witnesses  of  the  effectual  working  of  His  Spirit  during 
the   counter- working    of    "the    mystery    of    iniquity." 
everlasting   Gospel— the  Gospel  which  announces  the 
glad  tidings  of  the  everlasting  kingdom  of  Christ,  about  to 
ensue  Immediately  after  the  "judgment"  on  Antichrist, 
announced   as  imminent  in  v.  7.    As  the  former  an^el 
"flying  through   the   midst   of  heaven"  (ch.  8.  18)  an- 
nounced "woe,"  so  this  angel  "flying  in  the  midst  of 
heaven"  announced  joy.    The  three  angels  making  th* 
last  proclamation  of  the  Gospel,  the  fall  of  Babylon 
the  harlot,  and  the  Judgment  on  the  beast-worshlr.r>«r-  " 
9-11),  the  voice  from  heaven  respecting  tun  oles«eu  cw». 
(v.  13),  the  vision  of  the  Son  of  man  on  tiie  cloud  (v.  11)  t  — 
harvest  (v.  15).  and  the  vintage  (v.  18).  form  the  connxspd- 


REVELATION  XIV. 


jos  summary,  amplified  In  detail  in  the  rest  of  the  book. 
?.  Fear  God— the  forerunner  to  embracing  the  love  of 
God  manifested  in  the  Gospel.  Repentance  accompanies 
faith,  give  glory  to  hint— and  not  to  the  beast  (cf.  ch.  13. 
4:  Jeremiah  13.  16).  the  hour  of  his  judgment— " The 
aour"  implies  the  definite  lime.  "Judgment,"  not  the 
general  Judgment,  but  that  upon  Babylon,  the  beast,  and 
his  worshippers  (v.  8-12).  worship  him  that  made 
heaven— not  Antichrist — who"sitteth  in  the  temple  of 
God,  showing  Himself  that  He  is  God"  (cf.  Acts  14.  15). 
sea  .  .  fountains— Distinguished  also  in  ch.  8.  8,  10.  8. 
another — So  Vulgate.  But  A,  B,  Syriac,  and  Andreas 
add,  "a  second  ;"  "another,  a  second  angel."  Babylon- 
Here  first  mentioned;  identical  with  the  harlot,  the  apos- 
tate Church ;  distinct  from  the  beast,  and  Judged  sep- 
arately. Is  fallen— Anticipation  of  ch.  18.  2.  A,  Vulgate, 
Syriac,  and  Andreas  support  the  second  "  is  fallen."  But 
B,  C,  and  Coptic  omit  it.  that  great  city— A,  B,  C,  Vul- 
gate, Syriac,  and  Coptic  omit  "city."  Then  translate, 
"  Babylon  the  great."  The  uiteriov  and  exhaustive  fulfil- 
ment of  Isaiah  21.  9.  because— So  Andreas.  But  A,  C, 
Vulgate,  and  Syriac  read,  "which."  B  and  Coptic  omit  it. 
Even  reading  "which,"  we  must  understand  it  as  giving 
the  reason  at  her  fall,  all  nations — A,  B,  C  read,  "all  the 
nations."  tiie  vrlne  of  the  wrath  of  her  formication — 
the  wine  of  the  wrath  of  God,  the  consequence  of  her  forni- 
jaiion.  As  she  made  the  nations  drunk  with  the  wine  of 
her  fornication,  so  she  herself  shall  be  made  drunk  with 
the  wine  of  God's  wrath.  9.  A,  B,  C,  and  Andreas  read, 
"  another,  a  third  angel."  Cf.  with  this  verse  ch.  13.  15, 16. 
10.  The  same—  Greek,  "he  also,"  as  the  just  and  inev- 
itable retribution,  -wine  of  .  .  .  wrath  of  God — (Psalm 
75.  8.)  without  mixture— whereas  wine  was  so  commonly 
mixed  with  water  that  to  mix  wine  Is  used  in  Greek  for  to 
pour  out  wine;  this  wine  of  God's  wrath  is  undiluted; 
there  is  no  drop  of  water  to  cool  Its  heat.  Naught  of 
^race  or  hope  is  blended  with  it.  This  terrible  threat  may 
«:'!  raise  us  above  the  fear  of  man's  threats.  This  un- 
mixed  :up  is  already  mingled  and  prepared  for  Satan  and 
the  beast's  followers,  indignation— Greek  (orges),  "abid- 
ing wrath."  Bu'  be  Greek  for  "wrath"  above  (Greek  thu- 
rnou)  is  boiling  indignation,  from  (Greek  thuo)  a  root  mean- 
ing to  boil;  this  Is  temporary  ebullition  of  anger  ;  that  is 
lasting  [Ammonius],  and  accompanied  with  a  purpose  of 
vengeance  [Origen  on  Psalm  2.  5].  tormented  ...  In 
the  presence  of  the  .  .  .  angels— (Psalm  49.  14 ;  58.  10 ;  139. 
21;  Isaiah  66.  24.)  God's  enemies  are  regarded  by  the 
saints  as  their  enemies,  and  when  the  day  of  probation 
is  past,  their  mind  shall  be  so  entirely  one  with  God's, 
that  they  shall  rejoice  in  witnessing  visibly  the  Judloial 
vindication  of  God's  righteousness  in  sinners'  punish- 
ment. 11.  for  ever  and  ever—  Greek,"  unto  ages  of  ages." 
no  rest  day  nor  night — Contrast  the  very  different  sense 
in  which  the  same  is  said  of  the  four  living  creatures  in 
heaven,  "They  rest  not  day  and  night,  saying,  Holy, 
holy,  holy,"  Ac;  yet  they  do  "rest"  in  another  sense; 
they  rest  from  sin  and  sorrow,  weariness  and  weakness, 
trial  and  temptation  (v.  13);  the  lost  have  no  rest  from  sin 
and  Satan,  terror,  torment,  and  remorse.  12.  Here,  &c— 
Resumed  from  ch.  13. 10,  where  see  the  Note.  In  the  fiery 
ordeal  of  persecution  which  awaits  all  who  will  not  wor- 
kup the  beast,  the  faith  and  patience  of  the  followers  of 
jod  and  Jesus  shall  be  put  to  the  test,  and  proved,  pa- 
tience— Greek  (hupomene),  patient,  persevering  endurance. 
The  second  "here"  is  omitted  in  A,  B,  C,  Vulgate,  Syriac, 
Coptic,  and  Primasius.  Translate, "  Here  is  the  endurance 
of  the  saints,  who  keep,"  <fec.  the  faith  of  Jesus— the 
faith  which  has  Jesus  for  its  object.  13.  Encouragement 
to  cheer  those  persecuted  under  the  beast.  Blessed— In 
resting  from  their  toils,  and,  in  the  case  of  the  saints  just 
before  alluded  to  as  persecuted  by  the  beast,  in  resting 
from  persecutions.  Their  full  blessedness  is  now  "from 
henceforth,"  *.  e.,  from  this  time,  when  the  judgment  on 
the  beast,  and  the  harvest-gatherings  of  the  elect  are  im- 
minent. The  time  so  earnestly  longed  for  by  former  mar- 
tyrs is  now  all  but  come;  the  full  number  of  their  fellow- 
servants  is  on  the  verge  of  completion;  they  have  no 
longer  to  "rest  (the  same  Greek  as  here,  anapausis)  yet  for 
686 


a  little  season,"  their  eternal  rest,  or  cessation  from  U>lia  (J 
Thessalonians  1.  7,  Greek  anesis,  relaxation  after  hard- 
ships. Hebrews  4.  9, 10,  sabbutism  of  rest ;  and  Greek  cat- 
apausis,  akin  to  the  Greek  here),  is  close  at  hand  now. 
They  are  blessed  in  being  about  to  sit  down  to  the  marriage- 
shipper  of  the  Lamb  (ch.  19.  9),  and  In  having  part  N  TBI 
first  resurrection  (ch.  20.  3),  and  in  having  right  to  t\e  tree  oj 
life  (ch.  22. 14).  In  v.  14-16  follows  the  explanation  o'  whj 
they  are  pronounced  "  blessed"  now  In  particular,  Az.,  th* 
Son  of  man  on  thecloud  is  just  coming  to  gather  tiiero  in  at 
the  hari  est  ripe  for  His  garner.  "Write — to  put  it  on  record 
for  ever.  Yea,  salth  the  Spirit— The  words  of  G  >1  the 
Father  (the  "  voice  from  heaven")  are  echoed  back  and 
confirmed  by  the  Spirit  (speaking  in  the  "Word,  cl  4  7; 
22. 17;  and  in  the  saints,  2  Corinthians  5.  5;  1  Peter  4  Hi. 
All  "God's  promises  in  Christ  are  yea"  (2  Corinthians  i, 
20).  unto  me — Omitted  in  A,  B,  C,  Vulgate,  Syriac,  and 
Coptic,  that  they  may— The  Greek  includes  also  the  idea, 
They  are  blessed,  in  that  they  shall  rest  from  their  toils  (so 
the  Greek),  and— So  B  and  Andreas  read.  But  A,  C, 
Vulgate,  and  Syriac  read  "for."  They  rest  from  theli 
toils,  because  their  time  for  toll  is  past ;  they  enter  on  the 
blessed  rest,  because  of  their  faith  evinced  by  their  works 
which,  therefore,  "follow  with  (so  the  Greek)  them.' 
Their  works  are  specified  because  respect  is  had  to  tbc 
coming  judgment,  wherein  every  man  shall  be  "Judged 
according  to  his  works."  His  works  do  not  go  before  the 
believer,  nor  even  go  by  his  side,  but  follow  him  at  th« 
same  time  that  they  go  with  him  as  a  proof  that  he  is 
Christ's.  14.  crown — Greek  (stephanon),  garland  of  vic- 
tory ;  not  His  diadem  as  a  king.  The  victory  is  described 
in  detail,  ch.  19. 11-21.  one  sat— "one  sitting"  (Greek  oath- 
emenon  fuymoion)  is  the  reading  of  A,  B,  C,  Vulgate,  and 
Coptic.  15.  Thrust  In—  Greek,  "Send."  The  angel  does 
not  command  the  "Son  of  man"  (v.  14),  but  is  the  mere 
messenger  announcing  to  the  Son  the  will  of  God  the 
Father,  in  whose  hands  are  kept  the  times  and  the  season*. 
thy  sickle — Alluding  to  Mark  4. 29,  where  also  It  is  "send- 
eth  the  sickle."  The  Son  sends  His  sickle-bearing  angel 
to  reap  the  righteous  when  fully  ripe,  harvest  —  the 
harvest  crop.  By  the  harvest- reaping  the  elect  righteous 
are  gathered  out;  by  the  vintage  the  Antichristian  offend- 
ers are  removed  out  of  the  earth,  the  scene  of  Christ's 
coming  kingdom.  The  Son  of  man  Himself,  with  a 
golden  crown,  is  introduced  in  the  harvest-gathering  of 
the  elect,  a  mere  angel  in  the  vintage  (v.  18-20).  Is  ripe— 
lit.,  "is  dried."  Ripe  lor  g^ory.  16.  thrust  In—  Greek, 
"cast."  17.  out  of  the  temple  ...  In  heaven — (Ch.  11. 
19.)  18.  from  the  altar — upon  which  were  offered  the 
incense-accompanied  prayers  of  all  saints,  which  bring 
down  in  answer  God's  fiery  judgment  on  the  Church's 
foes,  the  fire  being  taken  from  the  altar  and  cast  upon  the 
earth,  fully  ripe—  Greek,  "come  to  their  acme;"  ripe  for 
punishment.  19.  "The  vine"  is  what  is  the  subject  of 
Judgment  because  its  grapes  are  not  what  God  lookeu  for 
considering  its  careful  culture,  but  "wild  grapes"  (Isaiah 
5).  The  apostate  world  of  Christendom,  not  the  world  of 
heathendom,  who  have  not  heard  of  Christ,  Is  the  object 
of  judgment.  Cf.  the  emblem,  ch.  19. 15;  Isaiah  63.2,3; 
Joel  3.  13.  '20.  without  the  city— Jerusalem.  The  scene 
of  the  blood-shedding  of  Christ  and  His  people  shall  be 
also  the  scene  of  God's  vengeance  on  the  Antichristian 
foe.  Cf.  the  "  horsemen,"  oh,  9. 16,  17.  blood— answering 
to  the  red  wine.  The  slaughter  of  the  apostates  is  what 
is  here  spoken  of,  not  their  eternal  punishment,  even 
unto  the  horse-bridles  -of  the  avenging  "armies  of 
heaven."  by  the  space  of  a  thousand  .  .  .  six  hundred 
furlongs—  lit.,  "a  thousand  six  hundred  furlongs  off.'" 
[W.  Kelly.]  Sixteen  huud-cd  Is  a  square  number;  4  by 
4  by  100.  The  four  quarters,  north,  south,  east,  and  west 
of  the  Holy  Land,  or  else  of  the  world  (the  completeness 
and  universality  of  the  world-wide  destruction  being 
hereby  indicated).  It  does  not  exactly  answer  to  the 
length  of  Palestine  as  given  by  Jerome,  160  Roman  miles. 
Rengel  thinks  the  valley  of  Kedron,  between  Jerusalem 
and  the  Mount  of  Olives,  is  meant,  the  torrent  in  that 
valley  being  about  to  be  discoloured  with  blood  to  the 
extent  of  1600  furlongs.     This  view  accords  with  Joeri 


REVELATION   XV. 


pirpbeey  that  th^  valley  of  Jehoshaphat  Is  to  be  the  scene 
of  the  overthrow  of  the  Antlchrlstlan  foes. 

CHAPTER   XV. 

Ver.  1-9.    The  Last  Seven  Viai^s  of  Plagues  :  Song 
•r  the  Victors  over  the  Beast,    l.  the  .even  last 

plagues—  Greek,  "seven  plagues  which  are  the  last."    is 
Oiled  up— lit.,  "was  finished, "  or  "consummated:"  the 
prophetlsal  past  for  the  future,  the  future  belug  to  God  as 
though  It  were  past,  so  sure  of  accomplishment  is  His  word. 
This  verse  is  the  summary  of  the  vision  that  follows :  the 
angels  do  not  actually  receive  the  vials  till  v.  7;  but  here, 
In  v.  1,  by  anticipation  they  are  spoken  of  as  having  them. 
There  are  no  more  plagues  after  these  until  the  Lord's 
coming  in  J  udgment.    The  destruction  of  Babylon  (ch.  18.) 
is  tbe  last:  then  In  oh.  19.  He  appear?.    £.  sea  of  glass- 
Answering  to  the  molten  sea  or  great  brazen  lover  before 
the  mercy-seat  of  the  earthly  temple,  for  tbe  purification 
of  the  priests;  typifying  the  baptism  of  water  and  the 
Spirit  of  all  who  are  made  kings  and  priests  unto  God. 
mingled  with.  Are — Answering  to  the  baptism  on  earth 
with  fire,  i.  e.,  fiery  trial,  as  well  as  with  the  Holy  Ghost, 
which  Christ's  people  undergo  to  purify  them,  as  gold  Is 
purified  of  its  dross  in  the  furnace,    them  that  had  got- 
ten the  victory  over — Greek,  "  those  (coming)  off  from 
(the  conflict  with)  the  beast-conquerors."    over  the  num- 
ber of  Ills  name— A,  B,  C,  Vulgate,  Syriac,  and  Coptic,  omit 
the  words  In  English  Version,  "  over  his  mark."    The  mark, 
In  fact,  is  the  number  of  his  name  which  the  faithful  re- 
fused to  receive,  and  so  were  victorious  over  it.    stand  on 
tbe  sea  of  glass — Alfobd  and  Dk  Burgh  explain  "on 
(the  shore  of)  the  sea:"   at  the  sea.     So  the  preposition 
(Greek)  epi,  with  the  accusative,  is  used  for  at,  ch.  3.  20.     It 
has  a  pregnant  sense :  "standing"  implies  rest,  Greek  epi 
with  the  accusative  Implies  motion  towards.     Thus  the 
meaning  Is,  Having  come  to  the  sea,  and  now  standing  at 
it.    In  Matthew  14.  26,  where  Christ  walks  on  the  sea,  the 
Greek  oldest  MSS.  have  the  genitive,  not  the  accusative 
sw  here.    Allusion  Is  made  to  the  Israelites  standing  on 
the  shore  at  the  Red  Sea,  after  having  passed  victoriously 
i.aroagh  It,  and  after  the  Lord  had  destroyed  the  Egyptian 
5ae  (type  of  Antichrist)  in  it.    Moses  and  the  Israelites' 
■ong  of  triumph  (Exodus  15.  1)  has  its  antitype  in  the 
nainta'  "song  of  Moses  and  the  Lamb  "  (v.  3).    Still  English 
Version  Is  consistent  with  good  Greek,  and  the  sense  will 
then  be.  As  the  sea  typifies  the  troubled  state  out  of  which 
the  beaat  arose,  and  which  is  to  be  no  more  in  the  blessed 
world  to  come  (ch.  21.  1),  so  the  victorious  saints  stand  on 
It,  having  it  under  their  feet  (as  the  woman  had  the  moon,  ch. 
12.  1,  see  Note) ;  but  it  is  now  no  longer  treacherous  where- 
in the  feet  sink,  but  solid  like  glass,  as  it  was  under  the 
feet  of  Christ,  whose  triumph  and  power  Die  saints  now 
share.    Firmness  of  footing  amidst  apparent  instability 
Is  thus  represented.    They  can  stand,  not  merely  as  vic- 
tc  rlous  Israel  at  the  Red  Sea,  and  as  John  upon  the  sand 
Of  the  shore,  but  upon  the  sea  Itself,  now  firm,  and  reflect- 
ing their  glory  as  glass,  their  past  conflict  shedding  the 
brighter  lustre  on  their  present  triumph.   Their  happiness 
Is  heightened  by  the  retrospect  of  the  dangers  through 
vrbich  they  have  passed.    Thus  this  corresponds  to  ch.  7. 
14, 15.    harps  of  God— In  the  hands  of  these  heavenly  vir- 
gin*. Infinitely  surpassing  the  timbrels  of  Miriam  and  the 
Israelitesses.    3.  song  of  Moses  .  .  .  and  .  .  .  the  Lamb 
— Tue  New  Testament  song  of  the  Lamb  (i.  e.,  the  song 
which  the  Lamb  shall  lead,  as  being  "  the  Captain  of  our 
aalvation,"  Just  as  Moses  was  leader  of  the  Israelites,  the 
song  In  which  those  who  conquer  through  Him  [Romans 
1  37]  shall  Join,  ch.  12.  11)  Is  the  antitype  to  the  trium- 
phant Old  Testament  song  of  Moses  and  the  Israelites  at 
the   Red  Sea  (Exodus  15).    The  churches  of  the  Old  and 
STew  Testament  are  essentially  one  In  their  conflicts  and 
triumphs.    The  two  appear  joined  in  this  phrase,  as  they 
are  In  the  twenty-four  elders.    Similarly,  Isaiah  12.  fore- 
tells tbe  song  of  the  redeemed  (Israel  foremost)  after  the 
%eeoud  antltypical  exodus  and  deliverance  at  the  Egyp- 
«tw»  Sea.    The  passage  through  the  Red  Sea  under  the  pil- 
>jm  of  cloud  was  Israel's  baptism,  to  which  the  believer's 
84 


baptism  In  trials  corresponds.    The  elect  after  their  trl&a 
(especially  those  arising  from  the  beast)  shall  be  taken 
up  before  the  vials  of  wrath  be  poured  on  th«>  beast  an* 
his  kingdom.    So  Noah  and  his  family  were  taken  out  of 
the  doomed  world  before  the  deluge;  Lot  was  taken  otrt 
of  Sodom  before  Its  destruction;  the  Christians  escaped 
by  a  special  interposition  of  Providence  to  Pella  before 
the  destruction  of  Jerusalem.    As  the  pillar  of  cloud  and 
fire  interposed  between  Israel  and  the  Egyptian  foe,  so 
that  Israel  was  safely  lauded  on  the  opposite  shore  before 
the  Egyptians  were  destroyed;  so  the  Lord,  coming  with 
clouds  and  in  flaming  fire,  shall  first  catch  up  his  elect  peo 
pie  "  In  the  clouds  to  meet  Him  in  the  air,"  and  then  shall 
with  fire  destroy  the  enemy.   The  Lamb  leads  the  song  In 
honour  of  the  Father  amidst  the  great  congregation.    This 
is  the  "new  song"  mentioned  ch.  14,  3.    The  singing  vic- 
tors are  the  144,000of  Israel,  "  the  first-fruits,"  and  the  gen- 
eral "  harvest "  of  the  Gentiles,     servant  of  God— (Exo- 
dus 14.  31;  Numbers  12.  7;  Joshua  22  j.)     The  Lamb  li 
more  :    He  Is  the  Son.    Great  and  marvellous  are  Thy 
works,  <fec— Part  of  Moses'  last  song.     The  vindication 
of  the  Justice  of  God  that  so  He  may  be  glorified,  is  the 
grand  end  of  God's  dealings.    Hence  his  servants  again 
and  again  dwell  upon  this  in  their  praises  (ch.  16.  7 ;  19.  2; 
Proverbs  16.  4;  Jeremiah  10.  10;   Daniel  4.  37).    Especially 
at  the  Judgment  (Psalm  50.  1-6;  145.  17).    saints— There  If 
no  MS.  authority  for  this.    A,  B,  Coptic  and  Cyprian  read, 
"  of  the  nations."    C  reads  "  of  the  ages,"  and  so  VulgaU 
and  Syriac.    The  point  at  issue  in  the  Lord's  controversy 
with  the  earth   is,  whether  He,  or  Satan's  minion,  the 
beast,  Is  "the  King  of  the  nations;"  here  af.  the  eve  of  the 
Judgments  descending  on  the  kingdom  of  the  beast,  the 
transfigured  saints  hail  Him  as  "  the  King  of  the  nations  " 
(Ezekiel  21.  27).    4.  Who  shall  not—  Greek,  "  Who  is  there 
but  must  fear  thee?"    Cf.  Moses'  song,  Exodus  15. 14-16,  on 
the  fear  which  God's  Judgments  strike  into  the  foe.    thee 
—So  Syriac.     But  A,  B,  C,   Vulgate  and  Cyprian   reject 
"thee."    all  nations  shall  come — Alluding  to  Psalm  22. 
27-31 ;  cf.  Isaiah  66.23;  Jeremiah  16. 19.    The  conversion  of 
all  nations,  therefore,  shall  be  when  Christ  shall  come,  and 
not  till  then;  and  the  first  moving  cause  will  be  Christ's 
manifested  judgments  preparing  all  hearts  for  receiving 
Christ's  mercy.    He  shall  effect  by  His  presence  what  we 
have  in  vain  tried  to  effect  in  His  absence.    The  pres- 
ent preaching  of  the  Gospel  Is  gathering  out  the  elect 
remnant;   meanwhile   "the  mystery  of  iniquity"  is  at 
work,  and  will  at  last  come  to  its  crisis,  then  shall  Judg- 
ment descend  on  the  apostates  at  the  harvest- end  of  this  age 
(Greek,  Matthew  13.  39,  40)  when  the  tares  shall  be  cleared 
out  of  the  earth,  which  thenceforward  becomes  Messiah's 
kingdom.     The   confederacy   of  the   apostates    against 
Christ  becomes,  when  overthrown  with  fearful  judgments, 
the  very  means  In  God's  overruling  providence  of  pre- 
paring   the    nations    not  Joined    in    the    Antlchristlan 
league  to  submit  themselves  to  Him.    are— lit.,  "were:" 
the  prophetical  past  for  the  Immediate  future.     Judg- 
ment— Greek,  "  righteousness."    5.  So  ch.  11. 19;  cf.  ch.  16. 
17.     "The  tabernacle  of  the  testimony"   appropriately 
here  comes  to  view,  where  God's  faithfulness  in  avenging 
His  people  with  Judgments  on  their  foes  is  about  to  be  set 
forth.    We  need  to  get  a  glimpse  within  the  Holy  place 
to  "understand"  the  secret  spring  and  the  end  of  God's 
righteous  dealings,    behold— Omitted  by  A,  B,  0,  Syriac, 
nnd  Andreas.    It  is  supported  only  bv  Vulgate,  Coptic,  and 
Primasius,  but  no  MS.    6.  having— So  B  reads.    But  A 
C,  read  "who  have:"  not  that  they  had  them  yet  (rt.  v.  7), 
but  they  are  by  anticipation  described  according  to  their 
office,     linen— So  B  reads.     But  A,  C,  and    Vulgate,  "a 
stone."    On  the  principle  that  the  harder  reading  is  the 
one  least  likely  to  be  an  interpolation,  we  should  read,  "« 
stone  pure  (and  is  omitted  in  A,  B,  C,  and  Andreas),  bril- 
liant" (so  the  Greek):  probably  the  diamond.    With  B** 
glish  Version,  cf.   Acts  1.  10;    10.  30.    golden  girdle*- re- 
sembling the  Lord  in  this  respect  (ch.  1.  13).    7.  one  of 
the  four  beasts—  Greek,  "living  creatures."    The  preeen- 
tation  of  the  vials  to  the  angels  by  one  of  the  uvinj 
creatures,  Implies  the  ministry  of  the  Church  as  tne  me- 
dium for  manifesting  to  angels  the  glories  of  redempUor 

687 


REVELATION  XVI. 


(Kphesiana  8. 10).  vials—"  bowls :"  a  broad  shallow  cap  or 
tkowl.  The  breadth  of  the  vials  in  their  upper  part  would 
tend  to  cause  their  contents  to  pour  out  all  at  once.  Im- 
plying the  overwhelming  suddenness  of  the  woes,  fall 
of .  .  .  wrath— How  sweetly  do  the  vials  full  of  odour*, 
L  e„  the  incense-perfumed  prayers  of  the  saints,  contrast 
with  these !  8.  temple  .  .  .  filled— Isaiah  6.  4 ;  cf.  Exodus 
to  84 ;  2  Chronioles  5. 14,  as  to  the  earthly  temple,  of  which 
tnls  Is  the  antitype,  the  glory  of  God  and  .  .  .  power- 
then  fully  manifested,  no  man  -was  able  to  enter  .  .  , 
the  temple — because  of  God's  presence  in  His  manifested 
glory  and  power  during  the  execution  of  these  Judgments. 

CHAPTER   XVI. 

Ver.  1-1L  Tax  Seven  Vials  add  the  Consequent 
Plagues.  The  trumpets  shook  the  world-kingdoms  in  a 
longer  process ;  the  vials  destroy  with  a  swift  and  sudden 
overthrow  the  kingdom  of  the  beast  in  particular  who 
had  Invested  himself  with  the  world-kingdom.  The  He- 
brews thought  the  Egyptian  plagues  to  have  been  in- 
flicted with  but  an  Interval  of  a  month  between  them 
severally.  [Bengel,  referring  toSEDEB  Olam.]  As  Moses 
took  ashes  from  an  earthly  common  furnace,  so  angels, 
as  priestly  ministers  in  the  heavenly  temple,  take  holy 
fire  in  sacred  vials  or  bowls,  from  the  heavenly  altar  to 
pour  down  (of.  ch.  8.  5).  The  same  heavenly  altar  which 
would  have  kindled  the  sweet  incense  of  prayer  bringing 
down  blessing  upon  earth,  by  man's  sin  kindles  the 
fiery  descending  curse.  Just  as  the  river  Nile,  which  or- 
dinarily Is  the  source  of  Egypt's  fertility,  became  blood 
and  a  curse  through  Egypt's  sin.  1.  a  great  voice— viz., 
God's.  These  seven  vials  (the  detailed  expansion  of  the 
vintage,  oh.  14.  18-20)  being  called  "the  last,"  must  belong 
to  the  period  Just  when  the  term  of  the  beast's  power  has 
expired  (whence  reference  is  made  In  them  all  to  the 
worshippers  of  the  beast  as  the  objects  of  the  Judgments), 
close  to  the  end  or  coming  of  the  Sou  of  man.  The  first 
four  are  distinguished  from  the  last  three,  Just  as  in  the 
ra«e  of  the  seven  seals  and  the  seven  trumpets.  The  first 
(our  are  more  general,  affecting  the  earth,  the  sea,  springs, 
and  the  sun,  not  merely  a  portion  of  these  natural  bodies, 
as  In  the  case  of  the  trumpets,  but  the  whole  of  them ;  the 
last  three  are  more  particular,  affecting  the  throne  of  the 
beast,  the  Euphrates,  and  the  grand  consummation. 
Nome  of  these  particular  Judgments  are  set  forth  In  detail 
la  chs.  17.-20.  out  of  the  temple — B  and  Syria*!  omit. 
But  A,  C,  Vulgate  and  Andreas  support  the  words,  the 
vtala— So  Si/riac  and  Coptic.  But  A,  B,  C,  Vulgate  and 
AHDKBA8  read,  "  the  seven  vials."  upon— Greek,  "into." 
a.  went—  Greek, "  went  away."  poured  out — So  the  angel 
oast  Are  Into  the  earth  previous  to  the  series  of  trumpets 
(ch.  8.  5).  upon— So  Coptic.  But  A,  B,  C,  Vulgate  aud 
Serine  read,  "  Into."  sore  upon  the  men— antitype  to  the 
sixth  Egyptian  plague.  "Noisome,"  lit.,  evil  (cf.  Deuter- 
onomy 28.  27,  86).  The  very  same  Greek  word  is  used  in 
the  TiXX.  as  here,  Greek  helkos.  The  reason  why  the 
sixth  Egyptian  plague  is  the  first  here,  is  because  it  was 
directed  against  the  Egyptian  magicians,  Jannes  and 
Jaeibres,  so  that  they  could  not  stand  before  Moses;  and 
so  here  the  plague  is  sent  upon  those  who  in  the  beast- 
worship  had  practised  sorcery.  As  they  submitted  to  the 
mark  of  the  beast,  so  they  must  bear  the  mark  of  the 
avenging  God.  Contrast  ch.  7.  3 ;  Ezekiel  9.  4,  6.  "  Griev- 
ous,'' distressing  to  the  sufferers,  men  which  had  the 
mark  of  the  beast— Therefore  this  first  vial  is  subsequent 
to  the  period  of  the  beast's  rule.  3.  angel— So  B  and  An- 
due  as.  But  A,  C,  and  Vulgate  omit  it.  upon—  Greek, 
"into."  became  as  .  .  .  blood— answering  to  another 
Egyptian  plague,  of  a  dead  man— putrefying,  living 
•owl— So  B  and  Akdekas.  But  A,  C,  and  Syriac,  "  soul  of 
lire"  (cf.  Genesis  1.  80;  7.  21,  22).  In  the  sea— So  B  and  An- 
bbbab.  But  A,  C,  and  Si/riae  read,  "(as  respects)  the 
things  in  the  sea."  4.  (Exodus  7.  20.)  angel— So  Syriac, 
Coptic  and  Andreas.  But  A,  B,  C,  and  Vulgate  oinit  it. 
ft.  angel  off  the  waters — t.  e.,  presiding  over  the  waters. 
©  !U»rd— Omitted  by  A,  B,  C,  Vulgate,  Syriac,  Coptic  aud 
AjrDBBAii.  and  ahalt  be— A.  B.  C,  Vulgate,  and  Andreas 
588 


for  this  clause  read,  "(which  art  and  wast)  holy,"  Tint 
Lord  is  now  no  longer  He  that  shall  come,  for  He  u  com* 
in  vengeance ;  and  therefore  the  third  of  the  three  clauses 
found  In  ch.1.4,8;  and  4. 8,  is  here  and  in  ch.  11. 17  omitted 
Judged  thus— lit.,  "  these  things."  "  Thou  didst  inflict  this 
Judgment."  6.  (Ch.  11. 18,  end ;  Genesis  9.  8;  Isaiah "49.  36.) 
An  anticipation  of  ch.  18.  20,  24;  cf.  ch.  13. 15.  For— A,  B, 
C,  and  Andreas  omit.  7.  another  out  of— Omitted  in 
A,  C,  Syriac,  and  Coptic.  Translate  then,  "I  heard  the 
altar  [personified]  saying."  On  It  the  prayers  of  salnU 
are  presented  before  God:  beneath  It  are  the  souls  of  fne 
martyrs  crying  for  vengeance  on  the  foes  of  God.  ft. 
angel— So  Coptic  and  Andreas.  But  A,  B,  C,  Vulgate  and 
Syriac  omit  it.  upon— Not  as  in  v.  2,  3,  "Into."  sun— 
whereas  by  the  fourth  trumpet  the  sun  Is  darkened  (ch.  8. 
12)  In  a  third  part,  here  by  the  fourth  vial  the  sun's  Dright 
scorching  power  Is  Intensified,  power  was  given  unte 
him— rather, "  untoti,"  the  sun.  men—  Greek, "  the  men," 
viz.,  those  who  had  the  mark  of  the  beast  (v.  2).  9.  men— 
Greek,  "  the  men."  repented  not  to  give  him  glory — (ch. 
9.  20.)  Affliction,  If  it  does  not  melt,  hardens  the  sinner. 
Cf.  the  better  result  on  others,  ch.  11.  13;  14.  7;  15.  4.  16. 
angel— Omitted  by  A,  B,  C,  Vulgate,  and  Syriac.  Bui 
Coptic  and  Andreas  support  it.  seat—  Greek,  "throne  of 
the  beast:"  set  up  In  arrogant  mimicry  of  God's  throne; 
the  dragon  gave  his  throne  to  the  beast  (ch.  13.  2).  dark- 
ness—parallel to  the  Egyptian  plague  of  darkness,  Pha- 
raoh being  the  type  of  Antichrist  (cf.  ch.  15.  2.  3,  notes;  cf. 
the  fifth  trumpet,  ch.  9.  2).  gnawed  their  tongues  for 
pain—  Greek,  "owing  to  the  pain"  occasioned  by  the  previ- 
ous plagues,  rendered  more  appalling  by  the  darkness.  Or, 
as  "gnashing  of  teeth"  is  one  of  the  accompuniments  of 
hell,  so  this  "gnawing  of  their  tongues"  is  through  rage 
at  the  baffling  of  their  hopes  and  the  overthrow  of  their 
kingdom.  They  meditate  revenge  and  are  unable  to  effect 
it;  hence  their  frenzy.  [Grotids.J  Those  in  anguish, 
mental  and  bodily,  bite  their  lips  and  tongues.  11.  sores 
—This  shows  that  each  fresh  plague  was  accompanied 
with  the  continuance  of  the  precediug  plagues :  there  wa? 
an  accumulation,  not  a  mere  succession,  of  plagues,  re 
pented  not— (Cf.  v.  9.)  13.  angel— So  Coptic  and  Andbbah 
A,  B,  C,  Vulgate  and  Syriac  omit,  kings  of  the  Eut 
Greek,  "the  kings  who  are  from  the  rising  of  the  sun. 
Reference  to  the  Euphrates  similarly  occurs  in  the  sixth 
trumpet.  The  drying  up  of  the  Euphrates,  I  think,  is 
to  bo  taken  figuratively,  as  Babylon  itself,  which  is  situ- 
ated on  it,  Is  undoubtedly  so,  ch.  17.  5.  The  waters  of  the 
Euphrates  (cf.  Isalah.8.  7,  8)  are  spiritual  Babylon's,  i.  «., 
the  apostate  Church's  (of  which  Rome  is  the  chief,  though 
not  exclusive  representative)  spiritual  and  temporal 
powers.  The  drying  up  of  the  waters  of  Babylon  ex- 
presses the  same  thing  as  the  ten  kings  stripping,  eat- 
ing, and  burning  the  whore.  The  phrase  "way  may  be 
prepared  for"  Is  that  applied  to  the  Lord's  coming  (Isaiah 

40.  8 ;  Matthew  8.  3 ;  Luke  1.  76).  He  shall  come  from  tht 
East  (Matthew  24.  27;  Ezekiel  43.  2,  "  the  glory  of  the  God 
of  Israel  came  from  the  way  of  the  East'1):  not  alone,  for 
His  elect  transfigured  saints  of  Israel  and  the  Gentiles 
shall  accompany  Him,  who  are  "kings  and  priests  unto 
God"  (ch.  1.  «).  As  the  Antlcbristlau  ten  kings  accom- 
pany the  beast,  so  the  saints  accompany  as  kings  the 
King  of  kings  to  the  last  decisive  conflict.  De  BtrRQH, 
Ac.,  take  It  of  the  Jews,  who  also  were  designed  to  be  a 
kingdom  of  priests  to  God  on  earth.  They  shall,  doubtless, 
become  priest-kings  In  the  flesh  to  the  nations  in  the 
flesh  at  His  coming.    Abraham  from  the  East  (if  Isaiah 

41.  2,  8,  9,  refers  to  Him,  and  not  Cyrus)  conquering  the 
Chaldean  kings  is  a  type  of  Israel's  victorious  restoration 
to  the  priest-kingdom.  Israel's  exodus  after  the  last 
Egyptian  plagues  typifies  Israel's  restoration  after  the 
spiritual  Babylon,  the  apostate  Church,  has  been  smit- 
ten. Israel's  promotion  to  the  priest-kingdom  after 
Pharaoh's  downfall,  and  at  the  Lord's  descent  at  Sinai  U 
establish  the  theocracy,  typifies  the  restored  kingdom  o. 
Israel  at  the  Lord's  more  glorious  descent,  when  Antt 
Christ  shall  be  destroyed  utterly.  Thus,  besides  the  trans- 
figured saints,  Israel  secondarily  may  be  mehiit  by  "the 
kings  from  the  East'rwho  shall  accompany  Uip  "  King  « 


REVELATION  XV 


kings"  returning  '  from  the  way  of  the  East"  to  reign 
o rer  Ills  ancient  people.    As  to  the  drying  up  again  of  the 
water*  opposing  His  people's  assuming  the  kingdom,  cf. 
Isaiah  10. 26;  11.11,15;  Zecharlah  10. 0-11.  The  name  Israel 
iGenesls  32.  28)  Implies  a  prince  with  God.  Cf.  Mlcah  4.  8  as 
to  the  return  of  the  kingdom  to  Jerusalem.   Durham,  200 
years  ago,  interpreted  the  drying  up  of  the  Euphrates  to 
mean  the  wasting  away  of  the  Turkish  power,  which  has 
heretofore  held  Palestine,  and  so  the  way  being  prepared 
tor  Israel's  restoration.    But  as  Babylon  refers   to    the 
apostate  Church,  not  to  Mohammedanism,  the  drying  up 
Of  the  Euphrates  (answering  to  Cyrus'  overthrow  of  literal 
Babylon  by  marching  Into  It  through  the  dry  channel  of 
the  Euphrates)  must  answer  to  the  draining  off  of  the 
apostate  Church's  resources,  the  Roman  and  Greek  cor- 
rupt Church  having  been  heretofore  one  of  the  greatest 
barriers  by  its  Idolatries  and  persecutions  in  the  way  of 
Israel's  restoration  and  conversion.  The  kings  of  the  earth 
who  are  earthly  (v.  14),  stand  in  contrast  to  the  kings  from 
the  East  who  are  heavenly.    13.  tne  dragon— Satan,  who 
(fives  hi*  power  and  throne  (ch.  13.  2)  to  the  beast,     false 
prophet — distinct  from  the  harlot,  the  apostate  Church 
©•  which  Rome  is  the  chief,  though  not  sole,  representa- 
xlve),  oh.  17. 1-3, 16;  and  identical  with  the  second  beaut,  ch. 
W  11-15,  as  appears  by  comparing  ch.  19.  20  with  ch.  13. 13; 
«  ttmately  consigned  to  the  lake  of  fire  with  the  first 
r***t ;  as  Is  also  the  dragon  a  little  later  (ch.  20. 10).    The 
,v«gon,  the  beast,  and  the  false  prophet,  "  the  mystery  of 
.niquity,"  form  a  blasphemous  Antitrinity,  the  counter- 
feit of  "  the   mystery  of  godliness"    God  manifests  In 
Christ,  witnessed  to  by  the  Spirit.    The  dragon  acts  the 
part  of  God  the  Father,  assigning  his  authority  to  his 
representative  the  beast,  as  the  Father  assigns  His  to  the 
Bon.    They  are  accordingly  jointly  worshipped ;  cf.  as  to 
the  Father  and^Son,  John  5.  23 :  as  the  ten-horned  beast 
has  its  ten  horns  orowned  with  diadems  {Greek,  ch.  13. 1), 
so  Christ  has  on  His   head  many  diadems.    Whilst  the 
Orise  prophet,  like  the  Holy  Ghost,  speaks  not  of  himself, 
bat  tells  all  men  to  worship  the  beast,  and  confirms  his 
testimony  to  the  beast  by  miracles,  as  the  Holy  Ghost  at- 
tested similarly   to   Christ's  Divine  mission,    unclean 
tplrlt*  like  frogs— the  antitype  to  the  plague  of  frogs 
sent  o*.  Egypt.    The  presence  of  the  "unclean  spirit"  in 
the  land  (Palestine)  is  foretold,  Zechariah  13. 2,  in  connec- 
tion with  idolatrous  prophets.    Beginning  with  infidelity 
as  to  Jesus  Christ's  comiag  in  the  flesh,  men  shall  end  in 
tne  grossest  idolatry  of  the  beast,  the  incarnation  of  all 
that   is   self-deifying   and   God-opposed    in   the  world- 
powers  of  all  ages;  having  rejected  Him  that  came  in 
the  Father's  name,  they  shall  worship  one  that  comes  in 
h!s  own,   though  really  the  devil's  representative;    as 
frogs  croak  by  night  in  marshes  and  quagmires,  so  these 
unclean  spirits  in  the  darkness  of  error  teach  lies  amidst 
the  mire  of  filthy  lusts.    They  talk  of  liberty,  but  it  is  not 
Gospel  liberty,  but  license  for  lust.    There  being  three,  as 
also  seven,  in  the  description  of  the  last  and  worst  state 
of  the  Jewish  nation,  implies  a  parody  of  the  two  Divine 
numbers,  three  of  the  Trinity,  and  seven  of  the  Holy  Spirit 
(ch  1.  4).    Some  observe  that  three  frogs  were  the  original 
arms  of  France,  a  country  which  has  been  the  centre  of 
infidelity,  socialism,  and  false  spiritualism.    A,  B,  read, 
"as  it  were  frogs,"  instead  of  "like  frogs,"  which  is  not 
supported  by  MSS.  The  unclean  spirit  out  of  the  mouth  of 
the  dragon  symbolizes  the  proud  infidelity  which  opposes 
God  and  Christ.    That  out  of  the  beast's  mouth  is  the 
spirit  of  the  world,  which  in  the  politics  of  men,  whether 
lawless  democracy  or  despotism,  sets  man  above  God. 
That  out  of  the  mouth  of  the  false  prophet  is  lying  spirit- 
ualism and  religious  delusion,  which  shall  take  the  place 
of  the  harlot  when  she  shall  have  been  destroyed.    1*. 
devils-Creek,   "demons."     working   mtracles-Oeefc, 

-  signs."  go  forth  m»to-or  "  for,"  t.  e„  to  tempt  them  to 
the  battle  with  Christ,  tne  kings  of  the  earth  »nd-A. 
B,  Syriac,  and  Andbkas  omit  "  of  the  earth  and  which 
slausels  not  In  any  MS.  Translate,  "  Kings  of  the  whole 
»*biteble  world,"  who  are  "of  this  world,"  in  contrast  to 

-  «he  kings  of  (from)  the  East"  (the  sunrlslng),  v.  12,  vu.. 


the  saints  to  whom  Christ  has  appointed  a  kingdom,  and 
who  are  "children  of  light."    God  in  permitting  Satan's 
miracles,  as  in  the  case  of  the  Egyptian  magicians  whs 
were  His  instruments  in  hardening   Pharaoh's   heart, 
gives  the  reprobate  up  to  judicial  delusion  preparatory  to 
their  destruction.    As  Aaron's  rod  was  changed  into  t 
serpent,  so  were  those  of  the  Egyptian  magicians.  Aaron 
turned    the   water   into   blood;    so   did  the  magicians. 
Aaron  brought  up  frogs;  so  did  the  magicians.    With 
the  frogs  their  power  ceased.    So  this,  or  whatever  is  an- 
titypical  to  it,  will  be  b^e  last  effort  of  the  dragon,  beast, 
and  false  prophet,    battle—  Greek,  "war:"  the  final  con- 
flict for  the  kingship  of  the  world  described  ch.  19. 17-2L 
15.  The  gathering   of  the  world-kings  with   the  beast 
against  the   Lamb   is   the   signal  for  Christ's   coming; 
therefore    He  here  gives  the  charge  to  be  watching  for 
His  coming  and  clothed  In  the  garments  of  Justification 
and  sanctiflcatlon,  so  as  to  be  accepted,    thief— (Matthew 
24.43;  2  Peter  3. 10.)    they— saints  and  angels,    shame— 
lit.,  "unseem4i*.«88"  (Greek,  aschemosunee) :   Greek,  I  Co- 
rinthians  13.5:  a  different  word  from  the  Greek,  ch.S.ll 
(Greek,  aisehunee).     «6.  he — rather,  "they  (the  three  un* 
clean  spirits)  gathered  them  together."    If  English  Vet-' 
sion  be  retained,  "He"  wl*l  refer  to  God  who  gives  them 
over  to  the  delusion  of  thj  three  unclean  spirits;  or 
else  the  sixth  angel  (v.  12).     A*v*ageddon — Hebrew,  Hear, 
a  mountain,  and  Megiddo  In  llc.ia.sseh  in  Galilee,  the 
scene  of  the  overthrow  of  the  Canaanlte  kings  by  God's 
miraculous  interposition  under  Deborah  and  Barak ;  tha 
same  as  the  great  plain  of  Esdraelon.    Josiah,  too,  as  the 
ally  of  Babylon,  was  defeated  and  slain  at  Megiddo;  and 
the  mourning  of  the  Jews  at  the  time  Just  before  God  shall 
interpose  for  them  against  all  the  nations  confederate 
against  Jerusalem,  is  compared  to  the  mourning  for  Josiah 
at  Megiddo.    Megiddo  comes  from  a  root,  gadad,  "  cut  off," 
and  means  slaughter.  Cf.  Joel  8.  2, 12, 14,  where  "  the  valley 
of  Jehoshaphat"  (meaning  in  Hebrew,  "Judgment  of  God" 
is  mentioned  as  the  scene  of  God's  final  vengeance  on  the 
God-opposing  foe.  Probably  some  great  plain,  antltyplcal 
to  the  valleys  of  Megiddo  and  Jehoshaphat,  will  be  the 
scene.    17.  angel— So  Andreas.    But  A,  B,  Vulgate  and 
Syriac  omit  It.    into— So  Andbkas  ( Greek  eis).    But  A,  B. 
"upon"  (Greek  epi).    great— So  B,  Vulgate,  Syriao,  Coptic 
and  Andreas.    But  A  omits,    of  heaven— So  B  and  A»- 
dbbas.    But  A,   Vulgate,  Syriac,  and  Coptic  omit.     It  Is 
done— "  It  is  come  to  pass."    God's  voice  as  to  the  final 
consummation,  as  Jesus'  voice  on  the  cross  when  the  work 
of  expiation  was  completed,  "  It  is  finished."    18.  voices 
.  .  .  thunders  .  .  .  lightnings— A  has  the  order,  "  light- 
nings .  .  .  voices  .  .  .  thunders."    This  Is  the  same  close 
as  that  of  the  seven  seals  and  the  seven  thunders;  but 
with  the  difference  that  they  do  not  merely  form  the  con- 
clusion, but  lntroduoe  the  consequence,  of  the  last  viaL 
viz.,  the  utter  destruction  of  Babylon  and  then  of  the  An- 
tichristian  armies,    earthquake— which  Is  often  preceded 
by  a  lurid  state  of  air,  such  as  would  result  from  the  vial 
poured  upon  it.    men  were— So  B,  Vulgate,  Syriac,  and 
Andreas.    But  A  and  Coptic  read,  "A  man  was."    so 
mighty—  Greek,  "such."    19.  the  great  city-fche  capital 
and  seat  of  the  apostate  Church,  spiritual  Babylon  (of 
whichxRome  Is  the  representative,  if  one  literal  city  be 
meant).    The  city  in  ch.  11.  8  (see  Note),  is  probably  dis- 
tinct, viz.,  Jerusalem  under  Antichrist  (the  beast,  who  Is 
distinct  from  the  harlot  or  apostate  Church).    In  ch.  11. 1« 
only  a  tenth  falls  of  Jerusalem,  whereas  here  the  city     , 
(Babylon)  "  became  (Greek)  Into  three  parts  "  by  the  earth-     , 
quake     cities  of  the  nations— other  greatcitles  in  league 
with  spiritual  Babylon,  great . . .  came  in  remembrance 
—Greek,  "  Babylon  the  great  was  remembered  "  (ch.  18.  5*. 
It  is  now  that  the  last  call  to  escape  from  Babylon  is  given 
to  God's  people  In  her  (ch.  18.  4).    fiercenees-the  bmlina 
over  outburst  of  His  wrath  (Greek  thumou  orgeet),  cf.  Note, 
ch.  14.  10.    ao.  Plainly  parallel  to  ch.  «.  14-17.  and  by  anti- 
cipation descriptive  of  the  last  judgment,  the  mountain* 
-rather  as  Greek,  "  there  were  found  no  mountains.      W* 
fell-Greek,  "descends."    upon  men-Greek  "  th*  men. 
wM-Qreek,  "  is."    men-not  those  struck  who  died,  fcstf 

589 


REVELATION   XVII. 


itae  rest-  Unlike  the  result  In  the  case  of  Jerusalem  ;ch. 
tl.  13),  where  "the  remnant  .  .  .  affrighted  .  .  .  gave 
jlory  to  the  God  of  heaven." 

CHAPTER    XVII. 

Ver.  1-18.  The  Harlot  Babylon's  Gaud  :  The  Beast 
oh  which  she  rldes,  having  seven  heads  and  ten 
Horns,  shall  be  the  Instrument  of  Judgment  on 
Her.  As  ch.  16.  12  stated  generally  the  vial  judgment 
about  to  be  poured  on  the  harlot,  Babylon's  power,  as  chs. 
17.  and  18.  give  the  same  In  detail,  so  ch.  19.  gives  In  detail 
the  Judgmenton  the  beast  and  the  false  profjhet,  summarily 
alluded  to  in  eft.  16.  13-15,  In  connection  with  the  Lord's 
coming.  1.  unto  me — A,  B,  Vulgate,  Syriac,  and  Cojrtic 
omit,  many— So  A.  But  B,  "  the  many  waters"  (Jere- 
miah 51.  13);  v.  15,  below,  explains  the  sense.  The  whore 
la  the  apostate  Church,  Just  as  the  woman  (ch.  12)  is  the 
CfMtroh  whilst  faithful.  Satan  having  failed  by  violence,  tries 
too  successfully  to  seduce  her  by  the  allurements  of  the 
world;  unlike  her  Lord,  she  was  overcome  by  tills  temp- 
tation ;  hence  she  Is  seen  sitting  071  the  scarlet-coloured  beast, 
no  longer  the  wife,  but  the  harlot;  no  longer  Jerusalem, 
but  spiritually  Sodom  (ch.  11.  8).  3.  dnink  with— Greek, 
'owing  to."  It  cannot  be  Pagan  Rome,  but  Papal  Rome, 
If  a  particular  seat  of  error  be  meant,  but  1  incline  to 
think  that  the  Judgment  (ch.  18.  2)  and  the  spiritual  fornl- 
sation  (ch.  18.  3),  though  finding  their  culmination  In 
Rome,  are  not  restricted  to  It,  but  comprise  the  whole 
apostate  Church,  Roman,  Greek,  ana  even  Protestant,  so 
far  as  It  has  been  seduced  from  its  "  first  love  "  (ch.  2.  4)  to 
Christ,  the  heavenly  Bridegroom,  and  given  Its  affections 
to  worldly  pomps  and  Idols,  The  woman  (ch.  12.  1)  is  the 
congregation  of  God  In  Its  purity  under  the  Old  and  New 
Testament,  and  appears  again  as  the  Bride  of  the  Lamb, 
the  transfigured  Church  prepared  for  the  marrlnge  feast. 
The  woman,  the  invisible  Church,  is  lateut  in  the  apos- 
tate Church,  and  is  the  Church  militant;  the  Bride  is  the 
Church  triumphant.  3.  the  wilderness — Contrast  her  in 
oh.  12.  8,  14,  having  aplace  in  the  wilderness-world,  but  not 
a  home;  a  sojourner  here,  looking  for  the  city  to  come. 
Now,  on  the  contrary,  she  is  contented  to  have  her  por- 
tion in  this  moral  wilderness,  upon  a  scarlet  .  .  .  beast 
—The  same  as  in  ch.  13.  1,  who  there  is  described  as  here, 
"having  seven  heads  and  ten  horns  (therein  betraying 
that  he  is  representative  of  the  dragon,  ch.  12.  3),  and  upon 
his  heads  names  (so  the  oldest  MSS.  read)  of  blasphemy  ;" 
af.  also  v.  12-14,  below,  with  ch.  19.  19,  20,  and  ch.  17.  13,  14, 
16.  Rome,  resting  on  the  world-power,  and  ruling  it  by 
tike  claim  of  supremacy,  Is  the  chief,  though  not  the  ex- 
clusive, representative  of  this  symbol.  As  the  dragon  is 
fiery-red,  so  the  beast  Is  blood-red  in  colour;  implying  its 
blood- guiltiness,  and  also  deep-dyed  sin.  The  scarlet  is  also 
the  symbol  of  kingly  authority,  full— all  over;  not 
merely  "on  his  heads,"  as  In  ch.  13.  1,  for  its  opposition  to 
God  is  now  about  to  develop  itself  in  all  its  intensity. 
Under  the  harlot's  superintendence,  the  world-powei  puts 
forth  blasphemous  pretensions  worse  than  in  Pagan  days. 
Bo  the  Pope  is  placed  by  the  cardinals  t»»  God's  temple  on 
the  altar  to  sit  there,  and  the  cardinals  kUs  the  feet  of  the 
Pope.  This  ceremony  Is  called  In  Romish  writers  the 
adoration.  HisUrrie  de  Clerge,  Amsterd.,  1716;  and  Let- 
tenburgh's  Notitia  Curia  Romance,  1683,  p.  125;  Heideg- 
ger, Myst.  Bad.,  1,511,  514,  537;  a  Papal  coin  (Numuimata 
Pontificum.  Paris,  1679,  p.  5)  has  the  blasphemous  legend, 
"  Quern  creant,  adorant."  Kneeling  and  ktising  are  the  wor- 
ship meant  by  St.  John's  word  nine  times  used  In  respect 
to  the  rival  of  God  {Greek  proskunein).  Abomination,  too, 
Is  the  scriptural  term  for  an  idol,  or  any  creature  wor- 
shipped with  the  homage  due  to  the  Creator.  Still,  there 
is  some  check  on  the  God-opposed  world-power  whilst 
ridden  by  the  harlot;  the  consummated  Antichrist  will 
be  when,  having  destroyed  her,  the  beast  shall  be  revealed 
*s  the  concentration  and  incarnation  of  all  the  self-deify- 
ing God-opposed  principles  which  have  appeared  in  va- 
rious forms  and  degrees  heretofore.  "The  Church  has 
gained  outward  recognition  by  leaning  on  the  world- 
power  which  in  its  turn  uses  the  Church  for  its  own  ob- 
580 


Jects;  such  is  the  picture  here  of  Christendom  ripe  fo» 
judgment."  [Auberlen.J  The  seven  heads  in  the  view 
of  many  are  the  seven  successive  fcrms  of  government  of 
Rome:  kings,  consuls,  dictators,  decemvirs,  militarj 
tribunes,  emperors,  the  German  emperors  [Wordsworth]. 
of  whom  Napoleon  is  the  successor  (v.  11).  But  see  the 
view  given,  Notes,  v.  9,  10,  which  I  prefer.  The  crown* 
formerly  on  the  ten  horns  (ch.  13. 1)  have  now  disappeared, 
perhaps  an  indication  that  the  ten  kingdoms  into  wlilci 
the  Germanic-Slavonic  world  [the  old  Roman  empire,  in 
eluding  the  East  as  well  as  the  West,  the  two  legs  of  the 
image  with  Ave  toes  on  each,  i.  e.,  ten  in  all]  is  to  be  di- 
vided, will  lose  their  monarchical  form  in  the  end  TAubkr- 
len]  ;  but  see  v.  12,  which  seems  to  imply  crowned  kings. 
4.  The  colour  scarlet,  It  is  remarkable,  is  that  reserved 
for  popes  and  cardinals.  Paul  II.  made  it  penal  for  any 
one  but  cardinals  to  wear  hats  of  scarlet;  cf.  OctremoniaU 
Rom.,  3  sect.  5,  c.  5.  This  book  was  compiled  more  that 
340  years  ago  by  Marcellus,  a  Romish  archbishop,  and 
dedicated  to  Leo  X.  In  it  are  enumerated  five  different 
articles  of  dress  of  scarlet  colour.  A  vest  is  mentioned 
studded  with  pearls.  The  Pope's  rnltreisof  j/oMand  jw«?i<>ui 
stones.  These  are  the  very  characteristics  outwatdly  which 
Revelation  thrice  assigns  to  the  harlot  or  Babylon.  So 
Joachim,  an  abbot  from  Calabria,  about  a.  d.  1200,  when 
asked  by  Richard  of  England,  who  had  summoned  him 
to  Palestine,  concerning  Antichrist,  replied  that  "  he  was 
born  long  ago  at  Rome,  and  is  now  exalting  himself  above 
all  that  is  called  God."  Roger  Hoveden,  Angl.  Chron., 
1.2,  and  elsewhere,  wrote,  "The  harlot  arrayed  in  gold  is 
the  Church  of  Rome."  Whenever  and  wherever  (not  in 
Rome  alone)  the  Church,  instead  of  being  "clothed  (as  at 
first,  ch.  12. 1)  with  the  sun"  of  heaven,  is  arrayed  in 
earthly  meretricious  gauds,  compromising  the  truth  of 
God  through  fear,  or  flattery,  of  the  world's  power,  science 
or  wealth,  she  becomes  the  harlot  seated  on  the  beast,  and 
doomed  in  righteous  retribution  to  be  Judged  by  the  beast 
(u.  16).  Soon,  like  Rome,  and  like  the  Jews  of  Christ'sand 
the  apostles'  time  leagued  with  the  heathen  Rome,  shv 
will  then  become  the  persecutor  of  the  saints  (v.  6).  Ic 
stead  of  drinking  her  Lord's  "cup"  of  suffering,  she  'cm 
"a  cup  full  of  abominations  and  fllthinesses."  Rome,  lit 
her  medals,  represents  herself  holding  a  cup  with  the 
self-condemning  inscription,  "  Sedet  super  univertum." 
Meanwhile  the  world-power  gives  up  it*  hostility  and  ac- 
cepts Christianity  externally;  the  beast  gives  up  its  God- 
opposed  character,  the  woman  gives  up  her  Divine  one. 
They  meet  half-way  by  mutual  concessions;  Christianity 
becomes  worldly,  the  world  becomes  Christianized.  The 
gainer  is  the  world,  the  loser  is  the  Church.  The  beast 
for  a  time  receives  a  deadly  wound  (ch.  13.3),  but  is  not 
really  transfigured;  he  will  return  worse  than  ever  (v.  11- 
14).  The  Lord  alone  by  His  coming  can  make  the  king- 
doms of  this  world  become  the  kingdoms  of  our  Lord  and 
His  Christ.  The  "purple"  is  the  badge  of  empire;  even 
as  in  mockery  it  was  put  on  our  Lord,  decked— lit., 
"gilded."  stones—  Greek,"  stone."  nlthtnes*—  A,  B,  and 
Andreas  read,  "the  filthy  (impure)  tilings."  5.  upon 
.  .  .  forehead  .  .  .  name — as  harlots  usually  had.  What  a 
oontrast  to  "  Holiness  to  the  Lord,"  inscribed  on  the 
mitre  on  the  high  priest's  forehead!  mystery— Implylng 
a  spiritual  fact  heretofore  bid.len,  and  incapable  cf  dis- 
covery by  mere  reason,  b;:!  now  revealed.  As  the  union 
of  Christ  and  the  Church  is  a  "great  mystery"  (a  spiritual 
truth  of  momentous  interest,  once  hidden,  now  revealed, 
Ephesians  5.  31,  32);  so  the  Church  conforming  to  the 
world  and  thereby  becoming  a  harlot  Is  a  counter  "  mys- 
tery" (or  spiritual  truth,  symbolically  now  revealed).  A» 
iniquity  in  the  harlot  Is  a  leaven  working  In  "mystery," 
and  therefore  called  "the  mystery  of  iniquity,"  so  when 
she  is  destroyed,  the  iniquity  heretofore  working  (com- 
paratively) latently  In  her,  shall  be  revealed  in  the  man  u; 
iniquity,  the  open  embodiment  of  all  previous  evil.  Con 
trast  the  "mystery  of  God"  and  "godliness,"  ch.  10.  J 
1  Timothy  3. 16.  It  was  Rome  that  crucified  Christ;  tha- 
destroyed  Jerusalem  and  scattered  the  Jews;  that  perse- 
cuted the  early  Christians  In  Pagan  times, and  Protestai.S 
Christians  in  Papal  times ;  and  probably  shall  be  ag»!fl 


REVELATION  XVIL 


restored  to  its  pristine  grandeur,  such  as  It  had  under  the 
Cwaars,  Just  before  the  burning  of  the  harlot  and  of  Itself 
with  her.    So  Hippolttub,  De  Antichristo  (who  lived  In 
the  second  oentury),  thought.    Popery  cannot  be  at  one 
and  the  same  time  the  "mystery  of  Iniquity,"  and  the 
v.vmifetieA  or  revealed  Antichrist.    Probably  It  will  com- 
promise for  political  power  (v.  3)  the  portion  of  Chris- 
tianity still  In  Its  creed,  and  thus  shall  prepare  the  way 
tor    Antichrist's    manifestation.      The    name    Babylon, 
Which  In  the  image,  Daniel  2.,  is  given  to  the  head,  is  here 
given  to  the  harlot,  which  marks  her  as  being  connected 
With  the  fourth  kingdom,  Rome,  the  last  part  of  the  im- 
age.   Benedict  XIII.,  in  his  lndiction  for  a  jubilee,  a.  n. 
1736,  called  Rome  "the  mother  of  all  believers,  and  the 
mistress  of  all  churches"  (harlots  like  herself).    The  cor- 
respondence of  syllables  and  accents  in  Greek  Is  striking ; 
Be  pome  kai  to  therion;  He  numphe  kai  to  arnion.     The 
whore  and  the  beast ;  the  Bride  and  the  Lamb,  of  harlots 
— Greek,  "of  the  harlots  and  of  the  abominations."    Not 
merely  Rome,  but  Christendom  as  a  whole,  even  as  for- 
merly Israel  as  a  whole,  has  become  a  harlot.    The  invis- 
ible Church  of  true  believers  is  hidden  and  dispersed  in 
the  visible  Church.    The  boundary  lines  which  separate 
harlot  and  woman  are  not  denominational  nor  drawn  ex- 
ternally, but  can  only  be  spiritually  dlsoerned.    If  Rome 
were  the  only  seat  of  Babylon,  much  of  the  spiritual  profit 
of  Revelation. would  be  lost  to  us;  but  the  harlot  "sitteth 
upon  many  waters"  (v.  1),  and  "axi.  nations  have  drunk 
of  the  wine  of  her  fornication"  (v.  2;  ch.  18. 3;  "  the  earth," 
sh.  19.  2).    External  extenslveness  over  the  whole  world, 
and  Internal  conformity  to  the  world— worldllness  In  ex- 
tent and  contents  — is  symbolized  by  the  name  of  the 
world-city,  "  Babylon."     As  the  sun  shines  on  all  the 
earth,  thus  the  woman  clothed  with  the  sun  is  to  let  her 
light  penetrate  to  the  uttermost  parts  of  the  earth.    But 
the  In  externally  Christianizing  the  world,  permits  her- 
self to  be  seduced  by  the  world;  thus  her  universality  or 
oatholioity  is  not  that  of  the  Jerusalem  which  we  look  for 
("  the  motheb  of  us  all,"  ch.  21.  2 ;  Isaiah  2.  2-4 ;  Oalatians 
4.  26),  but  that  of  Babylon,  the  world-wide  but  harlot  city ! 
[As  Babylon  was  destroyed,  and  the  Jews  restored  to  Je- 
rusalem by  Cyrus,  so  our  Cyrus— a  Persian  name  mean- 
ing the  sun—  the  Sun  of  righteousness,  shall  bring  Israel, 
literal  and  spiritual,  to  the  holy  Jerusalem  at  his  coming. 
Babylon  and  Jerusalem  are  the  two  opposite  poles  of  the 
spiritual  world.]   Still,  the  Romish  Church  is  not  only  ac- 
aldentally,  and  as  a  matter  of  fact,  but  in  virtue  of  its 
very  pbincipub,  a  harlot,  the  metropolis  of  whoredom, 
"the  mother  of  harlots;"  whereas  the  evangelical  Prot- 
estant Church  is,  according  to  her  principle  and  funda- 
mental creed,  a  chaste  woman;   the  Reformation  was  a 
protest  of  the  woman  against  the  harlot.    The  spirit  of 
the  heathen  world-kingdom  Rome  had,  before  the  Refor- 
mation, changed  the  Church  in  the  West  *nto  a  Cfiurch- 
State,  Rome;  and  In  the  East,  into  a  Stale-Church,  fettered 
by  the  world-power,  having  its  centre  in  Byzantium ;  the 
Roman  and  Greek  churches  have  thus  fallen  from  the  in- 
risible  spiritual  essence  of  the  Gospel  Into  the  elements 
of  the  world.  [Atjbeblen.J  Cf.  with  the  "  woman"  called 
4 Babylon"  here,  the  woman  named  "wickedness,"  or 
u  lawlessness,"  "  iniquity"  (Zechariah  5. 7,  8, 11),  carried  to 
Babylon;  cf.  "the  mystery  of  Iniquity"  and  "the  man  of 
sin,"  "  that  wicked  one,"  lit.,  "  the  lawless  one"  (2  Thessa- 
lonlans  2. 7, 8 ;  also  Matthew  24. 12).  6.  martyrs— witnesses. 
I   wondered  with  great  admiration— As  the  Greek  is 
the  same  In  the  verb  and  the  noun,  translate  the  latter 
"wonder."     John  certainly  did  not  admire  her  in  the 
modern  English  sense.    Elsewhere  {v.  8;  ch.  13.3),  all  the 
earthly-minded  ("  they  that  dwell  on  the  earth")  wonder 
in  admiration  of  the  beast.    Here  only  is  John's  wonder 
oalied  forth;  not  the  beast,  but  the  woman  sunken  into 
ihe  harlot,  the  Church  become  a  world-loving  apostate, 
moves  his  sorrowful  astonishment  at  so  awful  a  change. 
That  the  world  should  be  beastly  is  natural,  but  that  the 
;hithfhl  briie  should  become  the  whore  Is  monstrous,  and 
excites  the  same  amazement  in  him  as  the  same  awful 
change  In  Israel  excited  in  Isaiah  and  Jeremiah.    "  Hor- 
rible, thing"  in  them  answers  to  "abominations"  here. 


"CXnruptio    optimi  petsima;"    when    the    Chnroh    talla 
she  sinks  lower  than  the  godless  world,  In  proportion 
as   her  right   place   is   higher  than   the  world.      It    to 
striking  that  in  v.  8,  "woman"  has  not  the  article,  "IAe 
woman,"  as   If   she  had   been   before  mentioned:   for 
though  identical  in  one  sense  with  the  woman,  ch.  12. 
In  another  sense  she  Is  not.    The  elect  are  never  per- 
verted  into  apostates,   and    still    remain    as  the  true 
woman  invisibly   contained   in   the    harlot;   yet   Chris- 
tendom regarded  as   the  woman    has   apostatised   from 
Its  first  faith.    8.  beast  .  .  .  was,  and  Is  not— (Cf.  v.  11.. 
The  time  when  the  beast  "is  not"  is  the  time  during 
which  it  has  "the  deadly  wound:"  the  time  of  the  seventh 
head  becoming  Christian  externally,  when  its  beast-like 
character  was  put   into   suspension    temporarily.     The 
healing  of  Us  wound  answers  to  its  ascending  out  of  the  bot- 
tomless pit.    The  beast,  or  Antlchrlstlau  wor'd-power,  re 
turns  worse  than  ever,  with  satanlc  powers  from  hell  (ch 
11.  7),  not  merely  from  the  sea  of  convulsed  nations  (ch.  li 
1).    Christian  civilization  gives  the  beast  only  a  tempo- 
rary wound,  whence  the  deadly  wound  is  always  men- 
tioned In  connection  with  Its  being  healed  up,  the  non- 
existence of  the  beast  in  connection  with  Its  reappear 
ance;  and  Daniel  does  not  even  notice  any  change  In  the 
world-power  effected  by  Christianity.     "We  are  endan- 
gered on  one  side  by  the  spurious  Chrlstianityofthe  har 
lot,  on  the  other  by  the  open  Antlchrlstlanity  of  th* 
beast ;  the  third  class  Is  Christ's  "  little  flock."    go— So  B 
Vulgate,  and  Andbeas  read  the  future  tense.    But  A  and 
IBEN-Xua,  "  goeth."    Into  perdition— The  continuance  of 
this  revived  seventh  (i.  e.,  the  eighth)  head  is  short:  it  hi 
therefore  called  "  the  son  of  perdition,"  who  Is  essentially 
doomed  to  it  almost  immediately  after  bis  appearance 
names  were — So  Vulgate  and  Andbeas.  But  A,  B,  SJ/rtae 
and  Coptic  read  the  singular,  "name  is."    written  In— 
Greek,  "upon."    which— rather,  "when  they  behold  th 
beast  that  it  was,"  Ac.    So  Vulgate,    was,  and  la  not,  an 
yet  l»— A,  B,  and  Andbeas  read,  "...  and  shall  come' 
(lit.,  "be  present,"  vix.,  again:   Greek  kai  parestai).    Th* 
Hebrew  tetragrammaton,  or  sacred  four  letters  In  Jehovah 
"  who  is,  who  was,  and  who  is  to  come,"  the  believer's  ob- 
ject of  worship,  has  Its  contrasted  counterpart  in  the 
beast  "who  was,  and  is  not,  and  shall  be  present,"  the 
object  of  the  earth's  worship.     [Bengal.]     They  exult 
with  wonder  in  seeing  that  the  beast  which  had  seemed 
to  have  received  Its  death-blow  from  Christianity,  is  <m 
the  eve  of  reviving  with  greater  power  than  ever  on  the 
ruins  of  that  religion  which  tormented  them  (ch.  lL  V>\ 
0.  Cf.  ch.  13.  18;  Daniel  12.  10,  where  similarly  spiritual 
discernment  is  put  forward  as  needed  in  order  to  under- 
stand the  symbolical  prophecy,    seven  heads  and  seven 
mountains  —  The    connection    between    mountains   and 
kings  must  be  deeper  than  the  mere  outward  fact  to  which 
incidental  allusion  Is  made,  that  Rome  (the  then  world 
city)  Is  on  seven  hills  (whence  heathen  Rome  had  a  na- 
tional festival  called  Septimontium,  the  feast  of  the  sevei 
hilled  city  [Plutabch]  ;  and  on  the  imperial  coins,  ju 
as  here,  she  Is  represented  as  a  woman  seated  on  seven  hillt. 
Coin  of  Vespnslan,  described  by  Captain  Smyth,  Ronum 
Coins,  p.  310;  Aokebman,  1.,  p.  87).    The  seven  heads  ca* 
hardly  be  at  once  seven  kings  or  kingdoms  (v.  10),  and 
6even  geographical  mountains.    The   true  connection  Is, 
us  the  head  is  the  prominent  part  of  the  body,  so  the 
mountain  is   prominent  In  the  land.     Like  "sea"  and 
"earth"  and    "waters  .  .  .  peoples"   (v.  15),  so   "moun- 
tains" have  a  symbolical  meaning,  vix.,  prominent  seats 
of  power.    Especially  such  as  are  prominent  hindrances 
to  the  cause  of  God  (Psalm  68. 16, 17;  Isaiah  40.  4;  41. 15;  4a 
11-  Ezekiel  85.2);  especially  Babylon  (which  geographi- 
cally was  in  &  plain,  but  spiritually  is  called  a  destroyins 
mountain,  Jeremiah  51.  25),  in  majestic  contrast  to  whlcb 
stands  Mount  Zion,  "the  mountain  of  the  Lord's  house" 
(Isaiah  2.  2),  and  the  heavenly  mount;  ch.  2L  1C      a  great 
and  high  mountain  ...  and  that  great  city,  the  holy  Je- 
rusalem."   So  in  Daniel  2.  35.  the  stone  becomes  a  mo*.*- 
tain-Messiah's  universal  kingdom  supplanting  the  pre- 
vious  world-kingdoms.     As  nature   shadows  forth  tht 
■treat  realitlea    ol    the    spiritual    world,  so   -even  blliec 

59.1 


REVELATION   XVII 


Borne  1*  a   representative  of  the  seven-headed   world- 
power  of  which  the  dragon  has  been,  and  Is  the  prince. 
The  "seven  kings'   are  hereby  distinguished  from  the 
"ten  kings"  («.  12):  the  former  are  what  the  latter  are 
not,  "mountains,"  great  seats  of  the  world-power.    The 
seven  universal  God-opposed  monarchies  are  Egypt  (the 
first  world-power  ahlch  came  into  collision  with  God's 
people),  Assyria,  Babylon,  Greece,  Medo-Persia,  Rome, 
the  Germa  lie-Slavonic   empire  (the  clay  of  the  fourth 
kingdom  mi  red  with  its  iron  in  Nebuchadnezzar's  image, 
a  fifth  material,  Daniel  2.33,34, 42,  43,  symbolizing  this  last 
head).    These  seven  might  seem  not  to  accord  with  the 
seven  heada  in  Daniel  7.  4-7,  one  head  on  the  first  beast 
(Babylon),  one  on  the  second  (Medo-Persia),  four  on  the 
third  (Greece;  viz.,  Egypt,  Syria,  Thrace  with  Bithynia, 
&nd  Greece  with  Macedon):  but  Egypt  and  Greece  are  in 
both  lists.    Syria  answers  to  Assyria  (from  which  the 
name  Syria  is  abbreviated),  and  Thrace  with  Bithynia 
answers  to  the  Gothic-Germanlc-Slavonlc  hordes  which, 
pouring  down  on  Rome  from  the  North,  founded  the  Ger- 
manic-Slavonic empire.    The  woman  sitting  on  the  seven  hills 
implies  the  Old  and  New  Testament  Church  conforming 
to,  and  resting  on,  the  world-power,  i.  e.,  on  all  the  seven 
world-kingdoms.    Abraham  and  Isaac  dissembling  as  to 
their  wives  through  fear  of  the  kings  of  Egypt  foreshad- 
owed this.    Cf.  Ezekiel  18.  and  23.,  on  Israel's  whoredoms 
with  Egypt,  Assyria,  Babylon ;  and  Matthew  7.  24 ;  24.  10- 
13,  23-26,  on  the  characteristics  of  the  New  Testament 
Church's  harlotry,  viz.,  distrust,  suspicion,  hatred,  treach- 
ery, divisions  into  parties,  false  doctrine.    10.  there  are 
—translate,  "they  (the  seven  heads)  are  seven  kings." 
*v»  .  .  .  one — Greek,  "the   five  .  .  .  the   one:"   the  first 
flva  of  the  seven  are  fallen  (a  word  applicable  not  to 
forms  of  government,  passing  away,  but  to  the  fall  of  once 
powerful  empires  :  Egypt,  Ezekiel   29.  and  30. ;   Assyria 
and  Nineveh,  Nahum  3.  1-10;  Babylon,  ch.  18.2;  Jeremiah 
SO.  and  51.;   Medo-Persia,  Daniel  8.3-7,20-22;  10.  13;  11.2; 
Greece,  Daniel  11.4).     Rome  was   "the  one"  existing  in 
At.  John's  days.      "Kings"  is  the  Scripture   phrase   for 
kingdoms,  because  these  kingdoms  are  generally  repre- 
sented in  character    by  some  one   prominent  head,  as 
Babylon    by    Nebuchadnezzar,    Medo-Persia    by    Cyrus, 
Greece  by  Alexander,  <fec.    the  other  Js  not  yet  come 
—Not    as   Alfokd,    Inaccurately    representing    Auber- 
LBS,    the    Christian   empire    beginning    with    Constanline ; 
but,  the    Germanic- Slavonic    empire  beginning  and  con- 
tinuing  in  its   beast-like,  i.  e.,  heathen  Autlchrlstian 
character  for  only  "a  short  space."    The  time  when  it  is 
9*id  of  it  "it  is  not"   (v.  11),  is   the  time  during   which 
'  is  "wounded  to  death,"  and  has  the  "deadly  wound" 
<'n,13. 3).    The  external  Christlanlzatlon  of  the  migrating 
•nordes  from  the  North  which  descended  on  Rome,  is  the 
wound  to  the  beast  answering  to  the  earth  swallowing  up 
J%e  jlood  (heathen  tribes)  sent  by  the  dragon,  Satan,  to 
drown  the  woman,  the  Church.    The  emphasis  palpably 
is  on  "a  short  space,"  which    therefore  comes  first  in 
the  Greek,  not  on  "he  must  continue,"  as  if  his  contin- 
uance for  tome  [considerable]  time  were  implied,  as  Al- 
ford  wrongly  thinks.    The  time  of  external  Christlanlza- 
tlon (whilst  the  beast's  wound  continues)  has  lasted  for 
upwards  of  fourteen  centuries,  ever  since  Constantlne. 
Roma  and  the  Greek  Church  have  partially  healed  the 
wound  by  Image-worship.     11.  beast  that  ...  Is  not— 
his  beastly  character   being    kept    down   by   outward 
Christlanlzatlon  of  the  state  until  he  starts  up  to  life 
again  as  "the  eighth"  king,  his  "wound  being  healed" 
(oh.  13. 8),  Antichrist  manifested  in  fullest  and  most  in- 
tense opposition  to  God.    The  He  is  emphatical  in  the 
Greek.    He,  peculiarly  and  pre-eminently :  answering  to 
"■  the  little  horn"  with  eyes  like  the  eyes  of  a  man,  and 
a  month  speaking  great  things,  before  whom  three  of 
rM  ten  horns  were  plucked  up  by  the  roots,  and  to  whom 
the  whole  ten  "  give  their  power  and  strength"  (v.  12, 13, 
17).    That  a  personal  Antichrist  will  stand  at  the  head  of 
the  Antichrlstlan  kingdom,  is  likely  from  the  analogy 
of  Antloohus  Eplphanea,  the  Old  Testament  Antichrist, 
'the  little  horn"  in  Daniel  8. 9-12;  also,  "the  man  of  sin, 
«ms  of  perdition"  (2  Thessalcnlans  X  3-8),  answers  here  to 

urn 


"goeth  intc  perdition,"  and  is  applied  to  an  Individual 
viz.,  Judas,  In  the  only  other  passage  where  the  phrase 
occurs  (John  17. 12).    He  is  essentially  a  ohlld  of  destruo* 
tlon,  and  hence  he  has  but  a  little  time  ascended  oat  of 
the  bottomless  pit,  when  he  "  goes  Into  perdition"  (v.  8, 11). 
"  Whilst  the  Church  passes  through  death  of  the  flesh  tc 
glory  of  the  Spirit,  the  beast  passes  through  the  glory  of 
the  flesh  to  death."  [Atjberlbn.]  Is  or  the  seven— rather 
"  springs  out  of  the  seven."    The  eighth  is  no'  merely  one 
of  the  seven  restored,  but  a  new  power  or  person  proceed- 
ing out  of  the  seven,  and  at  the  same  time  embodying  all 
the  God-opposed  features  of  the  previous  seven  concen- 
trated and  consummated ;  for  which  reason  there  are  said 
to  be  not  eight,  but  only  seven  heads,  for  the  eighth  is  the 
embodiment  of  all  the  seven.    In  the  birth-pangs  which 
prepare  the  "  regeneration"  there  are  wars,  earthquakes, 
and  disturbances  [Auberlen],  wherein  Antichrist  takes 
his  rise  ("sea,"  ch.  13. 1;  Mark  13.  8;  Luke  21.  9-11).     He 
does  not  fall  like  the  other  seven  (v.  10),  but  Is  destroyed, 
going  to  his  own  perdition,  by  the  Lord  in  person.    1)8.  ten 
kings  .  .  .  received  no  kingdom  as  yet }   bnt   receive 
power  as  kings  .  .  .  with  the  beast— Hence  and  from  t>. 
14,  16,  it  seems  that  these  ten  kings  or  kingdoms,  are  to  be 
contemporaries  with  the  beast  in  its  last  or  eighth  form, 
viz.,  Antichrist.    Cf.  Daniel  2.  34,  44,  "  the  stone  smote  the 
Image  upon  his  feet,"  i.  e„  upon  the  ten  toes,  which  are  In 
v.  41-44,  Interpreted  to  be  "kings."    The  ten  kingdoms  are 
not,  therefore,  ten  which  arose  In  the  overthrow  of  Rome 
(heathen),  but  are  to  rise  out  of  the  last  state  of  the  fourth 
kingdom  under  the  eighth  head.    I  agree  with  Alford 
that  the  phrase  "  as  kings,"  implies  that  they  reserve  their 
kingly  rights  in  their  alliance  with  the  beast,  wh3reln 
"they  give  their  power  and  strength  unto"  him  (v.  13). 
They  have  the  name  of  kings,  but  not  with  undivided 
kingly  power.  [Wordsworth.]    See  Auberlkn's  not  so 
probable  view,  Note,  v.  3.    one  hour— a  definite  time  of 
short  duration,  during  which  "the  devil  is  come  down  te 
the  lnhablters  of  the  earth  and  of  the  sea,  having  great 
wrath,  because  he  knowetb  that  he  hath  but  a  short  time." 
Probably  the  three  and  a  half  years  (ch.  11.  2,  3 ;  18.  5J 
Antichrist  is  in  existence  long  before  the  fall  of  Babj  Ion 
but  it  is  only  at  Its  fall  he  obtains  the  vassalage  of  the  teffi 
kings.    He  in  the  first  Instance  imposes  on  the  Jews  as 
the  Messiah,  coming  in  his  own  name;  then  persecutes 
those  of  them  who  refuse  his  blasphemous  pretensions. 
Not  until  the  sixth  vial,  in  the  latter  part  of  his  reign, 
does  he  associate  the  ten  kings  with  him  in  war  with  the 
Lamb,  having  gained  them  over  by  the  aid  of  the  spirits 
of  devils  working  miracles.    His  connection  with  Israel 
appears  from  his  sitting  "in  the  temple  of  God"  (2  Thes- 
salonlans  2.  4),  and  as  the  antltypical  "abomination  of 
desolation  standing  in  the  Holy  place"  (Daniel  9. 27;  12.11; 
Matthew  24.  15),  and  "  in  the  city  where  our  Lord  was  cru* 
clfled"  (ch.  11.  8).    It  is  remarkable  that  Iren.s:us,  Hair., 
6. 25,  and  St.  Cyril  or  Jerusalem  (Rdffinus,  Hist.,  10. 37), 
prophesied  that  Antichrist  should  have  his  seat  at  Jera- 
salem,  and   should   restore  the   kingdom  of  the  Jews. 
Julian  the  apostate,  long  after,  took  part  with  the  Jews, 
and  aided  In  building  their  temple,  herein  being  Anti- 
christ's forerunner.    13.  one  mtnd — one  sentiment,    shall 
give — So  Coptic.    But  A,  B.  and  Syriac,  "give."    strength 
—Greek,  "authority."    They  become  his  dependent  allies 
(v.  14).    Thus  Antichrist  sets  up  to  be  King  of  kings,  but 
scarcely  has  he  put  forth  his  claim  when  the  true  Kino 
or  kings  appears  and  dashes  him  down  in  a  moment  to 
destruction.      14.  These  shall  .  .  .  war  with  the  Lamb 
— in  league  with  the  beast.    This  is  a  summary  anticipa- 
tion of  ch.  19. 19.    This  shall  not  be  till  after  they  have 
first  executed  Judgment  on  the  harlot  (v.  15,  16).    Lord  of 
lords,  Ac. — anticipating  ch.  19.  16.    are—  not  in  the  Greek. 
Therefore  translate,  "And  they  that  are  with  Him,  called 
chosen,  and  faithful  (shall  overcome  them,  viz.,  the  beast 
and  his  allied  kings)."    These  have  been  with  Christ  Is 
heaven  unseen,  but  now  appear  with  Him.    15.  (Ver.  1, 
Isaiah  8.  7.)    An  impious  parody  of  Jehovah  who  'sittetb 
upon  the  flood."  [Alford.]    Also,  contrast  the  "many 
waters"  ch.  19. 6,  "Alleluia."     The  "peoples,"  Ac.,  hew 
mark  the  universality  o*  the  spiritual  fornication  of  the 


REVELATION  XVIIL 


rjhui-oh.  1L«>  'tongues"  remind  us  of  the  original  Babel, 
the  oonfuslen  of  tongues,  the  beginning  of  Babylon,  and 
the  first  commencement  of  idolatrous  apostasy  alter  the 
tood,  as  the  tower  was  doubtless  dedicated  to  the  deified 
heavens.  Thus,  Babylon  is  the  appropriate  name  of  the 
harlot.  The  Pope,  as  the  chief  representative  of  the  har- 
lo»^  claims  a  double  supremacy  over  all  peoples,  typified 
>y  the  "two  swords"  according  to  the  interpretation  of 
Boniface  VIII.  in  the  Bull,  "  TJnam  Sanctum,"  and  repre- 
sented by  the  two  keys,  viz.,  spiritual  as  the  universal 
bishop,  whence  he  is  crowned  with  the  mitre;  and  tem- 
poral, whence  he  is  also  crowned  with  the  tiara  in  token 
of  his  Imperial  supremacy.  Contrast  with  the  Pope's 
diadems  the  "  many  diadems"  of  Him  who  alone  has  claim 
to,  and  shall  exercise  wnen  He  ihr.ll  come,  the  twofold 
dominion  (ch.  19.  12).  16.  upon  the  beast— But  A,  B, 
Vulgate,  and  Syriac  read,  "And  the  beast."  shall  make 
her  desolate— having  first  dismounted  her  from  her  seat 
•jn  the  beast  (v.  8).  naked— stripped  of  all  her  gaud  (v.  4). 
As  Jerusalem  used  the  world-power  to  crucify  her  Sa- 
viour, and  then  was  destroyed  by  that  very  power,  Rome; 
so  the  Church,  having  apostatized  to  the  world,  shall 
nave  Judgment  executed  on  her  first  by  the  world-power, 
the  beast  and  his  allies;  and  these  afterwards  shall  have 
Judgment  executed  on  them  by  Christ  Himself  in  person. 
So  Israel  leaning  on  Egypt,  a  broken  reed,  is  pierced  by 
It,  and  then  Egypt  Itself  is  punished.  So  Israel's  whore- 
dom with  Assyria  and  Babylon  was  punished  by  the  As- 
syrian and  Babylonian  captivities.  So  the  Church  when 
It  goes  a- whoring  after  the  word  as  if  it  were  the  reality, 
instead  of  witnessing  against  its  apostasy  from  God,  is 
false  to  Its  profession;  being  no  longer  a  reality  itself,  but 
a  sham,  the  Church  Is  rightly  Judged  by  that  world  which 
for  a  time  had  used  the  Church  to  further  its  own  ends, 
whilst  all  the  while  "  hating"  Christ's  unworldly  religion, 
•jut  which  now  no  longer  wants  the  Church's  aid.  eat  her 
flesh — Greek  plural,  "masses  of  flesh,"  i.  e.,  "carnal  pos- 
sessions;" implying  the  fulness  of  carnality  Into  which 
the  Church  Is  sunk.  The  Judgment  on  the  harlot  Is  again 
and  again  described  (ch.  18. 1;  19.  5);  first  by  an  "angel 
iiaving  great  power"  (ch.  18. 1),  then  by  "  another  voice 
from  heaven"  (ch.  18.  4-20),  then  by  "a  mighty  angel"  (ch. 
18.  21-24).  Cf.  Ezekiel  16.  37-44,  originally  said  of  Israel, 
Dut  further  applicable  to  the  New  Testament  Church 
when  fallen  Into  spiritual  fornication.  On  the  phrase, 
"eat  .  .  .  flesh  '  for  prey  upon  one's  property,  and  injure 
the  character  and  person,  cf.  Psalm  14.  4;  27.  2;  Jeremiah 
10.  25;  Mlcah  3.  3.  The  First  Napoleon's  edict  published  at 
Rome  in  1809,  confiscating  the  Papal  dominions  and  Join- 
ing them  to  France,  and  lately  the  severance  of  large  por- 
tions of  the  Pope's  territory  from  his  sway,  and  the  union 
of  them  to  the  dominions  of  the  king  of  Italy,  virtually 
through  Louis  Napoleon,  are  a  first  instalment  of  the  full 
realization  of  this  prophecy  of  the  whore's  destruction. 
"  Her  flesh"  seems  to  point  to  her  temporal  diguities  and 
resources,  as  distinguished  from  "  herself"  (Greek).  How 
striking  a  retribution,  that  having  obtained  her  first 
temporal  dominions,  the  exarchate  of  Ravenna,  the  king- 
dom of  the  Lombards,  and  the  state  of  Rome,  by  recog- 
nizing the  usurper  Pepin  as  lawful  king  of  France,  she 
should  be  stripped  of  her  dominions  by  another  usurper 
of  France,  the  Napoleonic  dynasty !  burn  .  .  .  with  Are 
—the  legal  punishment  of  an  abominable  fornication. 
17.  hath  put— the  prophetical  past  tense  for  the  future. 
taXBl— Greek,  "  do,"  or  "  accomplish."  The  Greek  poiesai, 
Is  distinct  from  that  which  is  translated  "fulfilled,"  Gveek 
telesthesontai,  below,  his  will—  Greek,  his  mind,  or  pur- 
pose; whilst  they  think  only  of  doing  their  own  purpose. 
to  agree—  lit.,  "to  do  (or  accomplish)  one  mind"  or  "  pur- 
pose." A  and  Vulgate  omit  this  clause,  but  B  supports  It. 
the  words  of  God— foretelling  the  rise  and  downfall  of 
the  beast ;  Greek  hoi  logoi  In  A,  B,  and  Andreas.  English 
Version  reading  is  Greek  ta  rhemata,  which  is  not  well  sup- 
ported. No  mere  articulate  utterances,  but,  the  efficient 
vords  of  Him  who  is  the  Word,  Greek  logos,  fulfilled— 
<Cfc.  10.  7.)  18-  relgneth— lit.,  "hath  kingship  over  the 
kinga."  The  harlot  cannot  be  a  mere  city  literally,  but  is 
sailed  so  In  a  spiritual  sense  (ch.  11.  8).    Also  the  beast 


cannot  represent  a  tjlritual  power,  but  »  world-poirw 

In  this  verse  the  harlot  Is  presented  before  as  rip*  tm 
Judgment.    The  18th  chapter  details  that  Judgment. 

CHAPTER  XVIII. 
Ver.  1-24.     Babylon's  fall:    God's  People  Calubi 
out  ok  heb:  thk  Kings  and  Merchants  of  the  Eaktm 

MOURN,  WHILST  THE  SAINTS  REJOICE  AT  HEB  FALL.     1. 

And-So  Vulgate  and  Andreas.  But  A,  B,  Syriac,  and 
Coptic  omit  "and."  power—  Greek,  "authority."  light, 
ened— "  Illumined."  with— Greek,  "owing  to."  3.  might- 
ily ..  .  strong— Not  supported  by  MSS.  But  A,  B,  Vut- 
fate,  Syriac,  And  Coptic  read,  "with  (lit.,  in)  a  mighty 
voice."  U  fallen,  Is  fallen-So  A,  Vulgate,  Syriac,  and 
Andreas.  But  B  and  Coptic  omit  the  second  "  is  fallen  " 
(Isaiah  21. 9;  Jeremiah  51.  8).  This  phrase  is  here  prophe* 
leal  of  her  fall,  still  future,  as  v.  4  proves,  de-rlls—  Greeks 
"demons."  the  hold— a  keep  or  prison.  3.  ths  wine- 
So  B,  Syriac  and  Coptic.  But  A,  C,  and  Vulgate  omik 
drunk— Ch.  14.  8,  from  which  perhaps  "  the  wine  "  may 
have  been  Interpolated.  -They  have  drunk  of  her  fornica- 
tion, the  consequence  of  which  will  be  wrath  to  them- 
selves.  But  A,  B,  and  C  read,  "  (owi  ug  to  the  wrath  of  her 
fornication  all  nations)  have  fallen."  Vulgate  and  most 
versions  r^id  as  English  Version,  which  may  be  the  right 
reading  nough  not  supported  by  the  oldest  MSS.  Baby- 
lon, the  whore,  is  destroyed,  before  the  beast  slays  th« 
two  witnesses  (ch.  11.),  and  then  the  beast  Is  destroyed 
himself,  abundance—  lit.,  "power."  delicacies—  Greek, 
"luxury."  See  Note,  1  Timothy  5.11,  where  the  Greek 
verb  "  wax  wanton  "  is  akin  to  the  noun  here.  Translate, 
"wanton  luxury."  The  reference  Is  not  to  earthly  inor- 
chand'se,  but  to  spiritual  wares,  Indulgences,  idolatries* 
superstitions,  worldly  compromises,  wherewith  the  har- 
lot, i.  e.t  the  apostate  Church,  has  made  merchandise  of 
men.  This  applies  especially  to  Rome;  but  the  Greek, 
and  even  In  a  less  degree  Protestant  churches,  are  not 
guiltless.  However,  the  principle  of  evangelical  Protest- 
antism is  pure,  but  the  principle  of  Rome  and  the  Greek 
church  is  not  so.  4.  Come  out  of  her,  my  people  — 
Quoted  from  Jeremiah  50. 8 ;  61.  6,  45.  Even  In  the  Romish 
Church  God  has  a  people :  but  they  are  In  great  danger  • 
their  only  safety  is  in  coming  out  of  her  at  once.  So  alee 
In  every  apostate  or  world-conforming  Church  there  are 
some  of  God's  Invisible  and  true  Church,  who,  If  they 
would  be  safe,  must  come  out.  Especially  at  the  eve  of 
God's  Judgment  on  apostate  Christendom:  as  Lot  was 
warned  to  come  out  of  Sodom  Just  before  Its  destruction, 
and  Israel  to  come  from  about  the  teuts  of  Dathan  and 
Ablram.  So  the  first  Christians  came  out  of  Jerusalem 
when  the  apostate  Jewish  Church  was  Judged.  "State 
and  Church  are  precious  gifts  of  God.  But  the  State  being 
desecrated  to  a  different  end  from  what  God  designed  it* 
viz.,  to  govern  for,  and  as  under,  God,  becomes  beast-like; 
the  Church  apostatizing  becomes  the  harlot.  The  true 
woman  is  the  kernel:  beast  and  harlot  are  the  soall; 
whenever  the  kernel  is  mature,  the  shell  is  thrown 
away."  [Aubeblen.]  "The  harlot  is  not  Rome  alone 
(though  she  is  pre-eminently  so),  but  every  Church  that 
has  not  Christ's  mind  and  spirit.  False  Christendom,  di- 
vided into  very  many  sects,  is  truly  Babylon,  i. «.,  con- 
fusion. However,  in  all  Christendom  the  true  Jesus- 
oongregation,  the  woman  clothed  with  the  sun,  lives  and 
is  hidden.  Corrupt,  lifeless  Christendom  is  the  harlot, 
whose  great  aim  Is  the  pleasure  of  the  flesh,  and  whloh  is 
governed  by  the  spirit  of  nature  and  the  world."  [Hah* 
in  Aubeblen.]  The  first  Justification  of  the  woman  ta 
in  her  being  called  out  of  Babylon  the  harlot,  as  the  cnV 
minating  stage  of  the  latter's  sin,  when  Judgment  is  about 
to  fall :  for  apostate  Christendom,  Babylon,  is  not  to  be 
converted,  but  to  be  destroyed.  Secondly,  she  has  to  pass 
through  an  ordeal  of  persecution  from  the  beast,  which 
purifies  and  prepares  her  for  the  transfiguration-glory  at 
Christ's  coming  (ch.  20.  4 ;  Luke  21.  28).  be  not  partaken 
—Greek,  "have  no  fellowship  with  ner  sins."  that  y  re- 
ceive not  other  plagues— as  Lot's  wife,  by  lingering  toe 
near  the  polluted  and  doomed  city      5-   her  alus-ee  * 

5»3 


REVELATION   XVIII. 


4,-reat  heap,  reached—  Cheek,  "reached  so  far  as  to  come 
Into  close  contact  with,  and  to  cleave  unto."  6.  Addressed 
to  the  executioners  of  God's  wrath,  reward-  Greek,  "  re- 
pay." she  rewarded  —  English  Version  reading  adds 
"you"  with  none  of  the  oldest  MSS.  But  A,  B,  C,  Vul- 
gate, Syriac,  and  Coptic  omit  it.  She  had  not  rewarded  or 
repaid  the  world-power  for  some  Injury  which  the  world- 
power  had  inflicted  on  her;  but  she  had  given  the  world- 
power  that  which  was  its  due,  viz.,  spiritual  delusions,  be- 
cause it  did  not  like  to  retain  God  in  its  knowledge ;  the 
unfaithful  Church's  principle  was,  Popu.us  vuli  decipi,  et 
decipiatur,  "The  people  like  to  be  deceived,  and  let  them 
be  deceived."  double — of  sorrow.  Contrast  with  this  the 
double  of  joy  which  Jerusalem  shall  receive  for  her  past 
Buffering  (Isaiah  61.  7;  Zechariah  9. 12);  even  as  she  has 
received  double  punishment  for  her  sins  (Isaiah  40.  2). 
unto  her— So  Syriac,  Coptic,  and  Andreas.  A,  B,  and  C 
omit  it.  In  the  cup- (v.  3;  ch.  14.8;  17.4).  filled— lit., 
mixed,  fill  to  her  double — of  the  Lord's  cup  of  wrath. 
T.  How  much— i.  e.,  in  proportion  as.  lived  deliciously 
—luxuriously:  Note,  v.  3,  where  the  Greek  is  akin,  sorrow 
—Greek,  "mourning,"  as  for  a  dead  husband.  I  sit— So 
Vulgate.  But  A,  B,  and  C,  prefix  "  that."  I  am  no  widow 
—for  the  world-power  is  my  husband  and  my  supporter.  I 
shall  see  no  sorrow- Greek,  "mourning."  "  I  am  seated 
(this  long  time)  ...  I  am  no  widow  ...  I  shall  see  no  sor- 
row," marks  her  complete  unconcerned  security  as  to  the 
past,  present,  and  future.  [Bengei,.]  I  shall  never  have 
to  mourn  as  one  bereft  of  her  husband.  As  Babylon  was 
queen  of  the  East,  so  Rome  has  been  queen  of  the  West, 
and  is  called  on  Imperial  coins  "  the  eternal  city."  So  Pa- 
pal Rome  is  called  by  A  mm  t  an  Marcellin,  15. 7.  "  Baby- 
lon is  a  former  Rome,  and  Rome  a  latter  Babylon.  Rome 
Is  a  daughter  of  Babylon,  and  by  her,  as  by  her  mother, 
God  has  been  pleased  to  subdue  the  world  under  one 
sway."  [St.  Augustine.]  As  the  Jews'  restoration  did 
not  take  place  till  Babylon's  fall,  so  R.  Kimohi,  ou  Oba- 
dlah, -writes,  "When  Rome  (Edom)  shall  be  devastated, 
there  shall  be  redemption  to  Israel."  Romish  idolatries 
have  been  the  great  stumbling-blocks  to  the  Jews'  accept- 
ance of  Christianity.  8.  death— on  herself,  though  she 
thought  herself  secure  even  from  the  death  of  her  hus- 
band, mourning  — instead  of  her  feasting,  famine— 
Instead  of  her  luxurious  delicacies  (v.  3,  7).  fire— (Note,  ch. 
17.  16).  Literal  fire  may  burn  the  literal  city  of  Rome, 
Which  is  situated  in  the  midst  of  volcanic  agencies.  As 
the  ground  was  cursed  for  Adam's  sin,  and  the  earth 
under  Noah  was  sunk  beneath  the  flood,  and  Sodom  was 
bnrnt  with  fire,  so  may  Rome  be.  But  as  the  harlot 
is  mystical  (the  whole  faithless  Church),  the  burning 
may  be  mainly  mystical,  symbolizing  utter  destruction 
and  removal.  Bengel  Is  probably  right  in  thinking 
Borne  will  once  more  rise  to  power.  The  carnal,  faith- 
less, and  worldly  elements  In  alt  churches,  Roman, 
Greek,  and  Protestant,  tend  towards  one  common  cen- 
tre, and  prepare  the  way  for  the  last  form  of  the  beast, 
vie.,  Antichrist.  The  Pharisees  were  in  the  main  sound 
in  creed,  yet  Judgment  fell  on  them  as  on  the  unsound 
Sadducees  and  half-heathenish  Samaritans.  So  faithless 
and  adulterous,  carnal,  worldly  Protestant  churches,  will 
not  escape  for  their  soundness  of  creed,  the  Lord— So  B, 
C,  Syriac,  and  Andreas.  But  A  and  Vulgate  omit. 
"Strong"  is  the  meaning  of  God's  Hebrew  name,  EJ-. 
judgeth— But  A,  B,  and  C  read  the  past  tense  (Greek, 
krinas),  "  who  hath  judged  her  :"  the  prophetical  past  for 
the  future:  the  charge  in  v.  4  to  God  s  people  to  come  out 
of  her,  implies  that  the  Judgment  was  not  yet  actually  ex- 
ecuted. 9.  Lived  deliciously  —  Greek,  luxuriated.  The 
fidthless  Church,  instead  of  reproving,  connived  at  the 
self-indulgent  luxury  of  the  great  men  of  this  world,  and 
sanctioned  it  by  her  own  practice.  Contrast  the  world's 
rejoicing  over  the  dead  bodies  of  the  two  witnesses  (ch.  II. 
10)  who  had  tormented  it  by  their  faithfulness,  with  its 
lamentations  over  the  harlot  who  had  made  the  way  to 
heaven  smooth,  and  had  been  found  a  useful  tool  In 
Keeping  subjects  in  abject  tyranny.  Mens  carnal  mind 
relishes  a  religion  like  that  of  the  apostate  Church, 
Which  gives  an  opiate  to  conscience,  whilst  leaving  the 
594 


sinner  license  to  indulge  his  lusts,  bewail  her— A.  B,  C 
Syriac,  Coptic,  and  Cyprian  omit  "her."  10.  God's  Judg- 
ments Inspire  fear  even  in  the  worldly,  but  It  is  of  short 
duration,  for  the  kings  and  great  men  soon  attach  them- 
selves to  the  beast  in  its  last  and  worst  shape,  as  open 
Antichrist,  claiming  all  that  the  harlot  had  claimed  in 
blasphemous  pretensions  and  more,  and  so  making  up  tc 
them  for  the  loss  of  the  harlot,  mighty— Rome  in  Greet 
means  strength ;  though  that  derivation  is  doubtful.  11. 
shall— So  B.  But  A  and  C  read  the  present,  "  weep  and 
mourn."  merchant]  Ise—  Greek,  "  cargo :"  wares  carried 
in  ships :  ship-lading  (cf.  v.  17).  Rome  was  not  a  commer- 
cial city,  and  Is  not  likely  from  her  position  to  be  so. 
The  merchandise  must  therefore  be  spiritual,  even  as  the 
harlot  is  not  literal,  but  spiritual.  She  did  not  witness 
against  carnal  luxury  and  pleasure-seeking,  the  source 
of  the  merchants'  gains,  but  conformed  to  them  (v.  7). 
She  cared  not  for  the  sheep,  but  for  the  wool.  Professing 
Christian  merchants  in  her  lived  as  if  this  world  were  the 
reality,  not  heaven,  and  were  unscrupulous  as  to  the 
means  of  getting  gain.  Cf.  Zechariah  5.  4-11  (Notes),  on 
the  same  subject,  the  judgment  on  mystical  Babylon's 
merchants  for  unjust  gain.  All  the  merchandise  here 
mentioned  occurs  repeatedly  In  the  "Roman  Ceremo- 
nial." 12.  (Note,  ch.  17.  4.)  stones  .  .  .  pe&rU— Greek, 
"stone  .  .  .  pearl."  fine  linen— A,  B,  and  C  read  (Greek) 
bussinou  for  bussou,  i.  e.,  "fine  linen  manufacture."  [Ai- 
ford.]  The  manufacture  for  which  Egypt  (the  type  of  the 
apostate  Church,  ch.  11.  8)  was  famed.  Contrast  "  the  fine 
linen"  (Ezeklel  16. 10)  put  on  Israel,  and  on  the  New  Tes- 
tament Church  (ch.  19.  8),  the  Bride,  by  God  (Psalm  132.  9). 
thyine  wood— the  citrus  of  the  Romans :  probably  the 
cypressus  thyoyides,  or  the  thuia  articulata.  "  Citron  wood." 
IAlford.]  A  sweet-smelling  tree  of  Cyrene  in  Lybia, 
used  for  incense,  all  manner  vessels—  Greek,  "every 
vessel,"  or  "furniture."  13.  cinnamon— designed  by 
God  for  better  purposes  :  being  an  ingredient  in  the  hoiy 
anointing  oil,  and  a  plant  in  the  garden  of  the  Beloved 
(Song  of  Solomon  4.  14);  but  desecrated  to  vile  uses  by  th« 
adulteress  (Proverbs  7.17).  odours— of  incense.  A,  Q 
Vulgate,  and  Syriac  prefix  "and  amomium"  (a  precioa; 
hair  ointment  made  from  an  Asiatic  shrub).  English 
Version  reading  Is  supported  by  Coptic  and  Andreas,  but 
not  oldest  MSS.  ointments—  Greek,  "ointment."  frank- 
incense—Contrast the  true  "Incense"  which  God  loves 
(Psalm  141.  2;  Malachl  1.  11).  fine  flour— The  similago  of 
the  Latins.  [AmrORD.]  beasts— of  burden  :  cattle,  slaves 
—  Greek,  "bodies."  souls  of  men— (Ezekiel  27.  13.)  Said 
of  slaves.  Appropriate  to  the  spiritual  harlot,  apostate 
Christendom,  especially  Rome,  which  has  so  often  en- 
slaved both  bodies  and  souls  of  men.  Though  the  New 
Testament  does  not  directly  forbid  slavery,  which  would, 
in  the  then  state  of  the  world,  have  incited  a  slave  revolt, 
it  virtually  condemns  It,  as  here.  Popery  has  derived  ite 
greatest  gains  from  the  sale  of  masses  for  the  souls  of  men 
after  death,  and  of  Indulgences  purchased  from  the  Papal 
chancery  by  rich  merchants  in  various  countries,  to  be 
retailed  at  a  profit.  [Mosheim,  III.,  95.  96.]  14.  Direct 
address  to  Babylon,  the  fruits  that  thy  soul  lusted 
after—  Greek,  "thy  autumn-ripe  fruits  of  the  lust  (eagei 
desire)  of  the  soul."  dainty—  Greek,  "  fat:"  "sumptuous" 
In  food,  goodly — "splendid,"  "bright,"  In  dress  and 
equipage,  departed— supported  by  none  of  our  MSS. 
But  A,  B,  C,  Vulgate,  Syriac,  and  Coptic  read,  "perished." 
thou  shalt^-A,  C,  Vulgate,  and  Syriac  read,  "They  (men) 
shall  no  more  find  thern  at  all."  15.  of  these  things— 
of  the  things  mentioned,  v.  12,  13.  which — "wlio."  made 
rich  by — Greek,  "  derived  riches  front  her."  stand  afai 
eft*  for  the  fear — (Cf.  v.  10.)  wailing—  Greek  "mourn- 
ing." 16.  And— So  Vulgate  and  Andreas.  But  a,  B 
and  C  omit,  decked— lit.,  "gilded."  stones  .  .  .  pearla- 
Greek,  "stone  .  .  .  pearl."  B  and  Andkeas  read  "  pearls 
But  A  and  C,  "pearl."  17.  Is  come  to  naught — Greek 
"is  desolated."  shipmaster  —  Greek,  "steersman,'  oo 
"pilot."  all  the  company  in  sSiips — A,  C,  Vulgate,  abo 
Syriac  read,  "  Every  one  who  saileth  to  a  place"  (B  h«* 
"...  to  the  place"):  every  voyager.  Vessels  were  freighted 
with  pilgrims  to  various  shrines,  so  that  in  one  inonti 


REVELATION  XIX. 


a.  d.  1300)200,000  pilgrims  were  counted  In  Rome  [D'Au- 
hwjne.  Reformation]:  a  source  of  gain,  not  only  to  the 
Papal  see.  but  to  shipmasters,  met  shants,  pilots,  &c.  These 
latter,  however,  are  not  restricted  to  those  literally  "  ship- 
mvsters."  Ac,  but  mainly  refer,  In  the  mystical  sense,  to 
*U  who  share  in  the  spiritual  traffic  of  apostate  Christen- 
ifdttju  IS.  when  they  »aw-(?reei,  horontes.  But  A,  B,  O, 
and  \ndreas  read,  Greek,  blepontes,  "looking  at."  Greek, 
•iiep  18  to  use  the  eyes,  to  look:  the  act  of  seeing  without 
toought  of  the  objectseen.  Greek,  horao,  refers  to  the  thing 
teenoc  presented  to  the  eye.  [Tittmann.J  smoke— So  B,  C. 
tint  A  reads  "  place."  What  city  is  like— cf.  the  similar 
0.  *ist  as  to  Hie  beast,  ch.  13.  4 :  so  closely  do  the  harlot  and 
beast  approximate  one  another.  Contrast  the  attribution 
of  this  praise  to  God,  to  whom  alone  It  is  due,  by  His  ser- 
vants (Exodus  15.  11).  Martial  says  of  Rome,  "  Nothing 
is  equal  to  her ;"  and  Athkn^eus,  "  She  is  the  epitome  of 
the  world."  19.  wailing-"  mourning."  costliness— her 
costly  treasures :  abstract  for  concrete,  that  had  ships— 
A,  B,  and  C  read,  "  that  had  Oieir  ships :"  lit.,  "  the  ships." 
*0.  holy  apostles— So  C  reads.  But  A,  B,  Vulgate,  Syriac, 
Coptic,  and  Andreas  read,  "  Ye  saints  and  ye  apostles." 
avenged  you  on  her—  Greek,  "judged  your  judgment 
on  (lit.,  exacting  it  from)  her."  "There  is  more  Joy 
In  heaven  at  the  harlot's  downfall  than  at  that  of 
the  two  beasts.  For  the  most  heinous  of  all  sin  is  the 
sin  of  those  who  know  God's  word  of  grace,  and  keep  It 
not.  The  worldliness  of  the  Church  is  the  most  worldly 
of  all  worldliness.  Hence,  Babylon,  in  Revelation,  has 
not  only  Israel's  sins,  but  also  the  sins  of  the  heathen ; 
and  John  dwells  longer  on  the  abominations  and  judg- 
ments of  the  harlot  than  on  those  of  the  beast.  The  term 
'harlot'  describes  the  false  Church's  essential  character. 
She  retains  her  human  shape  as  the  woman,  does  not 
become  a  beast:  she  has  the  form  of  godliness,  but  denies 
its  power.  Her  rightful  lord  and  husband,  Jehovah- 
Christ,  and  the  Joys  and  goods  of  His  house,  are  no 
longer  her  all  in  all,  but  she  runs  after  the  visible  and 
vain  things  of  the  world,  in  its  manifold  forms.  The 
fullest  form  of  her  whoredom  is,  where  the  Church  wishes 
to  be  Itself  a  worldly  power,  uses  politics  and  diplomacy, 
makes  flesh  her  arm,  uses  unholy  means  for  holy  ends, 
upreads  her  dominion  by  sword  or  money,  fascinates  men 
by  sensual  ritualism,  becomes  'mistress  of  ceremonies'  to 
the  dignitaries  of  the  world,  flatters  prince  or  people, 
and  like  Israel,  seeks  the  help  of  one  world-power  against 
the  danger  threatening  from  another."  [Aubkrlen.J 
judgment,  therefore, begins  with  the  harlot,  as  in  privileges 
the  house  of  God.  SSI.  a—  Greek,  "  one."  millstone— Cf.  the 
Judgment  on  the  Egyptian  hosts  at  the  Red  Sea,  Exodus 
15.  5, 10;  Nehemiah  9.  11,  and  the  foretold  doom  of  Baby- 
lon, the  world-power,  Jeremiah  51.  63,  64.  with  violence 
—Greek,  "with  impetus."  This  verse  shows  that  this 
prophecy  Is  regarded  as  still  to  be  fulfilled.  33.  pipers — 
flute-players.  "Musicians,"  painters  and  sculptors,  have 
desecrated  their  art  to  lend  fascination  to  the  sensuous 
worship  of  corrupt  Christendom,  craftsman  — artisan. 
s*3.  What  a  blessed  contrast  Is  ch.  22.  5,  respecting  the 
oily  of  God  :  "  They  need  no  candle  (Just  as  Babylon  shall 
<*o  more  have  the  light  of  a  candle,  but  for  a  widely  different 
reason),  for  the  Lord  God  giveth  them  light."  For  "can- 
dle," translate  as  Greek,  "  lamp."  bridegroom  .  .  .  bride 
.  .  .  no  more  ...  In  thee — Contrast  the  heavenly  city, 
with  its  Bridegroom,  Bride,  and  blessed  marriage-supper 
ten.  18.  7,  9;  21.  2,  9;  Isaiah  62.  4,  5).  thy  merchants  were 
—So  most  of  the  best  authorities  read.  But  A  omits  the 
Greek  article  before  "merchants,"  and  then  translates, 
"The  great  men  of,  &c,  were  thy  merchants."  sorceries 
—Greek,  "sorcery."  »*.  Applied  by  Christ  (Matthew  23.  35) 
to  apostate  Jerusalem,  which  proves  that  not  merely  the 
literal  city  Rome,  and  the  Church  of  Rome  (though  the 
Thief  representative  of  the  apostasy),  but  the  whole  of  the 
faithless  Churoh  of  both  the  Old  and  New  Testament  is 
■Yiwtnt  by  Babylon  the  harlot;  just  as  the  whole  Church 
Old  and  N»w  Testament)  is  meant  by  "the  woman"  (ch. 
\  1).  As  to  literal  eiAt ,  Awkbhus  in  Benoel  says,  Pagan 
&om«  was  the  general  shambles  for  slaying  the  sheep  of 
i«m*M.    Fk*o.  Skyler  in  Bengel  calculates  that  Papal 


Rome,  between  a.  d.  1540  and  1580,  slew  more  than  900.0O. 
Protestants.  Three  reasons  for  the  harlot's  downfall  art 
given:  (1.)  The  worldly  greatness  of  her  merchants,  which 
was  due  to  unholy  traffic  in  spiritual  things.  (2.)  Her  sor- 
ceries, or  juggling  tricks,  in  which  the  false  prophet  that 
ministers  to  the  beast  in  its  last  form  shall  exceed  her  ■ 
cf.  "sorcerers"  (ch.21.8;  22. 15),  specially  mentioned  among 
those  doomed  to  the  lake  of  fire.  (3.)  Her  persecution 
of  (Old  Testament)  "prophets"  and  (New  Testament) 
"saints." 

CHAPTER  XIX. 
Ver.  1-21.  The  Church's  Thanksgiving  in  Heaven 
for  the  Judgment  on  the  Harlot.  The  Marriage  of 
the  Lamb:  the  Supper:  the  Bride's  Preparation: 
John  is  Forbidden  to  Worship  the  Angel:  The  Lord 
and  His  Hosts  Come  forth  for  War:  the  Beast  and 
the  False  Prophet  Cast  into  the  Lake  of  Fire  :  the 
Kings  and  their  Followers  Slain  by  the  Sword 
out  of  Christ's  Mouth.  1.  As  in  the  case  of  the  open- 
ing of  the  prophecy,  ch.  4.8;  5.  9,  <fcc. ;  so  now,  at  one  of 
the  great  closing  events  seen  In  vision,  the  Judgment  on 
the  harlot  (described  in  ch.  18.),  there  is  a  song  of  praise  In 
heaven  to  God:  cf.  ch.  7.  10,  &c,  toward  the  close  of  the 
seals,  and  ch.  11.  15-18,  at  the  close  of  the  trumpets :  ch.  15. 
3,  at  the  saints'  victory  over  the  beast.  And— So  Andre- 
as. But  A,  B,  C,  Vulgate,  Syriac,  and  Coptic  omit,  a  great 
voice— A,  B,  C,  Vulgate,  Coptic,  and  Andreas  read,  "  as  it 
were  a  great  voice."  What  a  contrast  to  the  lamentations 
ch.  18.!  Cf.  Jeremiah  51.  48.  The  great  manifestation  of 
God's  power  in  destroying  Babylon  calls  forth  a  great  voice 
of  praise  in  heaven,  people—  Greek,  "multitude."  Alle- 
lula— Hebrew,  "  Praise  ye  Jah,"  or  Jehovah  :  here  first 
used  in  Revelation,  whence  Elliott  infers  the  Jews  bear 
a  prominent  part  'in  this  thanksgiving.  Jah  is  not  a 
contraction  of  Jehovah,  as  it  sometimes  occurs  Jointly 
with  the  latter.  It  means  "He  who  is:"  whereas  Jehovah 
is  "  He  who  will  be,  is,  and  was."  It  implies  God  expe- 
rienced as  a  present  help;  so  that  "Hallelujah,"  says 
Kimchi  in  Bengel,  is  found  first  in  the  Psalms  on  the  de- 
struction of  the  ungodly.  "  Hallelu-Jah"  occurs  four  times 
in  this  passage.  Cf.  Psalm  149.  4-9,  which  is  plainly  par- 
allel, and  indeed  identical  in  many  of  the  phrases,  as 
well  as  the  general  idea.  Israel,  especially,  will  join  in 
the  Hallelujah,  when  "her  warfare  is  accomplished"  and 
her  foe  destroyed,  salvation—  Greek,  "  The  salvation  . . . 
the  glory  .  .  .  the  power."  and  honour— So  Coptic.  But 
A,  B,  C,  and  Syriac  omit,  unto  the  Lord  our  G©d--Sc 
Andreas.  But  A,  B,  C,  and  Coptic  read,  "  (Is)  of  our  God," 
i.  e.,  belongs  to  Him.  2.  which  did  corrupt  the  earth— 
Greek,  "used  to  corrupt"  continually.  "Instead  of  op- 
posing and  lessening,  she  promoted  the  sinful  life  and 
decay  of  the  world  by  her  own  earthliness,  allowing  the 
salt  to  lose  its  savour."  [Aubeklen.]  avenged—  Greek, 
"exacted  in  retribution."  A  particular  application  of  the 
principle  (Genesis  9.  5).  blood  of  his  servants — literally 
shed  by  the  Old  Testament  adulterous  Church,  and  by 
the  New  Testament  apostate  Church;  also  virtually, 
though  not  literally,  by  all  who,  though  called  Christiana, 
hate  their  brother,  or  love  not  the  brethren  of  Christ,  but 
shrink  from  the  reproach  of  the  cross,  and  show  uukind- 
ness  towards  those  who  bear  it.  3.  again—  Greek,  "a 
second  time."  rose  up— Greek,  "  goeth  up."  for  ever  and 
ever—  Greek,  "  to  the  ages  of  the  ages."  4.  beasts— rather, 
"living  creatures."  sat—  Greek,  "sitteth."  5.  out  of— 
Greek,  "out  from  the  throne"  in  A,  B,  C.  Praise  out 
God— Cf.  the  solemn  act  of  praise  performed  by  the  Le- 
vltes  I  Chronicles  16.  36;  23.  5,  especially  when  the  house 
of  God  was  filled  with  the  IMviue  glory  (2  Chronicles  5. 
13).  both— Omitted  in  A,  B,  C,  Vulgate,  Coptic,  and  Syria* 
Translate  as  Greek,  "the  small  and  the  great."  0.  many 
waters— Contrast  the  "many  waters"  on  which  the  whore 
sitteth  (ch.  17.  1).  This  verse  Is  the  hearty  response  to  the 
stirring  call  "  Alleluia  1  Praise  our  God,"  Ac.  (v.  4,  6  k 
the  Lord  God  omnipotent—  Greek,  "the  Omnipotent.' 
relgneth— lit.,  reigned:  hence  reiynelh  once  for  all.  Ait 
reign  is  a  fact  already  established.  Babylon,  the  harlot 
was  one  great  hindrance  to  His  reign  being  recognlaod 

£«6 


.REVELATION  XIX. 


Her  overthrow  now  clears  the  way  foi  His  advent  to 
reign;  there/ore,  not  merely  Rome,  but  the  whole  of 
Christendom  in  so  far  as  it  is  carnal  and  compromised 
Christ  for  the  world,  is  comprehended  In  the  term  "har- 
lot. The  beast  hardly  arises  when  he  at  once  "goeth 
into  perdition:"  so  that  Christ  is  prophetically  consid- 
ered as  already  reigning,  so  soon  does  His  advent  follow 
the  Judgment  on  the  harlot.  7.  glad  .  .  .  rejoice — Greek, 
'  rejoice  .  .  .  exult."  give— So  B  and  Andbeas.  But 
A  reads,  "  we  will  give."  glory—  Greek,  "  the  glory."  the 
uaarrlage  of  the  Lamb  is  come — The  full  and  final  con- 
summation Is  at  ch.  21.  2-9,  <fcc.  Previously  there  must  be 
the  overthrow  of  the  beast,  <fec,  at  the  Lord's  coming, 
the  binding  of  Satan,  the  millennial  reign,  the  loosing  of 
Satan,  and  his  last  overthrow,  and  the  general  Judgment. 
The  elect-Church,  the  heavenly  Bride,  soon  after  the  de- 
■truction  of  the  harlot,  is  transfigured  at  the  Lord's 
coming,  an*  Joins  with  Him  In  His  triumph  over  the 
beast.  On  the  emblem  of  the  heavenly  Bridegroom  and 
Bride,  ct  Matthew  22.  2;  25.  6, 10;  2  Corinthians  11.  2.  Per- 
fect union  with  Him  personally,  and  participation  in 
His  holiness,  joy,  glory,  and  kingdom,  are  included  in 
this  symbol  of  "marriage;"  cf.  Song  of  Solomon  every- 
where. Besides  the  heavenly  Bride,  the  transfigured, 
translated,  and  risen  Church,  reigning  over  the  earth 
with  Christ,  there  is  also  the  eartldy  bride,  Israel,  In  the 
fiesh,  never  yet  divorced,  though  for  a  time  separated, 
from  her  Divine  husband,  who  shall  then  be  reunited  to 
the  Lord,  and  be  the  mother  Church  of  the  millennial 
earth,  Christianized  through  her.  Note,  we  ought,  as 
Scripture  does,  restrict  the  language  drawn  from  mar- 
riage-love to  the  Bride,  the  Church  cm  a  whole,  not  use  It 
as  individuals  in  oar  relation  to  Christ,  which  Rome  does 
in  the  case  of  her  nuns.  Individually,  believers  are  effect- 
ually-catted guests;  collectively,  they  constitute  the  bride. 
The  harlot  divides  her  affections  among  many  lovers: 
the  bride  gives  hers  exclusively  to  Christ.  8.  granted — 
Though  in  one  sense  she  "  made  herself  ready,"  having  by 
the  Spirit's  work  in  her  put  on  "the  wedding  garment," 
yet  in  the  fullest  sense  it  is  not  she,  but  her  Lord,  who 
makes  her  ready  by  " (/ranting  to  her  that  she  be  arrayed 
In  fine  linen."  It  Is  He  who,  by  giving  Himself  for  her, 
presents  her  to  Himself  a  glorious  Church,  not  havin-g  spot,  but 
holy  and  without  blemish.  It  Is  He  also  who  sanctifies  her, 
naturally  vile  and  without  beauty,  with  the  washing  of 
water  by  tfie  word,  and  puts  His  own  comeliness  on  her,  which 
thus  becomes  hers,  clean  and  white — So  Andreas. 
But  A,  B  transpose.  Translate,  "Bright  and  pure;"  at 
once  brilliantly  splendid  and  spotless  as  Is  the  bride  her- 
self, righteousness — Greek,  "  righteousnesses :"  distribu- 
tive^ used.  Each  saint  must  have  this  righteousness: 
not  merely  be  Justified,  as  If  the  righteousness  belonged 
to  the  Church  in  the  aggregate;  the  saints  together  have 
righteousnesses;  viz.,  He  Is  accounted  as  "the  Lord  our 
righteousness"  to  each  saint  on  his  believing,  their  robes 
being  made  white  in  the  blood  of  the  Lamb.  The  righteous- 
ness of  the  saint  is  not,  as  Alfokd  erroneously  states,  in- 
herent, but  Is  imputed:  If  it  were  otherwise,  Christ  would 
be  merely  enabling  the  sinner  to  Justify  himself.  Ro- 
mans 6. 18  is  decisive  on  this.  Cf.  Article  XI.,  Church  of 
England.  The  Justification  already  given  to  the  saints  In 
title  and  unseen  possession,  Is  now  given  them  in  mani- 
festation: they  openly  walk  with  Christ  in  white.  To  this, 
rather  than  to  their  primary  justification  on  earth,  the 
reference  is  here.  Their  Justification  before  the  apostate 
world,  which  had  persecuted  them,  contrasts  with  the 
ludgmentand  condemnation  of  the  harlot.  "Now  that 
the  harlot  has  fallen,  the  woman  triumphs."  [Aubek- 
LEN.]  Contrast  with  the  pure  fine  linen  (indicating  the 
simplicity  and  purity)  of  the  bride,  the  tawdry  ornamen- 
tation of  the  harlot.  Babylon,  the  apostate  Church,  Is  the 
antithesis  to  new  Jerusalem,  the  transfigured  Church  of 
God.  The  woman  (ch.  12.),  the  harlot  (ch.  17.),  the  bride 
(ch.  19  ),  are  the  three  leading  aspects  of  the  Church.  9. 
Me— God  by  His  angel  saith  unto  me.  called — effectually, 
aot  merely  externally.  The  "unto,"  or  "Into,"  seems  to 
express  this:  not  merely  invited  to  (Greek  epi),  but  called 
;jm>,  so  as  to  be  partakers  of  (Greek  eis),  cf.  1  Corinthians 
596 


L  8.  marriage-supper— Grteic,  "  the  supper  of  the  mat 
rlage."  Typified  by  the  Lord's  Supper,  trus-  Green 
"genuine;"  veritable  sayings  which  shall  surely  be  ful- 
filled, viz.,  all  the  previous  revelations.  10.  at —  Greek, 
"before."  John's  intending  to  worship  the  angel  here, 
as  in  ch.  22.  8,  on  having  revealed  to  h.m  the  glory  of  th« 
new  Jerusalem,  is  the  involuntary  Impulse  of  adoring  Joy 
at  so  blessed  a  prospect.  It  forms  a  marked  contrast  to 
the  sorrowful  wonder  with  which  he  had  looked  on  the 
Church  In  her  apostasy  as  the  harlot  (ch.  17.  fi).  It  exem- 
plifies the  corrupt  tendencies  of  our  fallen  nature  that 
even  John,  an  apostle,  should  have  all  but  fallen  into 
"  voluntary  humility  and  worshipping  of  angels,"  which 
Paul  warns  us  against,  and  of  thy  brethren — i.  e„  a  fel- 
low-servant of  thy  brethren,  have  the  testimony  of  J*. 
sub — (Note,  ch.  12.  17.)  the  testimony  of— t.  e.,  respecting 
Jesus,  is  tlie  spirit  of  prophecy — is  the  result  of  the 
same  spirit  of  prophecy  in  you  as  in  myself.  We  angels, 
and  you  apostles,  all  alike  have  the  testimony  of  (beai 
testimony  concerning)  Jesus  by  the  operation  of  one  and 
the  same  Spirit,  who  enables  me  to  show  you  these  reve- 
lations, and  enables  you  to  record  them :  wherefore  w« 
are  fellow-servants,  not  I  your  lord  to  be  worshipped  by 
vou.  Cf.  ch.  22.  9,  "  I  am  fellow-servant  of  thee  and  of  thy 
Drethren  the  prophets ;"  whence  the  "  fob  the  testimony," 
Ac.,  here,  may  be  explained  as  giving  the  reason  for  his 
adding  "and  (fellow-servant)  of  thy  brethren  that  hav« 
the  testimony  of  Jesus."  I  mean,  of  the  prophets;  "for  II 
Is  of  Jesus  that  thy  brethren,  the  propfiets,  testify  by  the 
Spirit  in  them."  A  clear  condemnation  of  Romish  In- 
vocation of  saints,  as  If  they  were  our  superiors  to  be 
adored,  il.  behold  a  white  horse)  and  he  that  sat 
upon  him— Identical  with  ch.  ti.  2.  Here  as  there  he 
comes  forth  "  conquering  and  to  conquer."  Compare  th« 
cisj-colt  on  which  He  rode  into  Jerusalem.  The  horse  warn 
used  for  war:  and  here  He  Is  going  forth  to  war  with  the 
beast.  The  ass  is  for  peace.  His  riding  on  it  into  Jeru- 
salem is  an  earnest  of  His  reign  In  Jerusalem  over  the 
earth,  as  the  Prince  of  peace,  after  all  hostile  powers  have 
been  overthrown.  When  the  security  of  the  world- 
power,  and  the  distress  of  the  people  of  God,  have  reachat. 
the  highest  point,  the  Lord  Jesus  shall  appear  vlsiblj 
from  heaven  to  put  an  end  to  the  whole  course  of  the 
world,  and  establish  His  kingdom  of  glory.  He  comes  to 
Judge  with  vengeance  the  world-power,  and  to  bring  to 
the  Church  redemption,  transfiguration,  and  power  over 
the  world.  Distinguish  between  this  coming  (Matthew  24. 
27, 29,  37,  39 ;  Greek  parousia)  and  the  end,  or  final  judgment 
(Matthew  25.31;  1  Corinthians  15.23).  Powerful  natural 
phenomena  shall  accompany  His  advent.  [Aubkblen.j 
i'i.  Identifying  Him  with  the  Son  of  man  similarly  de- 
scribed, ch.  1.  14.  many  crowns—  Greek,  "diadems."  not 
merely  (Greek  stephanoi)  garlands  of  victory,  but  royal 
crowns,  as  Kino  of  kings.  Christ's  diadem  comprises 
all  the  diadems  of  the  earth  and  of  heavenly  powers 
too.  Contrast  the  Papal  tiara  composed  of  three  dia- 
dems. Cf.  also  the  little  horn  (Antichrist)  that  over- 
comes the  three  horns  or  kingdoms,  Daniel  7.  8,  24  (Quaere, 
the  Papacy  t  or  some  three  kingdoms  that  succeed  the 
Papacy,  which  Itself,  as  a  temporal  kingdom,  was  mads 
up  at  first  of  three  kingdoms,  the  exarchate  of  Ra- 
venna, the  kingdom  of  the  Lombards,  and  the  state 
of  Rome,  obtained  by  Pope  Zachary  and  Stephen  II. 
from  Pepin,  the  usurper  of  the  French  dominion).  Also, 
the  seven  crowns  (diadems)  on  the  seven  heads  of  the  dragon 
(ch.  12.  3),  and  ten  diadems  on  the  ten  heads  of  the  be>ui 
These  usurpers  claim  the  diadems  which  belong  to  Chrl/ii 
alone,  he  had  a  name  ■written — B  and  Hyriac  insert,  "lit, 
had  names  written,  and  a  name  written,"  Ac,  meaning 
that  the  names  of  the  dominion  which  each  diadem  indi- 
cated were  written  on  them  severally.  But  A,  VulgaU. 
OuiGEN.and  Cyprian  omits  the  words,  as  English  Version. 
name  .  .  .  that  no  man  knew  but ,  .  .  himself — (Judges 
13.18;  1  Corinthians  2.9,11;  1  John  3.2.)  The  same  la 
said  of  the  "new  name"  of  believers.  In  this,  as  In  aJ; 
other  respects,  the  disciple  is  made  like  his  Lord.  Th« 
Lord's  own  "new  name"  is  to  be  theirs,  and  to  be  "in 
their  foreheads;"  whence  we  may  infer  that  His  as  y* 


REVELATION  XIX. 


amkmown  name  also  Is  written  on  His  forehead ;  as  the 
high  priest  had  "Holiness  to  the  Lord"  Inscribed  on  the 
mitre  on  his  brow.  John  saw  It  as  "written,"  but  knew 
not  its  meaning.  It  is,  therefore,  a  name  which  in  all  its 
glorious  slgnlficancy  can  be  only  understood  when  the 
oxion  of  His  saints  with  Him,  and  His  and  their  joint 
triumph  and  reign,  shall  be  perfectly  manifested  at 
the  final  consummation.  13.  vesture  dipped  In  blood 
—Isaiah  63.  2  is  alluded  to  here,  and  in  v.  15,  end.  There 
&e  blood  is  not  His  own,  but  that  of  His  foes.  So 
here  the  blood  on  His  "vesture,"  reminding  us  of  His 
atcn  blood  shed  for  even  the  ungodly  who  trample  on  it, 
ia  a  premonition  of  the  shedding  of  their  blood  in  right- 
eous retribution.  He  sheds  the  blood,  not  of  the  godly,  as 
the  harlot  and  beast  did,  but  of  the  blood-stained  ungodly, 
including  them  both.  The  Word  of  «od— who  made  the 
world,  Is  He  also  who  under  the  same  character  and  attri- 
butes shall  make  it  anew.  His  title,  Son  of  God,  is  appli- 
cable, in  a  lower  sense,  also  to  His  people  ;  but  "  the  Word 
of  God  "  indicates  His  Incommunicable  Godhead,  joined 
to  His  manhood,  which  He  shall  then  manifest  in  glory. 
"  The  Bride  does  not  fear  the  Bridegroom  ;  her  love  cast- 
eth  out  fear.  She  welcomes  Him ;  she  cannot  be  happy 
but  at  His  side.  The  Lamb  [v.  9,  the  aspect  of  Christ  to  His 
people  at  His  coming]  is  the  symbol  of  Christ  in  His  gen- 
tleness. Who  would  be  afraid  of  a  lamb?  Even  a  little 
child,  instead  of  being  scared,  desires  to  caress  It.  There 
is  nothing  to  make  us  afraid  of  God  but  sin,  and  Jesus  is 
the  Lamb  of  God  that  taketh  away  the  sin  of  the  world.  What 
a  fearful  contrast  is  the  aspect  which  He  will  wear  to- 
wards His  enemies!  Not  as  the  Bridegroom  and  the 
Lamb,  but  as  the  [avenging]  judge  and  warrior  stained  in 
the  blood  of  His  enemies."  14.  the  armies  .  .  .  In  heaven 
— Cf.  "  the  horse-bridles,"  ch.  14.  20.  The  glorified  saints 
svhom  God  "will  bring  with"  Christ  at  His  advent;  cf.  ch. 
17. 14,  "they  that  are  with  Him,  called,  chosen,  faithful ;" 
as  also  "His  mighty  angels."  white  and  clean—  Greek, 
"  pure."  A,  B,  Vulgate,  Syriac,  and  Cyprian  omit "  and," 
which  OuiOi.N  and  Andreas  retain,  as  English  Version. 
IS.  out  of  his  mouth  .  . .  sword— (Ch.  1. 16;  2.  12, 16.)  Here 
Ji  Its  avenging  power,  2  Thessalonians  2.  8,  "  consume  with 
Ihe  Spirit  of  His  mouth"  (Isaiah  11.  4,  to  which  there  is 
allusion  here);  not  in  its  convicting  and  converting 
efficacy  (Ephesians  6. 17 ;  Hebrews  4. 12, 13,  where  also  the 
jndicial  keenness  of  the  sword-like  word  is  included). 
The  Father  commits  the  Judgment  to  the  Son.  he  shall 
rule—The  Ha  is  emphatical,  He  and  none  other,  in  con- 
trast to  the  usurpers  who  have  misruled  on  earth.  "Rule," 
lit.,  "  tend  as  a  shepherd ;"  but  here  in  a  punitive  sense. 
He  who  wouh*  have  shepherded  them  with  pastoral  rod 
and  with  the  go'den  sceptre  of  His  love,  shall  dash  them 
in  pieces,  as  refractory  rebels,  with  "a  rod  of  iron." 
trendeth  .  .  .  wine-press — (Isaiah  63.  3.)  of  the  fierce- 
ness and  wrath— So  Andreas  reads.  But  A,  B,  Vulgate, 
Coptic,  and  Oriqen  read,  "  of  the  fierceness  (or  boiling  in- 
dignation) of  the  wrath,"  omitting  "and."  Almighty— 
The  fierceness  of  Christ's  wrath  against  His  foes  will  be 
executed  with  the  resources  of  omnipotence.  16.  "His 
name  written  on  His  vesture  and  on  His  thigh,"  was 
written  partly  on  the  vesture,  partly  on  the  thigh  Itself, 
at  the  part  where  in  an  equestrian  figure  the  robe  drops 
from  the  thigh.  The  thigh  symbolizes  Christ's  humanity 
as  having  come,  after  the  flesh,  from  the  loins  of  David, 
and  now  appearing  as  the  glorified  "Son  of  man."  On 
the  other  hand,  His  incommunicable  Divine  name, 
"wh'ch  no  man  knew,"  is  on  His  head  (v.  12).  [Msno- 
OHIUB.]    Kino  of  einos;  cf.  ch.  17. 14,  in  contrast  with  v. 

17,  the  beast  being  in  attempted  usurpation  a  king  of 
kings,  the  ten  kings  delivering  their  kingdom  to  him.  17. 
an—  Greek,  "one."  in  the  sun— so  as  to  be  conspicuous 
In  sight  of  the  whole  world,  to  all  the  fowls— (Ezekiel 
SO.  17-20.)  and  gather  yourselves— A,  B,  Vulgate,  Syriac, 
Coptic,  and  Andreas  read,"  be  gathered,"  omitting  "and." 
ef  the  great  God— A,  B,  Vulgate,  Syriac,  Coptic,  and  An- 
dreas read,  "The  great  supper  (i.  e.,  banquet)  of  God." 

18.  Contrast  with  this  "supper,"  v.  17,  18,  the  marriage- 
•upper  o/  the  Lamb,  v.  9.  captains—  Greek,  "captains  of 
boneands,"  i.  e.,  chief  captains.    The  "kings"  are  "the 


ten  "  who  "  give  their  power  unto  the  beast."    free  as*4 
bond-specified  in  ch.  13. 16,  as  "receiving  the  mark  of 
the  beast."    The  repetition  of  flesh  (Id  the   Greek  it  is 
plural:  masses  of  flesh)  five  times  in  this  verse,  marks  the 
gross  carnality  of  the  followers  of  the  beast.    Again   the 
giving  of  their  flesh  to  the  fowls  to  eat,  is  a  righteous  re- 
tribution for  their  not  suffering  the  dead  bodies  of  Christ's 
witnesses  to  be  put  in  graves.    19.  gathered  together— at 
Armageddon,  under  the  sixth  vial.    For  "their  armies" 
in  B  and  Andreas,  there  is  found  "  His  armies  "  in  \. 
war-So  Andreas.    But  A,  B,  read,  "the  war,"  viz.,  that 
foretold,  ch.  16. 14 ;  17.  4.    30.  and  with  him,  &C.-A  reads 
"and  those  with  him."    B  reads,  "  and  he  who  was  with 
him,  the  false  prophet."  miracles—  Greek,  "  the  miracles" 
(lit.,  "signs")  recorded  already  (ch.  13. 14)  as  wrought  by 
the  second  beast  before  (lit.,  in  sight  of)  the  first  beast.  Hence 
it  follows  the  second  beast  Is  identical  with  the  false  pro- 
phet.   Many  expositors  represent  the  first  beast  to  be  the 
secular,  the  second  beast  to  be  the  ecclesiastical  power  of 
Rome ;  and  account  for  the  change  of  title  for  the  latter 
from  the  "other  beast"  to  the  "false  prophet,"  is  because 
by  the  judgment  on  the  harlot,  the  ecclesiastical  power 
will  then  retain  nothing  of  its  former  character  save  the 
power  to  deceive.    I  think  it  not  unlikely  that  the  false 
prophet  will  be  the  successor  of  the  spiritual  pretensions 
of  the  Papacy ;  whilst  the  beast  in  its  last  form  as  the 
fully-revealed  Antichrist  will  be  the  secular  representa- 
tive and  embodiment  of  the  fourth  world-kingdom,  Rome, 
in  its  last  form  of  intensified  opposition  to  God.    Cf.  with 
this  prophecy,  Ezekiel  38.  39 ;  Daniel  2.  34,  85,  44 ;  11.  44,  45; 
12. 1 ;  Joel  3. 9-17 ;  Zechariah  12. ;  13.  j  14.    Daniel  (7. 8)  makes 
no  mention  of  the  second  beast,  or  false  prophet,  but 
mentions  that  "the  little  horn"  has  "the  eyes  of  a  man," 
i.  e.,  cunning  and  Intellectual  culture ;  this  Is  not  a  feature 
of  the  first  beast  in  ch.  13.,  but  is  expressed  by  the  Apo- 
calyptic "  false  prophet,"  the  embodiment  of  man's  an- 
sanctified  knowledge,  and  the  subtlety  of  the  old  serpent. 
The  first  beast  is  a  political  power;  the  second  is  a  spirit- 
ual power— the  power  of  Ideas.    But  both  are  beasts,  ths 
worldly  Antlchristlan  wisdom  serving  the  worldly  Anti- 
christian  power.    The  dragon  is  both  lion  and  serpent. 
As  the  first  law  in  God's  moral  government  is  that  "judg- 
ment should  begin  at  the  house  of  God,"  and  be  executed 
on  the  harlot,  the  faithless  Church,  by  the  world-power 
with  which  she  had  committed  spiritual  adultery,  so  it  1* 
a  second  law  that  the  world-power,  after  having  served 
as  God's  instrument  of  punishment,  is  Itself  punished. 
As  the  harlot  is  judged  by  the  beast  and  the  tea  kings,  so 
these  are  destroyed  by  the  Lord  Himself  coming  in  per- 
son.   So  Zephaniah  ch.  1.  compared  with  ch.  2.  And  Jere- 
miah, after  denouncing  Jerusalem's  Judgment  by  Baby- 
lon, ends  with  denouncing  Babylon's  own  doom.   Between 
the  judgment  on  the  harlot,  and  the  Lord's  destruction  of 
the  beast,  Ac,  will  intervene  that  season  in  which  earthly- 
mlndedness  will  reach  its  culmination,  and  Antichris- 
tianity  triumph  for  its  short  three  and  a  half  days  during 
which  the  two  witnesses  lie  dead.    Then  shall  the  Church 
be  ripe  for  her  glorification,  the  Antichristian  world  for 
destruction.    The  world  at  the  highest  development  of  Its 
material  and  spiritual  power,  is  but  a  decorated  carcass 
round  which  the  eagles  gather.    It  is  characteristic,  that 
Amichrlstandhis  kings,  in  their  blindness,  imagine  that 
they  can  wage  war  against  the  King  of  heaven  with 
earthly  hosts;  herein  is  shown  the  extreme  folly  of  Baby- 
lonian confusion.    The  Lord's  mere  appearance,  without 
any  actual  encounter,  shows  Antichrist  his  nothingness; 
cf.  the  effect  of  Jesus'  appearance  even  in  His  humilia- 
tion, John  18.  6.    [Auberlen.]    had  received— rather  as 
Greek,  "  received,"  once  for  all.    them  that  worshipped— 
lit.,  "them  worshipping;"  not  an  act  once  for  all  done,  at 
the  "received"  implies,  but  those  in  tfte  habit  of  "wor- 
shipping."    These  both  were  cast  .  .  .  into  a  lake- 
Greek,  "  ...  the  lake  of  fire,"  Gehenna.    Satan  is  subse- 
quently cast  into  it,  at  the  close  of  the  outbreak  which 
succeeds  the  millennium  (ch.  20.  10).    Then  Death  and 
Hell,  as  well  those  not  found  at  the  general  Judgment 
"  written  in  the  book  of  life ;"  this  constitutes  "  the  second 
death."    alive— a  living  death;  not  mere  annihilation 

5»7 


REVELATION   XX. 


"  Their  worm  dleth  not,  their  lire  is  not '  quenched."  31. 
Ob*  iwmit-Qrwit,  "the  rest,"  i.  e.,  "the  kings  and 
their  armies  "  (v.  19)  classed  together  in  one  indiscrimi- 
nate mass.    A  solemn  confirmation  of  the  warning  in 

PialmXW. 

CHAPTER    XX. 

Ver.  1-15.  Satan  Bound,  and  the  First-risen  Saints 
Reign  with  Christ,  a  Thousand  Years;  Satan 
Loosed  Gathers  the  Nations,  Gog  and  Magog,  round 
the  Camp  or  the  Saints,  and  is  finally  Consigned 
to  the  Lake  of  Fire;  The  General  Resurrection 
and  Last  Judgment.  1.  The  destruction  of  his  repre- 
sentatives, the  beast  and  the  false  prophet,  to  whom  he 
had  given  his  power,  throne,  and  authority,  is  followed  by 
the  binding  of  Satan  himself  for  a  thousand  years.  the 
key  of  the  bottomless  pit — now  transferred  from  Satan's 
hands,  who  had  heretofore  been  permitted  by  God  to  use 
It  in  letting  loose  plagues  on  the  earth  ;  he  is  now  to  be 
made  to  feel  himself  the  torment  which  he  had  inflicted 
on  men  but  his  full  torment  Is  not  until  he  is  cast  into 
"  the  lake  of  fire"  (v.  10).  2.  the  old— ancient  serpent  (ch. 
11  9).  thousand  years — As  seven  mystically  implies  uni- 
versality, so  a  thousand  implies  perfection,  whether  In  good 
or  evik  [Aquinas  on  ch.  11.]  Thousand  symbolizes  that 
Mie  world  Is  perfectly  leavened  and  pervaded  by  the  Di- 
vine; since  thousand  is  ten,  the  number  of  the  world, 
raised  to  the  third  power,  three  being  the  number  of  God. 
[Auberlen.]  It  may  denote  literally  also  a  thousand 
year*.  3.  shut  him— A,  B,  Vulgate,  tiyriac,  and  Andreas 
omit  "him."  set  a  seal  upon  him — Greek,  "  over  him," 
i.  e.,  sealed  up  the  door  of  the  abyss  over  his  head.  A 
surer  seal  to  keep  him  from  getting  out  than  his  seal  over 
Jesus  In  the  tomb  of  Joseph,  which  was  burst  on  the 
resurrection  morn.  Satan's  binding  at  this  Juncture  is 
not  arbitrary,  but  Is  the  necessary  consequence  of  the 
events  (ch.  19. 20) ;  Just  as  Satan's  being  cast  out  of  heaven, 
where  he  had  previously  been  the  accuser  of  the  brethren, 
was  the  leglt'mate  Judgment  which  passed  on  him 
through  the  death,  resurrection,  and  ascension  of  Christ 
(ch.  12.  7-10)  Satan  imagined  that  he  had  overcome 
Christ  on  Golgotha,  and  that  his  power  was  secure  for 
©ver,  but  the  Lord  in  death  overcame  him,  and  by  His  as- 
cension as  our  righteous  Advocate  cast  out  Satan  i  lie  ac- 
cuser from  heaven.  Time  was  given  him  on  earth  to 
make  the  beast  and  harlot  powerful,  and  then  to  concen- 
trate all  his  power  In  Antichrist.  The  Antlchrlstian 
kingdom,  his  last  ettbrt,  being  utterly  destroyed  by 
Christ's  mere  appearing,  his  power  on  earth  is  at  an  end. 
He  had  thought  to  destroy  God's  people  on  earth  by  Autl- 
chriatian  persecutions  (Just  as  he  had  thought  previously 
to  destroy  Christ) ;  but  the  Church  is  not  destroyed  from 
the  earth,  but  is  raised  to  rule  over  it,  and  Satan  himself 
is  shut  up  for  a  thousand  years  in  the  "abyss"  (Greek  for 
"  bottomless  pit"),  the  preparatory  prison  to  the  "  lake  of 
fire,"  his  final  doom.  As  before  he  ceased  by  Christ's  as- 
oension  to  be  an  accuser  in  heaven,  so  during  the  millen- 
nium he  ceases  to  be  the  seducer  and  the  persecutor  on 
earth.  As  long  as  the  devil  rules  in  the  darkness  of  the 
world,  we  live  In  an  atmosphere  impregnated  with  deadly 
elements.  A  mighty  purification  of  the  air  will  be  ef- 
fected by  Christ's  coming.  Though  sin  will  not  be  abso- 
lutely abolished— for  men  will  still  be  in  the  flesh  flsaiah 
65.  20]— sin  will  no  longer  be  a  universal  power,  for  the 
flesh  is  not  any  longer  seduced  by  Satan.  He  will  not  be, 
as  now,  "  the  god  and  prince  of  the  world"— nor  will  the 
world  "He  In  the  wicked  one" — the  flesh  will  become  ever 
more  isolated  and  be  overcome.  Christ  will  reign  with  His 
transfigured  saints  over  men  in  the  flesh.  [Auberlen.] 
This  will  be  the  manifestation  of  "the  world  to  come," 
which  has  been  already  set  up  Invisibly  in  the  saints, 
amidst  "this  world"  (2  Corinthians  4.4;  Hebrews  2.5;  5. 
5).  The  Jewish  Rabbis  thought,  as  the  world  was  created 
in  six  days  and  on  the  seventh  God  rested,  so  there  would 
be  six  millenary  periods,  followed  by  a  sabbatical  mil- 
lennium. Out  of  seven  years  every  seventh  is  the  year 
rf  remission,  so  out  of  the  seven  thousand  years  of  the 

srorld  the  seventi  millenary  shall  be  the  millenary  of  re- 
598 


mission.  A  tradition  in  the  house  of  Ellas,  a.  d.  200,  state* 
that  the  world  is  to  endure  8000  years ;  2000  before  the  law 
2000  under  the  law,  and  2000  under  Messiah.    Cf.  Noit  and 
Margin,  Hebrews  4. 9;  ch.  14. 13.  Papias,  Justin  Martym, 
IREN2BUS,  and  Cyprian,  among  the  earliest  Fathers,  til 
held  the  doctrine  of  a  millennial  kingdom  on  earth  ;  not 
till  millennial  views  degenerated  Into  gross  carnallsm 
was  this  doctrine  abandoned,    that  he  should  deceive- 
So  A.    But  B  reads,  "that  he  deceive"  (Greek  plana,  tot 
planeesee).    and— So  Coptic  and  Andreas.    But  A,  B,  and 
Vulgate  omit  " and."    4,  5.  they  sat— the  t  welve  apostle*, 
and  the  saints  in  general,    judgment  was  given  unto 
them  —  (Note,   Daniel  7.22.)    The  office  of  Judging  waa 
given  to  them.    Though  in  one  sense  having  to  stand  bo- 
fore  the  judgment-seat  of  Christ,  yet  in  another  sense  they 
"do  not  come  Into  Judgment  (Greek),  but  have  already 
passed  from  death  unto  life."    soula— This  term  is  made 
a  plea  for  denying  the  literal! ty  of  the  first  resurrection, 
as  if  the  resurrection  were  the  spiritual  one  of  the  soul) 
of  believers  In  this  life;  the  life  and  reign  being  that  ot 
the  soul  raised  In  this  life  from  the  death  of  sin  by  vlvlfy- 
lng  faith.    But  "souls"  expresses  their  disembodied  stato 
(cf.  ch.  6.9)  as  John  saw  them  at  first;  "and  they  lived 
implies  their  coming  to  life  in  the  body  again,  so  as  to  be  vlo- 
lble,  as  the  phrase,  v.  5,  "this  Is  the  first  resurrection," 
proves ;  for  as  surely  as  "  the  rest  of  the  dead  lived  not 
(again)  until,"  Ac,  refers  to  the  bodily  general  resnrreo- 
tion,  so  must  the  first  resurrection  refer  to  the  body.    This 
also  accords  with  1  Corinthians  15.23,  "They   that  are 
Christ's  at  His  coming."    Cf.  Psalm  49. 11-15.    From  ch.  • 
9, 1  infer  that  "souls"  Is  here  used  In  the  strict  sense  of 
spirits  disembodied  when  first  seen  by  John ;  though  doubt- 
less "souls"  is  often  used  in  general  tor  persons,  and  even 
for  dead  bodies,    beheaded— lit.,  "  smitten  with  an  axe;"  a 
Roman  punishment,  though  crucifixion,  casting  to  beast* 
and  burning,  were  the  more  common  modes  of  execution. 
The  guillotine  In  revolutionary  France,  still  continued  in 
Imperial  France,  is  a  revival  of  the  mode  of  capital  pun- 
ishment of  Pagan  imperial  Rome.     Paul  was  beheaded., 
and  no  doubt  shall  share  the  first  resurrection,  in  acajrd- 
ance  with  his  prayer  that  he  "  might  attain  unto  the  res- 
urrection from  out  of  the  rest  of  the  dead"  (Greek  exanas- 
tasis).    The  above  facts  may  account  for  the  specification 
of  this  particular  kind  of  punishment,     for  .  .  .  for— 
Greek,  "  for  the  sake  of;"  "  on  account  of;"  "  because  of." 
and  which  —  Greek,  "and  the  which:"    And  prominent 
among  this  class  (the  beheaded),  such  as  did  not  worship 
the  beast,  Ac.  So  ch.  1. 7,  Greek,  "  and  the  which,"  or  "  and 
such  as,"  particularizes  prominently  among  the  general 
class  those  that  follow  In  the  description.    [Treoelles.] 
The  extent  of  the  first  resurrection  Is  uot  spoken  of  here. 
In  1  Corinthians  15. 23,  51 ;  1  Thessalonians  4. 14  we  find  that 
all  "in  Christ"  shall  share  In  it.    John  himself  was  not 
"  beheaded,"  yet  who  doubts  but  that  he  shall  share  in  the 
first  resurrection  ?  The  martyrs  are  put  first,  because  most 
like  Jesus  in.  their  sufferings  and  death,  therefore  nearest 
Him  in  their  life  and  reign;  for  Christ  Indirectly  affirms 
there  are  relative  degrees  and  places  of  honour  in  His 
kingdom,  the  highest  being  for  those  who  drink  his  cup  of 
suffering.  Next  shall  be  those  who  have  not  bowed  to  the 
world-power,  but  have  looked  to  the  things  unseen  and 
eternal,   neither — "not  yet."  reigned  with  Christ — over 
the  earth,     foreheads  .  .  .  hands — Greek,   "  forehead  .  .  . 
hand."    5.  But— B,  Coptic,  and  Andreas  read,  "and."    A 
and   Vulgate  omit  it.    again— A,  B,   Vulgate,  Coptic,  and 
Andreas  omit  it.    Lived  is  used  for  lived  again,  as  in  ch, 
2.8.    John  saw  them  not  ouly  wheu  restored  to  life,  but 
when  in  the  act  of  reviving.  [Bengel.]    Hirst  resurrec- 
tion— "the  resurrection  of  the  just."    Earth  is  not  yet 
transfigured,  and  cannot  therefore  be  the  meet  locality 
for  the  transfigured  Church ;  but  from  heaven  the  trans- 
figured saints  with  Christ  rule  the  earth,  there  being  * 
much   freer  communion  of  the    heavenly  and  earthly 
churches  (a  type  of  which  state  may  be  seen  in  the  foi  ty 
days  of  the  risen  Saviour  during  which  He  appeared  tc 
His  disciples),  and  they  know  no  higher  joy  than  to  lead 
their  brethren  on  earth  to  the  same  salvation  and  glory 
as  they  share  themselves.    The  millennial  reign  on  4*rt« 


REVELATION  XX. 


loes  not  rest  on  an  isolated  passage  of  the  Apocalypse, 
rat  all  Old  Testament  prophecy  goes  on  the  same  view  fcf. 
saiah  4.  3;  11.  9;  35.  8).  Jesus,  whilst  opposing  the  carnal 
/lews  of  the  kingdom  of  God  prevalent  among  the  Jews 
n  His  day,  does  not  contradict,  but  confirms,  the  Old  Tes- 
Ament  view  of  a  coming  earthlr,  Jewish  kingdom  of 
tlory :  beginning  from  within,  and  spreading  itself  now 
ipiritually,  the  kingdom  of  God  shall  manifest  Itself  out- 
wardly at  Christ's  coming  again.  The  Papacy  is  a  false 
anticipation  of  the  kingdom  during  the  Church-historical 
period.  "When  Christianity  became  a  worldly  power 
under  Constantlne,  the  hope  of  the  future  was  weakened 
by  the  Joy  over  present  success."  [Bengel.]  Becoming  a 
harlot,  the  Church  ceased  to  be  a  bride  going  to  meet  her 
Bridegroom;  thus  millennial  hopes  disappeared.  The 
rights  which  Rome  as  a  harlot  usurped,  shall  be  exercised 
In  holiness  by  the  Bride.  They  are  "  kings"  because  they 
are  " priests"  (v.  8;  ch.  1.6;  5.10);  Lheir  priesthood  unto 
God  and  Christ  (oh.  7.  15)  is  the  ground  of  their  kingship 
In  relation  to  man.  Men  will  be  willing  subjects  of  the 
transfigured  priest-kings,  in  the  day  of  the  Lord's  power. 
Their  power  is  that  of  attraction,  winning  the  heart,  and 
not  counteracted  by  devil  or  beast.  Church  and  State 
shall  then  be  coextensive.  Man  created  "  to  have  domin- 
ion over  earth"  is  to  rejoice  over  his  world  with  unmixed, 
holy  Joy.  St.  John  tells  us  that,  instead  of  the  devil,  the 
transfigured  Church  of  Christ;  Daniel,  that  instead  of  the 
heathen  beast,  the  holy  Israel,  shall  rule  the  world.  [Au- 
bbrlbn.]  6.  Blessed— (Cf.  ch.  14.  13;  19.  9.)  on  such  the 
second  death  hath  no  power— even  as  it  has  none  on 
Christ  now  that  He  is  risen,  priests  of  God— Apostate 
Christendom  being  destroyed,  and  the  believing  Church 
translated  at  Christ's  coming,  there  will  remain  Israel 
and  the  heathen  world,  constituting  the  majority  of  men 
then  alive,  which,  from  not  having  come  into  close  con- 
tact with  the  Gospel,  have  not  Incurred  the  guilt  of  re- 
jecting It.  These  will  be  the  subjects  of  a  general  conver- 
sion (ch.  11. 15).  "The  veil"  shall  be  taken  off  Israel  first, 
then  from  off  "all  people."  The  glorious  events  attending 
Christ's  appearing,  the  destruction  of  Antichrist,  the 
transfiguration  of  the  Church,  and  the  binding  of  Satan, 
wUl  prepare  the  nations  for  embracing  the  Gospel.  As 
individual  regeneration  goes  on  now,  so  there  shall  be  a 
"  regeneration"  of  nations  then.  Israel,  as  a  nation,  shall 
be  "  born  at  once— In  one  day."  As  the  Church  began  at 
Christ's  ascension,  so  the  kingdom  shall  begin  at  his  second 
advent.  This  is  the  humiliation  of  the  modern  civilized 
nations,  that  nations  which  they  despise  most,  Jews  and 
uncivilized  barbarians,  the  negro  descendants  of  Ham 
who  from  the  curse  of  Noah  have  been  so  backward,  Kush 
and  Sheba,  shall  supplant  and  surpass  them  as  ceutres  of 
the  world's  history  (cf.  Deuteronomy  32.  21 ;  Romans  10. 
19;  11.20,  Ac).  The  Jews  are  our  teachers  even  In  New 
Testament,  times.  Since  their  rejection  revelation  has 
been  silent  The  whole  Bible,  even  the  New  Testament, 
Is  wrlttet  by  Jews.  If  revelation  is  to  recommence  in  the 
millennial  kingdom,  converted  Israel  must  stand  at  the 
head  of  humanity.  In  a  religious  point  of  view,  Jews  and 
Gentiles  stand  on  an  equal  footing  as  both  alike  needing 
mercy;  but  as  regards  God's  instrumentalities  for  bring- 
ing about  His  kingdom  on  earth,  Israel  is  His  chosen  peo- 
ple for  executing  His  plans.  The  Israelite  priest-kings  on 
earth  are  what  the  transfigured  priest-kings  are  in  heaven. 
There  shall  be  a  blessed  chain  of  giving  and  receiving- 
God,  Christ,  the  transfigured  Bride  the  Church,  Israel,  the 
world  of  nations.  A  new  time  of  revelation  will  begin 
by  the  outpouring  of  the  fulness  of  the  Spirit.  Ezekiel 
;ehs.  40.-48.),  himself  son  of  a  priest,  sets  forth  the  priestly 
character  of  Israel;  Daniel  the  statesman,  its  kingly  cha- 
racter ;  Jeremiah  (33. 17-21),  both  its  priestly  and  kingly 
character.  In  the  Old  Testament  the  whole  Jewish 
national  life  was  religions  only  in  an  external  legal  man- 
ner The  New  Testament  Church  insists  on  Inward  re- 
newal, but  leaves  its  outward  manifestations  free.  But 
in  the  millennial  kingdom,  all  spheres  of  life  shall  be 
truly  Christianized  from  within  outwardly.  The  Mosaic 
*eremonial  law  corresponds  to  Israel's  priestly  office ;  the 
fc-Jv'l   la-w  to  its  kingly  office:  the  Gentile  Church  adopts 


the  moral  law,  and  exercises  the  prophetic  office  by  tfcs 
word  working  inwardly.    But  when  the  royal  and  the 
priestly  office  shall  be  revived,  then— the  principled  of 
the  Epistle  to  the  Hebrews  remaining  the  same— also  the 
ceremonial  and  civil  law  of  Moses  will  develop  Its  spirit- 
ual depths  in  the  Divine  worship  (cf.  Matthew  6.  17-19). 
At  present  is  the  time  of  preaching;  but  then  the  tlm« 
of  the  Liturgy  of  converted  souls  forming  "  the  great  con- 
gregation" shall  come.    Then  shall  our  present  defective 
governments  give  place  to  perfect  governments  In  both 
Church  and  State.     Whereas  under  the  Old  Testament 
the  Jews  exclusively,  and  in  the  New  Testament  the  Gen- 
tiles exclusively,  enjoy  the  revelation  of  salvation  (In 
both  cases  humanity  being  divided  and  separated),  in  the 
millennium  both  Jews  and  Gentiles  are  united,  and  the 
whole  organism  of  mankind  under  the  first-born  brother, 
Israel,  walks  in  the  light  of  God,  and  the  full  life  of  hu- 
manity is  at  last  realized.    Scripture  does  not  view  the 
human  race  as  an  aggregate  of  individuals  and  national- 
ities, but  as  an  organic  whole,  laid  down  once  for  all  In 
the  first  pages  of  revelation.    [Genesis  9.  25-27;  10. 1,5, 18,35, 
32;  Deuteronomy  32.  8  recognizes  the  fact  that  from  the 
first  the  division  of  the  nations  was  made  with  a  relation 
to  Israel.]    Hence  arises  the  importance  of  the  Old  Testa- 
ment to  the  Church  now  as  ever.    Three  grand  groups  of 
nations,  Hamltes,  Japhetites,  and  Shemltes,  correspond 
respectively  to  the  three  fundamental  elements  in  man— 
body,  soul,  and  spirit.    The  flower  of  Shem,  the  represen- 
tative of  spiritual  life,  is  Israel,  even  as  the  flower  of  Israel 
is  He  in  whom  all  mankind  is  summed  up,  the  second 
Adam  (Genesis  12.  1-3).    Thus  Israel  is  the  mediator  of 
Divine  revelations  for  all  times.    Even  nature  and  the 
animal  world  will  share  in  the  millennial  blessedness 
As  sin  loses  its  power,  decay  and  death  will  decrease. 
[Aubeklen.J     Earthly  and   heavenly  glories   shall    be 
united  in  the  two-fold  election.    Elect  Israel  In  the  flesh 
shall  stand  at  the  head  of  the  earthly,  the  elect  spiritual 
Church,  the  Bride,  in  the  heavenly.     These  twofold  elec- 
tions are  not  merely  for  the  good  of  the  elect  themselves, 
but  for  the  good  of  those  to  whom  they  minister.    The 
heavenly  Church  Is  elected  not  merely  to  salvation,  but 
to  rule  in  love,  and  minister  blessings  over  the  whole 
earth,  as    king-priests.     The  glory  of  the  transfigured 
saints  shall  be  felt  by  men  in  the  flesh  with  the  same  con- 
sciousness of  blessing  as  on  the  Mount  of  Transfigura- 
tion the  three  disciples  experienced  In  witnessing  the 
glory  of  Jesus,  and  of  Moses  and  Ellas,  when  Peter  ex- 
claimed, "It  is  good  for  us  to  be  here;"  in  2  Peter  L 
16-18,  the  Transfiguration  Is  regarded  as  the  earnest  of 
Christ's  coming  in  glory.   The  privilege  of  "  our  high  ealt- 
i?ig  in  Christ"  is  limited  to  the  present  time  of  Satan's 
reign  ;  when  he  is  bound,  there  will  be  no  scope  for  suf- 
fering for,  and  so  afterwards  reigning  with,  Hlm(ch.  3.  21; 
cf.  Note,  1  Corinthians  6.  2).  Moreover,  none  can  be  saved  in 
the  present  age  and  in  the  pale  of  the  Christian  Church  who 
does  not  also  reign  with  Christ  hereafter,  the  necessary 
preliminary  to  which  is  suffering  with  Christ  now.    If  w« 
fail  to  lay  hold  of  the  crown,  we  lose  all,  "  the  gift  of  grac* 
as  well  as  the  reward  of  service."   [De  Burgh.]   7.  expired 
—Greek,   "finished."     8.   Gog  and   Magog— (Notes,  Eze- 
klet  38.  and  39.)    Magog  is  a  general  name  for  northern 
nations  of  Japheth's  posterity,  whose  Ideal  head  Is  Gog 
(Genesis  10.  2).    A  has  but  one  Greek  article  to  "  Gog  and 
Magog,"  whereby  the  two,  viz.,  the  prince  and  the  people, 
are  marked  as  having  the  closest  connection.    B  reads  the 
second  article  before  Magog  wrongly.    Hili.hk  (Onotnas- 
ticon)  explains  both  words  as  signifying  lofty,  elevated.    Fo 
"  quarters  "  the  Greek  is  "  corners."    to  battle— Greek,  "  to 
the  war,"  in  A,  B.    But  Andreas  omits  "  the."    9.  on  tto« 
breadth  of  the  earth— so  as  completely  to  overspread  it. 
Perhaps  we  ought  to  translate,  "...  of  the  [holy]  land," 
the  camp  of  the  saints  .  .  .  and  the  beloved  city— the 
camp  of  the  saints  encircling  the  beloved  trity,  Jerusalem 
(Ecclesiastlcus  24. 11).    Contrast  "  hateful  "  In  Babylou  (ch. 
18.  2;  Deuteronomy  32.  15,  LXX.).     Ezeklel's  prophecy  Of 
Gog  and  Magog  (38.  and  39.)  refers  to  the  attack  made  by 
Antichrist  on  Israel  before  the  mlllennlrrn:  hut  this  aV 
tack  is  made  after  the  millennium,  so  •'   .t  ■•  Gog  and  Mi» 

59U 


REVELATION   XXI. 


jog"  are  mystical  names  representing  the  final  adver- 
saries led  by  Satan  in  person.  Ezeklel's  Gog  and  Magog 
come  from  the  north,  but  those  here  come  "  from  the  four 
corners  of  the  earth."  Oog  Is  by  some  connected  with  a 
Hebrew  root,  "  covered."  from  God— So  B,  Vulgate,  Syriac, 
Coptic,  and  Andreas.  But  A  omits  the  words.  Even 
during  the  millennium  there  is  a  separation  between 
heaven  and  earth,  transfigured  humanity  and  humanity 
In  the  flesh.  Hence  it  Is  possible  that  an  apostasy  should 
take  place  at  Its  close.  In  the  judgment  on  this  apostasy 
the  world  of  nature  is  destroyed  and  renewed,  as  the 
world  of  history  was  before  the  millennial  kingdom ;  It 
is  only  then  that  the  new  heaven  and  new  earth  are  real- 
ized In  final  perfection.  The  millennial  new  heaven 
and  earth  are  but  a  foretaste  of  this  everlasting  state 
when  the  upper  and  lower  congregations  shall  be  no 
longer  separate,  though  connected  as  In  the  millennium, 
and  when  new  Jerusalem  shall  descend  from  God  out  of 
heaven.  The  Inherited  sinfulness  of  our  nature  shall  be 
the  only  influence  during  the  millennium  to  prevent  the 
power  of  the  transfigured  Church  saving  all  souls.  When 
this  time  of  grace  shall  end,  no  other  shall  succeed.  For 
what  can  move  him  in  whom  the  visible  glory  of  the 
Church,  whilst  the  Influence  of  evil  is  restrained,  evokes 
no  longing  for  communion  with  the  Church's  King?  As 
the  history  of  the  world  of  nations  ended  with  the  mani- 
festation of  the  Church  in  visible  glory,  so  that  of  man- 
kind in  general  Bhall  end  with  the  great  separation  of 
the  just  from  the  wicked  (v.  12).  [Auberlen.]  10.  that 
deceived—  Qreek,  "  that  deceiveth,"  &c.  lake  of  Are— his 
final  doom:  as  "the  bottomless  pit"  (v.  1)  was  his  tem- 
porary prison,  where — So  Ooptic.  But  A,  B,  Vulgate,  and 
Syriac  read,  "  where  alio."  the  beast  and  the  falae 
prophet  are — (Ch.  19.  20.)  for  ever  and  ever — Qreek,  "  to 
the  ages  of  the  ages."  day  and  night— figurative  for 
without  intermission  (oh.  22.  6),  such  as  now  Is  caused  by 
night  Interposing  between  day  and  day.  The  same  phrase 
Is  used  of  the  external  state  of  the  blessed  (ch.  4.  8).  As  the 
bliss  of  these  Is  eternal,  so  the  woe  of  Satan  and  the  lost 
must  be.  As  the  beast  and  the  false  prophet  led  the  for- 
mer conspiracy  against  Christ  and  His  people,  so  Satan 
In  person  heads  the  last  conspiracy.  Satan  shall  be  per- 
mitted to  enter  this  Paradise  regained,  to  show  the  perfect 
security  of  believers,  unlike  the  first  Adam  whom  Satan 
succeeded  In  robbing  of  Paradise ;  and  shall,  like  Pharaoh 
at  the  Red  Sea,  receive  In  this  last  attempt  his  final  doom. 
II,  great—  in  contrast  to  the  "thrones,"  v.  4.  white— the 
emblem  of  purity  and  Justice.  Hint  that  sat  on  it— The 
Father,  f Afford.]  Rather,  the  Son,  to  whom  "the 
Father  hath  committed  all  Judgment."  God  in  Christ, 
i.  «.,  the  Father  represented  by  the  Son,  is  He  before  whose 
judgment-seat  we  must  all  stand.  The  Son's  mediatorial 
reign  Is  with  a  view  to  prepare  the  kingdom  for  the 
Father's  acceptance,  which  having  done  He  shall  give  it 
up  to  the  Father,  "that  God  may  be  all  In  all,"  coming 
into  direct  communion  with  His  creatures,  without  in- 
tervention of  a  Mediator,  for  the  first  time  since  the  fall. 
Heretofore  Christ's  Prophetical  mediation  had  been  prom- 
inent In  His  earthly  ministry,  His  Priestly  mediation  Is 
prominent  now  In  heaven  between  His  first  and  second 
advents,  and  His  Kingly  shall  be  so  during  the  millen- 
nium and  at  the  general  Judgment,  earth  and  heaven 
fled  away — The  final  conflagration,  therefore,  precedes 
the  general  Judgment.  This  is  followed  by  the  new 
neaven  and  earth  (ch.  21).  1».  the  dead—"  the  rest  of  the 
dead  "  who  did  not  share  the  first  resurrection,  and  those 
wuo  died  during  the  millennium,  small  and  great— B 
lias  "  the  small  and  the  great."  A,  Vulgate,  Syriac,  and  An- 
wreas  have  "  the  great  and  the  small."  The  wicked  who 
had  died  from  the  time  of  Adam  to  Christ's  second  ad- 
vent, and  all  the  righteous  and  wicked  who  had  died 
during  and  after  the  mll'lennlum,  shall  then  have  their 
eternal  portion  assigned  to  them.  The  godly  who  were 
transfigured  and  reigned  with  Christ  during  it,  shall  also 
oe  present,  not  Indeed  to  have  their  portion  assigned  as 
tf  for  the  first  time  (for  that  shall  have  been  fixed  long 
before,  John  5.  24),  but  to  have  It  conjltmed  for  ever,  and 
that  God's  righteousness  maybe  vindicated  in  the  case 
MO 


of  both  the  saved  and  the  lost.  In  the  presence  of  ana* 
sembled  universe.  Cf.  "  We  must  all  appear,"  Ac,  Ro- 
mans 14. 10;  2  Corinthians  5.  10.  The  saints  having  been 
first  pronounced  Just  themselves  by  Christ  out  of  "th« 
book  of  life,"  shall  sit  as  assessors  of  the  Judge.  Cf.  Mat- 
thew 25.  31,  32,  40,  "these  my  brethren."  God's  omnis- 
cience will  not  allow  the  most  Insignificant  to  escape 
unobserved,  and  His  omnipotence  will  cause  the  might, 
lest  to  obey  the  summons.  The  living  are  not  speclallj 
mentioned:  as  these  all  shall  probably  first  (before  the 
destruction  of  the  ungodly,  v.  9)  be  transfigured,  and 
caught  up  with  the  saints  long  previously  transfigured 
and  though  present  for  the  confirmation  of  their  Justifica- 
tion by  the  Judge,  shall  not  then  first  have  their  eternal 
state  assigned  to  them,  but  shall  sit  as  assessors  with  the 
Judge,  the  books  .  .  .  opened— (Daniel  7.  10.)  The  books 
of  God's  remembrance,  alike  of  the  evil  and  the  good 
(Psalm  66.8;  139.4;  Malachi  3.16):  Conscience  (Romans 
2. 15, 16),  the  word  of  Christ  (John  12. 48),  the  Law  (Galatlans 
3.  10),  God's  eternal  counsel  (Psalm  139. 16;  book  of  life— 
(Ch.  3.  5;  13.  8;  21.  27;  Exodus  32.  32,  33  Psalm  69.  28;  Dan- 
iel 12. 1;  Phillpplans  4.  3.)  Besides  the  general  book  re- 
cording the  works  of  all,  there  is  a  special  book  for  be- 
lievers In  which  their  names  are  written,  not  for  theii 
works,  but  for  the  work  of  Chiist/or,  and  in  them.  There- 
fore It  Is  called  "the  Lamb's  book  of  1  fe."  Electing  grace 
has  singled  them  out  from  the  general  mass,  according 
to  their  works— We  are  Justified  by  faith,  but  Judged  ac- 
cording to  (not  by)  our  works.  For  the  general  Judgment 
Is  primarily  designed  for  the  final  vindication  of  God'* 
righteousness  before  the  whole  world,  which  in  this  cheq- 
uered dispensation  of  good  and  evil,  though  really  ruling 
the  world,  has  been  for  the  time  less  manifest.  Faith  Is 
appreciable  by  God  and  the  believer  alone  (ch.  2.  17).  But 
works  are  appreciable  by  all.  These,  then,  are  made  the 
evidential  test  to  decide  men's  eternal  state,  thus  showing 
that  God's  administration  of  Judgment  Is  altogether  right 
eons.  13.  death  and  ixcU-^Greek,  Hades.  The  essential 
Identity  of  the  dying  and  risen  body  is  hereby  shown ;  for 
the  sea  and  grave  give  up  their  dead.  The  body  that  sinned 
or  served  God  shall,  in  righteous  retribution,  be  the  bodj 
also  that  shall  suffer  or  be  rewarded.  The  "sea"  may 
have  a  symbolical  [Ci^uter/Vo"*  Augustine],  besides  tho 
literal,  meaning,  as  in  ch.  8.  8;  12. 12;  13. 1;  18. 17, 19:  m 
"death"  and  "hell"  are  personifications  (cf.  ch.  21,  1), 
But  the  literal  sense  need  hardly  be  departed  from :  all 
the  different  regions  wherein  the  bodies  and  souls  of 
men  had  been,  gave  them  up.  14.  Death  and  Hades,  as 
personified  representatives  of  the  enemies  of  Christ  and 
His  Churoh,  are  said  to  be  cast  into  the  lake  of  fire  to  ex- 
press the  truth  that  Christ  and  His  people  shall  never 
more  die,  or  be  in  the  state  of  disembodied  spirits.  This 
is  the  second  death— (viz.),  "  the  lake  of  fire  "  is  added  in 
A,  B,  and  Andreas.  English  Version,  which  omits  th* 
clause,  rests  on  inferior  MSS.  In  hell  the  ancient  form  of 
death,  which  was  one  of  the  enemies  destroyed  by  Christ, 
shall  not  continue,  but  a  death  of  a  far  different  kind 
reigns  there,  "everlasting  destruction  from  the  presenos 
of  the  Lord:"  an  abiding  testimony  of  the  victory  of 
Christ.  15.  The  blissful  lot  of  the  righteous  Is  not  hers 
specially  mentioned,  as  their  bliss  had  commenced  be/or* 
the  final  Judgment.    Cf.,  however,  Matthew  25.  84, 41,  4ft. 

CHAPTER    XXI. 

Ver.  1-27.  The  New  Heaven  and  Earth  :  New  Jeru 
halkm  out  ok  Heaven.  The  remaining  two  chapter* 
describe  the  eternal  and  consummated  kingdom  of  Gou 
and  the  saints  on  the  new  earth.  As  the  world  of  nations 
is  to  be  pervaded  by  Divine  influence  In  the  millennium 
so  the  world  of  nature  shall  be,  not  annihilated,  but  trans- 
figured universally  In  th«  eternal  state  which  follows  It 
The  earth  was  cursed  for  man's  sake;  but  Is  redeemed  b» 
the  second  Adam.  Now  is  the  Church  ;  in  the  millennial*: 
shall  be  the  kingdom;  and  after  that  shall  be  the  net 
world  wherein  God  shall  be  all  In  all.  The  "day  of  th* 
Lord"  and  the  conflagration  of  the  earth  are  in  2  Ptiter  & 
spoken  of  as  if  connected   together,  from  which   tnau; 


REVELATION   XXL 


argue  against  a  millennial  interval  between  His  coming 
and  the  general  conflagration  of  the  old  earth,  prepara- 
tory to  the  new;  bnt  "day"  is  used  often  of  a  whole 
period  comprising  events  intimately  connected  together, 
as  are  the  Lord's  second  advent,  the  millennium,  and  the 
general  conflagration  and  Judgment.  Cf.  Genesis  2.  4  as  to 
the  wide  use  of  "  day."    Man's  soul  is  redeemed  by  regen- 
eration through  the  Holy  Spirit  now ;  man's  body  shall 
be  redeemed  at  the  resurrection;   man's  dwelling-place, 
Rla  Inheritance,  the  earth,  shall  be  redeemed  perfectly  at 
*,he  creation  of  the  new  heaven  and  earth,  which  shall 
axceed  in  glory  the  first  Paradise,  as  much  as  the  second 
Adam  exceeds  in  glory  the  first  Adam  before  the  fall,  and 
as  man  regenerated  in  body  and  soul  shall  exceed  man 
us  he  was  at  creation.    1.  the   first  —  {.  e.,  the  former. 
passed  away—  Greek  in  A,  B  is  "were  departed"  (Greek, 
apeelthon,  not  as  in  English   Version,  pareelthe).     vat- 
Qretek,  "  is,"  which  graphically  sets  the  thing  before  our 
eyes  as  present,    no  more  sea— The  sea  is  the  type  of  per- 
petual unrest.    Hence  our  Lord  rebukes  it  as  an  unruly 
hostile  troubler  of  His  people.    It  symbolized  the  politi- 
cal tumults  out  of  which  "the  beast"  arose,  ch.  13. 1.    As 
the  physical  corresponds  to  the  spiritual  and  moral  world, 
ao  the  absence  of  sea,  after  the  metamorphosis  of  the  earth 
by  fire,  answers  to  the  unruffled  state  of  solid  peace  which 
shall  then  prevail.    The  see,  though  severing  lands  from 
one  another,  is  now,  by  God's  eliciting  of  good  from  evil, 
made  the  medium  of  communication  between  countries 
turough  navigation.    Then  man  shall  possess  inherent 
pc  wers  wu»v~  shall  make  the  sea  no  longer  necessary,  but 
an  element  which  wcnld  detract  from  a  perfect  state.    A 
"river"  and  "water'  are  spoken  of  in  ch.  22. 1,  2,  prob- 
ably literal  (i.  e.,  with  such  changes  of  the  natural  proper- 
ties of  water,  as  correspond  analogically  to  man's  own 
transfigured  body),  as  well  as  symbolical.    The  sea  was 
once  the  element  of  the  world's  destruction,  and  is  still 
the  source  of  death  to  thousands,  whence  after  the  mil- 
lennium, at  the  general  Judgment,  it  is  specially  said, 
"  The  sea  gave  up  the  dead  ...  in  it."  Then  it  shall  cease 
to  destroy,  oi  disturb,  being  removed  altogether  on  ac- 
oonntof  Its  past  destructions.    ».  And  I  John— "John" 
'«a  omitted  in  A,  B,  Vulgate,  Syriac,  Coptic,  and  Andreas; 
also  the  "I"  in  the  Greek  of  these  authorities  is  not  em- 
phatlcal.    The  insertion  of  "I  John"  in  the  Greek  would 
somewhat  interfere  with  the  close  connection  which  sub- 
gists  between  "the  new  heaven  and  earth,"  v.  1,  and  the 
"  new  Jerusalem"  in  this  verse.    Jerusalem  .  .  .  out  ot 
h«av«k— /Ch.  8. 12;   Galatians  4.  28,  "Jerusalem  which  is 
above  ;"  Hebrews  11. 10;  12.  22;  13. 14.)    The  descent  of  the 
new  Jerusalem  out  of  heaven  is  plainly  distinct  from  the 
oarthly  Jerusalem  in  which  Israel  in  the  flesh  shall  dwell 
during  the  millennium,  and  follows  on  the  creation  of 
the  new  heaven  and  earth.    John  in  his  Gospel  always 
wr'tes  {Greek]  Hierosoluma  of  the  old  city;  in  the  Apoca- 
lypse always  Hierousaleem  of  the  heavenly  city  (ch.  3. 12). 
Hierousaleem  is  a  Hebrew  name,  the  original  and  holy 
appellation.    Hierosoluma   is  the   common  Greek  term, 
used  in  a  political  sense.    St.  Paul  observes  the  same  dis- 
tinction when  refuting  Judaism  (Galatians  4.  26;  cf.  1. 17, 
18;  2.  1;  Hebrews  12.  22),  though  not  so  in  the  Epistles  to 
Romans  and  Corinthians.  [Bengel.]    bride— made  up  of 
the  blessed  citizens  of  "  the  holy  city."  There  is  no  longer 
merely  a  Paradise  as  in  Eden  (though  there  is  that  also, 
ch.  2.  7),  no  longer  a  mere  garden,  but  now  the  city  of  God 
on  earth,  costlier,  statelier,  and  more  glorious,  but  at  the 
lame  time  the  result  of  labour  and  pains  such  as  had  not 
to  be  expended  by  man  in  dressing  the  primitive  garden 
of  Eden.     "The  lively  stones"  were  severally  in  time 
laboriously  chiselled  into   shape,  after  the  pattern  of 
•the  Chief  corner-stone,"  to  prepare  them  for  the  place 
which  they  shall  everlastingly  fill  in  the  heavenly  Jeru- 
salem.   3.  out  of  heaven-So   ANDREAS.    But   A   and 
Vulgate  read,  "out  of  the  throne."    the  tabernacle-Al- 
luding to  the  tabernacle  of  God  in  the  wilderness  (where- 
to many  signs  of  His  presence  were  given):  of  which  this 
U  the  antitype,  having  previously  been  in  heaven :  ch.  11. 
W-  15,  5  "the  temple  of  the  tabernacle  of  the  testimony 
aoaav'en :"  also  13.  6.    Cf.  the  contrast  in  Hebrews  9.  23 


14,  between  "the  patterns"  and  "the  heavenly  thlnf? 
themselves,"  between  "  the  figures"  and  "  the  true."  Th» 
earnest  of  the  true  and  heavenly  tabernacle  was  afforded 
In  the  Jerusalem  temple  described  by  Ezekiel  40.,  <kc. 
as  about  to  be,  viz.,  during  the  millennium,  dwell  wtta 
them— lit.,  "tabernacle  with  them;"  the  same  Greek  word 
as  is  used  of  the  Divine  Son  "tabernacling  among  us." 
Then  He  was  in  the  weakness  of  the  flesh:  but  at  the 
new  creation  of  heaven  and  earth  He  shall  tabernacle 
among  us  in  the  glory  of  His  manifested  Godheau  (ch.  22. 
4).  they— in  Greek  emphatlcal,  "they"  (in  particular). 
his  people—  Greek,  "His  peoples:"  "the  nations  of  the 
saved"  being  all  peculiarly  His,  as  Israel  was  designee 
to  be.  So  A  reads.  But  B,  Vulgate,  Syriac,  and  Oopttt 
read,  "His  people:"  singular.  God  himself.  .  .  with 
them— realizing  fully  His  name  Immanuel.  4.  all  tears 
—Greek,  "every  tear."  no  more  death—  Greek,  "death 
shall  be  no  more."  Therefore  it  is  not  the  millennium, 
for  in  the  latter  there  is  death  (Isaiah  65.  20;  1  Corinthians 
15, 26,54,  "  the  last  enemy  . . .  destroyed  is  death,"  ch.  20.  It, 
after  the  millennium),  sorrow—  Greek,  "mourning." 
passed  away-Oreei,  "departed,"  as  in  v.  1.  8.  sat- 
Greek,  "  sitteth."  all  things  new— not  recent,  but  changed 
from  the  old  (Greek,  kaina,  not  nea).  An  earnest  of  this 
regeneration  and  transfiguration  of  nature  is  given 
already  In  the  regenerate  soul,  unto  me — So  Coptic  and 
Andreas.  But  A,  B,  Vulgate,  v,nd  Syriac  omit,  true  and 
faithful— So  Andreas.  But  A,  B,  Vulgate,  Syriac,  and 
Coptic  transpose,  "faithful  and  true"  (lit.,  genuine).  6.  It 
is  done— The  same  Greek  as  in  ch.  16. 17.  "It  is  come  to 
pass."  So  Vulgate  reads  with  English  Version.  But  A 
reads,  "They  (these  words,  v.  5)  are  come  to  pass."  All  is 
as  sure  as  if  it  actually  had  been  fulfilled,  for  it  rests  od 
the  word  of  the  unchanging  God.  When  the  consumma- 
tion shall  be,  God  shall  rejoice  over  the  work  of  His  owd 
hands,  as  at  the  completion  of  the  first  creation  God  sate 
everything  that  He  had  made,  and  behold  it  ivas  very  good. 
Alpha  .  .  .  Omega — Greek  in  A,  B,  "the  Alpha  .  .  .  the 
Omega"  (ch.  1. 18).  give  unto  .  .  .  athlrst  .  .  .  water  of 
life— {Ch.  22.  17;  Isaiah  12.  3;  55.  1;  John  4.  13,  14;  7.  37, 
38.)  This  is  added  lest  any  should  despair  of  attaining 
to  this  exceeding  weight  of  glory.  In  our  present  state 
we  may  drink  of  the  stream,  then  we  shall  drink  at  the 
Fountain,  freely—  Greek,  "gratuitously :"  the  same  Greek 
as  is  translated,  "  (They  hated  me)  without  a  cause,"  John 
15.  25.  As  gratuitous  as  was  man's  hatred  of  God,  so  gratui- 
tous Is  God's  love  to  man  :  there  was  every  cause  in  Christ 
why  man  should  love  Him,  yet  man  hated  Him;  time- 
was  every  cause  in  man  why  (humanly  speaking)  God 
should  have  hated  man,  yet  God  loved  man :  the  very  re- 
verse of  what  might  be  expected  took  place  in  both  casts. 
Even  in  heaven  our  drinking  at  the  Fountain  shall  be 
God's  gratuitous  gift.  7.  He  that  overcometh— Anothei 
aspect  of  the  believer's  life:  a  conflict  with  sin,  Satan, 
and  the  world  is  needed.  Thirsting  for  salvation  is  th< 
first  beginning  of,  and  continues  for  ever  (in  the  sense  of 
an  appetite  and  relish  for  Divine  Joys)  a  characteristic  of 
the  believer.  In  a  different  sense,  the  believer  "shal! 
never  thirst."  inherit  all  things— A,  B,  Vulgate  and  Cyp- 
rian read,  "these  things,"  viz.,  the  blessings  described  ir 
this  whole  passage.  With  "all  things,"  cf.  1  Corinthians 
3.  21-23.  I  will  be  his  God—  Greek,  "...  to  him  a  God.'' 
fee.,  all  that  Is  implied  of  blessing  in  the  name  "God.' 
he  shall  be  my  son—"  He"  Is  emphatlcal :  He  in  parti  ul* 
and  in  a  peculiar  sense,  above  others:  Greek,  "shall  be  u 
me  a  son,"  in  fullest  realization  of  the  promise  made  lr 
type  to  Solomon,  son  of  David,  and  antltypically  to  the 
Divine  Son  of  David.  8.  the  fearful- Greek,  "  the  cow- 
ardly," who  do  not  quit  themselves  like  men  so  as  to  "over- 
come" in  the  good  fight;  who  have  the  spirit  of  slavlsL 
"fear,"  not  love,  towards  God;  and  who  through  fear  oi 
man  are  not  bold  for  God,  or  "  draw  back."  Ot  v.  27 ;  ch.  22. 
15.  unbelieving-GTee*,  "  faithless."  abominable-who 
have  drank  of  the  harlot's  "  cup  of  abominations."  sorcer- 
ers—one of  the  characteristics  of  Antichrist's  time,  ail 
Mars-GreeA,  "  all  the  liars :"  or  else  "  all  who  are  liars :"  cf. 
1  Timothy  L  1,  2,  where  similarly  lying,  and  dealings  a  it* 
tvirits  and  demons,  are  .tolned  together  as  features  oT  tw 
V  fiOl 


REVELATION   XXl 


cfttter  times."  second  death — Ch.  20.  14:  "  everlasting  de- 
struction," ^Thessalonians  1.  9;  Mark  9.  44,  46,  48,  "  Where 
theib  worm  dleth  not,  and  the  fire  is  not  quenched."  9. 
The  same  angel  who  had  shown  John  Babylon  the  harlot, 
la  appropriately  employed  to  show  him  in  contrast  new 
Jerusalem,  the  Bride  (ch.  17. 1-5).  The  angel  so  employed 
in  the  one  that  had  the  last  seven  plagues,  to  show  that 
the  ultimate  blessedness  of  the  Church  is  one  end  of  the 
Divine  Judgments  on  her  foes,  unto  me — A,  B,  and  Vul- 
jute  omit.  tUe  Lamb's  wife — In  contrast  to  her  who  sat 
yn  many  waters  (ch.  17.  1),  i.  e.,  Intrigued  with  many  peo- 
ples and  nations  of  the  world,  Instead  of  giving  her  un- 
divided affections,  as  the  Bride  doth,  to  the  Lamb.  10. 
The  words  correspond  toch.  17. 3,  to  heighten  the  contrast 
of  the  bride  and  harlot,  mountain — Cf.  Ezeklel  40.  2, 
where  a  similar  vision  is  given  from  a  high  mountain. 
that  great — Omitted  in  A,  B,  Vulgate,  Syriac,  Coptic,  and 
Cyprian.  Translate  then,  "the  holy  city  Jerusalem." 
descending— Even  in  the  millennium  the  earth  will  not 
oe  a  suitable  abode  for  transfigured  saints,  who  there- 
fore shall  then  reign  in  heaven  over  the  earth.  But  after 
the  renewal  of  the  earth  at  the  close  of  the  millennium 
and  judgment,  they  shall  descend  from  heaven  to  dwell 
on  an  earth  assimilated  to  heaven  Itself.  "From  God" 
implies  that  "  we  (the  city)  are  God's  workmanship."  11. 
Having  the  glory  of  God — not  merely  the  Shekinah 
cloud,  but  God  Himself  as  her  glory  dwelling  in  the  midst 
of  her.  Cf.  the  type,  the  earthly  Jerusalem  in  the  mil- 
lennium (Zecharlah  2.  5;  cf.  v.  23,  below),  her  light— 
Greek,  "llght-glvei  ;•'  properly  applied  to  the  heavenly 
luminaries  which  diffuse  light.  Cf.  note,  Philippiaus  2.  15, 
the  only  other  passage  where  it  occurs.  The  "and"  before 
"her  light"  is  omitted  in  A,  B,  and  Vulgate,  even  like— 
Greek,  "as  It  were."  jasper— representing  watery  crystal' 
line  brightness.  13.  And— A,  B  omit.  Ezekiel  18.  30-36, 
bas  a  similar  description,  which  Implies  that  the  millen- 
nial Jerusalem  shall  have  Its  exact  antitype  in  the  heav- 
enly Jerusalem  which  shall  descend  on  the  finally-re- 
generated earth,  wall  great  and  high— setting  forth  the 
security  of  the  Church.  Also,  the  exclusion  of  the  un- 
godly, twelve  angels — guards  of  the  twelve  gates :  an 
adalsioaal  emblem  of  perfect  security,  whilst  the  gates 
being  never  shut  (v.  25)  imply  perfect  liberty  and  peace. 
Al**,  a*gels  shall  be  the  brethren  of  the  heavenly  citi- 
zens, names  of.  .  .  twelve  tribes— Tile  inscription  of  the 
names  on  the  gates  Implies  that  none  but  the  spiritual 
Israel,  God's  elect,  shall  enter  the  heavenly  city.  As  the 
millennium  wherein  literal  Israel  in  the  flesh  shall  be  the 
mother  Church,  Is  the  antitype  to  the  Old  Testament 
earthly  theocracy  In  the  Holy  Laud,  so  the  heavenly  new 
Jerusalem  Is  the  consummation  antltyplcal  to  the  spirit- 
ual Israel,  the  elect  Church  of  Jews  and  Gentiles  being 
now  gathered  out:  as  the  spiritual  Israel  now  is  an  ad- 
vance upon  the  previous  literal  and  carnal  Israel,  so  the 
heavenly  Jerusalem  shall  be  much  in  advance  of  the  mil- 
lennial Jerusalem.  13.  On  the  north  .  .  .  on  the  south 
—A,  B,  Vulgate,  Syriac,  and  Coptic  read,  "And  on  the 
north  and  on  the  south.  In  Ezekiel  48.  32,  Joseph,  Benja- 
min, Dan  (for  which  Manasseh  is  substituted  inch.  7.  6), 
are  on  the  east.  Reuben,  Judah,  Levi,  are  on  the  north. 
Simeon,  Issachar,  Zebulun,  on  the  south.  Gad,  Asher, 
Naphtall,  on  the  west.  In  Numbers  2.,  Judah,  Issachar, 
Zebulun,  are  on  the  east.  Reuben,  Simeon,  Gad,  on  the 
south.  Ephralm,  Manasseh,  Benjamin,  on  the  west.  Dan, 
Asher,  Naphtall,  on  the  north.  14.  twelve  foundations 
— Joshua,  the  type  of  Jesus,  chose  twelve  men  out  of  the 
people,  to  carry  welvo  stones  over  the  Jordan  with 
them,  as  Jesus  chose  twelve  apostles  to  be  the  twelve 
foundations  of  the  heavenly  city,  of  which  He  is  Him- 
self the  Chief  corner-stone.  Peter  is  not  the  only  apos- 
tolus rock  on  whose  preaching  Christ  builds  His  Church. 
Christ  Himself  is  the  true  foundation:  the  twelve  are 
foundations  only  In  regard  to  their  apostolic  testimony 
concerning  Him.  Though  Paul  was  an  apostle  besides 
the  twelve,  yet  the  mystical  number  is  retained,  12  rep- 
resenting the  Church,  viz.,  3,  the  Divine  number,  mul- 
tiplied by  4,  the  world-number,  in  them  the  names, 
i  architects  often  have  their  names  inscribed  on 
«02 


their  great  woiks.  so  the  names  cf  the  apostles  shall  be 
held  in  everlasting  remembrance.  Vulgate  reads,  "tm 
them."  But  A,  B,  Syriac,  Coptic,  and  And.xras  read, 
"upon  them."  These  authorities  also  Insert  "twelve" 
before  "  names."  15.  had  a  golden  reed— So  Coptic.  Bat 
A,  B,  Vulgate,  and  Syriac  read,  "  Had  (as)  a  measure,  a  gold- 
en reed."  In  ch.  11.  2  the  non-measuring  ot  tbe  outer 
courts  of  the  temple  Implied  its  being  given  np  to  secular 
and  heathen  desecration.  So  here,  on  the  contrary,  the 
city  being  measured  Implies  the  entire  consecration  of 
every  part,  all  things  being  brought  up  to  the  most  exact 
standard  of  God's  holy  requirements,  and  also  God's  ac- 
curate guardianship  henceforth  of  even  the  most  minute 
parts  of  His  holy  city  from  all  evil,  twelve  thousand 
furlongs — lit.,  "to  12,000  stadii:"  one  thousand  furlongs 
being  the  space  between  the  several  twelve  gates.  Bkn- 
gel  makes  the  length  of  each  side  of  the  city  to  be  12,000 
stadii.  The  stupendous  height,  length,  and  breadth  bein* 
exactly  alike,  imply  Its  faultless  symmetry,  transcend- 
ing in  glory  all  our  most  glowing  conceptions.  17.  has* 
ilred  .  .  .  forty  .  .  .  four  cubits — Twelve  times  twelve: 
the  Church-number  squared.  The  wall  Is  far  beneath  the 
height  of  the  city,  measure  of  a  man,  that  is,  of 
the  angel— The  ordinary  measure  used  by  men  Is  the 
measure  here  used  by  tbe  angel,  distinct  from  "the 
measure  of  the  sanetuary."  Men  shall  then  be  equal  *• 
the  angels,  18.  the  building — "the  structure"  [Trkgel- 
lks],  Greek  endomeesis.  gold,  like  .  .  .  clear  glass — Ideal 
gold,  transparent  as  no  gold  here  Is.  [Alford.]  Excel- 
lencies will  be  combined  in  the  heavenly  city  which  now 
seem  Incompatible.  10.  And— So  Syriac,  Coptic,  and  An- 
dreas. But  A,  B,  and  Vulgate  omit.  Cf.  v.  14  with  this 
verse ;  also  Isaiah  54.  11.  all  manner  of  precious  stones 
—Contrast  ch.  18.  12  as  to  the  harlot,  Babylon.  These 
precious  stones  constituted  the  "foundations."  chalce- 
dony— Agate  from  Chalcedon:  semi-opaque,  sky-blue, 
with  stripes  of  other  colours.  [Alford.]  30.  sardonyx 
—A  gem  having  the  redness  of  the  cornelian,  and  the 
whiteness  of  the  onyx,  sardlus — (Note,  ch.  4.  3.)  chryg. 
ollte— Described  by  Pliny  as  transparent  and  of  a  golden 
brightness,  like  our  topaz:  different  from  our  pale  green 
crystallized  chrysolite,  beryl  — of  a  sea-green  colour, 
topaz— Pliny,  37.  32,  makes  it  green  au<J  transparent, 
like  our  chrysolite,  chrysoprasus — somewhat  pale,  and 
having  the  purple  colour  of  the  amethyst.  [Pliny,  37,  20 
21.  |  jacinth — The  flashing  violet  brightness  in  the  ame- 
'hyst  is  diluted  In  the  jacinth.  [Pliny,  37.  41.]  31.  every 
several — Greek,  "each  one  severally."  33.  no  templa 
.  .  .  God  .  .  .  the  temple — As  God  now  dwells  in  the 
spiritual  Church,  His  "temple"  {Greek  naos,  shrine;  1  Co- 
rinthians H.  17;  6.  19),  so  the  Church  when  perfected  shall 
dwell  In  Him  as  her  "temple"  (naos:  the  same  Greek). 
As  the  Church  was  "His  sanctuary,"  so  He  is  to  be  their 
sanctuary.  Means  of  grace  shall  cease  when  the  f*nd  of 
grace  Is  come.  Church  ordinances  shall  give  place  to  the 
God  of  ordinances.  Uninterrupted,  Immediate,  direct, 
communion  with  Him  and  the  Lamb  (cf.  John  4.  23),  shall 
supersede  intervening  ordinances.  33.  in  It— So  Vulgate 
But  A,  B,  and  <Vndreas  read,  "(shine)  on  It,"  or  lit.,  "for 
her."  the  light—  Greek,  "the  lamp"  (Isaiah  60.  19,  20) 
The  direct  light  of  God  and  the  Lamb  shall  make  the 
saints  independent  of  God's  creatures,  the  sun  and  moon 
for  light.  34.  of  them  -which  are  saved  .  .  .  In— A,  B, 
Vulgate,  Coptic,  and  Andreas  read,  (the  nations  shall 
walk)  "by  means  of  her  light:"  omitting  "of  them  which 
are  saved."  Her  brightness  shall  supply  them  with  light 
the  kings  of  the  earth— who  once  had  regard  only  to 
their  glory,  having  been  converted,  now  in  the  new  Jern- 
salern  do  bring  their  glory  Into  It,  to  lay  it  down  at  the  fee» 
of  their  God  and  Lord,  and  honour — So  B,  Vulgate,  and 
Syriac.  But  A  omits  the  clause.  35.  not  be  shut  ...  by 
day— therefore  shall  never  be  shut:  for  it  shall  always  0t> 
day.  Gates  are  usually  shut  by  night:  but  in  it  shall  be 
no  night.  There  shall  be  continual  free  ingress  into  it,  so 
as  that  all  which  is  blessed  and  glorious  may  continually 
be  brought  into  it.  So  In  the  millennial  type.  3ft.  All 
that  was  truly  glorious  and  excellent  in  the  earth  ann 
its  converted  nations  shall  be  gathered  Into  It:  and  white* 


REVELATION  XXII. 


oil  shall  form  one  Bride,  there  shall  be  various  orders 
imong  the  redeemed,  analogous  to  the  divisions  of  no- 
turns  on  earth  constituting  the  one  great  human  family, 
and  to  the  various  orders  of  angels.  37.  anything  that 
defiieth—  (Jreek  koinoun.  A,  B  read  [koinon],  "anything 
mnclean."  In  the  Lamb's  booh  of  life— {Note,  eh.  20.  12, 
1&.)  As  all  the  filth  of  the  old  Jerusalem  was  carried  out- 
side the  walls  and  burnt  there,  so  nothing  defiled  shall 
Hater  the  heavenly  city,  but  be  burnt  outside  tcf.  ch.  22. 
16).  It  is  striking  that  the  apostle  of  love,  who  shows  us 
Ihe  glories  of  the  hdavenly  city.  Is  he  also  who  speaks 
2iO»t  plainly  of  the  terrors  of  hell.  On  v.  26,  27,  Alford 
writes  a  Note,  rash  In  speculation,  about  the  heathen  na- 
tion*, above  what  is  written,  and  not  at  all  required  by 
ihe  sacred  text:  of.  my  Note,  v.  26. 

CHAPTER  XXII. 

Ver.  1-21.  The  River  of  Life:  the  Tree  or  Life: 
rHE  other  Blessednesses  of  the  Redeemed.  John 
Forbidden  to  Worship  the  Angel.  Neabness  of 
Christ's  Coming  to  Fix  Man's  Eternal  State.  Tes- 
timony of  Jesus,  His  Spirit,  and  the  Bride,  any  Ad- 
dition to  which,  or  Subtraction  from  which,  shall 
be  Eternally  Punished.  Closing  Benediction.  1. 
pure— A,  B,  Vulgate,  and  Hilary,  22,  omit,  water  of  life 
—Infinitely  superior  to  the  typical  waters  in  the  first 
Paradise  (Genesis  2.  10-14);  and  even  superior  to  those 
figurative  ones  in  the  millennial  Jerusalem  (Ezekiel  47. 1, 
Ac,  12;  Zecharlah  14.  8),  as  the  matured  fruit  is  superior 
to  the  flower.  The  millennial  waters  represent  full  Gos- 
pel-grace; these  waters  of  new  Jerusalem  represent  Gos- 
pel-glory perfected.  Tholr  continuous  flow  from  God,  the 
Fountain  of  life,  symbolizes  the  uninterrupted  continu- 
ance of  life  derived  by  the  saints,  ever  fresh,  from  Him : 
life  in  fulness  of  Joy,  as  well  as  perpetual  vitality.  Like 
pure  crystal,  it  is  free  from  every  taint:  cf.  ch.  4.  6,  "be- 
fore the  throne  a  sea  of  glass,  like  crystal."  clear—  Greek, 
"bright."  !J.  The  harmonious  unity  of  Scripture  is  here- 
in exhibited.  The  Fathers  compared  it  to  a  ring,  an  un- 
broken circle,  returning  into  itself.  Between  the  events 
sf  Genesis  and  those  at  the  close  of  the  Apocalypse,  at 
'east  6000  or  7000  years  Intervene;  and  between  Moses  the 
flrat  writer,  and  John  the  last,  about  1500  years.  How 
itriklug  It  is  that,  as  in  the  beginning  we  foundAdam  and 
Bye,  his  bride,  in  innocence  in  Paradise,  then  tempted  by 
the  serpent,  and  driven  from  the  tree  of  life,  and  from  the 
pleasant  waters  of  Eden,  yet  not  without  a  promise  of  a 
Redeemer  who  should  crush  the  serpent;  so  at  the  close, 
the  old  serpent  cast  out  for  ever  by  the  second  Adam,  the 
Lord  from  heaven,  who  appears  with  His  Bride,  the 
Church,  In  a  better  Paradise,  and  amidst  better  waters  (v. 
I):  the  tree  of  life  also  Is  there  with  all  Its  healing  proper- 
ties, not  guarded  with  a  flaming  sword,  but  open  to  all 
who  overcome  (eh.  2. 7),  and  there  is  no  more  curse,  street 
of  it — i.  e.,  of  the  city,  on  either  side  of  the  river— AL- 
roRD  translate*,  "  Ii  the  midst  of  the  street  of  it  (the  city) 
and  of  the  river,  oi  &ne  side  and  on  the  other"  (for  the 
jeoond  Greek  enteuthen,  A,  B,  and  Syriac  read,  ekeithen: 
the  sense  Is  the  same;  cf.  Greek,  John  19. 18);  thus  the 
trees  were  on  each  side  in  the  middle  of  the  space  be- 
tween the  street  and  the  river.  But  from  Ezekiel  47.  7, 1 
prefer  English  Version.  The  antitype  exceeds  the  type: 
In  the  first  Paradise  was  only  one  tree  of  life;  now  there 
•re  "very  many  t-*eee  at  the  bank  of  the  river,  on  the  one 
tide  and  on  the  other."  To  make  good  sense,  supposing 
there  to  be  but  one  tree,  we  should  either,  as  Mede, 
•oppose  that  the  Greek  for  street  is  a  plain  washed  on 
both  sides  by  the  river  (as  the  first  Paradise  was  washed 
on  one  side  by  the  Tigris,  on  the  other  by  the  Euphrates), 
and  that  In  the  midst  of  the  plain,  which  itself  is  in  the 
midst  of  the  river's  branches,  stood  the  tree:  in  which 
sase  we  may  translate,  "  In  the  midst  of  the  street  (plain) 
a»*/.  and  of  the  river  (having  two  branches  flowing)  on 
ihis  and  on  that  side,  was  there  the  tree  of  life."  Or 
sue  with  Durham  suppose,  the  tree  was  in  the  midst 
at  vbe  rtv«r,  and  extending  its  branches  to  both  banks. 
flui  at  Esekiel  47.  12,  the  millennial  type  of  the  final 
85 


Paradise ;  which  shows  that  there  are  several  trees  of  the 
one  kind,  all  termed  "the  tree  of  life."  Death  reigns  now 
because  of  sin;  even  in  the  millennial  earth  sin,  and 
therefore  death,  though  much  limited,  shall  not  altogethei 
cease.  But  in  the  final  and  heavenly  city  on  earth,  sis 
and  death  shall  utterly  cease,  yielded  her  fruit  every 
month— Greek,  "according  to  each  month;"  each  month 
had  its  own  proper  fruit,  just  as  different  seasons  are  now 
marked  by  their  own  productions;  only  that  then,  unlike 
now,  there  shall  be  no  teason  without  its  fruit,  aud  there 
shall  be  an  endless  variety,  answering  to  twelve,  the  num- 
ber symbolical  of  the  world-wide  Church  (cf.  Note*,  ch, 
12. 1 ;  21. 14).  Archbishop  Whately  thiuks  that  the  tree 
of  life  was  among  the  trees  of  which  Adam  freely  at* 
(Genesis  2.  9, 16, 17),  and  that  his  continuance  in  immor- 
tality was  dependent  on  his  continuing  to  eat  of  this  tree; 
having  forfeited  it,  he  became  liable  to  death ;  but  still  the 
effects  of  having  eaten  of  it  for  a  time  showed  themselves 
in  the  longevity  of  the  patriarchs.  God  could  undoubt- 
edly endue  a  tree  with  special  medicinal  powers.  But 
Genesis  3.  22  seems  to  imply,  man  had  not  yet  taken  of  the 
tree,  and  that  if  he  had,  he  would  have  lived  for  ever, 
which  In  his  then  fallen  state  would  have  been  the  great* 
est  curse,  leaves  .  .  .  for  .  .  .  healing— (Ezekiel  47. 9, 13.) 
The  leaves  shall  be  the  health-giving  preventive  securing 
the  redeemed  against,  not  healing  them  of,  sicknesses. 
Whilst  "the  fruit  shall  be  for  meat."  In  the  millennium 
described  by  Ezekiel  47.,  and  ch.  20.,  the  Church  shall  give 
the  Gospel-tree  to  the  nations  outside  Israel  and  the 
Church,  and  so  shall  heal  their  spiritual  malady;  but  In 
the  final  and  perfect  new  Jerusalem  here  described,  the 
state  of  all  is  eternally  fixed,  and  no  saving  process  goes 
on  any  longer  (cf.  v.  11).  Alford  utterly  mistakes  in 
speaking  of  "nations  outside,"  and  "dwelling  on  the 
renewed  earth,  organized  under  kings,  and  saved  by  the 
Influences  of  the  heavenly  city."(!)  Cf.  v.  2,  10-27;  the 
"nations"  mentioned  (ch.  21.  24)  are  those  which  have 
long  before,  viz.,  In  the  millennium  (ch.  11. 15),  become  the 
Lord's  and  His  Christ's.  3.  no  more  curse — of  which  the 
earnest  shall  be  given  in  the  millennium  (Zecharlah  14. 11) 
God  can  only  dwell  where  the  curse  and  its  cause,  tht 
cursed  thing  sin  (Joshua  7. 12),  are  removed.  So  there  fol 
lows  rightly,  "  But  the  throne  of  God  and  of  the  Lamb 
(who  redeemed  us  from  the  curse,  Galatians  3. 10, 13)  shall 
be  In  It."  Cf.  In  the  millennium,  Ezekiel  48.  35.  serve 
htm— with  worship  (ch.  7. 15).  4.  see  Ills  face— revealed  In 
Divine  glory,  in  Christ  Jesus.  They  shall  see  and  know 
Him  with  Intuitive  knowledge  of  Him,  even  a*  they  are 
known  by  Him  (1  Corinthians  13.  9-12),  and  face  to  face.  Cf. 
1  Timothy  6. 16,  with  John  14.  9.  God  the  Father  can  only 
be  seen  in  Christ.  In—  Greek,  "on  their  foreheads."  Not 
only  sliall  they  personally  and  in  secret  (ch.  3. 17)  know 
their  sonship,  but  they  shall  be  known  as  sons  of  God  to 
all  the  citizens  of  the  new  Jerusalem,  so  that  the  free  flow 
of  mutual  love  among  the  members  of  Christ's  family 
will  not  be  checked  by  suspicion  as  here.  5.  there — So 
Andreas.  But  A,  B,  Vulgate,  and  Syriac  read,  "(thers 
shall  be  no  night)  any  longer;"  Greek  eti  for  ekei.  they 
need— A,  Vulgate,  and  Coptic  read  the  future,  "  They  ihall 
not  have  need."  B  reads  "(And  there  shall  be)  no  need." 
candle—  Greek,  "lamp."  A,  Vulgate,  Syriac,  and  Copti* 
insert  "  light  (of  a  candle,  or  lamp)."  B  omits  it.  of  th« 
sun— So  A.  But  B  omits  It.  glveth  .  .  .  lights-" illu- 
mines." So  Vulgate  and  Syriac.  But  A  reads,  "  shall  give 
light."  them— So  B  and  Andreas.  But  A  reads,  "  upon 
them."  reign— with  a  glory  probably  transcending  that 
of  their  reign  In  heaven  wltn  Christ  over  the  millennial 
nations  In  the  flesh  described  In  ch.  20.  4,  6;  that  reign 
was  but  for  a  limited  time, "  a  thousand  years ;"  this  final 
reign  Is  "unto  the  ages  of  the  ages."  6.  these  »uytmgi 
are  true— Thrice  repeated  (ch.  19. 9 ;  21. 5).  For  we  are  slow 
to  believe  that  God  is  as  good  as  He  Is.  The  news  seems 
to  us,  habituated  as  we  are  to  the  misery  of  I  his  fallen 
world,  too  good  to  be  true.  [Nanglb.]  They  are  D" 
dreams  of  a  visionary,  hut  the  realities  of  God's  <iur# 
word,  holy— So  Andreas.  But  A,  B.  Vulgate,  Syriae.  and 
Coptic  read,  "  (the  Lord  God  of  the)  spirit*  (of  the  proph 
ets)."    The  Lord  God  who  with  His  8plrlt  Inspired  thai? 

603 


REVELATION   XXH. 


fpiiits  so  as  to  be  able  to  proptiesy.     There  Is  but  one 
Spirit,  bat  Individual  prophets,  according  to  the  measure 
f lven  them  [1  Corinthians  12.  4-11  J,  had  thel r  own  spirits 
[Bkngel]  (1  Peter  1.  1I-;  2  Peter  1.  21).    be  done—  Greek, 
"come  to  pass."    7.  "And"  Is  omitted  In  Coptic  and  An- 
dreas with  English  Version,  but  Is  Inserted  by  A,  B,  Ful- 
gats  and  Syriac.    blessed— (Ch.  1.  3.)    8.  Both  here  and  In 
ch.  19.  8,  10,  the  apostle's  falling  at  the  feet  of  the  angel  Is 
preceded  by  a  glorious  promise  to  the  Church,  accompanied 
with  the  assurance,  that  "  These  are  the  true  sayings  of 
God,"  and  that  those  are  "  blessed"  who  iceep  them.  Rap- 
turous emotion,  gratitude,  and  adoration,  at  the  prospect 
of  the  Church's  future  glory  transport  blm  out  of  himself, 
so  as  all  but  to  fall  Into  an  unjustifiable  act;  contrast  his 
opposite  feeling  at  the  prospect  of  the  Church's  deep  fall 
[Apbeklkn],  ch.  17.  6,  where  cf.  the  Note,  and  on  oh.  19.  9, 
19.    saw  and  heard — A,  B,  Vulgate,  and  Syriac  transpose 
these  verbs.    Translate  lit.,  "I  John  (was  he)  who  heard 
and  saw  these  things."    It  Is  observable  that  in  ch.  19. 10, 
the  language  is,  "I  fell  before  his  feet  to  worship  him;" 
but  here,  "I  fell  down  to  worship  (God?)  before  the  feet  of 
the  angel."    It  seems  unlikely  that  John,  when  once  re- 
proved, would  fall  Into  the  very  same  error  again.    Ben- 
gal's view,  therefore,  is  probable ;  John  had  first  Intended 
to  worship  the  angel  (ch.  19. 10),  but  now  only  at  his  feet  in- 
tends to  worship  (God).    The  angel  does  not  even  permit 
this.     9.  Lit.,  "See  not;"  the  abruptness  of  the  phrase 
marking  the  angel's  abhorrence  of  the  thought  of  his 
being  worshipped  however  indirectly.  Contrast  the  fallen 
angel's  temptation  to  Jesus,  "Fall  down  and  worship 
me"  (Matthew  4.  9).    for— A,  B,   Vulgate,  Syriac,  Coptic, 
Andreas,  and  Cyprian  omit  "for;"  which  accords  with 
the  abrupt  earnestness  of  the  angel's  prohibition  of  an 
act  derogatory  to  God.  and  of—"  and  (the  fellow-servant) 
ef  thy  brethren."    10.  Seal  not— But  In  Daniel  12.  4,  9  (cf. 
8.  26),  the  command  Is,  "  Seal  the  book,"  for  the  vision 
■hall  be  "for  many  days."    The  fulfilment  of  Daniel's 
prophecy  was  distant,  that  of  John's  prophecy  is  near. 
The  New  Testament  Is  the  time  of  the  end  and  fulfilment. 
The  Gentile  Church,  for  which  John  wrote  his  Revelation, 
needs  more  to  be  Impressed  with  the  shortness  of  the 
period,  as  it  is  Inclined,  owing  to  Its  Gentile  origin,  to 
conform  to  the  world  and  forget  the  coming  of  the  Lord. 
The  Revelation  points,  on  the  one  hand,  to  Christ's  com- 
ing as  distant,  for  it  shows  the  succession  of  the  seven 
seals,  tsumpets,  and  vials;  on  the  other  hand,  it  pro- 
claims, '  Behold  I  come  quickly.'  So  Christ  marked  many 
events  as  about  to  Intervene  before  His  coming,  and  yet 
also  salth,  Behold  I  come  quickly,  because  our  right  atti- 
tude is  that  of  continual  prayerful  watching  for  His  com- 
ing (Matthew  25.  6, 18, 19;  Mark  13.  82-37  [Auberlen];  cf. 
eh.  1.  8).    11.  unjust— "  unrighteous;"  in  relation  to  one's 
fellow-men;  opposed  to  "righteous,"  or  "Just"  (as  the 
Greek  may  be  translated)  below.    More  literally,  "  he  that 
doeth  unjustly,  let  him  do  unjustly  still."    filthy— In  rela- 
tion to  one's  own  soul  as  unclean  before  God ;  opposed 
to  "holy,"  consecrated  to  God  as  pure.     A  omits  the 
clause  "  He  which  is  filthy  let  him  be  filthy  still."    But 
B  supports  It.    In  the  letter  of  the  Vlenue  and  Lyons 
Martyrs    (in    Euskbitjs)    in    the    second    century,    the 
reading  Is,  "He  that  is  lawless  {Greek  anomos)  let  him 
be  lawless;  and  he  that  Is  righteous  let  him  be  righteous 
(ttt„   'be  Justified')  still."     No  MS.   is    so  old.     A,   B, 
Vulgate,   Syriac,  Coptic,  Andreas,  and   Cyprian   read, 
"  let  him  do  righteousness  "  (1  John  2.  29 ;  3.  7).    The  pun- 
ishment of  sin  is  Bin,  the  reward  of  holiness  Is  holiness. 
Eternal  punishment  is  not  so  much  an  arbitrary  law,  as 
a  result  necessarily  following  in  the  very  nature  of  things, 
as  the  fruit  results  from  the  bud.    No  worse  punishment 
ean  God  lay  on  ungodly  men  than  to  give  them  up  to 
themselves.    The  solemn  lesson  derivable  from  this  verse 
Is,  Be  converted  now  in  the  short  time  left  (v.  10,  end)be- 
lore"  Ieome"  (t>.  7, 12),  or  else  you  must  remain  uncon- 
verted for  ever ;  sin  In  the  eternal  world  will  be  left  to  its 
own  natural  consequences;  holiness  in  germ  will  there 

Svelop  itself  into  perfect  holiness,  which  is  happiness. 
•  And— In  none  of  our  MSS.    But  A,  B,  Vulgate,  Syriac, 
ObpMo,  and  Cyprian  omit  it.    heboid,  I  come  quickly— 
604 


(Cf.  v.  7.)    my  reward  Is  with  me— (Isaiah  40. 10;  M.  II, 
to  give—  Greek,  "to  render."     every  man— Greek,  Mt» 
each."    shall  be— So  B  In  Mai.    But  B  In  Tischendorp, 
and  A,  Syriac,  read  "  Is."    13.  I  am  Alpha—  Greek,  "... 
the  Alpha  and  the  Omega."    A,  B,  Vulgate,  Syriac,  Origkm, 
and  Cyprian  transpose  thus,  "  the  First  and  the  Last,  th* 
Beginning  and  the  End."     Andreas  supports  English 
Version.    Cf.  with  these  Divine  titles  assumed  hert  by  the 
Lord  Jesus,  ch.  1.  8,  17;  21.  6.    At  the  winding  up  of  the 
whole  scheme  of  revelation  He  announces  Himself  as  th« 
One  before  whom  and  after  whom  there  is  no  God.    14.  da 
his  commandments— So  B,  Syriac,  Coptic,  and  Cypriajl. 
But  A,  N  and  Vulgate  read,  (Blessed  are  they  that)  "  wash 
their  robes,"  viz.,  in  the  blood  of  the  Lamb  (cf.  ch.  7. 14).    This 
reading  takes  away  the  pretext  for  the  notion  of  salvation 
by  works.  But  even  English  Version  reading  is  quite  com- 
patible with  salvation  by  grace ;  for  God's  first  and  grand 
Gospel  "commandment"  is  to  believe  on  Jesus.  Thus  our 
"right"  to  (Greek,  privilege  or  lawful  authority  over)  th« 
tree  of  life  is  due  not  to  our  doings,  but  to  what  He  has 
done  for  us.    The  right,  or  privilege,  Is  founded,  not  on  our 
merits,  but  on  God's  grace,    through—  Greek,  "by  the 
gates."    18.  But— So  Coptic.    But  A,  B,  Hippolytus,  An- 
dreas, and  Cyprian  omit,    dog*— Greek,  •*  the  dogs ;"  ths 
Impure,  filthy  (v.  11 ;  cf.  Phillpplans  3.  2).    maketh— in- 
cluding also  "  whosoever  practiseth  a  He."    [W.  Kelly.] 
16.  mine  angel— for  Jesus  is  Lord  of  the  angels,    unto 
you— ministers  and  people  In  the  seven  representative 
churches,  and,  through  you,  to  testify  to  Christians  of  all 
times  and  places,    root  .  .  .  offspring  of  David— Appro- 
priate title  here  where  assuring  His  Church  of  "the  sure 
mercies  of  David,"  secured  to  Israel  first,  and   through 
Israel  to  the  Gentiles.    Root  of  David,  as  being  Jehovah ; . 
the  offspring  of  David  as  man.    David's  Lord,  yet  David's 
son  (Matthew  22.  42-45).    the  morning  star— that  ushered 
in  the  day  of  grace  in  the  beginning  of  this  dispensation, 
and  that  shall  usher  in  the  everlasting  day  of  glory  at  its 
close.    17.  Reply  of  the  spiritual  Church  and  St.  John  to 
Christ's  words  (v.  7,  12,  16).    the  Spirit— in  the  churches 
and  in  the  prophets,    the  bride— Not  here  called  "  wife,' 
as  that  title  applies  to  her  only  when  the  full  number 
constituting  the  Church  shall  have  been  completed.    The 
Invitation  "Come"  only  holds  good  whilst  the  Church  Is 
still  but  an  affianced  Bride,  and  not  the  actually-wedded 
wife.    However,  "  Come  "  may  rather  be  the  prayer  of  the 
Spirit  in  the  Church  and  in  believers  in  reply  to  Christ's 
"I  come  quickly,"  crying.  Even  so,  "Come"  (v.  7,  12);  a. 
20  confirms  this  view.    The  whole  question  of  your  salva- 
tion hinges  on  this,  that  you  be  able  to  hear  with  Joy 
Christ's  announcement,  "I  come,"  and  to  reply,  "  Come." 
[Bengel.]    Come  to  fully  glorify  thy  Bride,  let  him  thai 
heareth — i.  e.,  let  him  that  heareth  the  Spirit  and  Bride 
saving  to  the  Lord  Jesus,  "Come,"  Join  the  Brldeasatrus 
believer,  become  part  of  her,  and  so  say  with  her  to  Jesus, 
"  Come."    Or  "  heareth  "  means  "  obeyeth ;"  for  until  one 
has  obeyed  the   Gospel   call,  he   cannot  pray  to   Jesus 
"  Come ;"  so  "  hear  "  is  used,  ch.  1.  3 ;  John  10. 16.    Let  him 
that  hears  and  obeys  Jesus'  voice  (v.  16 ;  ch.  1.  3)  Join  in 
praying  "  Come."    Cf.  ch.  8. 1,  Note,  10.    In  the  other  view, 
which  makes  "Come"  an    invitation    to  sinners,  this 
clause  urges   those  who   bear   savingly  the    invitation 
themselves,  to  address  the  same  to  others,  as  did  Andrew 
and  PhiUp  after  they  had  heard  and  obeyed  Jesus'  invi- 
tation, "  Come,"  themselves,     let  him  that  is  a  thirst 
come — as  the  Bride,  the  Church,  prays  to  Jesus  "  Come," 
so  she  urges  all  whosoever  thirst  for  participation  in  th« 
full  manifestation  of  redemption-glory  at  Hit  coming  to  us, 
to  come  to  Him  in  the  mean  time  and  drink  of  the  living 
waters,  which  are  the  earnest  of  "  the  water  of  life  purs 
as  crystal  ...  out  of  the  throne  of  God  and  of  the  Lamb  " 
(v.  1)  in  the  regenerated  heaven  and  earth.    And— So  Sy- 
riac.   But  A,  B,  Vulgate,  and  Coptic  omit  "and."    whose* 
ever  will— i.  e„  Is  willing  and  desirous.    There  is  a  de- 
scending climax  ;  Let  hi  ru  that  heareth  effectually  and  sav 
lngly  Christ's  voice,  pray  Individually,  as  the  Bride,  t'es 
Church,  does  collectively,  "  Come,  Lord  Jesus  "  (v.  20>  1  e» 
him  who,  though  not  yet  having  actually  heard  unto  *»< 
vation,  and  so  not  yet  able  to  loin  in  the  prayer,     Lor* 


REVELATION   XXII. 


iotum,  come."  nil)  I  thirsts  for  ll.ccmie  U>  Christ.  Wfrosoever 
Is  even  willing,  though  his  desires  do  not  yet  amount  to 
jHntUWe  thlrttirm,  let  him  take  the  water  of  life  freely,  i.  e., 
gratu-  toasly.  18.  Kor- None  of  oar  MSB.  has  this.  A,  B. 
Vulffnee,  and  Andkbas  read,  "  I,"  emphatlcal  In  the  Greek. 
"  I  testify ."  unto  these  t  n I »«*—  A,  B, and  Andkbas  read, 
*  unto  them."  add  .  .  .  add— Just  retribution  In  kind. 
19.  Uok- None  of  our  MSS.  read  this.  A,  B,  X,  Vulgate, 
tlyriG*s,  and  Coptic  read,  "  (take  away  his  part,  i.  «.,  portion) 
from  the  tree  of  life,"  i.  e.,  shall  deprive  him  of  participa- 
tion In  the  tree  of  life,  and  from  the  tiling*— -Ho  Vulgate. 
Bat  A,  B,  M,  Syrtae,  Coptic,  and  Anehkas  omit  "  and ;" 
then  *  which  are  written  In  this  book  "  will  refer  to  "  the 
holy  4ty  and  the  tree  of  life."  As  In  the  beginning  of  this 
book  (oh.  1.  8)  a  blessing  was  promised  to  the  devout,  obe- 
dient student  of  it,  so  now  at  its  close  a  curse  Is  denounced 
agal i-st  those  who  add  to,  or  take  from,  It.  '40.  Amen. 
B-re».  m,  oome— The  Bong  of  Solomon  (H.  14)  closes  with 
U>«  s>  me  yearning  prayer  for  Christ's  coming.  A,  B,  and 
H  otnl 1  "  Bven  so,"  Greek  nai :  then  translate  for  Amen,  "So 
he  a. « oiae.  Lord  Jesus ;"  Joining  the  "  Amen,"  or  "So  be 
rV'  enit  ww   Christ's  saying  (for  He  calls  Himself  the 


"Amen  "  at  tbe  beginning  of  senteucMN,  raluei  than  puu 
It  as  a  confirmation  at  the  end),  but  w  th  St.  Joan's  reply. 
Christ's  "  I  come,"  and  St.  John's  "Come,"  are  almost  co- 
incident in  time;  so  truly  does  the  believer  reflect  this 
mind  of  his  Lord.  91.  our— So  Vulgate,  Sj/riac  &ad  Coptic 
But  A,  B,  and  N  omit.  Christ—Bo  B,  Vulgate,  Hyriac,  Coptic, 
and  Andreas.  But  A,  N  omit,  with  you  all— So  none 
of  our  MSS.  B  has  "  with  all  the  saints."  A  and  Vulgau 
has  "with  all."  H  has  "with  the  saints."  This  closing 
benediction,  Paul's  mark  In  his  Epistles,  was  after  Paul  a 
death  taken  up  by  St.  John.  The  Old  Testament  ended 
with  a  "  curse  "  In  connection  with  the  law;  the  New  Tes- 
tament ends  with  a  blessing  in  union  with  the  Lord  Je- 
sus. Amen— So  B,  X.  and  AxdkkaS.  A  and  Vulgate  Ful- 
denti*  omit  It. 

May  the  Blessed  Lord  who  has  caused  all  holy  Scrip- 
tares  to  be  written  for  oar  learning,  bless  this  humble  ef- 
fort to  make  Scripture  expound  Itself,  and  make  It  a* 
Instrument  towards  the  conversion  of  sinners  and  the 
edification  of  saints,  to  the  glory  of  His  great  name 
the  hastening  of  His  kingdom  t    Amen. 


DICTIONARY   OF  SCRIPTURE   PROPER  NAMES, 

WITH  THEIR  PRONUNCIATION  AND  MEANINGS. 


£t?otb, — The  accent  (/)  shows  where  the  stress  of  the  voice  should  fall.  (?)  denotes  meanings  which  are  doubtful.  (o,.  v  } 
•  which  tee,"  refer  to  the  word  indicated,  (b)  stands  for  "  bread"  or  "  brother;"  (o)  "city;"  (d)  "  daughter;"  (f  )  "father"  « 
"famtott*;"  (h)  *'Aou««,"  (h.-p.)  "high-place;"  ( J)  "Jehovah :"  (k)  "king;"  (1)  "tord,"  (m)  "meadow"  or  "mmUttuiUr 
(o)  ■  OS*,-"  (p)  "peopfc,"  (s)  "servant*"  or  "son."] 


AAR 


ADD 


AHA 


Aaron,  a'-ron,  lofty,  mountainous. 

Abaddon,  a-bad'-don,  the  destroyer. 

Abagtha,  a-bag'-tbah,  given  by  for- 
tune. 

Abana,  ab'-a-nah. 

A barlm,  ab-a'-rlm,  regions  beyond. 

Abba,  ab'-bah,  father. 

Abda,  ab'-dah,  servant. 

Abdl,  ab'-dy,  s.  of  Jehovah. 

Abdlel,  ab'-dl-el,  «.  of  Ood. 

Abdon,  ab'-don,  servile. 

Abednego,  a-'oed'-ne-go,  servant  or 
worshipperof  Nego  (Mercury  t). 

Abel,  a'-bel,  vanity,  vapour.  (3)  A 
meadow. 

A  bel-betb-maaehah,  a'*  bel  -  beth  • 
ma'-a-kah,  meadow  of  the  house  of 
Maachah. 

Abel-malm,  a'-bel-may'-lm,  m.  of  the 
waters. 

Abel-meholah,  a'-bel-me-ho'-lah,  m. 
of  dancing. 

Abel-mlzralm,  a'-bel- mlz'- rar-lm, 
mourning  of  the  Egyptians. 

Abcl-sblitlra,  a'-bel-shlt'-tlm,  mea- 
dow of  acacias. 

Abes,  a'-bez,  whiteness. 

Abl,  ab'-l,  )  whose  father  is  Je- 

Ablab,  ab-l'-ah,  J     hovah. 

Abl-albon,  ab  -  by  -  al'  -  bon,  /.  of 
strength. 

Ablasaph,  ab  - 1 '  -  a  -  saf ,  /.  of  gather- 
ing. 

Ablathar,  ab-l'-a-thar,  /.  of  plenty. 

Ablb,  a'-bib,  an  ear  of  corn,  or  green 
ear. 

Abldah,  ab-i'-dah,/.  of  knowledge. 

Abldan,  ab'-l-dan,  /.  of  a  Judge. 

Ablel,  ab'-l -el,  /.  of  strength. 

A  bt-exer,  ab-l-e'-ser,  /.  of  help. 

Abigail,  ab'-l-gal,  whose  /.  is  exulta- 
tion. 

Abiliall,  ab-l-ha'-ll,  /.  of  strength. 

ibihu.  a-bi'-hu,  He(i. «.,  Qod)  Is  my/. 

Ablnnd,  ab-i'-hud,  whose/,  is  Judah. 

Abijah,  ab-i'-Jah,  whose  /.  is  Jeho- 
vah. 

A  aliens,  ab-bl-le'-ne. 

Ablmael,  a-bim -ma-el,  father  of 
might. 

Ibtsnalaeb,  a-blm'-me-lek,  /.  king, 
•r  /.  of  the  ktba. 


Ablnadab,  ab-ln'-a-dab,  noble  /.  or 
/.  of  nobility. 

Ahlnonm,  ab-ln'-o-am,  /.  of  pleasant- 
ness. 

Ablram,  ab-l'-ram,/.  of  loftiness. 

Ablihag,  ab'-l-shag,  whose  /.  Is  error. 

Ablsbal,  ab-lsb'-al,/.  of  gift. 

AbUbalom,  ab-lsh'-a-lom,/.  of  peace. 

Abisbua,  ab-ish'-u-ah,/.  of  welfare. 

Ablihur,  ab'-i-shur,/.  of  the  wall. 

Abltal,  ab'-i-tal,  whose/.  Is  the  dew. 

Abl  tub,  ab'-l -tub,/,  of  goodness. 

Ablud,  ab-i'-hud,/.  of  praise. 

Abner,  ab'-ner,/.  of  light. 

Abram,  ab'-ram,  a  high/. 

Abraham,  A'-bra-ham,  /.  of  a  great 
multitude. 

Absalom,  ab'-sa-loro,/.  of  peace. 

Accad,  ak'-kad,  fortress. 

A  echo,  ak'-ko  sand  heated  (by  the 
sun). 

Aceldama,  a-cel'-da-ma,  field  of  blood. 

Achala,  a-ka  -yah. 

Acbalr.us,  a-ka'-lkus,  belonging  to 
Achala. 

Aohan,  or  Aobab,  a'-kan,  a'-kar, 
troubling,  or  troubled. 

Achaz,  a'-kaz  (same  as  Ahaz,  q.  v.). 

Acb  bor,  ak'-bor,  a  mouse. 

AcbJm,  a'-klm  (perhaps  the  same  as 
Jachin,  q.  v.). 

AchUh,  a'-klsh,  angry  (T). 

Acbmetha,  ak'-me-thah,  fortress  (T). 

Achor,  a'-kor,  trouble,  causing  sor- 
row. 

Acbsaii,  ak'-sah,  anklet 

Ach-sbaph,  ak'-shaf,  enchantment. 

Acnzib,  ak'-zlb,  deceit. 

Ada,  Adah,  a'-dah,  ornament,  beauty. 

Adadab,  festival. 

Adalah,  ad-ai'-yah,  whom  Jehovah 
adorns. 

Adalia,  ad-a-ll'-ah,  upright  (?). 

Adam,  ad'-am, 

Adama, 

Adaraah, 

Adami,  ad'-a-my,  human. 

Adar,  a'-dar,  greatness,  splendour, 

Adbeel,  ad'-be-el,  miracle  of  God. 

Addan,  ad'-dan,  humble  (T). 

Addar,  ad'-dar,  greatness  (?). 

Addi,  ad'-dy,  ornament. 


'lad'-a 
J     ear 


-a-mah,    red,    red 
earth. 


Ulna,         I 

tdnah,    /ad'-nah,  pleasure. 


Addon,  ad '-don,  humble  (?). 

Ader,  a'-der,  flock. 

Adlel,  a-dl'-el,  ornament  of  Ood. 

Adin,  a'-riln,        )  slender,  pliant,  delb 

Adlna,  ad'-l-na, )     cate. 

Adlthalm,     ad-1-thay'-!m,       two-fo)« 

ornament,  or  prey. 
A  din  i.  ad'-lal,  justice  of  God. 
Admnh,  ad'-mab  (same  as  Adamah 

q.  v.X 
Admatba,  ad'-ma-thah,  earthy  <T). 
Adna, 
A« 
Adonibezek,  a-don'-l-be'-zek,  lord  at 

Bezel*. 
Adonijah,    ad-o-ni'-Jah,   Jehovah    U 

my  Lord. 
Adonilcam,    a-don'-i-kam,     lord     of 

enemies. 
Adonlram,  a-don-i'-ram,  I.  of  height 
Adontzedec,  a-don'-l-ze'-dek,  I.  of  Jus- 
tice. 
Adoralm,  ad-o-ray'-lm,  two  heaps  of 

mounds. 
Adoram,  a-do'-ram  (contracted  from 

Adoniram,  q.  v.). 
Adrammelech,  ad-ram'-me-lek,  mag- 
nificence of  the  king,  king  of  Are. 
Adramyttlum,  ad-ra-myt'-ti-um. 
Adria,  a'-drl-ah. 
Adrlcl,  a'-dri-el,  flock  of  God. 
Adullam,  a-dnl'-lam,  Justice  of  tLs 

people. 
A du mini m,    a-dnm'-mim,    the    rod 

(men  ?). 
JEuea*,  ee-nee'-as,  praised. 
iEnon,  ee'-non,  springs. 
AgabuB,  ag'-a-bas,  a  locust,  fathar** 

feast. 
Agag,  a'-gag,  flaming. 
Agar,  a'-gar  (see  Hagar). 
Agee,  a'-gee,  fugitive. 
Agrlppa,  a-giiy-pa,  one  who  at  ills 

birth  causes  pain. 
Agar,   a'-gur,  an  assembler    otM  of 

t lie  assembly. 
Abab,  a'-hab,  father's  brothss. 
Abarah,  a-ha'-rah,  after  the  braftfe-w 
Abarbel,  a-har'-hel,  behind  the  waU 

or  breastwork. 
AHasal,   a-has'-a-i   (probably  a   *c*. 

traction  of  A  hat  AH  q  v.) 


AHA 


ANI 


ABM 


■brother  of  Jehovah. 


Anasbai,  a-has'-bal,  I   flee  to  Jeho- 
vah. 
lhosneras,  ahas-u-e'-rus,  lion-king, 

probably  the  same  as  Xerxes. 
Ahava,  a-ha'-va,  water. 
Abaz,  a'-haz,  possessor. 
Atiaziah,  a-ba-zi'-ah,  whom  Jehovah 

upholds. 
Mi  ban,  ah'-ban,  brother  of  the  wise 
A Sier.  a'-her,  following. 
Ahi,  a'-hl,  1 

A  lit  ah,  ahi'-ah.j 
Ahiam,  ahl'-am,  b.  of  the  people. 
Ahian,  ahl'-an,  brotherly. 
Ahlezer,  a-hl-e'-zer,  brother  of  help. 
Ahihud,  ahi'-hud,  b.  (i.  e.,  friend)  of 

the  Jews  (or  of  praise). 
Abijah,  ahl'-Jah  (same  as  Abiah,  q.  v.) 
Ahikam,  ahl'-kam,  b.  of  the  enemy. 
Ahllud,  ahl'-lud,  6.  of  one  born. 
AJiiiuuaz,  ahlm'-a-az,  6.  of  anger. 
A  iiiman,  a-hl'-man,  brother  of  a  gift. 
Ahlmelech,   ahlm'-me-lek,   b.  of  the 

king. 
Alilmoth,  ahl'-moth,  I.  of  death. 
Ahinadab,      ahln'-a-dab,     liberal   or 

noble,  6. 
Aliiiioam,  ahln'-uo-am,  b.  of  grace. 
Alilo,  ahl'-o,  brotherly. 
Aliira,  a-hi'-iah,  brother  of  evil. 
A  lit  ram,  a-hi'-ram,  b.  of  height. 
Ahisamach,  ahis'-sa-mak,  b.  of  sup- 
port or  aid. 
Ahlshahar,   ahi'-sha-har,    6.   of  the 

dawn. 
Altlsliar,  ahi'-shar,  b.of  the  singer,  or 

of  the  upright. 
A  UHliopliel,  a-ht  th'-o-phel,  b.  of  folly. 
AhHuu,  ahl'-tub,  b.  or  friend  of  good- 
ness. 
Ahlab,  ah'-lab,  fatness,  fertility. 
Ahiai,  ah'-lal,  oh  that! 
Ahoaii,  aho'-ah,  brotherhood. 
Aliolab,  a-ho'-lah,  she  has  her  own 

tent. 
Abollab,  aho'-li-ab,  father's  tent. 
Ahollbah,  a-hol'-l-bah,  my  tent  Is  In 

her. 
Aliolibamah,  a-ho-llb'-a-mah,  tent  of 

the  high  place. 
Aimmul,  a-hu'-ma-l,  brother  of  (t. «., 

dweller  near)  water. 
AUuzam,  a-hu'-zam,  their  possession. 
Aliuzxath,  ahuz'-zath .  possession. 
At,  a'-i,  a  heap  of  ruins. 
Alali;  al'-ah,  \ .        .     .  . 
Ajab;ajah,ihawkfaloon- 
Aiatii,  a-i'-ath,  ruins. 
Aijalon,  al'-ja-lon,  I     ,  .  ,, 

Ajalcm,  ad'-Ja-loniJP1*06  of  8*«>lle8- 
Alu,  a'-in,  an  eye,  a  fountain. 
Akkub,  ak'-kub,  Insidious. 
Akrabblm,  a-krab'-birn,  scorpions. 
Alammelech,  al-lam'-me-lek,  king's 

oak. 
A  la  met h,  al'-a-meth,  > 
Alemeth,  al'-e-meth,  J  ooverlng- 
Alexander,  al-ex-an'-der,  the  helper 

of  men. 
Alexandria,  al-ex-an'-dri-a  (the  city 

named  after  Alexander). 
Allah,  a-li'-ah  (see  Alvah). 
Allan,  a-ll'-an,  tall,  thick. 
AUon,  al'-lon,  an  oak. 
&S\en-Baehaik*    al'-lon-Bach'-uth,  o. 

of  weeping. 
AJnaodad,  al-mo'-dad,  extension  (?). 
,  al  -mon.  hidden. 
S 


Almon-Dlblathatm,  al'-mon-Dlb-la- 

thay'-im,  hiding  of  the  twin  cakes. 
Alotli,  a'-loth,  yielding  milk  (T). 
Alpha,  al'-fah  (the  first  letter  of  the 
Greek  alphabet). 

Alplmeus,  al'-fee-us,  learned,  chief. 
Alvah,  al'-vah,  Iniquity. 
Alvan,  al'-van,  tall,  thick. 

Annul,  a'-raad,  eternal  people. 

Amal,  a'-mal,  labour,  sorrow. 

Amalek,  am'-a-lek  (uncertain,  proba- 
bly derived  from  the  preceding 
word). 

Amain,  a'-mam,  meeting-place. 

Amana,  a-ma'-nah,  or  am'-a-nah, 
fixed,  perennial. 

Amariah,  am-a-ri'-ah,  whom  Jeho- 
vah spoke  of  (t.  «.,  promised). 

Amnsii,  a-ma'-sah,  burden. 

Amasai,  am-as'-ai,        i 

Amashai,  am-ash'-ai,/burden8ome- 

Amazlah,  am-a-zl'-ah,  whom  Jeho- 
vah bears. 

Ami,  a'-my  (probably  a  form  of  Amm). 

Amittat,  amit'-tai,  true. 

Ammah,  am'-mah,  beginning,  head. 

Arami,  am'-my,  my  people. 

Ammlel,  am'-mi-el,  people  of  God. 

Ammihud,  am-mi'-hud,p.  of  Judah. 

Ammlnadab,  am-min'-a-dab,p.  of  the 
prince 

AmmUhadaai,  am-my-shad'-dai,  p. 
of  the  Almighty. 

Ammizabad,  am-miz'-a-bad,  p.  of  the 
giver  (i.  e.,  Jehovah). 

Amnion,  am'-mon,  son  of  my  p. 

Amnon,  am'-non,  faithful. 

Amok,  a'-mok,  deep. 

Anion,  a'-mon,  foster-child. 

Amorite,  am'-mo-rlte,  mountaineer. 

Amos,  a'-mos,  burden. 

Amoz,  a'-moz,  strong. 

Amphipolis,  am-flp'-po-lls,  around 
the  city. 

Amplias,  am'-pli-as,  large,  extensive, 
making  more. 

Ainram,  am'-ram,  people  of  the  high- 
est (i.  e.,  God;. 

Amraphel,  arn'-ra-fel,  guardian  of 
the  gods  (?). 

Amzi,  aiu'-zy,  strong. 

Anab,  a'-uab,  place  of  dusters  (of 
grapes). 

Aiiah,  a'-nah,  answering. 

Anaharath,  an-a-hah'-  rath ,  snorting, 
ye  gorge  (7). 

Anaiah,  an-ai'-yah,  whom  Jehovah 
nas  answered. 

Anak,  a'-nak,  long-necked,  giant. 

Anammelech,  a-nam'-rne-lsk,  im- 
age of  the  king,  or,  shepherd  and 
flock  (?). 

Anan,  a'-nan,  a  cloud. 

An.nl,  a-na'-ni,  f  wh°m  Jeh°T 

Ananlah,  an-a-nr%ah,      vah  cover?  * 
[«.,  guards). 

Ananias,    an-na-ni'-as     (see    Hana- 

NIAH). 

Anath,  a'-nath,  an  answer  (to  prayer). 
Anathoth,  an'-a-thoth,    answers   (to 

prayers). 
Andrew,    an'-droo,    a    strong    man, 

manly. 
Andronlcns,  an-dro-ni'-kus,  a   man 

excelling  others,  a  victorious  man. 
A  no  m,  a'-nem,  two  fountains. 
Aner,  a'-ner,  a  young  man. 
Aniam,  a'-ni-am,  sorrow  of  the  people. 


h'la 


sterile  region, 


Anim,  a'-nim,  fountains, 
Anna,  an'-na,  gracious. 
Annas,  an'-nas  (see  HawahtaH), 
Antioch,  an'-tl-ok,  withstanding  (r>. 
Antlpas,    an'-tl-pas    (contraction    oi 

Antlpater),  for  or  like  the  father. 
AntipatrU,  an-tip'-a-tris    (from   Man 

foregoing). 
Antothijah,    an-to-thi'-Jah,     prayer 
.  answered  by  Jehovah. 
Anub,  a'-nub,  bound  together. 
Apelles,  a-pel'-lees,  separated. 
Apharsachltes,  a-phar-sa'k-ites. 

( strength,     fort- 
Aphek,  a'-fek,  ress>    fortlfl«4 

Aphekah,  a-fe'-kah, '      clty  (?)>  wftter- 

cress. 
Aphiah,  af-fi'-ab,  rekindled,  refreshed. 
Aphi-ah,  af-rab,  dust. 
Aphses,  af'-sees,  dispersion. 
Apollonia,  ap-ol-lo'-nl-a  (uamed  aftex 

the  god  Apollo). 
Apollo*,  a-pol'-los,  one  that  destroys. 
Apollyon,  a-pol'-yon,  one  that  exter- 
minates. 
Appaim,  ap'-pay-im,  the  nostrils. 
Apphia,  af-fe-a,  bringing  forth,  fruit- 
ful. 
Appil-forum,  ap'-py-i-Forum,  forum, 

or  market-place  of  Appius. 
Aquila,  ak'-wy-lah,  an  eagle. 
Ar,  city. 
Ara,  a'-ra,  lion. 

Arab,  a'-rab,  ambush,  lying  in  wait. 
Arabali,  ar'-a-bah,  ] 
Arabia,  a-ra'-bya, 
Ai-ad,  a'-rad,  wild  ass. 
Arah,  a'-rab,  wandering. 
Aram,  a'- ram,  height,  high  region. 
Aran,  a '-ran,  wild  goat. 
Ararat,  ar'-a-rat,  holy  ground. 
Araunah,  ar-raw'-nah,  ark  (?),  an  ae« 

or  pine  tree  (?). 
Arba,  ar'-bah,  hero  of  Baal. 
Archelaus,  ar-ke-la'-us,  prince  of  ttie 

people. 
Archevltes,  ar'-ke-vites  (the  mon  &» 

Erech,  q.  v.). 
Arohi,  ar'-ky  (also  from  Erech;. 
Arohippus,  ar-klp'-pus,  master  on*  Uw 

horse. 
Arctnrus,    ark-tu'-rus,     an     ark,     • 

bier  (T). 
Ard,  fugitive  (7). 
Anion,  ar'-don,  fugitive. 
Arell,  a-re'-li,  sprung  from  a  hero,  see 

of  a  hero. 
Areopagus,    ar-e-op'-a-gus,    hill     at 

Mars. 
Aretas,  ar'-e-tas,  one  that  is  vlrtnova. 

pleasant. 
Argob,  ar'-gob,  a  heap  of  stones. 
Aridal,  a-rld'-ai,  UironE. 

Aridatha,  a-rid'-a-thah,  >       ^ 
Arieh,  a-ri'-oh,  lion. 
Ariel,  a-rl'-el,  lion  of  God. 
Arlmathaea,     ar  •  1  •  ma  •  the'-sv, 

heights. 
Arioch,  a'-ri-ok,  i  „       ... 
Ari8.i,a-ris'-8ai,jUon-llk*- 
Arlstarehns,  ar-ls-tar'-kus,   besV  ea 

eel  lent,  chief. 
Arlstobulus,  ar-ie-to-bu'-lus,   m  foofl 

counsellor,  the  best  adrioe. 
Arklte,  ark'-ite,  fugitive. 
Armageddon,  ar-ma-ged'-don,  I 

of  Meglddo. 
Armenia,  ar-me'-nya. 


th* 


ARM 


BAA 


BED 


iimoni,  ar-rno'-ny,  Imperial. 
Uuin,  ar'-nan,  nimble, 
trnon,  ar'-non,  noisy. 
Arod,a'-rod,         i 
Arodl,  ar'-o-di.    J  Wlia  ■"■ 
Aroer,  ar'-o-er,  rains  (?). 

Arpad.ar'-pad      lTOpport 

Arphad,  ar'-fad,  J 
cphaxad,  ar-fax'-ad. 
rtaxetxes,  ar-tax-erx'-ees,  powerful 
warrior. 

irtemu,   ar'-te-mas,    whole,   sound, 
without  a  fault. 
Iruboth,  ar'-u-both,  windows. 

A  i  hui»1i(  a-roo'-mah,  elevated. 

Arvad,  ar'-vad,  a  wandering,  place  of 
fugitives. 

Ac-lo,  ar'-za,  eartb. 

Asa,  a'-sab,  physician. 

Asahel,  as'-a-hel,   i   whom  God  made 

Asaiah,  as-a-l'-ah,  j 
(i.  e„  constituted,  appointed  >. 

Asaph,  a'-saf.  collector. 

Asarecl,  a-sar-e-l,  whom  God  has 
bound. 

Asarelah,  as-a-re'-lah,  upright  to  God. 

Asenath,  aa'-e-nath,  she  who  Is  of 
Neltb  (i.  0.,  Minerva  of  the  Egypt- 
ians). 

Ashan,  a'-sban,  smoke. 

Ashbel,  asb'-bel,  determination  of 
God. 

Ashdod,  ash'-dod,  a  fortified  place,  a 
castle. 

Aahdoth-ptsgah,  ash'-dotb-Pls-gah, 
outpourings  of  Plsgah. 

Aaher,  asb'-er,  fortunate,  happy. 

Asherah,  ash-e'-rah,  fortune,  happi- 
ness. 

Ashima,  ash'-l-ma,  a  goat  with  short 
hair. 

Ashkelon,  aah'-ke-lon, ) 

Ask.lon,  as'-ke-lon,      I     migration. 

Ashkanas,  ash'-ke-naa. 

Asimah,  ash'-nah,  strong,  mighty. 

Ashpenax,  ash'-po-nas,  horse's  nose. 

AahtHrotii,  ash'-te-roth,  statues  of 
Ashtoreth. 

A»h  toretb,  ash'-to-reth,  star,  specially 
the  planet  Venus,  the  goddess  of 
love  and  fortune. 

Asia,  a'-shya, 

Astcl,  a'-slel,  created  by  God. 

Asnah,  as'-nah,  storehouse,  bramble. 

Asxtapper,  as-nap'-per,  leader  of  an 
army. 

Aspatha,  as'-pe-tha,  a  horse,  bullock. 

Asriel,  as'-rl-el,  the  vow  of  God. 

Asihur,  ash'-ur,  blackness, 

Asslr,  as'-eeer,  captive, 

Assos,  as'-sos. 

Asayrto,  aa-syr'-rya  (named  from  As- 
shur). 

inUroth,  as'-ta-roth,  \    (see  Aahto- 

Amtnrt*,  as~iar -tee,       J         RRXX 

Arapplm,  as-op'-plm,  collections. 

Ityncritiu,  as-sin'-kry-tus,  incom- 
parable. 

A  tad.  a '-tad,  buckthorn. 

Atarah,  at'-a-rah,  a  crown, 

Ataroth,  at -a- rot  b, 

Atroth,  at'-rotb, 

A  ter,  a'-ter,  bound,  shut  up. 

Athach,  a'-tbak,  lodging-place. 

Athaiah,  athal'-yah,  whom  Jehovah 
made. 

\thallah,  ath-a-U'-ah,  whom  Jeho- 
vah has  afflicted. 


crowns. 


Athlai,  atb'-lai. 

Athens,  ath'-ens. 

Attai,  at'-tal,  opportune. 

Attalla,  at-ta-ll'-a, 

Augustus,     aw-gus'-tus.    Increasing, 

majestic. 
A  Ten,  a'-ven,  nothingness. 
Avim,  av'-im,   1   mtnm 
Avlth,  a'-vlth,  / 

Aral,  a'-zal,  noble,  root,  declivity. 
Azaiiah,  az-a-ll'-ah,  whom  Jehovah 

has  reserved. 
Asanlah,  az-a-ni'-ah,  whom  Jehovah 

hears. 
A*arael,a-zar'-a-el.l     whom    q^ 
Axareel,  a  •  za  -  re  -  el,  1 

helps. 
Azartah,  az-a-rl'-eh,  whom  Jehovah 

aids. 
Axaz,  a'-zaz,  strong. 
Asa.y.ia.h,  az-a-zl'-ah,  whom  Jehovah 

strengthened. 
Azbuk,  az'-buk,  altogether  desolated. 
Azeltah,  a-ze'-kah,  a  field  dug  over, 

broken  up. 
Azel,  a'-zel,  noble. 
Audi,  a'-zem,  strength,  bone. 
Azgad,  az'-gad,  strong  in  fortune. 
Azlcl,  a'-zi-el,  whom  God  consoles. 
Azlza,  a-zl'-zah,  strong. 
Azmaveth,    az-ma'-veth,    strong    to 

death. 
Azmon,  az'-mou,  robust. 
Aznoth-tabor,  az'-noth-Ta'-bor,  ears 

(i.  e.,  summits)  of  Tabor. 
Axor,  a'-zor,      \ 
Azur,  a'-zur,      >  helper. 
Axzur,  az'-zur,J 

Asoth,  or  Azottts,  (  a''zoth.     I 
I  a-zo'-tus,  I 

(the  Greek  form  of  Ashdod,  q.  v.). 
Azrtel,  az'-rl-el,  whom  God  helps. 
Azrikam,  az-ri'-kam,  help  against  an 

enemy. 
Aznbah,  a-zu'-bah,  forsaken. 
Aziah,  az'-zah,  the  strong,  fortified. 
Atmii,  az'-zan,  very  strong. 

Baal,  ba'-al,  lord,  master,  possessor, 
owner. 

Baalah,  ba'-a-lah,     }   mlBlreM. 

Banlath,  ba'-a-lath, ' 

Baalath-beer,  ba'-a-lath-be'-er,  hav- 
ing a  well. 

Baal-bertth,  ba'-al-Be-reeth',  cove- 
nant lord. 

Baal-gad,  ba'-al-Gad,  lord  of  fortune. 

Baal-hamon,  ba'-al-Ha'-mon,  place 
of  a  multitude. 

Baal-hanan,  ba'-al-Ha'-nan,  lord  of 
benignity. 

Baal-haaor,  ba'-al-Ha'-sor,  bavlng  a 
village. 

Baal-herraon,  ba'-al -Her  '-mon,  place 
of  HermoD. 

Baall,  ba'-a-ly,  my  lord. 

Baalim,  ba'-a-llm,  lords. 

Baalls,  ba'-a-lls,  son  of  exultation. 

Baal-ineon,  ba'-al- Me7 -on,  place  of 
habitation. 

Baal-peor,  ba'-al -Pe-or,  lord  of  the 
opening. 

Baa 1-perazC  in,  ba'  -  al  -  Pe  -  rs/  -  aim, 
place  of  breaches. 

Baal-shallsha,  ba'-al-Sha'-tl-aha,  .ore! 
(or  place)  of  ShalMMa. 

Itiuil-iftmar,  ha'-ai-Ta'-mar,  place  of 
palm-treea. 


Baal-zebub,  ba-al'-Ze-bub,  lord  of  to. 

fly. - 
Baal-zephou,    ba'-al-Ze/-phou,  plao» 

of  Typhon,  or  sacred  toTyphon. 
Baana,  ba'-a-nah.  i  .    -. , 

Baauah,  }  sonofamlctto* 

Baara,  ba'-a-rab,  foolish. 

Baaselah,  ba-a-sl'-ab.  work  of  Jebs 

vab. 

Baasha,  ba'-a-sha,  wickedness. 

Babel,  ba'-bel.  I 

n  ».   ,         .     '       ,        \  confusloi 

Babylon,  bab'-y-lon, ) 

Baca,  ba'-kah,  weeping. 

Bahuiim,  ba-hn'-rim,  young  men. 

Bajith,  ba'-jltb  (same  as  Beth),  house 

Bakbakkar,  baA-bak'-kar,  wasting  ot 

the  mountain. 
Bakbukiah,  bak-buk-i'-ab,  emptying 

(i.  0.,  wasting)  of  Jehovah. 
Balaam,  ba'-lam,  foreigner. 
Baladan,  bal'-la-dan,  whose    lord  is 

Bel. 
Balah,  ba'-lah,  basbfulness  (?). 
Balak,  ba'-lak,  empty,  void. 
Bamah,  ba'-mah,  high  place. 
Bamoth,  ba'-motb,  blgb  places 
Bamoth>Baal,  ba'-motb-Ba'-al,  /».  p. 

of  Baal. 
Bant,  ba'-ny,  built. 
Barabbas,  ba-rab'-bas,  son  of  Abba, 

or  of  shame. 
Barachel,     bar'-a-kel.     whom    Go« 

blessed. 
Barachlah,  bar-a-kl'-ab,   I      wnolB 
Barachias,  bar-a-kl'-as,      ' 

Jehovah  blesses. 
Barak,ba'-rak,thunderbolt,llghtnlaa. 
Barhumite,  bar-hu'-mlte,         I      ^ 
Baharumlte,  ba-har'-u-mite,  ' 

Inhabitant  of  Baburim,  q.  v. 
Barlah,  ba-ri'-ah,  a  fugitive. 
Bar-Jesus,  bar-je'-sus,  son  of  Jesoa,  is 

Joshua. 
Bar-jona,  bar-Jo'-na,  i.  of  Jouab. 
Barkos,  bar'-kos,  painter. 
Barnabas,  bar'-na-bas,  son  of  cons- 
fort. 
Barsabas,  bar'-sa-bas,  «.  of  Saba. 
Bartholomew,  bar-thol'-o-mew,  a  Of 

Talmal. 
Bartinuwus,    bar  -  ty  -  mee*  -  us,    a    od 

Tlmeeus. 
Baruch,  ba'-rook,  blessed. 
BarzUlal,  bar-sll'-lal,  of  Iron. 
Bashan,  ba'-shan,  soft,  sandy  soil. 
Bashan-havoth-Jalr,    ba'-shan-Hs'- 

votb-Jay'-ylr,  B.  of  the  villages  of 

Jair. 
Baahemath,     bash'  -  e  -  math,    sweet 

smelling. 
Bathrabblm,  bath-rab'-blm,  daugh- 
ter of  many. 
Bat  h-sheba,  bath'-she-bah   d.  of  the 

oath. 
Bath-shua,  bath'-shu-ab,  d,  of  wealth. 
Ba  vat,  bav'-val,  son  of  wishing  (Tx 
Bazltth,  baz'-llth,  a  making  naked. 
Bealiah,  be-a-li'-ah,  whom  Jehovaa 

rules. 
Bealoth,   be'-a-loth,  citizens  (?).     Hec 

Baalath. 
Bebal,  beb'-ai,  father,  paternal 
Becher,  be'-ker,  a  young   camel   » 

firstborn. 
Beehorath,   he-ko'-rath.  ofhjr-rtr«    & 

the  first  birth. 
Bedad,  be'-dad,  separation,  part. 
Sedan,  be'-dan,  servile. 

S 


BED 


BET 


BUZ 


..}• 


Sedelah,  bed-e-l'-ah,  In  the  protec- 
tion of  Jehovah. 

Beellada,  be-el-l'-a-dah,  whom  the 
Lord  has  known. 

Beelzebub,  be-el'-ze-bub  (see  Bial- 
bkbub). 

Boer,  be'-er, 

"*•"»     Ibe-e'-rah  > 
Bee rah, ) 

Beer-ellm,  be-er-e'-lim,  w.  of  heroes. 

Beert,  be-e'-ry,  man  of  the  to. 

Beer-iahal-rol,  be-er'-la-bah'-y-roy, 

w.  of  seeing  (God)  and  living. 
Beeroth,  be-e'-roth,  wells. 
Beer-sheba,   be-er'-she-bah,    well    of 

the  oath. 
Beeshterah,  be-esh'-te-rah,  house  or 

temple  of  Astarte. 
Behemoth,    be-he'-moth    (hot    more 

commonly  pronounced  in  English, 

be'-he-moth),  great  beast,  or  perhaps 

water-ox. 
Bekah,  be'-kah,  part,  half. 
Bel,  bel.    (See  Baal.) 

Belan  }  be'*1*h'  destruction. 
Belial,  beMl-al,  worthless. 
Belshaaaar,  bel-ehaz'-zar,  1   _., 

Belteshaxaar,  bel-te-shaz'-zar  J  8 

prince    (<.  «.,  prince  whom  Bel  fa- 
vours). 
Ben,  ben,  son. 
Benalah,  be-nal'-yah,  whom  Jehovah 

has  built 
Ben-ammt,  ben-am'-my,  son  of  my 

own  kindred. 
Beue-berak,   ben-eb'-e-rak,   sons  of 

Barak  (or  of  lightning). 
Bene-Jaaluin,  ben-e-Ja'-a-kan,   «.   of 

Jordan. 
Ben-hadad,  ben-ha'-dad,  t.  of  Hadad. 
9ea-b.atl,  ben-hah'-il,  «   of  tne  host 

(L  «.,  warrior). 
Ben-hanan,   ben-ha'-nan    «.  of  one 

who  Is  gracious. 
Bentnu,  ben-ee'-noo,  our  t. 
Benjamin,  ben'-Ja-mln,  «.  of  the  right 

hand. 
Beno,  ben'-o,  his  «. 
Ben-oat,  ben-o/-ny, «.  of  my  sorrow. 
Ben-aoheth,  ben-zo'-heth,  «.   of  Zo- 

heth. 
Beon,  be'-on  (contracted  from  Baal- 

meon,  q.  v.). 
Beor,  be'-or,  torch,  lamp. 
Bern,  be'-ra,  son  of  evil  (T). 
Berachah,  ber-a'-kah,  blessing. 
Beraeblab,  ber-a-kr-ah,  >  whom    Je_ 
tfereehiah,  ber-e-kl'-ah,  j 

hovah  hath  blessed. 
Bcraiah,  be-ral'-yah,  whom  Jehovah 

created. 
Berea,  be-re'-a. 
Bered,  be'-red,  hall. 
Beri,  be'-ry.    (See  Bbbbi.) 
Berlab,  be-rl'-ah,   son   of  evil   (T),  a 

gift  (?). 
Beriltee,   be-ri'-ites,   descendants   of 

Beriah. 
Berith,  be'-rith,  a  covenant. 
Kernice,  ber-nl'-eee,  brlnger  of  victory . 
Berodaeb-baladamfber/-o-dak-Bal'-a- 

dan,  Berodaoh,  worshipper  of  Bel. 
Berothafe,  ber'-o-thah,  1  .. 

Berotbal,  herC-thai,  I mj  welU- 
tSesai,  be'-sai,  sword,  or  victory  (?). 
Besodelah,  be-so-dl'-ah,  in  the  secret 

of  Jehovah. 
4 


Besor,   heZ-sor,  oold,  to  be  •old,  as 

water. 
Betah,  be'-tah,  confidence. 
Beten,  be'-ten,  valley. 
Betbabara,  beth-ab'-a-rah,  house  of 

passage. 


:) 


A.   of    re- 


Bet  h-anath,  beth'-a-nath, 
Betb-anoth,  beth'«a-i 

sponse,  or  echo. 
Bethany,  beth'-a-ny,  A.  of  dates. 
Betb-arabab,  beth-ar'-a-bah,  A.  of  the 

desert. 
Betb-aram,  beth-a'-ram,    A.    of   the 

height. 
Beth-arbel,  beth-ar'-bel,  A.  of  the  am- 
bush of  God. 
Beth-aven,  beth-a'-ven,  A.  of  vanity 

(t.  e.,  of  idols). 
Beth-azmaveth,  beth-az-ma'-veth,  A. 

strong  as  death. 
Betb-baal-meon,  beth'-ba-al-me'-on, 

A.  of  Baal-meon. 
Betb-bara,  beth'-ba-rah.    (See  Bbth- 

ababa.) 
Betb-blrel,    beth-blr'-e-l,    A.   of   my 

creation. 
Beth-car,  beth'-kar,  A.  of  pasture. 
Beth-dagon,  beth-da'-gon,  A.  of  Da- 

gon. 
Betb-dlblatbaim,   beth-dlb-la-thay'- 

lm,  A.  of  the  two  cakes. 
Bethel,  beth'-el,  A.  of  God. 
Beth-emek,   beth-e'-mek,    A.   of   the 

valley. 
Bether,  be'-ther,  separation. 
Betbesda,    beth  -  es'  -  dah,    house    of 

mercy. 
Beth-ezel,  beth-e'-zel,  A.  of  firm  root 

(*.  «.,  of  fixed  dwelling). 
Beth-gader,   beth-ga'-der,   A.   of   the 

wall. 
Beth-gamul,  beth-ga'-mul,  A.  of  the 

weaned. 
Betb-baccerem,  beth-hak'-ker-em,  A. 

of  the  vineyard. 
Beth-haggan,  beth-hag'-gaa,  the  gar- 

den-A. 
Beth-baran,  beth-ha'-ran,  A.  of  the 

height. 
Beth-hoglah,  beth-hogMah,  A.  of  the 

partridge. 
Beth-boron,  beth-ho'-ron,   A.  of  the 

hollow. 
Bcth-jeshtmoth,      beth-Jesh'-i-moth, 

A.  of  the  deserts. 
Beth-lebaoth,  beth-leb'-a-oth,    A.    of 

lionesses. 
Bcth-lebem,  beth'-le-hem,  A.  of  bread. 
Beth-lebent-ephratah,  beth'-le-hem- 

Ef-ra-tah,  B.  the  fruitful  (T). 
Beth-lehcm-Judah,  Deth'-le-hem-Ju'- 

dah,  B.  of  Judah. 
Beth-naaachah,     beth  -  ma' -  a-  kah, 

house  of  Maachah. 
Betb-marcabotb,  beth-mar'-ca-both, 

A.  of  chariots. 
Beth-meon,  beth-me'-on,  A.  of  habi- 
tation. 
Betb-nlmrab,    beth-nlm'-rah,   A.   of 

limpid  and  sweet  water. 
Beth-palet,  beth-pa'-let,  A.  of  escape, 

or  of  Pelet. 
Beth-paxsea,  beth-pas'-aea,  A.  of  dis- 
persion. 
Betb-peor,    beth-pe'-or,     temple    of 

(Baal)  Peor. 
Bethpbage,  beth-fa'-Jee,  house  of  un- 
ripe figs. 


Betb-pbalet,  beth-fa'-let.    (See  Bi 

FALBT.) 
Beth-rapba,  beth-ra'-fah,  house  of  tax 

giant. 
Betb-rebob,  beth-re'-hob.  A.  or  reglns 

of  breadth. 
Bethsaida,  beth-sa'-l-da,  A.  of  nshlej. 
Betb-sban,  both'-shan,        \ 
Beth-shean,  beth-she'-an.  i  *•  of  reeh 
Beth-shemeah,  beth'-she-meah,  A.  of 

the  sun. 
Betb-ablttah,    beth-shlt'-tah,    A.    os 

acacias. 
Beth-tappuah,  beth-tap'-pu-ah,  A.  of 

apples  or  citrons. 
Bethuel,  be-thu'-el,  man  of  God. 
Bet bul,     be-thewl',     abode    of   God, 

tarrying  of  God. 
Beth-znr,    beth'-zur,    house    of    th# 

rock. 
Betonlm,  bet-o'-nlm,  pistachio  note. 
Benlab,  be-ew'-lah,  married. 
Bezat,  be'-zal,  victory. 
Bezaleel,  be-zal'-e-el,  in  the  shadow 

(i.  e.,  the  protection)  of  God. 
Bezek,  be'-zek,  lightning. 
Bezer,  be'-zer,  ore  of  precious  metal. 
Bicbrl,  bik'-r^,  Juvenile. 
Bidkar,    bld'-kar,    son    of  piercing 

through. 
Blgtha,  blg'-thah.    i  _,«.    ,  , 
Bigthan,  blg'-than,}glftof  tortano- 
Blgval,    big'-val,     husbandmen     (T), 

happy  (?). 
BUdad,  bll'-dad,  son  of  contention. 
Blleam,  bil'-e-am,  foreign. 
Bilgab,  bil'-gah,\  .        .  . 
Bllgal,  bil'-gal,  '}  cheerfulness. 
Bilbab,  bll'-hah,  modesty. 
BUban,  bll'-han,  modest. 
Blbihan,  bll'-shan,  son  of  tongue  (t «. 

eloquent). 
Btmhal,  blm'-hal,  son  of  circumcision 
Binea,  bln'-e-ah,  a  gushing  forth. 
Binnut,  bln'-nu-l,  building. 
Birsha,  bir'-sha,  son  of  wickedness. 
Blrzavltb,   blr7- za- vlth,    apertures, 

wounds  (?),  well  of  olives  (f ). 
BUhlam,  bish'-lam,  son  of  peace. 
Bttblab,   blth-l'-ah,   daughter  «.   «H 

worshipper)  of  Jehovah. 
Blthron,  bith'-ron,  section. 
BltbynU,  bi-thlnn'-ya. 
Bizjothlah,  blz-Joth'-l-ah,  1  no_4__1- 
Blzjothjah,  biz-Joth'-Jah,  /  oonlemP, 

of  Jehovah. 
Blztba,  blz'-tha,  eunuch. 
Blastns,  blas'-tus,  one  who  sprouts, 

gum. 
Boanerges,    bo-a-ner'-ges,     sons     it 

thunder. 
Boaz,bo'-az,ineetne8S 
Booz,  bo'-oz,  J 

Bocberu,  bok'-e-roo,  he  is  firstborn. 
Bocbim,  bo'-klm,  weepers. 
Boban,  bo'-han,  thumb. 
Boscath,    bos'-cath,    stony,    elevates 

ground. 
Bosor,  bo'-sor  (same  as  Beor,  q.  v.). 
Boxes,  bo'-zez,  shining. 
BoaraJh,  boz'-rah,  a  fold,  sheepfbld, 
BuhJki,  buk'-kl,  wasting. 
BnkkUh,  buk-kl'-ah,  m.  of  Jabovah 
Bonab,  bew'-na,  prudence. 
liuBni,  buu'-ni,  built. 
Bub,  buzz,  despised,  or  eontemned 
Bnzl,  bew'-zl,  descended  from  Bus 


OAK 


(RE 


DIN 


C«t»,  kali    hollOW. 
C«bbon,  kab'-bon,  bond,  cake. 
fav.nl,  ka'-bnl,  as  nothing. 
Ca)«ar,  see'-zar,  a  cut  or  gash. 
Caiaphas,  kal'-a-fas,  depression. 

Cain,  kane,  )    a  possession,  pos- 

<  niuaii,  kal'-nan,  - 
sessed,  or  acquired. 

Calah,  kah'-lah,  old  age. 

Calcol,  kal'-kol,  sustenance. 

Caleb,  ka'-leb,  a  dog. 

Caleb-ephratah,  ka'-leb-Eph'-ra-tah, 
C.  the  fruitful. 

CaDieh,  kal'-nay,  |   fortlfled  and  wlll. 

Calno,  kal'-uo,       ) 
lug. 

Calvary,  kal'-va-ry,  Bkull. 

I'mnim,  ka'-mon,  abounding  in  stalks. 

Cava,  ka'-nah,  reedy. 

Canaau,  ka'-nan,  depressed,  low  re- 
gion, merchant. 

Caudaoe,  kan-da'-see,  who  possesses, 
sovereign  of  slaves  (T). 

(anueh,  kan'-nay,  plant  or  shoot. 

Capernaum,  fca-per'-na-um,  city  of 
consolation  i/t). 

Cupkior,  kaf-tor,  chap  let,  knop  (T). 

Capktorlin,  kaf-to-rim.  Inhabitants 
of  Caphtor. 

Cappadocla,  kap-pa-do'-shya. 

('areas,  kar'-kas,  eagle  (?),  severe. 

Ca re h ornlsh,  kar'-ke-mlsh,  fortress 
of  Chemosh. 

Carcah,  ka-re'-ah,  bald. 

Carmel,  kar/-mel,  the  mountain  of 
the  garden,  park. 

Carmi,  kar'-my,  a  vinedresser. 

Carpus,  kar'-pus,  fruit,  or  fruitful. 

Carshena,  kar'-she-nah,  spoiling  of 
war. 

Casiphla,  ka-sif-i-a,  silver  (T). 

Casleu,  kas'-lew,  languid. 

Casluhira,  kas'-lu-him,  fortified. 

Castor,  kas'-tor. 

CcuchrM,  sen'-kre-a,  millet,  small 
pulse. 

Cephas,  see'-fas,  a  rook,  or  stone. 

Cesarea,  ses-a-re'-a,  named  after  (Au- 
gustus) Osssar. 

Cesarea-phllippi,  ses-a-re'-a-Phll-lp'- 
pi,  named  after  Philip  (the  tetrarch). 

Chaicoi,  kal'-kol,  sustenance. 

Chaldoa,  k»l-de'-a. 

Charashlm,  kar'-a-shlm,  craftsmen. 

Charraa,  kar'-ran.    (See  Harak.) 

Chebar,  ke'-bar,  length. 

Chedorlaoaser,  ked-or-la'-o-mer,  a 
handful  of  sheaves. 

Ckeial,  ke'-lal,  completion. 

CheUnh,  kel'-lew,  the  state  or  condi- 
tion of  a  bride,  completed. 

Chelub,  keMub,  basket. 

Chelubal,  ke'-lu-bal  (same  as  Caleb, 
q.  v.). 

Che-marims,  kem'-a-rlmg.ln  black  (at- 
tti»). 

ihomosh,  ke'-mosh,  subduer,  con- 
queror, tamer. 

Chenaanah,  ke-na'-a-nah,  merchant. 

Chcnanl,  ken'-a-ny,  protector. 

Chanamiah,  ken-a-ni'-ah,  whom  Je- 
hovah hath  set. 

Ch*phar-ha*mraonal,  ke7  -  far  -  Ha  - 
am'-mo-nal,  village  of  the  Ammon- 
ites. 

Chephlrah,  ke-fl'-rah,  village. 
Cawsa,  ke'-ran.  a  harp,  lyre. 
GUerethlsna,  ker'-eth-ims.  Cretans  (?V. 


Cherethltes,  ker'-eth-ltes,  execution- 
ers, runners. 
Cherlth,  ke'-rith,  1  aeration. 
Cherish,  ke'-rish.J  •°*~"»M"I1« 
Cherub,  ke'-rub,  1  a  herald  (?). 
Cherub,  cher'-ub,  >  strong  (?). 
Cherubim,   oher'-u-bim  (plural   of 

cherub). 
Chesalon,  kes'-a-lon,coufldence,hope. 
Chesed,  ke'-sed,  gain. 
Chesil,  ke'-sil,  a  fool,  ungodly. 
Chesulloth,  ke-sul'-loth,  confidences. 
Chezib,  ke'-zlb,  false. 
t 'hi don,  kt'-don,  dart,  Javelin. 
Chileab,  kil'-e-ab,  whom  the  father  (i. 

e.,  Creator)  has  perfected. 
Chilion,  kil'-e-on,  wasting  away. 
Chilmad,  kil'-mad. 
Chimham,   kirn'- ham,  languishing, 

longing. 
Chinnereth,  kin'-ne-reth,  1         lyre. 
Chlnnerotb,  kin'-ne-roth,i 
Chios,  ki'-os,  open,  or  opening. 
Chisleu,  kis'-lew,  languid. 
Chislon,  kislon,  confidence. 
Chisloth-tabor,     kls'  -  loth  -  Ta'  -  bor, 

flanks  of  Tabor. 
Chittim,  kit'-tim,  men  of  Cyprus. 
Chiun,  kl'-youn,  statue,  image. 
Chloe,  klo'-ee,  green  herb. 
Choi-nshau,    ko-ra'-shan,  smoking 

furnace. 
Choraiin,|ko.ra,,gln    f     tfae    8ecretg 
Chorasin,  i  t 

or  mystery. 
Chozeba,  ko-ze'-ba,  lying. 
Christ,    the  anointed  (equivalent  to 

Messiah). 
Chronicles,    kron'-l-kls,    records    of 

history. 
Chub,  kub,  the  people  of  Nubia  (?>. 
Chun,  kun,  establishment,  place  (?). 
Chushan-risha  thaim,        ku'  -  Shan  - 

Rlsh-a-thay'-im,  most  malicious  or 

wicked  Cushlte. 
Chuza,  kew'-za,  seer. 
Ciltcla,  si-lish'-ya. 
Cinnereth,  kin'-ne-reth.    (See  Chih- 

nkroth.) 
Clauda,  klaw'-da. 
Claudia,  klaw'-dya. 
Claudius,  klaw'-di-us. 
Clement,  klem'-eut,  mild,  good,  mod- 
est. 


Cleopas,  kle'-o-pas,    I 


learned,    the 


Cleophas,  kle'-o-fas, 

whole  %\nvy. 
Cnidus,  ni'-dus. 

Col-hozeh,  kol-ho'-zeh,  all-seeing. 
('oi<is,i',  ko-los'-see. 
ColosKlans,  ko-losh'-e-ans,  people  of 

Colosse. 
Conlah,  ko-nl'-ah    (contracted    from 

Jeconiajli,  q.  v.). 
Cononiah,  kou-o-ni'-ah,  whom  Jelio- 

vah  defends,  has  set  up. 

COOS,  kf)'-OS. 

Cor,  kor,  a  round  vessel. 
Core,  ko'-re.    (See  Korah.) 
Corinth,  kor'-inth. 
Corinthians,   ko-rlnth'-yans,  inhab- 
itants of  Corinth. 
Cornelius,  kor-ne'-llus,  of  a  horn. 
Cos,  kos. 

Cosmo,  ko'-sam.  diviner. 
Coz,  koz,  horn. 
Cozhi,  koz'-by,  lying. 
c  «scens,  krea'-sens.  growing. 


Crete,  kreet. 

Cretians,  kreet'-yans,  inhabitant*  es 

Crete. 
Crlspus,  krls'-pus,  curled. 
Cush,  kush,  \ 

Cuohan,  ku'-shan,  (  black. 
Cush!,  ku'-shl,         ) 

^^t^\  <"""*»»*> 
Cut  beans,    ku-the'-ans,    InhabitoiiU 

of  Cuth. 
Cyprus,  sl'-prus. 
Cyrene,  si-re'-nee. 
Cyrenlus,  si-re'-nl-us,  who  governs. 
Cyrus,  si'-rus,  the  sun. 

Dabareh,  dab'-a-ray,  \  ,u„._.,fc 
Daberath,  dab'-e-rath, i  8neeP-walt 
Dabbasheth,  dab'-ba-sheth,  hump  of 

a  camel. 
Dagou,  da'-gon,  litUe  fish. 
Dalaiah,  da-lai'-yah,  whom  Jehovah 

hath  freed. 
Dalmanutha,  dal-ma-nu'-tha. 
Dalmatla,  dal-may'-shya. 
Dalphon,  dal'-fon,  swift. 
Damaris,  dam'-a-ris,  a  little  woman. 
Damascenes,  dam-a-seens',  people  of 

Damascus. 
Damascus,  da-mas'-kus,  activity. 
Dan,  dan,  judge. 

Danjaan,  dan-ja'-au,  woodland  Dan. 
Daniel,  dan'-yel,  God's  Judge. 
Dannah,  dau'-nah,  low  place. 
Data,   da'-rah    (probably  contracted 

from  the  next  word). 
Darda,  dar'-dah,  pearl  of  wisdom. 
Darius,  da-ri'-us,  compeller  (?). 
Darkon,  dar'-kon,  scatterer. 
Dathau,    da'  -  than,    belonging    to   s 

fountain. 
David,  da'-vld,  beloved. 
Deblr,  de'-ber,  inner  sanctuary. 
Deborah,  deb'-o-rah,  bee, 
Deeapolis,  de-kap'-o-lls,  ten  cities. 
Dedau,  de'-dan,  lowland. 
Dedanim,  ded'-a-nlm,  inhabitants  oi 

Dedau. 
Dehavites,  de-ha'-vltes,  villagers. 
Dekar,  de'-kar,  piercing  through. 
Delaiah,  de-lal'-yah,  whom  Jehovah 

has  freed. 
Delilah,   de-ii'-lah,    feeble,    pining 

with  desire,  weak,  delicate. 
Demas,  de'-mas,  of  the  people  (or  con- 
tracted from  the  next  word). 
Demetrius,  de-me'-tri-us,    belonglag 

to  Ceres. 
Derbe,  der'-bee,  Juniper  (?). 
Deuel,  de-u'-el,  invocation  of  God. 
Deuteronomy,    dew-ter-on'-o-my,    ■ 

recapitulation  of  the  law. 
Diana,  di-an'-na,  light-giving,  perfect. 
Dlblalm,  dib-lay'-lm,  I  two 

Diblathaiiu,  dib-la-thay'-im,  J  caae* 
Diblath,  dlb'-lath  (supposed  to  be  Uxt 

same  as  Klblah,  q.  v.). 
OUx.ii,  di'-bou,  pining. 
Dibon-gad,  di  -bon-gud,  p.  of  Gad 
Dibri,  dib'-ry,  eloquent. 
Didymus,  did'  y-mus,  twin. 
Diklah,  dik'-lah,  a  palm  tree, 
Dilean,  dil'-e-an,  cucumber  rleiu 
I  Dimnah,  dira'-nah,  dunghill. 
Di.non,  di'-mon  l,tl.-BM.. 

Dunouah,  dl-mo  -nah.J 
Dinah,  di'-uah,  Judged   (i,  e.,  aenaii 

ted),  vindicated. 


D£S 


ELF 


EP1 


Di unite*,  dr-na-1  tes,  people  of  Dinah. 

Dtnbubah,  din-ha'-bah,  a  lurklug- 
plaee  of  robbera. 

DioayslMN,  df-o-ny'-sl-us,  belonging 
to  Dlonyslus,  or  Bacchus. 

Dlotr«plie«,  dl-ot'-re-fees,  nourished 
by  Jupiter. 

Dlthan,  dl'-shan,  antelope. 

Olzabab,  diz'-a-hab,  a  place  abound- 
ing in  gold. 

Oodal,  do'-dal,  loving. 

Dodanlm,  dod-a'-nlrn,  leaders. 

Dodavah,  dod-a'-vah,  love  of  Jeho- 
vah. 

Dodo,  do'-do,  belonging  to  love. 

Doeg,  do'-eg,  fearful. 

Dophkah,  dof-kah,  knocking 

Dor,  dor,  dwelling. 

Dorcas,  dor'-kas,  gazelle. 

Dotban,  do'-than,  two  wells  or  cis- 
terns. 

D  rust  Ha,  droo-sll'-la,  dew-watered. 

Dumah,  devr'-mah,  silence. 

Durah,  dew'-rah,  circle. 

Kbal,   e'-bal,   (1)   void   of  leaves,   (2) 

Htony. 
Ebed,  e'-bed.  servant. 
Ebedmelech,  e'-bed-meMek,  servant 

of  the  king. 
Ebeuezer,  eb-en-e'-zer,  stone  of  help. 
Eber,    e'-ber,    the   region    beyond,   a 

passer  over. 
£btasaph,  e-bi'-a-saf,  father  of  gath- 
ering. 
Ebronah,  e-bro'-nah,  passage  (of  the 

sea). 
E<  clesiaates,  ek  -  klee  -  zy  -  as'  -  teez, 

preacher. 
Ed,  ed,  witness. 
Edar,  e'-dar,  flock. 
Eden,  e'-den,  pleasantness. 
Krier,  e'-der,  same  as  Edar. 
Edom,  e'-dora,  red. 
Edomttes,    e'-dom-ltes,     inhabitants 

of  Idumea  (or  Edom). 
ISdratf  ed'-re-i,  strong. 
Eg]  ah,  eg'-lah,  heifer. 
to  ;h\ti»,  eg-lay'-im,  two  pools. 

ion,  eg'-lon,  pertaining  to  a  calf. 
Egypt,  e'-Jipt. 
Eht,  e/-hl,  my  brother. 
toiiud,  e'-hud,  joining  togother. 
Eker,  e'-ker,  rooting  up. 
ilkron,  ek'-ron,  eradication. 
Eladab,  el'-a-dah,  whom  God  puts  on. 
Blah,  e'-lah,  terebinth. 
Elam,  e'-lam,  age. 
Elamltea,  e'-lam-ites,  inhabitants  of 

Elam  (or  Persia). 
Elasab,  el'-a-sah,  whom  God  made. 

Elatb,  eMath,  trees,  a  grove  (perhaps 
of  palm  trees). 

El-beihcl,    el-beth'-el,    the    God    of 
Bethel. 

Eldaah,  el'-da-ah,  whom  God  called. 

Kidad,  el'-dad,  whom  God  loves. 

Elead,  el'-e-ad,  whom  God  praises. 

Elealeh,  el-e-a'-lay,  whither  God  as- 
cends. 

Eleasak,  el-e-a'-sah,  whom  God  made 
or  created. 

Eleasar,  el-e-a'-x&r,  whom  God  aids. 

EJ-elohe-lsrael,     el-e-lo'-he-ls'-ra-el, 
God,  the  God  of  Israel. 

Bleph,  e'-lef,  OX. 

KUaanaa,    el-ha'-nan,     whom     God 
gave. 


EH,  e'-ll,  going  up,  height,  summit. 
Eliab,  el-i'-ab,  whose  father  Is  God. 
Eliada,    )  el  -  i'  -  a  -  dah,  whom  God 
Elladah,  J     cares  for. 
Eliab,  el-l'-ah,  my  God  is  Jehovah. 
Eliabba,  el-i'-a-bah,  whom  God  hides. 
Ellakim,  el-i'-a-klm,  whom  God  has 

set. 
Eliam,  e-li'-am,  God's  people. 
Eliasaph,  e  -  li'  -  a  -  saf,   whom   God 

added. 
EHatbab,  e-ll'-a-thah,  to  whom  God 

comes. 
EHdad,  e-li'-dad,  whom  God  loves. 
Eliel,  e'-li-el,  to  whom  God  strength 

sc.  gives. 
Ellennl,  e-li-e'-nal,  unto  Jehovah  my 

eyes  (are  turned). 
Elifier,  e-ll-e'-zer,  to  whom  God  is 

help. 
EHborepb,  el-l-ho'-ref,  to  whom  God 

is  the  reward. 
EHbu,  e-li'-hu,  whose  God  is  He. 
EHjab,   el-l'-jah,   my    God    is   Jeho- 
vah. 
Ellka,  el-i'-kah,  God  of  the  congrega- 
tion (?). 
Elim,  e'-lim,  trees. 
EHmelech,  e-lim'-e-lek,  to  whom  God 

is  king. 
Blloenai,  e-ll-o-e'-nl,  unto   Jehovah 

my  eyes  (are  turned). 
Ellphal,  el'-i-fal,  whom  God  judges. 
Eliphalet,  e-liph'-a-let,  to  whom  God 

Is  salvation. 
EHpbaz,  el-l'-faz,  to    whom    God    Is 

strength. 
EHpbeleb,  e-liph'-e-leh,  whom  God 
distinguishes   (t.    e.,   makes   distin- 
guished). 
Elisabeth,  e-lis'-a-beth,   the  oath  of 

God. 
ElUha,  e-H'-sha,  to  whom  God  is  sal- 
vation. 
ElUhah,  e-li'-sliah. 
Elisbaina,   e-lisha'-ma,    whom    God 

hears. 
Elisbapbat,  e-lish'-a-fat,  whom  God 

Judges. 
EHsbeba,  e-llsh'-e-ba,  to  whom  God 

is  the  oath. 
Ellthna,  e-lish'-u-ah,  to  whom  God  is 

salvation. 
EHtid,  e-li'-hud,  God  of  Judah. 
Elixapban,  e-liz'-a-fan,    whom    God 

protects. 
Ellzur,  e-U'-zur,  to  whom  God  is  a 

rock. 
Elbanah,  el-ka'-nah,  whom  God  pos- 
sessed. 
Elkoshite,  el'-ko-shlte,  inhabitant  of 

Elkosh. 
EHaaar,  el'-la-sar,   oak   or   heap   of 

Assyria. 
Elmodam,     el-mo'-dam      (same     as 

Almodad,  q.  v.). 
Elnaam,   el'-na-am,   whose  pleasure 

or  Joy  God  is. 
Elnnthnn,    el-na'-than,    whom    God 

gave. 
Elon,  e'-lon,  oak. 
Elonttes,  eMon-ltes,  descendants  of 

Elon. 
Elan-beth-hanan,  e'  -  Ion  -  bet  h  -  ba- 

nan,  oak  of  the  house  of  grace. 
Elotb,  e'-loth  (same  as  Elath,  q.  v.). 
Elpaal,  el'-pa-al,  to  whom  God  is  the 
reward. 


Elpalet,  el'-pa-let,  to  whom  God  le 

salvation. 
Elparan,  el'-pa-ran,  oak  of  Favan. 
Eltekeb,  el'-te-keh,  to  which  God  ts 

fear  (or  object  of  fear). 
Eltekon,  el'-te-kon,  to  which  God  li 

the  foundation. 
Eltolad,  el'-to-.ad,  whose  race  or  po»- 

terlty  is  from  God. 
Eluzai,  e-lu'-zal,  God  is  my  praises 

(f.  e.,  my  praises  are  directed  to  God). 
Elymas,    el'-y-mas,    a   corrupter,    or 

sorcerer. 
Elzabad,  el'-za-bad,  whom  God  gave. 
Elzapban,  el'-za-fan,  whom  God  pro- 
tects. 
Eanims,  e'-mlms,  terrible  men. 
Emmanuel,  em-rnan'-u-el,  God  witb 

V3S. 

Emmaus,  eni-ma'-us,  hot  springs. 
Emmor,  em'-mor   (same  as  Hahoe, 

q.  v.). 
Enam,  e'-nam,  two  fountains. 
Euan,  e'-nan,  having  eyes. 
Endor,  en'-dor,  fountain  of  habita- 
tion. 
Eneglaim,    en-eg-la'-im,    /.    of    twv, 

calves,  or  two  pools. 
Engannlm,  en-gan'-nim,  /.  of  gar 

dens. 
Engedi,  en'-ge-di,/.  of  the  kid. 
Enbaddah,  en-had'-dah,  /.  of  sharp- 
ness, i.  e.,  swift. 
Enbakkore,  en-hak-ko'-re,  /.  of  the 

crier. 
Enbazor,  en-ha'-zor, /.  of  the  village. 
En-mishpat,  en-mish'-pat,/.  of  judg- 
ment. 
Enoch,  e'-nok,  initiated,  or  Initiating. 
Enoia,  e'-non.    (See  ^Enon.) 
Enos,  e'-nos,  man. 
Enrlnunon,    en-rim'-mon,    fountain 

of  the  pomegranate. 
En-rogel,  en-ro'-gel,  /.  of  the  spy,  01 

fuller's/. 
Ensbemesh,   en-she'-mesh,  /.  of  the 

sun. 
Entappuab,  en-tap'-pu-ah,  /.  of  the 

apple  tree. 
Epapbras,    ep'  -  a  -  fras      (contracted 

from  the  next  word). 
EpaphroditHs,     e  -  paf  -  ro  -  di'  -  tus, 

agreeable,  handsome. 
Epenetus,  e-pen'-e-tus,  laudable. 
Epbab,  e'-fiili,  darkness. 
Epkai,  e'-fai,  wearied  out,  languish- 
ing. 
Epber,  e'-fer,  calf,  young  animal. 
Epbes-dammim,  e'  -  fes  -  dam'  -  mlm 

cessation  of  blood. 
Ephesus,  ef-e-sus. 
Epbcsians,  e-fe'-zhl-ans,  inhabitants 

of  Ephesus. 
Epblal,  ef-lal,  Judgment. 
Ephod,  e'-fod,  to  gird  on,  put  on. 
Epbpbatba,  ef-fa-thah,  be  opened 
Epbraiin,  e'-fra-lm,  double  land,  twuv 

land. 
EpbraimitM,  e'-fra-lm-ltcs.  inhabit- 
ants of  Epliralm. 
Epbratab,  ef"-ra-tah,  land,  region  ff). 

or  fruitful  (?). 
Ephratbites,    eT-rath-lten:    inhabit* 

ants  of  Ephratu. 
Epbron,  e'-fron,  of  or  oelonglng  to  » 

calf. 
Epicureans,  ep-l-ku-ie'-ans,  folio* 
ers  of  Epicui  us 


EH 


GEK 


UUK 


**♦  *"•  }  watcher,  watchful, 

hlna,  e'-ran, » 

BnaMl   e'-ran-ites,    posterity    of 

Kran. 
Rraatsw,  e-ras'-tus,  lovely,  amiable. 
Ui-ech,  e'-rek,  length. 
Erl,  e'-rl,  guarding  (i. «.,  worshipping) 

Jehovah. 
KHt**,  e'-rl  tea.  Inhabitants  of  Erl. 
Esar-haddom,  e'-sar-nad'-don,  gift  of 

Are. 
Kuan,  e'-uw,  hairy,  rough. 
Eselt,  e'-sek,  strife. 
E»b-baal,  esh'-ba-al,  man  or  Are  of 

Baal. 
E*bbaj»,  esh'-ban,  reason. 
Eshcol,  esh  -kol,  cluster. 
Esbeaii,  esh'-e-an.  prop,  support. 
Eabott,  e'-shek,  oppression. 
Eshtaol,  esh'-ta-ol,  petition,  request. 
Hshteraoa,  esh-tem-o'-ah,  |     obedl- 
Esbteraotb,  esh'-te-moth, )       ence. 
Eub ton,  esb'-ton,  uxorious,  womanly. 
Esli,  es'- 11,  whom  Jehovah  reserved  (?). 
Kirom,  es'-rom   (same   as   Hezkon, 

q.  v.). 

Esther,  es'-ter,  star,  fortune,  felicity. 
Etara,  e'-tam,  a   place   of  ravenous 

creatures. 
Btham,    e'-tham,    boundary   of    the 

sea  (TX 
fUiion,  eZ-than,  a  wise  man,  firmness. 
Etbbaal,  eth-ba'-al,  living  wltb  Baal 

(».  «.,  enjoying  the  favour  and  help  of 

Baal). 
Ether,  e'-ther,  plenty,  abundance. 
Ethiopia,   e-thl-o'-pia.  (region   of) 

burnt  faces. 
Ethnan,  etb'-nan,  a  gift. 
Ethnt,   eth'-nl,   bountiful,    magnifi- 
cent. 
Bubalm,  eu-bu'-lns,  prudent,  wise, 

good  counsellor. 
KubIw,  eu-nl'-see,  good  victory. 
Euodlas,  eu-o'-dl-as,  sweet  favour. 
Euphrates,  en-fra'-tes,  sweet  water. 
Euroclydon,  eu-rok'-ly-don. 
Eut  ychms,  en'-ty-ku«,  fortunate. 
E-re,  eve,  life. 

Evi,  e'-vl,  desire,  habitation. 
Evil-merodaeh,  e'-vl!  -  mer'  -  o-dak, 

the  fool  or  worshipper  of  Merodach. 
Eiedns,  ex'-o-dus,  going  out,  depart- 
ure. 
Euur,  e'-zar,  treasure. 
Ezbai,  ez'-bal,  hairy. 
Exbon,  ez'-bon,  a  worker. 
Ezeklas,  ex-e-kl'-aa.  (BwHkikub.) 
Eiekiel,  e-ze'-ki-el,  whom   God  will 

strengthen. 
Ei.eJ,  e'-zel,  departure. 
Exem,  e'-iem,  true  strength. 
Ewr,  e'-zer,  help. 
Ezlon-geber,  e'  -  zl  -on  -ge-  ber,  the 

back-bone  of  a  giant. 
Eznlte,  ez'-nite. 
Ezra,  ez'-rah,  help. 
Ezrahlte,  ez'-ra-hlte,  a  descendant  of 

Ezra,  or  Zerah. 
Ezj-1,  ez'-rl,  ready  to  help,  tbe  help  of 

Jehovah. 
Earem,  es'-ron.    (Bee  Hebron.' 

Felix,  fe'-llx,  happy. 
Festus,  fes'-tus,  Joyful. 
Fort«s«hu,  for-to-na  tub.  prosper- 
ous. 


,  ga'-al,  loathing. 


I  Gaash,  n;t  -jisli,  shaking,  eartnquaau. 

Gaba,  ga'-bah,  D41L 

Gabbal,  gab'-bal,  an  exactor  of  trib- 
ute. 

Gabbatha,  gab'-ba-tha,  platform. 

Gabriel,  ga'-bri-el,  man  of  God. 

Gad,  gad,  a  troop,  good  fortune. 

Gadara,  gad'-a-rah. 

Gadarenes,  gad-a'-reens,  inhabitants 
of  Gadara. 

Gaddl,  gad'-dl,  fortunate. 

Gaddlel,  gad'-di-el,  fortune  of  God  (<. 
«.,  sent  from  God). 

Gadltes,  gad'-ltes,  descendants  of  Gad. 

Gahain,  ga'-ham,  sunburnt. 

Gahar,  ga'-har,  hiding-place. 

Gal  us,  ga'-yus,  earthly. 

Galal,  ga'-lal,  weighty,  worthy. 

Galai Jans,  ga-la'-shyans,  inhabitants 
of  Ualatla. 

Galeed,  gal-e'-ed,  witness-heap. 

Galilee,  gal'-l-lee,  circuit. 

Galllui,  gal'-lim,  fountains. 

Galllo,  gal'-ll-o,  one  who  lives  on 
milk. 

Gamaliel,  ga-ma'-ll-el,  benefit  of  God. 

Gainiuadlms,  gam'-ma-dlms,  war- 
riors (?). 

Gamul,  ga'-mul,  weaned. 

Gareb,  ga'-reb,  scabby. 

Garmite,  gar'-mlte,  bony. 

Gasbm  n,  gash'-uiu  (same  as  Ukdhem, 

q.  v.). 

Gataui,  ga'-tam,  their  touch,  one  puny 
or  thin. 

Gath,  gath,  wine-press. 

Gath-i  lmuion,  gath-rim'-mon,  w.  p. 
of  the  pomegranate. 

Gaza,  ga'-zab,  strong,  fortified. 

Gazer,  ga'-zer,  place  out  off,  preci- 
pice. 

Gazez,  ga'-zez,  shearer. 

Gazitea,  gaz'-ltes,  inhabitant*  of  Gas*. 

Gazzam,  gaz'-zam,  eating  up. 

Geba,  ge  -bah,  hill. 

Gebal,  ge'-bal,  mountain. 

Geber,  ge'-ber,  man. 

Gcbiin,  ge'-bim,  (1)  cisterns,  or  locust*. 
(2)  trenches. 

Gedaliah,  ged-a-U'-ah,  whom  Jain 
vah  has  made  great. 

Geder,  ged'-er,  » 

Gedor,  ge'-dor,  I 

Gederah,  ged-e'-rah,  enclosure,  sheep- 
fold. 

Gederlte,  ged'-e-rlte,  native  of  Geder. 

Gederoth,  ged'-e-rotb,  folds. 

Geiiazi,  ge-ha'-zl,  valley  of  vision. 

Gellloth,  gel'-l-loth,  regions,  borders. 

Gemalll,  ge-mal'-li,  possessor  or 
driver  of  camel*. 

Gemarlah,  gem-a-ri'-ah,  whom  Jeho- 
vah has  completed. 

Genesis,  Jen'-e-Bls,  generation,  or  be- 
ginning. 

Gennesaret,  ge-nes'-a-reth. 

Genubath,  gen-u'-bath,  theft. 

Gentiles,  Jen'- tiles,  the  nations  of  the 
west. 

Gerar,  ge'-rar,  sojourning,  lodging- 
place. 

Gergesenes,  ger-ge-seens/,  Inhabitants 
of  Gcrasa. 

Gerlzlm,  gerM-i 


wall. 


inhabit 


ne.    o*i 


Gershnm,  ger'-shom,  |    exp1llmlon, 
Gershon,  ger'-snon,    > 


I  ("»inuu,  ge'-bham,  dltiiy 

|  Ueahem,  ge'-sbem,  is  rained  upoxt. 

Uoaliur,  ge'-snur,  bridge. 

Gvshurl,  ge'-shu-rl,  { 

Geshu  rites,  ge-Bhu'-rites,  1 
anus  of  Geshnr. 

Get  ber,  ge'-ther,  dregs. 

Gethsemaue,    geth  -  sem'  •  a  • 
press. 

Genel,  gew'-el,  majesty  of  God. 

Gezer,  ge'-zer,  place  out  off,  preytpiwi 

Gezrltes,  gez'-rites,  dwelling  in  a  des- 
ert land. 

Glah,  gl'-ah,  breaking  forth  (*c.)  of  a 
fountain. 

Glbbar,  gib'-bar,  a  hero,  a  soldier. 

Gibbet  bon ,  glb'-be-thon,  a  lofty  place, 
an  acclivity. 

Glbea,      , 

Glbeah,  {  tfb'-e-ah,  i 

Glbeath,  gib'-e-ath,  ) 

Glbeon,  gib'-e-on,  pertaining  to  a  hill 

«.  «.,  built  on  a  hill). 
Glbeonltes,  gib-e-on-ltes.  inhabitants 

of  Gibeon. 
Glblites,  glb'-lites,  inhabitant*  of  Ge. 

bal. 
Glddaltl,  gid-dal'- tl,  I  have  trained  up, 
Glddel,  gld'-del,  too  great,  giant. 
Gideon,  gld'-e-on,  cutter  down  «.  »H 

brave  soldier). 
Gldeonl,  gld-e-o'-nl,  |      m      d 
Gidom,  gl'-dom,  )  ^ 

Gibon,  gi'-hon,  breaking  forth  (of  s 

river). 
Gilalal,  gl-Uv-lar,  dungy. 
GUboa,  gll-bo'-ah,  bubbling  fountain. 
GUead,  gll'-e-ad,  (1)  hard,  stony  re- 
gion, (2)  hill  of  witness. 
Glleadlte,  gil'-e-ad-lte,  inhabitant  of 

Gilead. 
Gllgal,  gll'-gal,  a  circle,  or  a  r«Uiss 

away. 
Gilob,  gl'-lo,  emigration,  exile. 
Giuizo,  glm'-zo,  a  place  abc«ndinf 

with  sycamores. 
Gtuatli,  gi'-nath,  protection,  garden. 
Glanetho,  gin'-ne-tho,       1  KSkrA*nM. 
Glnnethon,  gin'-ne-thon,  /  •■""""~- 
Glrgasblte,  gir'-gash-lte,  dwelling  la 

a  clayey  soil. 
Glspa,  gls'-pah,  soothing,  flattery. 
Glttab.laepber,      git'  •  tab  •  He'  -  far 

wine-press  of  the  well. 
GlUalni,  git'-ta-im,  two  wine-presses 
GltUtes,    git' -ti tee,    Inhabitants    o) 

Gath. 
Gitutu,  git'-tith,  a  stringed    tnatni 

menu 
Gliontu-,  gi'-zo-nite. 
Goaib,  giv-  ath,  lowing. 
Gob,  gob,  pit,  cistern. 
Gofft  gcg,  extension. 
Golan,  go'-lan,  exile. 
Golgotba,  goi'-go-thah,  a  sXnli. 
Gollatb,  go-li'-ath,  exile,  an  exile, 
Gomer,  go'-mer,  complete. 
Goniorrab,  go  -  nioi'  •  ran,    oultrw 

habitation. 
Goshen,  go'-shen,  (roc tier  (?). 
Goran,  go -zan,  stone  quarry. 
Greece,  grees. 
G recta,  greesh'-ya. 
Gudgodab,  gud'-go-da.\.  tbrutder  (V) 
Gunl,  gn'-nl,  painted  with  oclour& 
Gunites     gu'  -  nltes,   deaaA.adanto    ( 

O'.ui. 
Gut-,  gur,  whelp,  lion's  cub. 


QUE 


HAS 


HEW 


wurlwal,    gur-ba'-al,    sojourning    of 
BuL 

Haabasbuuri,    ha-a-hash'-ta-rl,     the 

muleteer. 
Habatah,  ha-bal'-ah,  whom  Jehovah 

hides. 
Habakkuk,  hab'-bak-kuk.  embrace, 
aaij-nriniah,  hab-a-zl-nl'-ah,    lamp 

cf  Jehovah. 
Habor,  ha'-bor,  Joining  together. 
Haehaliah,  hak-a-ll'-ah,  whom  Jeho- 
vah disturbs,  dark. 
Iincbllah,  hak'-l-lah,  dark,  dusky. 
Hachnaonl,  bak'-mo-ni,  wise. 
Hacbutonite,    hak'-mo-nHe,    a     de- 
scendant of  HaohmonL. 
Hadad,  ba'-dad,  sharpness. 
Hadadezer,  ba-dad-e'-zer,  whose  help 

Is  hadad. 
Hadad-rimmon,    ha'-dad-Rlm-mon, 

named  from  Hadad  and  Rlmmon. 

q.  v. 
H» Jar,  ha  -dar,  enclosure. 
Hadasbab,  bad-a'-shah,  new. 
Hadassab,  ba-das'-sab,  myrtle. 
Hadattab,  had-at'-tah,  new. 
Hadid.  ha'-dld,  sharp. 
Hadlal,  had'-lai,  rest,  rest  of  God. 
Hadoram,  ba-do'-ram,  noble  honour. 
Hadracb,  ha'-drak,  dwelling. 
Hagab,  ha'-gab  ,  lQCU8t 

Kaguba,  ha-ga'-bah,j 
Hagnr,  ha'-gar,  flight. 
Hagaritee,  ha'-gar-ttea. 
Haggal   hag'-ga-l,|fe8tlve 
Haggl,  hag'-gi,        j 
Haggeri,  hag'-ge-ri. 
Hagglah,  hag-gl'-ah    festival  of  Je- 
hovah. 
Haggltos,  bag'-gltes,  the  posterity  of 

Haggl. 
Slagglth,  bag'-glth,  festive,  a  dancer, 
rial,  ha'-l,  a  heap  of  ruins. 
Hakkatajs,  hak'-ka-tan,  tbe  small. 
liakkoz,  hak'-koz,  tbe  thorn. 
Hakupha,  ha-ku'-fa,  bent. 
Hala,  ba'-lah. 
Halak,  ha'-lak,  smooth. 
Halbul,  bal'-bul,  trembling. 

Hall,  ha'- 11,  ornament,  necklace. 

Hallelujah,  ual-le-loo'-yah,  praise  ye 
Jehovah. 

Halloheah,    hal  •  lo'  •  hesh,    the    en- 
chanter. 

Ham,  bam.  (1)  warm,  black,  (2)  nolsj 
multitude. 

Hanun,  ha'-man,  alone,  solitary. 

Hamatb,  ha'-math,  defence,  citadel. 

HamatbJte,  ba'-math-lte,  a  dweller 
at  Hamatb. 

Hnmath-zobah,  ha'-math-Zo'-bab. 

Hammatb,       ham'  •  math,      warm 
springs. 

Ilammedatha,     ham'-  med  -  a'  -  tba, 
twin  (T). 

Ham nielech,  ham-me'-lek,  the  king. 

Hammoleketh,  ham  -  mo  -  le'  -  ketb, 
the  queen. 

Hammon,     ham' -  mon,    warm,     or 
sunny. 

Uaramotbdor,        ham'  -  moth  •  dor, 
warm-springs  dwelling. 

Hamonab,  ham-o'-nah,  multitude. 

Hamon-gog,  ha'-mon-Oog,  m.  of  Gog. 

Hamor,  ha'-mor,  ass. 

(lamnel,  ha'-niu-el,  heat  (wrath)  of 
God. 
9 


Hanaul,   ha'-muL   who   has    experi- 
enced mercy. 
Hamuli  tea,    ha  -  mul  -  ltes,   the   pos- 
terity of  HamoL 
Hamutal,  ha-mu'-tal,  refreshing,  like 

dew. 
Hajiameel,  ha-nam'-e-eL 
Hanan,  ba'-nan,  merciful. 
Hananeel,  han'-a-ne-el,  whom   God 

graciously  gave. 
Hanuiii,  ha-na'-nl,  favourable,  gra- 
cious. 
Hananiah,  han-a-ni'-ah.   whom  Je- 
hovah graciously  gave. 
Hanes,  ha'-nees. 
Hanlel,  han'-i-el,  grace  of  God. 
Hannah,  ban'-nah,  gracious. 
Hannathon,  ban'-na-tbon,  gracious. 
Ilanulel,  han'-nl-el,   the  favour   of 

God. 
Hanoch,  ha'-nok,  Initiated. 
Hanochltea,   ba'-nok-ltes,    deaoend- 

ants  of  Hanoch. 
Hanun,    ha'-nun,     gracious,     whom 

(God)  pities. 
Hapbralm,  haf-ra'-im,  two  pits. 
Hara,  ba'-ra,  mountainous. 
Haradab,  har'-ra-dah,  fear. 
Haran,  ha'-ran,  (1)   mountaineer,  (3) 

parched,  dry. 
Harartte,  ba'-ra-rite,  a  mountaineer. 
Harbonab,     har-bo'-nah,     an      ass- 
driver. 
Hareph,  ha'-ref,  plucking. 
Hareth,  ha'-reth,  thicket. 
Harbalab,    bar-hai'-yah,    who    was 

dried  up. 
Harhaa,  har'-has,  very  poor. 
Harhur,  har'-hur,  inflammation. 
Harim,  ha'-rlm,  fiat-nosed. 
Harlpb,  ha'-rif,  autumnal  showers. 
Harnepber,  har-ne'-fer,  to  snore,  to 

inhale,  to  pant. 
Harod,  ha'-rod,  fear,  terror. 
Harodlte,  ha'-ro-dite,  inhabitant  of 

Harod. 
Haroeb,  ha-ro'-eh,  the  seer. 
Harorlte,    ha'-ro-rlte.      (See    Habo- 

DITE.) 

Haroeheth,  har'-o-sheth,  carving  or 
working. 

Haraba,  har'-sha,  enchanter,   magi- 
cian. 

Hanun,  ba'-rum,  made  high. 

Harumaph,  ha-ru'-maf,  flat-nosed. 

Harapblte,  ha-ru'-flte. 

Haruz,  ha'-ruz,  eager,  diligent. 

Haaadlah,  has-a-di'-ah,  whom  Jeho- 
vah loves. 

Haseuuah,  has  -  e-  uu'-ah,  the  brist- 
ling. 

Hasbabiab,  bash-a-bl'-ah, 

Hashabnah,  hash-ab'-nah, 

Haahabnlab,  hash-ab-ni'-ab, 
whom  Jehovah  esteems. 

Haabbadana,         hash  -  bad  -  a'  -  na, 
thought  in  Judging,  wise  Judge. 

Haahem,  ha'-sbem,  fat. 

Haahmonah,  hash-mo'-nah,  fatness, 
fat  soil. 

Hashub,  ha'-shub,  *  under- 

Haahubah,  ha-shu'-bah,  / 
standing,  considerate. 

Hasham,  ha'-shum,  rich,  wealthy. 

Haabupha,  ha-shu'-fa,  made  naked. 

Haarab,  has'-rah,  very  poor. 

Haaaeuaab,     has  -  se  -  na'  -  ah,      the 
thorny. 


} 


Hatacb,  ha'-tak,  verity. 
Hatbalb,  ha'-thath,  terr-or. 
Haitpba,  ha'-tl-i'ah,  seized,  captive. 
Hatlta,  hat'-l-tab,  digging,  exploring 
Hattll,  hat'-tll,  wavering. 
Hattuah,  bat'-tush,  assembled. 
Havllab,  ha'-vl-lah,  puny  terror. 
Havoth-Jatr,  ha'-voth-Ja'-lr,  vlllag. •» 

of  Jalr. 
Haui  an,  ha W- ran,  cave-land. 
Hazael,  hatf-a-el,  whom  God  watcher 

over. 
Haxalab,  haz-ai-ah,  whom  Jehovah 

watches  over. 
Haxar-addar,    ha'-zar-Ad'-dar,     vil- 
lage of  Addar. 
Haiar-tnan,  ha'  -  sar  -  E  -  nan,  v.  of 

fountains. 
Hazar-gaddah,   ha'-zar-Gad'-dah,    a 

of  good  fortune. 
Hazar-hattlcon,  ha'-zar-Hat-ti-kon, 

middle  v. 
H  azar-  ma v  et b,     ha'  -  Ear  -  Ma'  -  v  e  l  h , 

court  of  death. 
Hazar-shual,  ha'-zar-Shu'-al,  village 

of  Jackals. 
Hazar-euelm,  ha'-zar-Su'-slm,    v.  of 

(station  for)  horses. 
Hazelcl-po-ni,    ha'-zel-el-po-ni,    I  Lit 

shadow  looking  on  me. 
Hazerlm,  ha-zC-rim      J   ^ 
Hazerotb,  haz-e'-roth, ' 
Hazer-shuaim,  ha'-zer-shu'-slm,  tbe 

village  of  horses. 
Hazezon-tamar,  ha'-ze-zon-Ta'-mar 

pruning  of  the  palm. 
Haziel,  ha'-zl-eL  the  vision  of  God 

seen  by  God. 
Hazo,  ha'-zo,  vision. 
Hazor,  ha'-zor,  enclosure,  castle. 
Heber,  he'-ber,  (1)  a  passer  over,  (ii 

fellowship,  society. 
Hebrewi,  he'-brews,  deeoendautc  of 

Eber. 
Hebron,  he'-bron,  conjunction,  jo'.o- 

lng,  alliance. 
Hebronltee,  he'-bron-ltes,  tbe  people 

of  Hebron. 
Hegal,  heg-a'-l,  venerable  (?). 
H  el  all,  he'-lah,  rust. 
Helam,  he'-lam,  stronghold. 
Helbab,  hel'-bah,  fatness  (t  e..  a  fer- 
tile region). 
Helbon,  hel'-bon,  fat  (».  «.,  fertile). 
Heldal,  hel'-dal,  worldly,  terrestrial 

vital. 
Helcb,  he'-leb  (same  as  Bilbab,  q.  v.) 
Heled,  he'-led,  life,  tbe  world. 
Helek,  he'-lek,  portion. 
Helekltes,  he'-lek-ltes,  descendants  <>; 

Helek. 
Helem,  he'-lem,  stroke. 
Hcleph,  he'-lef,  exchange. 
Helez,  be'-lez,  loin,  liberation. 
Hell,  be'-li,  summit. 
Helkal,  hel'-kai,  Jehovah  his  portion 
Helkath,  hel'-kath,  a  portion. 
Helkatb-hazzuxim,    hel'-kath  11  a» 

zu-rim,  the  p.  (Held)  of  swords. 
Helon,  he'-lon,  strong. 
Heman,  he'-man,  faithful. 
Hemath,  he'-math,  fortress. 
Hemdan,  hem'-dan,  pleasant. 
Hen,  hen,  favour. 
Hena,  he'-uah,  low  ground. 
Henadad,  hen'-a-Jad    favour  ol   Ma 

dad. 
Henoolt,  he'-nok.    (See  Enoch. 


HEP 


IJE 


IJH 


Hrpber,  ne'-fer,  pit,  well. 

Fepberttes,  he'-fer-ltes,  descendants 
of  Hepher. 

HepbKlbala,  hef-sl-bah,  In  whom  Is 
my  delight. 

I : '  rea,  be'-res,  the  sun. 

Heresh,  be'-reah,  artificer. 

Hrrnuu,  her'-mas.  Mercury. 

HermogeMi,     her-moj'-e-neez,     de- 
scendants of  Mercury. 

llermon,  her'-mon,  lofty. 

liermonltee,  her'-inon-ltes,  the  sum- 
mi  is  of  Hermon. 

iicrod,  her'-rod,  glory  of  the  skin. 

lit ro<l ions,    he-ro'-dl-ans,   partisans 
of  Herod. 

flerodtas,  he-ro-'di-as,  mount  of  pride. 

lit- rod  ion,  he-ro'-dl-on. 

fl<  «:ibon,  hesh'-bon,  device. 

HcshmoH,    hesh'-mon,    fatness,    fat 
soil. 

Hetb,  heth,  fear,  terror. 

Hetblon,  heth'-lon,  a  hiding-place,  a 
place  wrapped  up. 

liezeki,  bez'-e-ki,  strong. 

Ilezeklan,  bez-e-kl'-ab,  the  mlgbt  of 
Jehovah  (i. «.,  given  by  Jehovah). 

Hpzlr,  he'-zlr,  swine. 

II  <  7 ion,  hez'-l-on,  vision. 

Hezral,  hez'-ral,    J       enclosed,   sur- 

iJezron,  hez'-ron, J 
rounded  by  a  walL 

Hezronltes,he«'-ron-ites,descendant6 
of  Hezron. 

Htdrial,  hld'-dal,  for  the  rejoicing  of 
Jehovah. 

liiddekel,  bid'-de-kel,  active,  vehe- 
ment,  rapid. 
J I  el,  hi'-el,  God  liveth. 

ift« -vitjMiHs,  hi-er-rap'-o-lis,  a  sacred 
or  holy  city. 

II ileai,  bi'-len,  place  of  caves. 

miklab,  bil-ki'-ah,  portion  of  Jeho- 
vah, 

Klllel,  hll'-lel.  singing,  praising. 

Itinnom,  hln'-nom. 

[Urate,  hl'-rah,  nobility,  a  noble  race. 

Hiram,  hl'-ram,  noble. 

Hizbiah,hiz-ki'-ah,     1    migbtof  Je- 
ns, kljab,  hlz-ki'-Jah,  i         B 
hovah. 

hi tti tea,    hlt'-tites,    descendants   of 
Hetb. 

Hivltes,  bi'-vltes,  belonging  to  a  vil- 
lage. 

Hobab,  ho'-bab,  beloved. 

iiobah,  bo'-bab,  a  hiding-place. 

Hod,  bod,  splendonr. 

Hodatata,  ho-dal'-yah,      1  ,8e 

Hodaviah,  ho-da-vl'-ab,  > 
Jebovah,  or  Jehovah  His  glory. 

Hodeab,  ho'-desb,  new  moon. 

Hodevah,   ho-de'-va   (same   as    Ho- 
daviah,  q.  v.). 

Hod  lab,  ho-di'-ah,    »  maJeBty  of  Qod, 

Hodljab,  bo-dl'-Jah,  I     ^      ' 

H  oglab,  hog'-lah,  partridge. 

H  • . ham,  ho'-ham,  whom  Jehovah  Im- 
pels. 

l colon,  ho7- Ion,  sandy. 

Iliinwm,  bo'-mam,  destruction. 

Hophml*  kof-nl,  pugilist,  fighter. 

lioylirah,  bof-rah   (see    Phabaoh- 
M). 

Her,  nor,  mountain. 

floram,  ho'- ram,  height,  mountain* 
oaa. 

Bsnb,  ho'-reb,  dry,  desert. 


Horein,  ho'-rem,  devoted,  sacred. 

Horhagldgad,  hor'-ha-gid  -gad,  con- 
spicuous mountain. 

Horl,  ho'-ri,  cave-dweller. 

Horlm.,ho'-rimS,J      desoendanU   of 

Horltes,  ho'-rites,  » 
Horl. 

Hormah,  hor'-mah,  a  devoting,  a 
place  laid  waste. 

Horonaim,  hor-o-na'-lm,two  caverns. 

Horonlte,  hor'-o-nlte,  native  of  Ho- 
ronaim. 

Hosaii.  ho'-sah,  fleeing  for  refuge,  or 
a  refuge. 

Hosea,  ho-ze'ah       J     weltA        ^^ 

Hoslien,  ho-she'-a, » 
tion. 

Hoshatab,  bo-shai'-yah,  whom  Jeho- 
vah aids,  whom  Jehovah  has  set 
free. 

Koshama,  hosh'-a-mah,  whom  Jeho- 
vah hears. 

Hotham.hoMham,  1  Blgnetrlng. 

Hotban,  ho'- than,    > 

Hotb.tr,  ho'-tbur,  (whom  Jehovah) 
left  (?). 

Hukkok,  huk'-kok,  decreed. 

Hal,  hull,  circle. 

Huldab,  hul'-dah,  a  mole,  weasel. 

Hnintab,  hum'-tah,  place  of  lizards. 

Hnpham,  hu'-fam,  inhabitant  of  the 
shore. 

Hnpbamltes,  hu'-fam-ltes,  descend- 
ants of  Hupham. 

Huppab,  hup'-pah,  covering. 

Huppim,  hup'-plm,  coverings. 

Hur,  bur,  cavern. 

Hum i,  hu'-ral,  linen-worker. 

Huram,  bu'-ram,  noble,  free-born  (Tk 

Hurl,  bu'-rl,  linen-worker. 

Husbab,  hu'-shah,  haste. 

Huxhai,  hu'-sha,  hasting. 

Hiuham,  hu'-sham,  haste. 

Husbathite,  hu'-shath-ite,  inhabitant 
of  Hushab. 

Husbim,  hu'-shlm,  those  who  make 
haste. 

Huz,  lmz,  eight,  sandy  soil. 

Hnzzab,  huz'-zab. 

Hymeneus,  liy-men-e'-us,  nuptial,  or 
a  wedding  song. 

lbbar,  ib'-har,  whom  He  (««.  God) 
chooses. 

Ibleam,  ib'-le-am,  devouring  the  peo- 
ple. 

Ibnelab,lb-nel'-yah,l        h         jQ 

Ibnijah,  lb-ni'-jah,     1 
vah  will  build  up,  i.  «.,  cause  to  pros- 
per. 

Ibrl,  ib'-rl,  Hebrew. 

Ibzan,  ib'-zan,  tin. 

Ichabod,  ik'-a-bod,  inglorious. 

Ivonium,  l-ko'-nl-um. 

Idalab,  ld'-a-lab,  that  which  God  has 
shown. 

Idbasb,  id'-bash,  honied. 

Xddo,  Id'-do,  (1)  loving,  given  to  love; 
(2)  calamity. 

Idumeea,  ld-u-me'-ah  (same  as  Edox, 
Q.  v.). 

Igal.  t'-gal,  whom  God  will  avenge. 

Xgeal,  i'-ge-al. 

Igdaliab,  ig-da-li'-ah,  whom  Jehovah 
shall  make  great. 

Urn,  i'-im,  ruins. 

IJe-abarim,  ij-e-ab'-a-rim,  ruinous 
heaps  of  Abarina. 


Ijon,  i  -Jon,  a  ruin. 

Iralab,  im'-lah,  whom  He  ;God)  wti 

All  up. 
Ikkesh,    ik'-kesh,    perverseness    v> 

mouth. 
Hlyrlcum,  il-lirrM-kum. 
immanucl,  lm-man'-u-el,  God  w;t) 

us. 
Immer,  im'-mer,  talking,  loquaciom 
Imna,      1     lm,.uah    wnom  He  (God, 
limiab,  ) 

keeps  back. 
Imrab,  im'-rah,  stubborn. 
Imrl,  Imri,  eloquent. 
India,  in'-dya,  land  of  the  Indus. 
Ipbedelah,  If-e-di'-ah,  whom  Jehovah 

frees. 
Ir,  eer,  city. 

Ira,  l'-rah,  town,  watchful. 
Irad,  l'-rad,  wild  ass. 
Iram,r-ram,Jbelonglngtoaclty 

\rljah,  i-rl'-Jah,  whom  Jehovah  look. 

on. 
Iron,  l'-ron,  timid,  pious,  piety. 
Irpeel,  eer'-pe-el,  which  God  heals. 
Irsbamlab,  eer-she'-mesh,  city  of  tha 

sun. 
Iru,  i'-ru. 

Isaac,  i'-zak,  laughter,  sporting. 
Isaiah,  i-zai'-yah,  the  salvation  of  Je- 
hovah. 
lscab,  is'-kah,  one  who  beholds,  look* 

out. 
Iiicariot,   ls-kar'-rl-ot,   man  of    Kor 

lsth. 
Isbbab,  lsh'-bah  praising. 
Isbbak,  lsh'-bak,  leaving  behind 
Iahbl-benob,  ish'-bi-be'-nob,  his  MM 

Is  at  Nob,  my  seat  is  at  Nob. 
Ishbosbetb,    lsh-bo'-sheth,    man    c 

shame. 
Iabl,  lsh'-i,  salutary. 
Ishlab,  ish-l'-ah,      lwhom     Jell   vt; 
Isbtjah,  lsh-i'-Jah,  J     lends. 
Isbma,  ish'-ma,  wasteness. 
Isimiael,  ish'-ma-el,  whom  God  hears. 
Iabmaelltes,  lsb'-ma-el-ites, )  de- 

Isnmeelltes,  ish'-me-el-ltes, )     stend 

ants  of  Jehovah. 
Ismalab,  iz-mal'-yah,       \    whom    J 
Isbmalab,  lsh-mal'-yah,  /       hears. 
In i»  nieral,    ish'  -  me  -  ral,    whom     J 

keeps. 
Isbod,  lsh'-od,  man  of  glory. 
Isbpan,  ibh'-pan,  bald. 
Isbtob,  ish'-tob,  men  of  Job. 


Isbuab,  lhh-u'-ah,  | 
Isbui,  ish-u'-l,        J 


even,  level. 


Ismacblab,  is-ma-ki'-ah,  whom   it- 

hovah  props  np. 
Israel,  is'-ra-el,  contender  or  soldier 

of  God. 
Israelites,  Is'-ra-el-ltes,    descendant* 

of  Israel. 
Issacbar,   ls'-sa-kar,    he    brings   *b 

ges  (T). 
Italy,  it'-a-ly. 

Ithai,  l'-thai,  with  the  Lord, 
lthamar,   ith'-  a  -  mar,    the  land    « 

palms. 
Itbtel,  ith'-l-el,  God  is  with  me. 
Itbmab,  ith'-mah,  bereavement 
Itbnan,  ith'-nan,  elven. 
Itbra,  ith'-rah.      .exoellenoa> 
Itbran,  ith'-ran,  1 
Itbreani,    ltb'-re-am,    abundant*   at 

people,  resl  of  the  people. 


ITH 

Ubrl»e,  >th  rile,  descendants  ol 
Jether  (?). 

lUab-kaxin,  .t'-tah-KA'-«in,  time  of 
Hie  judge,  people  of  the  judge. 

Utat,  itf-tal,  with  the  Lord. 

Iturca,  lt-u-ie'-ah,  a  province  named 
from  Jetur 

Irak,  i'-vah,  overturning. 

lakar,       fla'-har,     > 

laahajr,    lU'-e-Wj01, 

laraklah,  lz-ra-hi'-ah,  whom  Jeho- 
vah brought  to  light. 

Imhito,  ia'-ra-hite,  probably  same 
as  Zakhitk,  q.  v. 

Isri,  la'-ri,  the  Ixrite  or  Jezerite. 


»,  ja'-a-kan,  he  shall  surround. 

Jua^tobnH,  Ja-ak-o'-bah,  taking  hold 
of  the  heel,  supplanter,  layer  of 
snares. 

Jaala,  Ja'-a-la,  wild  she-goat. 

Jaalana,  ja'-a-lam ,  whom  Qod  hides. 

Jaanal,  ja-an'-al,  whom  Jehovah 
answers. 

Jaareoreglra,  Ja'-ar-e-or'-ej-gim,  for- 
ests of  the  weavers. 

J-iaaau,  ja'-a-saw,  whom  Jehovah 
made. 

.taaaiel,  ja-a'-si-el,  whom  Qod  com- 
forts. 

.iiuixanlaii,  Ja-az-a-ni'-ah,  whom  Je- 
hovah hears. 

.laaicr,  ja'-a-zer,  whom  He  (Qod) aids. 

Jaazlah,  ja-a-zi'-ah,  which  Jehovah 
comforts. 

Jabal,  Ja'-bal,  stream. 

Jabbok,  jab'-bok,  pouring  out,  emp- 
tying. 

Jabesb  Ja'-besh,  dry. 

5»besh-iiil«ul,  Ja'  -  besh •  Gil'  -  e  -  ad, 
Jabesh  of  Gllead. 

iabet,  ja'-bez,  causing  pain. 

Jabtn,  Ja'-bln,  whom  He  (God)  con- 
sidered. 

Jabneel,  fab7  -  ne  -  el,  which  Qod 
caused  to  oe  ouilt. 

Jabneli,  Jab'-neh,  which  He  (Qod) 
caused  to  be  built. 

Jachan,  Ja'-kan,  troubled. 

Jacbiu,  ja'-kln,  whom  Qod  strength- 
ens, founds. 

Jacob,  ja'-kob,  taking  hold  of  the 
beel,  supplanter. 

Jada,  Ja'-dah,  wise. 

Jadan,  Ja'-daw,  loving. 

Jaddua,  jad'-du-a,  known. 

Jadon,  Ja'  -  don,  a  Judge,  or  whom 
Qod  has  Judged. 

Jael,  la'-el,  mountain  goat. 

Jagur,  Ja'-gur,  lodging. 

Jab,  Jah  (poetic  form  of  Jehovah,  q.v.). 

Jahath,  Ja'-hath,  union. 

Jahat,  Ja'-haz,  -\  a  place  tram- 

Jahaxa,     JJa,.hft7,_fthi    \    pled  down, 

Jabazab,  (  )     perhaps    a 

threshing  floor. 

Jabazlah,  ja-ha-zi'-ah,  whom  Jeho- 
vah watches  over. 

Jabazlel,  ja  •  ha  -  zi'  -  el,  whom  God 
watches  over. 

Jahdat,  jah'-dai,  whom  Jehovah  dl- 
reots. 

lahdlal,  Jah'-di-el,  whom  Qod  makes 
glad. 

Mhdo,  jah'-do,  united,  his  union 

'  z.kl*e],  Jab'-le-el,  boplng  in  God. 

Saklaelltea,   Jab'-le-el-ltes,    descend- 
ants of  Janleel 
10 


JEC 

|  J&biuai,    jah'-mal,    whom    Jehovah 

guards. 
I  Jahzah,Jah'-zah. 

j  Jahzeel,  Jah'-ze-el,  whom  God  allots. 
Jahzeellte«,  jah'-ze-el-ltes,    descend- 
ants of  Jahzeel. 
Jiihieruh,    jah'-ze-rah,    whom     God 

brings  back. 
Jair,  ja'-er,   whom   He  (ac.  God)  en- 
|      lightens. 

I  Jairua,  ja'-i-rus  (Greek  form  of  Jair). 
|  Jak.au,  ja'-kan,  see  Jaakan. 
,  Jakeh,ja'-keh,  pious. 
Jakim,  Ja'-klm,  whom  God  sets  up. 
Jaloii,   ja'  -  Ion,    passing    the    night, 

tarrying. 
Jambres,  jam'-brees. 
Jumts,    james,     supplanter,     under- 

i>i:uer. 
Jjuaiiii,  ja'-min,  right  hand. 
JaiululitM,  ja-minites,   descendants 

of  Jainin. 
Jamlech,  Jam'-lek,  whom  God  makes 

to  reigu. 
Jauna,  Jau'-na,   whom    Jehovah   be- 
stows. 
Jam.es,  jan'-nees. 

Jauoah,  Ja-no'-ah,         > 

>  rest 
Janohah,  ja-no'-hah,    / 

Janum,  sleep,  flight. 

Japhe t  b,  ja'-feth,  widely  extending. 

Japbia,  Ja-fl'-ah,  splendid. 

Japblet,  jai'-let,  whom  God  frees. 

Japhlctl,  jaf-le'-ti,  the  Jafletlte. 

Japbo,  ja'-lo,  beauty. 

Jarab,  ja'-rah,  honey. 

Jareb,  ja'-reb,  adversary. 

Jared,  ja'-red,  descent. 

Jaresiah,  ja-re-si'-ah,  whom  Jehovah 

nourishes. 
Jarba,  jar'-ha. 
Jai-lb,  ju'-rib,  adversary. 
Jariiiiith,  Jar'-niuth,  high. 
Jaroah,  ja-ro'-ah,  moon. 
Jajjhen,  ja'-shen,  sleeping. 
Jasher,  Ja'-sher,  upright. 
Jashobcam,  ja-sho'-beam,   to    whom 

the  people  turn. 
Jashub,  ja'-shub,  turning  oneself. 
Jasbubi-lebeia,    ja-shu'-bl-Le'-hem, 

a  returner  to  Bethlehem. 
Jasbu  bites,  ja'-shu-bites,  descendants 

of  Jashub. 
Jaslel.  ja-si'-el,  whom  God  made. 
Jason,  Ja'-son,  healing,  or  one    who 

gives  medicines. 
Jathuiel,   jalh' -  nl  -  el,    whom    God 

gives. 
JatUr,  jat'-teer,  height. 
Javan,  ja'-van,  clay. 
.5 af.rr.  Ja'-zer,  whom  (God)  aids. 
Jazlz,  ja'-ziz,  whom  (God)  moves;  to 

whom  God  gives  life  and  motion. 
Jearim,  je-a'-rim,  forests. 
Jeaterai,  jea'-te-ral,  whom  the  Lord 

shall  cause  to  slay. 
Jebei-ec-blah,  je-ber-e-ki'-ah,   whom 

Jehovah  blesses. 
Jebiis,  Je'-bus,  a  place  trodden  down, 

as  a  threshing  floor. 
Jebual,  jeb'-u-si  (from  Jebus). 
Jebuatteg,  Jeb'-u-sites,    the    descend- 
ants of  Jebus,  the  son  of  Canaan. 
Jecamiah,  Jek-a-mf'-ah,  whom  Jeho- 
vah gathers. 
Jecoliah,  jek-o-ll'-ah,    for    whom    J. 

shows    Himself    strong,   strong   by 

means  of  J. 


vhf 


J  EH 

Jeeoniab,  jek-o-m  -an,  whom  J,  ium 

appointed. 
Jedaiab,  Je-dal  -yah,  who  praise*  J. 
Jediael,  Jed-l'-a-el,  known  by  Qod. 
Jediriah,  Jed-l'-dah,  beloved. 
Jedtdlali,    Jed-i-dl'-ah,    the     delight 

(friend)  of  Jehovah. 
Jeduthiui,  Jed-u'-thun,  praising,  ceiw 

brating. 
Jeezer,  J  e-e'-zer  (extracted  from Abi  u 

zku,  q.  v.). 
Jeezoritca,  Je-e'-zor-ites,  descend  a  m> 

of  Jeezer. 
Jegar-saliadutha,  Je'-gar-Ha-ha-du  - 

thali,  the  heap  of  witness  (?). 
Jebabdeel,  je-hal'-el-eel,  I 
Jehalelel,je-hal'-e-lel,      J 

praises  God. 
Jebdeiab,  jeii-dei'-yah,  whom  Jeho- 
vah makes  glad. 
Jehiel,  Je-hl'-el,  whom  God  preserve* 

alive,  God  liveth. 
Jcbit  li.  je-hl-e'-li,  a  Jehielite. 
Jehezekel,    Je-hez'-e-kel     (same     aa 

Ezjskiel,,  q.  v.). 
Jehiah,  je-hl'-ah,  Jehovah  lives. 
Jehlskiah,     Je-hlz-ki'-ah,     Jehovah 

strengthens. 
Jeboadah,  Je-ho'-a-dah,    \    whom   J. 
Jehoaddan,  Je-ho'-a-dan,  j     adorned, 
Jeboabaz,     je-ho'-a-haz,    whom     J. 

holds  fast. 
Jeboaah,  je-ho'-ash,  i  whom  J. 

Jebohanau,  je-ho-ha'-nan,  I     gave, 
.iehoiaciii,:,  jehoy'-a-kln,  whom  J. 

has  established. 
Jeboiada,    Je-hoy'-a-dah,    whom    J 

cared  for. 
Jeboiakim,  je-hoy'-a-kim,  whom   J 

has  set  up. 
Jeholarih,  Je-hoy'-a-rib,  whom  J.  *il' 

defend. 
Jebouadab,  Je-hon'-a-dab,  wbom   J. 

impels. 
Jebonathan,     Je  -  hon'-a  -  than   (sat 

Jonathan). 
Jehoram,  je-ho'-ram,  whom   J.  up- 
holds. 
Jebosbabeatlt,    je-  ho-shab'-e  -ath 

whose  oath  Is  J. 
Jehosbaphat,  Je-hosh'-a-fat,  whom  J. 

judges  (pleads  for). 
Jehosheba,  je-hosh'-e-ba,  whose  oath 

is  ,/. 
Jehosbua,  Je-hosh'-u-a  (see  Joshua). 
Jebovab,  je-ho'-vah,  the  eternal,  the 

Immutable. 
Jehovah-Jtreb,  je-ho'-vah-Jl'-reh,  J. 

will  see  or  provide. 
Jebovab-Niaal,  je-ho'-vah-Nle'-sl,  J, 

my  banner. 
Jehovab-Sballom,  Je-ho'-vah-Shal'- 

lorn.  J.  send  peace. 
Jebovah-Shaiiimah,      Je  -ho'  -  van  • 

Sham'-mah,  J.  Is  there. 
Jebovah-Tsidkciiu,  Je-ho'-vah-Tsld- 

ke'-nu,  J.  our  righteousness. 
Jebozabad,   Je-hoz'-a-l)ad,    whom    J 

gave. 
Jebozadak,  je-hoz'-a-dak,  whom   J 

makes  Just. 
Jehu,  je'-hu,  Jehovah  is  He. 
Jehubbah,  Je-hub'-bah,  bidden  (1  «^ 

protected). 
Jehucal,  je-hu'-cal,  able. 
Jehud,  je'-hud,  praised. 
.lebudi,  Je-hu'-di,  a  Jew. 
Jebudljab,  je-hu-di'-Jah.  tha  Ja 


JEH 


JOE 


RED 


/ehoih,     Je'-hnsh,    to    whom    God 

oastens. 
Jolel,  Je-l'-el,  treasured  of  God  (T). 
Jekabseel,    Je-kab'-ze-el,    what   God 

gathers. 
J«kam«an,   Jek  -  a-  me'-  e  -  am,  who 

gathers  the  people  together. 
Jek Ainluli,  Jek-a-ml'-ah,  whom  Jeho- 
vah gathers. 
Jekuthlel,  Je-fcu'-thl-el,  the  fear  of 

God. 
Jemima,  Jem'-l-ma,  dove. 
••erauel,  je-mn'-el,  day  of  God. 
Jephthah,  Jef-thah,  whom,  or  what 
God  sets  free, 

Jephunneh,  Je-fun'-neh,   for   whom 
a  way  Is  prepared. 

Jerali,  Je'-rah,  the  moon. 

Jerahmeel,  Je-rah'-me-e),  whom  God 
loves. 

Jernhmeelltes,  Jer-ah'-me-el-ltes,  de- 
scendants of  Jerahmeel. 

Jered,  Jo'-red,  descent. 

Jeremat,      Jer'-e-mi,    dwelling     In 
heights. 

Jeremiah,  Jer-e-ml'-ah,  whom  Jeho- 
vah has  appointed. 

Jeremoth,  Je-re'-raoth,  high  places. 

Jeriah,  Je-rl'-ah,  founded  by  God. 

Jericho,  JerM-ko,  a  fragrant  place. 

Jerlel,  Je-rt  '-el,  people  of  God,  founded 
by  God. 

Jerljah,  Je-rl'-Jah,  founded  by  God. 

Jerimoth,  Jer'-l-moth,  heights. 

Jerloth,  Je-rl'-oth,  curtains. 

Jeroham,  Jer-o'-ham,  who  is  loved, 
wbo  will  find  mercy. 

Jeroboam,  Jer-o-bo'-am,  whose  peo- 
ple are  many. 

Jerubbaal,     Je-rub'-ba-al,    let    Baal 
plead. 

Jeruel,  Je-ru'-el,  founded  by  God. 

Jerusalem,  Je-ru'-sa-lem,  the  posses- 
sion, habitation,  or  vision  of  peace. 

Jerusha,  Je-ru'-sha,  possessed,  by  a 
husband. 

Jeshalah,  Je-shal'-yah,  \  the  salvation 

Jean iah,je-eai'- yah,      J   of  Jehovah. 

Jeahanah,  Jesh-a'-nah,  old. 

Jesharelah,  jesb-ar'-e-lab,  right  be- 
fore God. 

Jeahebeab,   Je  -  sheb/  -  e  -  ab,  lather's 
seat. 

Jeaber,  Je'-sher,  uprightness. 

Jeshlmon,  Jesh'-l-mon,  the  waste. 

Jeahtshal,     Jesh-l-sha'-i,     descended 
from  an  old  man. 

Jeshohaiah,   Jenh-o-hat'-yah,   whom 
Jebovah  easts  down. 

Jeshua,  jesh'-o-ah,  Jehovah  the  sal- 
vation. 

Jethnran,    Jesh-u'-run,     supremely 
happy. 

Jeaiah,  Je-si'-ah. 

Jealmlel,   Je-elm'-mi-el,   whom   God 
makes,  i.  «.,  creates. 

Jesse,  Jes'-se,  wealthy. 

(esul,  Jea'-u-i,  even,  level. 

Jesuites,  Jes'-n-ites,  the  posterity  of 
Jesnl. 

Jesus,  Je'-sas,  Saviour. 

Jetber,  Je'-ther. 

Jetheth,  Je'-theth,  a  nail. 

Jetblab,  Jeth'-lah,  height,  lofty  place. 

Jcthro,  Je'-thro,  his  excellence. 

Jetur,  Je'-tur,  an  enclosure    an   en- 
campment of  Nomades. 

Jeush.  Je'-nsh.  (to  whom  God)  hastenc 


Jem,  Je'-ue,  counsellor. 
Jewry,  Ju'-ry,  the  country  of  Judea. 
Jews,  Jews,  inhabitants  of  Judea. 
Jezanlah,  Jez-a-nl'-ah. 
Jezebel,  Jez'-e-bel,  without  cohabita- 
tion. 
Jezer,  Je'-zer,  power,  Imagination. 
Jezlah,   Je-zl'-ah,   whom    Jehovah 

sprinkles,  expiates. 
Jezlel,  Je-zl'-el,  the  assembly  of  God. 
Jezliab,  Jez-ll'-ah,  whom  God  draws 

out  (i.  e.,  will  preserve). 
Jezonr,  Je-zo'-ar,  whiteness. 
Jezrahiah,  jez-ra-at'-ah,  whom  Jeho- 
vah brings  forth. 
Jezreel,    jez'-re-el,    that   which    God 

planted. 
Jibsnm,  Jib'-sam,  pleasant. 
Jlillaph,  Jld'-laf,  weeping. 
Jlmnab,Jlm'-nah,  prosperity. 
Jimnites,  Jlm'-nltes,  descendants  of 

Jlmna  or  Jlmnah. 
Jipbtah,  JlfMah,  whom,  or  what  God 

sets  free. 
Jipbtbabel,  Jlf-tha-hel,  which   God 

opens. 
Jon b,  jo'-ab,  whose  father  Is  Jehovah. 
Joah,  Jo'-ah,  whose  brother  is  J. 
Jnahaz,  jo-a'-haz,  whom  J.  holds. 
Joanna,  Jo-an'-uah,  grace  or  gift  of  J. 
Jonsli,  Jo'-ash,  whom  J.  bestowed  and 

whom  J.  hastens. 
Job,  Jobe,  (1)  a  desert,  (2)  one  perse- 
cuted. 
Jobab,  Jo'-bab,  a  desert. 
Jocbebed,  Jok'-e-bed,  whose  glory  is 

Jehovah. 
Joed,Jo'-ed,  whom  J.  Is  witness. 
Joel,  Jo'-el,  to  whom  J.  is  God. 
Joelah,  Jo-eMah,  he  helps,  or  J,  aids 

him. 
Joezer,  Jo-e'-zer,  whose  help  la  J. 
Jogbeah,  Jog'-be-ah,  lofty. 
Jogii,  jog'-li,  led  into  exile. 
Joha,  Jo'-ha,  whom  Jehovah  called 

back  to  life  (7). 
Johanan,  Jo-ha'-nan,  whom   J.  be- 
stowed. 
John,  Jon,  the  grace  or  gift  of  God, 

whom  J.  bestows. 
Joiada,  Joy'-a-dah,  whom  J.  favours. 
Jolaklm,  Joy'-a-klm,  1  whom  J.  sets 
Joktm,  Jo'-klm,  '  up. 

Joiarlb,  Joy'-a-rlb,  whom  J.  defends. 
Jokdeam,  Jok'-de-am,  possessed  by 

the  people. 
Jokmeam,  Jok-me'-am,  or  Jok'-me- 

am,  gathered  by  the  p. 
Jo kn  earn,  Jok'-ne-am,  or  Jok-ne'-am, 

possessed  by  the  p. 
Jokshan,  Jok'-shan,  fowler. 
Joktnn,  Jok'-tan,  small. 
Joktheel,  J  ok -the7 -el,   subdued   by 

God. 
Jonadab,  Jon'-a-dab,  whom  Jehovah 

impels. 
Jonah,  jo'-nah,  dove. 
Jonan,  jo'-nan  (contracted  from  Jo- 
hanan, q.  v.). 
Jonathan,  Jon'-a-than,  whom  Jeho- 
vah gave. 
Joppa,  jop'-pah,  beauty  (T). 
Jorah,  Jo'-rah,  watering :  the  former 

rain. 
Jorai,  Jo'-rai,  whom  Jehovah  teaches. 
Joram,  jo'-ram ,  whom  J.  is  exalted. 
Jordan,  Jor -dan,  descending,  flowing 
down. 


Jorim,  Jo'-rlm  (a  form  of  Joram  f). 
Jorkoam,  Jor'-ko-am,  paleness  of  tb> 

people  (?). 
Josabad,  Jos'-a-bad,  whom  Jehovas 

bestows. 
Josedeeb,  jos'-e-dek,  towards  whom 

J.  Is  Just,  whom  J.  has  made  Just. 
Joaes,  Jo'-sees,  (1)  sparing,  exalted.,  (t 

whom  J.  helps. 
Joseph,  Jo'-seph,  he  shall  add. 
Joaha,  jo'-sbah,  )  whom  J 

Joahaviah,  Josh-a-vi'-ah,  /allows  m> 

dwell. 
Joshaphat,  josh'-a-fat.  (BeeJEHOSB- 

APHAT.) 

Joshbekaahab,  Josh-bek-a'-shah,  a 
seat  In  a  hard  place. 

Joshua,  Josh'-u-a,  whose  help  Is  Je- 
hovah. 

Josiah,  Jo-si'-ah,  whom  J.  heals. 

Jostbiah,  Jos-i-bl'-ah,  to  whom  God 
gives  a  dwelling. 

Josiphlah,  Jo-sl-fl'-ah,  whom  Jeho- 
vah will  Increase. 

Jotbab,  Jot'-bah,  -v 

Jotbath,  Jot'-bath,  Vgoodnesa. 

Jotbathah,  Jot'-ba-thah,) 

Jotham,  Jo'-tham,  Jehovah  Is  upright. 

Jozachar,  joz'-a-kar,  whom  J.  has 
remembered. 

Jozadak,  Joz'-a-dak,  whom  J.  has 
made  Just. 

Jubal,  Ju'-bal,  music. 

Jncal,  Ju'-cal,  potent. 

Judah,  Ju'-dah,  \ 

Judas,  Ju'-das,    V  praised. 

Jude,  Jude,  ) 

Judea,  Ju-de'-a,  from  Judah. 

Judith,  Ju'-dlth  (probably  from  tha 
same). 

Julia,  Ju'-lla  (feminine  of  Jtruus^ 

Julius,  Ju'-ll-us. 

Junta,  Ju'-nl-a,  youthful,  or  beion*- 
ing  to  Juno. 

Jupiter,  Ju'-pl-ter,  helping  father. 

Juahab-hlsed,  J  u'  -  shab  -  he'  -  aed, 
whose  love  Is  returned. 

Justus,  Jua'-tua,  upright,  righteous. 

Jut  tab,  Jnt'-tab,  stretched  out,  or  in- 
clined. 

Kabxeel,     kab'-ze-el.    which     God 

gathers. 
Kadeab,  ka'-desh,  sacred. 
Kadeab-bamea,  ka'-desh-Bar'-ne-a, 

sacred  desert  of  wandering. 
Kadmiel,  kad'-ml-el,  one    before  (a 

minister  of)  God. 
Kadmonltes,    kad'-mou-ites,   Orien- 
tals. 
Kallai,  kal'-lal,  the  swift  (servant)  of 

Jehovah. 
Kanah,  ka'-nah,  a  place  of  reed. 
Kareah,  ka-re'-ah,  bald. 
Karkaa,  kar-ka'-ah,  \     foundation, 
Karker,  kar'-ker,       i     bottom,  soft. 

and  level  ground. 
Karnalm,  kar-na'-lm,  two  horns. 
Kartah,  kar'-tah,  city. 
Kartan,  kar'-tan,  two  towns,  douhk 

town  or  city. 
Kedar,  ke'-dar,  black-skinned. 
Kedemah,  ke'-de-mah,  eastward. 
Kedemoth,  ke'-de-moth,  beginning* 
Kedeah,  ke'-desh,  sanctuary. 
Kehelathah,   ke-hel'-a-thah,  asset? 

bly. 
Keilah,  ki'-lah,  fortreaa. 

11 


KEL 


MAA 


MAL 


,t,imtm h ,  K6-lal'-yah,  swift,  messenger 
of  Jehovah. 
Kallta,  kel-i'-tah,  (1)  assembly,  (2) 

dwarf. 
Kcmacl,  kem'-a-el,  congregation  of 

God. 
Kcuan,    ke'-nan,    (1)    possession,    (2) 

smith. 
Kenath,  te'-nat.h,  possession. 
Ketiiiz,  ke'-naz,  bunting. 
Ketiezlte,  ken'-e-zite,  descendants  of 

Kenaz  (?). 
Kenltes,  ke'-nltes,  i  smiths, 

Krimixxites,  ken'-lz-ltes,  (     dwellers 

.n  a  nest, 
Kereiihappnch,    ke'-  ren  -hap  - puk, 

horn  of  paint. 
Kerlotn,  ke-ri'-oth,  cities. 
Keroi,  ke'-ros,  a  weaver's  comb. 
Keturah,  ke-tu'-rab,  incense. 
Kczta,  ke-zl'-a,  cassia. 
Keziz,  ke'-ziz,  cut  off. 
Ktbroth-Hattaavah,    kib'-roth-hat- 

ta'-a-vah,  graves  of  lust. 
Kibzaim,  kib'-za-im,  two  heaps. 
Kldron,    kid'-ron,  or   ki'-dron,    tar- 
bid. 
Kinah,   ki'-nah,   song  of  mourning, 

lamentation. 
Kir,  keer,  wall,  walled  place. 
Kirhara«etU,  ker-har-a'-seth,-i  brick 
liirbaresh,  ker-ha'-resh,  >    fort- 

Kirheres,  ker-he'-res,  *     ress. 

Klriotli,  ker'-e-oth,  cities. 
Klrjatn,  ker'-Jath,  city  (?). 
Iv  I  rjatharba,  ker'-jath-Ar'-bah,  city 

of  Arba. 
Kit  jath-alm,  ker'-jath-A-lm,  doable 

city. 
Klrjath-arim,  ker'-Jatb-A-rlm  (con- 
tracted from  JT.-Jeabim,  q.  v.). 
££trjath-baal,    ker'-jath-Ba'-al,    city 

of  Baal. 
Klrjatli-huzoth,  ker'-Jath-Hu'-zoth, 

c.  of  streets. 
Klrjath-jearlm,  ker'-Jath- Je'-a-rim, 

c.  of  woods. 
Kirjath-sannah,  feer'-Jath-San'-nah, 

o.  of  palm  trees. 
Klrjatb.-aepb.er,    her*  -  Jath  -  Se7  -  fer, 

book-c. 
Klsh,  kish,  snaring,  a  bow. 
Ktsht,  klsh'i,  bow  of  Jehovah. 
Kishlon,  kish'-i-on,  i  hardness. 
Kbhon,  kish'-on,       > 
Klshon,  kl'-shon,  twisted,  tortuous. 
KitlillsH.  kith'-llsh,  man's  wall. 
Kltron,  klt'-ron,  bond,  knotty. 
K  nam,  kit'-tim.    (See  Chittih.) 
Koa,  bo'-a,  stallion,  he  camel. 
Kohath,  ko'-hath,  assembly. 
Kohathltea,    ko'-hath-ites,  descend- 
ants of  Kohath. 
Kolalab.,  kol-al'-yah,  voice  of  Jeho- 
vah. 
Korah,  ko'-rah,  ice,  hall,  baldness. 
Kore,  ko'-re,  partridge. 
Koz,  koz,  thorn. 

Kushaiah,  kush-al'-yah,  bow  of  Je- 
hovah (i.  «.,  the  rainbow). 

i.andah,  la'-a-dah,  order. 
Uadan,  la'-a-dan,  put  into  order. 
Uiban,  la'-ban,  white. 
*  achlah,  la'-klsh,  obstinate  (<.  e.,  hard 

to  be  captured). 
Ua«l,  la'-el,  by  God  (created). 
uaJaad,  la'-had.  oppression. 

u 


Lahairol,  la-hah'-y-ro'-y,  the  living 

One  that  sees  me. 
Lahmau,  lah'-man,  provisions. 
Lahini,  lah'-mi,  warrior. 
Laish,  la'-tsh,  lion. 
Lakiun,  la'-kum,    stopping    up    the 

way. 
Lantech,  la'-mek,  powerful. 
Laodicea,  la-od-l-se'-ah. 
Laodiceang,     la-od-l-se'-ans,    inhab- 
itants of  Laodicea. 
Lapidoth,  lap'-i-doth,  torches. 
Lasea,  la-se'-ah. 
Lashali,  la'-shah,  fissure. 
Lasiiarou,  la-sha'-ron.  the  plain. 
Lazarus,  laz'-a-rus,  nelpless,  helped 

of  God. 
Leah,  le'-ah,  wearied. 
Lebanali,  le-ba'-nah,  ,  the  wh,^ 
Lebanon,  leb  -a-non,  J 
Lebacth,  leb'-a-oth,  lionesses. 
Lebbeua,  leb-be'-us,  a  man  of  heart, 

praising  or  confessing. 
Lebonaii,  le-bo'-nah,  frankincense. 
Lecah,  le'-kah,  progress,  Journey. 
Lchabim,  le-ha'-bim.     (See  LCBIM.) 
Lebi,  le'-hi,  jaw-bone. 
Lemuel,  lem'-u-el,  by  God  created. 
Lesbem,  le'-shera,  precious  stone. 
Letushlm,  le-tu'-shim,the  hammered. 
Leuminin,  le-um'-min,  peoples. 
Levi,    le'-vi,    adhesion,    or    garland, 

crown. 
Levites,  le'-vi tes,  descendants  of  Levi. 
Leviticus,  le-vit'-i-CU8. 
Libertines,  lib-er'-tines,  made  free. 
Libnah,  lib'-nah,  whiteness. 
Llbni,  lib'-ni,  white. 
Libya,  lib'-ya. 
Liklii,  lik'-hi,  learned,  imbued  with 

learning. 
Linus,  li'-nus,  a  net. 
Loainml,  lo-ara'-mi,  not  my  people. 
Lod,  loci,  contention,  strife. 
Lodehar,  lo'-de-bar,  without  pasture. 
Lois,  lo'-is,  better. 
Lo-ruHamah,      lo-ru'-ha-mah,      not 

having  obtained  mercy. 
Lot,  lot,  covering,  veil. 
Lotan,  lo'-tan,  a  wrapping  up. 
Lublin,     lu'-bim,     dwellers     in     a 

scorched  land  (?). 
Lucas,  lu'-cas.    (See  Ltjkb.) 
Lucifer,  lu'-si-fer,  light-bearer. 
Lucius,  lu'-shl-us,  of  light 
Lud,  lud,  strife  (T). 
Ludlm,  la'-dim. 
Luhlth,  lu'-hith,  made  of  tables  or 

boards. 
Luke,  luke,  light-giving. 
Luz,  luz,  almond  tree. 
Lycaonla,  ly-ka-o'-ny-a. 
Lycla,  li'-shya,  country  of  the  wolf. 
Lydia,  lld'-ya,  water. 
Lydda,  lid'-dah  (Greek  form  of  Lud). 
Lysanlus,  ly-sa'-nl-US. 
Lyaiaa,  lis'-i-as,  dissolving. 
Lystra,  lis'-tra. 


)    oppres- 
.  I       sion. 


in- 


Dlaachah,  ma'-a-kah, 
Maachathl,  ma-ak'-a-thee, 
Maachatliites,     ma-ak'-a-thites, 

habitt  nts  of  Maachah. 
Maailal,  ma-a-da'-i,        1  ornament  of 
Maadlah,  ma-a-di'-ah,  i     Jehovah. 
Mnai,  ma-a'-i,  compassionate. 
Maalek-acrabbim,    ma'  -  a  -  leh  -  A  - 

crab'-bim,  ascent  of  scorpions. 


Maarath,  ma'-a-rath,  a  pla<*    \akec 

of  trees. 
Maassetah,  ma-a-sel'-yah. '    work    rt 
MaAiial,  ma-as-y-a'-l,         / 

Jehovah. 
Maazian,  ma-a-zl'-ah,  consolation  Of 

Jehovah. 
Maath,  ma'-ath,  small. 
Maai,  ma'-az,  wrath. 
Macedonia,  mas-se-do'-nya. 
Blachbanal,  mak-ba-na'-l,  what  lis.-: 

ray  sons,  bond  of  the  Lord. 
Machbenah,    mak  -  be'  •  nah,    bona 

cloak. 
Machl,  ma'-ki,  decrease. 
Machir,  ma'-keer,  sold. 
Machnadebai,  mak-na-de-ba'-l,  what 

is  like  a  liberal  person. 
Maclipelah,  mak'-pe-lah,  a  douolln^ 

portion,  part,  lot. 
Madai,  mad'-al,  middle  land. 
Madtan,  ma'-di-an  (see  Midian). 
Madmannah,  mad-man'-nah,-*   . 
Madmen,  mad '-men,  V    ...' 

Madmcnah,  raad-me'-nah         ) 
Madon,  mad'-on,  contention. 
Magblsh,  mag'-bish,  congregating. 
Magdala,  mag'-da-lah,  tower, 
Magdalene,   mag'-da-le'-ne  or   mag'- 

da-len,  inhabitant  of  Magdala. 
Magdlel,  mag'-dl-el,  prince  of  Gog. 
Magog,  ma'-gog,  region  of  God 
Magor-missabib,  ma'  -  gor  -  mis'  -  sa  - 

bib,  fear  round  about. 
Magptasli.    mag'-pi-ash,     killer      of 

moths. 
Malialah,  mah'-ha-lah,  disease. 
Mahalath,  mah'-ha-lath,  a  stringed 

instrument. 
Mahalaleel,  ma-ha'-la-leel,  praise  of 

God. 
Maliali,  mah'-ha-ll,  sickly. 
Maiianaim,  ma-ha-na'-im,  camps. 
Maiianeb-dan,  mah'  -  ha  -  ne  -  Dao» 

camp  of  Dan. 
Maharal,  ma-ha-ra'-l,  impetuous. 
Mahntb,    ma'  -  hath,     takiag     hold. 

seizing. 
Mahavtte,  ma'-ha-vite. 
Mahazlotb,  ma-hazl'-oth,  visions. 
Maher-alialal-hashbaz,       ma'  •  her  ■ 

sha'-lal-hasb'-baz,    hasting    to    tht 

spoil;  he  speeds  to  the  prey. 
Malilab,  mah'-lah  (see  Mahalah). 
Mahol,  ma'-hol,  dancing. 
Mahlon,  mah'-lon,  sick. 
Makaz,  ma'-kaz,  end. 
Maklteioth,   mak'  -  he  -  lotn,    assem 

blies,  congregations,  choirs. 
Makkedab,  mak'-ke-dah,  of  plate  at 

shepherds. 
Maktesh,  mak'-tesh,  mortar. 
Malacbi,  mal'-a-ki,  the  messenger  ol 

Jehovah. 
Malcham,  mal'-kam,  their  king. 
Malchlah,  mal-ki'-ah.  king  of  ((.  «. 

appointed  by)  Jehovah. 
Malkijab,    mal'-kl-Jah,    k.   of  (t.    «., 

appointed  by)  J. 
Malchtel,  mal'-ki-el,   k.  of  «.  ».,  ap- 
pointed by)  God. 
Malckiram,    mal  •  ki'  •  ram,      t.    ol 

height. 
MalchUhua    (should     be     MaUXKL 

8HUAH  also),  mal-kl-shn'-ah,  k.  ol 

aid. 
Malchus,    mal'-kus,    king,    or    kin* 

dom. 


MAL 


A1ES 


MOa 


iiaiiotui,  mal-lo'-tnl,  my  fullness. 

Malluk,  rnal'-luk,  reigning,  coun- 
sellor. 

.Mammon,  mam'-mon,  riches. 

Mature,  mam'-re,  fatness,  strength. 

Hauaen,  man'-a-en,  their  comforter, 
or  leader. 

Manahath,  ma-na'-hath.  rest. 

Manahethltea,  ma  -  na'  -  heth  -  ites, 
Inhabitants  of  Manahath. 

Jiiiunsseli,  iua-nas'-seh.  one  who  for- 
gets, or  makes  forget. 

limioaU,  ma-no'-ah,  rest, 

Maoch,  ma'-ok,  oppression,  a  girdle 
of  the  breast. 

Moon,  ma'-on,  habitation. 

Haia,  raa'-ra,  sad. 

Marah,  ma'-rah.  bitter. 

M.uulah,  mar'-a-lah,  trembling. 

Maranatha,  mar  -  an'  -  a  -  than,  the 
Lord  cometh. 

Ha  reus,  mar'-cus,  polite,  shining. 

Uare»)i«h,  ma-re'-shah,  that  which 
ivs  at  the  head. 

Mark,  mark,  polite,  shining. 

Ma  roth,  ma'-roth,  bitterness,  bitter 
fountains, 

Marsena,  mar'-ie-na. 

Marl  Ha,  mar'-tha,  stirring  up,  bitter, 
provoking,  a  lady. 

Mary,  ma'-ry,  rebellion. 

Mash,  mash,  drawn  out. 

Maslial,  ma'-shal,  entreaty. 

Masrekah,  mas-re'-kah,  vineyard, 
plantation  of  noble  vines. 

ila»sn,  mas'-sa,  lifting  up,  gift. 

Maggah.)  mas'-sah,  a  temptation  of 
Jehovah  (or  complaining  against 
i  Mm). 

Hatred,  ma'-tred,  pushing  forward. 

Malii,  ma'-trl,  vain  of  Jehovah. 

Mattau,  mat'-tan,  I       a   gift, 

Mattanah,  mat'-tan-ah,        ' 

Mattanlah,  mat-tan-i'-ah, 

*!""*!**'    }mat'-ta-thah, 
Mat  lathah,  J 

Hattathlas,  mat'-ta-thi -as, 

Hattenai,  mat-te-na'-l, 

Mattkan,  mat'-than,  gift. 

Matt  hat,  mat'-that,  gift  of  J. 

Matthew,  mat'  -  thew  (contracted 
from  Mattathiah). 

Matthias,  mat-thl'-as,  »    -ft    f  j 

Matothiah,  mat-tl-thl'-ah,  J 8 

Mazzaroth,  maz'-za-roth,  Influences; 
or,  prognostications. 

Mt  ah,  mc'-ah,  a  hundred. 

Mearah,  me-a'-rah,  cave. 

Mebunnai,  me-bun'-nal,  building  of 
Jehovah. 

Mech  era  t  hire,  me-ker/-a-thlte,  In- 
habitant of  Mecherah. 

Medad,  me'-dad,  love. 

Hedan,  rae'-dan,  contention. 

Medeba,  me'-de-bah,  water  of  rest. 

Medea,  meeds,  inhabitants  of  Media. 

Media,  me'-dya,  midst,  middle  (?). 

U.gi.ldo,  me-gld'-do,        1      place    of 

crowds, 
whom 

Mehetabel,    ^  me.net 


present. 

gift  of 
Jeho- 
vah. 


'ii^iiUlon,  me-gid'-don, 

J  I  me-het'-a-bel, 


lehefabeel. 


God 

bene- 

flts. 

Mehlda,  me-hl'-da,  a  joining  together. 

flehlr,  me'-heer,  price. 

ttekolathlto,  me-hol'-ath-ite,  native 
of  Meholah. 

a*hu|»«  \.  rae-hu'-Ja-el,  struck  by  God. 


Mchuuuin,     nie  -hu-nian,      faithlul ; 

also,  eunuch. 
Mejarkon,    me-Jar'-kon,    waters     of 

yellowness. 
Mekouah,  me-ko'-nah,  base,  founda- 
tion. 

Melatiah,   me-la-tl'-ah,   whom  Jeho- 
vah freed. 

Melchl,   mel'-ki,    my    king;    or,    my 
counsel. 

Melchiah,  mel-ki'-ah,  Jehovah's  k. 

Melchi-shua,  mel'-ki-shu'-a,  king  of 
aid. 

Melchisedek,  mel-klz'-ze-dek,  king  of 
righteousness. 

JMclea,  mel'-e-a,  full, fullness. 

DIelvom,  mel'-kom,  thinking. 

MiUku,  mel'-i-ku. 

Melita,  mel'-l-ta. 

Melzar,  mel'-zar,  master  of  wine. 

Memphis,  mem'-ils,  place  of  (the  god) 
Pthah. 

Memucan,  meni'-u-kan,  dignified  (?). 

Mtnahem,  xnen'-a-hem,  comforter. 

Mfium,  me'-nan. 

Menl,  me'-ue,  fate,  fortune. 

Meoiienlm,  me-on'-e-nim,  oak  of 
diviners. 

Meonothai,  me-on'-o-thal,  habita- 
tions of  Jehovah,  my  habitations. 

Mephaath,  me-fa'-ath,  beauty. 

Mephibosheth,  me-nb'-o-sheth,  ex- 
terminating the  idol. 

Merab,  me'-rab,  mnltipllcatlon. 

Meraiah,  me-ral'-yah,  contumacy 
(against)  Jehovah. 

Meraioth,  me  -  ral'  -  yoth,  contuma- 
cious, rebellious. 

Merarl,  me-ra'-rl,  bitter,  unhappy. 

Herat  halm,  mer-a-tha'-im,  repeated 
rebellion. 

Mercurlug,  mer-cu'-ri-us,  or  Mercury, 
the  speaker. 

Mered,  me'-red,  rebellion. 

Wereinoth,  mer-e'-moth,  elevations. 

Mereg,  me'-res,  lofty. 

Merlbah,  mer'-l-bah,  water  of  strife. 

Merib-baal,  me-rib-ba'-al,  contender 
against  Baal. 

Merodach,  mer'-o-dak,  death. 

Merodach-baladan,  mer'-o-dak-Bal'- 
a-dau,  Merodach,  worshipper  of 
Bel(?). 

Heroin,  nU'  -nmi,  height,  a  high 
place. 

Mi  ronothlte,  me-ron'-o-thlte. 

Meroz,  me'-roz,  refuge. 

Mesha,  me'-shah,  welfare,  retreat. 

Meshach,  rne'-shak,  guest  Of  a  king. 

Meshech,  me'-shek,  drawing  out. 

Meshelemiah,  me-shel-e-mi'-ah,  to 
whom  Jehovah  repays. 

Meshezabeel,  me-shez'-a-bel,  whom 
God  frees. 

Meghillemit  h,  me  -  shll'  -  le  -  mith,  1 

Mesghlllemoth,  zue-shil'-le-moth,  J 
those  who  repay. 

Meshobab,  me  -  sho'  -  bab,  brought 
back. 

JY'cshullam,  me  -  shul'  -  lam,  friend 
lof  God). 

Meshullemetli,  me  -  shul'  •  le  -meth, 
friend  (fern.)  of  God. 

Mesobaite,  mes-o'-ba-ito,  inhabitant 
of  Mesoba. 

Mesopotamia,  rues  -  o  -  po  -  ta'  -  mi-a, 
amidst  the  rivers. 

Messiah,  mes-sl'-ah,  anointed. 


Metheg-ammah,  me'-theg-Am'-lEULu 

bridle  of  the  metropolis. 
Methusael,   me- thu'-sa- el,  man   »' 

God. 
Methuselah,      uie-thu'-se-.ah,      mat 

of  a  dart.  t 

Meuuiin,  me-u'-nim,  habitations. 
Mezahab,    mez'-a-hab,    watei     (i.    «. 

splendour)  of  gold. 
Mlainin,  mi'-a-mln,  from  the    rtgm 

hand. 
Mlbhar,  mlb'-har,  choicest. 
Mlbsam,  mib'-sam,  sweet  odour. 
Mlbzar,  mib'-zar,  a  fortress. 
Mlcah,  mi'-kah,  >who  (is)   likt 

Mlcalah,  mi-kai'-yah,/  unto  Jehovan 
Mlckael,  mi'-ka-el, )      who    fis)     l!«r 
Mlchal,  mi'-kal.       /         unto  God. 
Michmas,  mlk'-mas,        >     laid  up 
Hlchmash,  mlk'-mash, '     treasure. 
Mtchinethah,   mlk'-me-thah,   hkUnj 

place. 
Mlchrl,  tnik'-rl,  price  of  Jehovah. 
Mlttdln,  mid'-din,  measures. 
Midiau,  mld'-y-an,  strife. 
Mldlanltes,  mld'-y-an-ltes.  people  o: 

Mldlan. 
Migdalel,  mlg'-da-lel,  tower  of  Gcxi. 
Mlgdal-gad,  mlg'-dal-Gad,  t.  of  Gad 
Mlgdol,  mlg'-dol,  tower  (?). 
Migron,     mlg'  -  ron,     a     precipltou> 

place. 
Mijamtn,  ml'-Ja-min,  from  the  rlgu*. 

hand. 
Miklotk,  mlk'-loth,  staves,  lot*. 
Mlknetah,  mik-nel'-yah,    possesslo* 

of  Jehovah. 
Mllalal,  mil-al-a'-i,  eloquent. 
Milcah,  mll'-kah,  counsel. 
Milcom,  mil'-kom,  great  king. 
Miletum,  ml-le'-tum,  improper  torn- 

of  Miletus. 
Miletus,  mi-le'-tus. 
Millo,  mil'-lo,  a  rampart,  mound. 
Mintamin,    min'-ya-mln,    from    in* 

right  hand. 
Mtmil,  min'-ni,  division. 
Minnlth,  min'-nith,  allotment. 
Miriam,  mlr'-rl-am,  their  contumacy 
Minna,  meer'-ma,  fraud. 
Miggab,  mis'-gab,  height. 
Mlshael,    mi'-sha-el,    who     is    wbai 

God  is(?). 
Mlghal,  mlsh'-al,        I  nrav„- 
Mtghial,  mish'-i-al,  J  prayer> 
Mlgham,  mish'-am,  their  cleansing 
Mighma,  mish'-ma,  a  hearing. 
MJghmannah,    mish-man'-nah,    <■•* 

ness. 
Mighraltea,  mlsh'-ra-ltes. 
Mispar,  mis'-par,  number 
Mlspereth,  mis'-pe-retn. 
Mlsrephoth-ma  Im,     mis'  -  re  -  fotb 

ma'-ira,  the  flow  of  waters. 
Mithcah,  mith'-kah,  sweetness. 
Mlthnite,  mith'-nite. 
Mlthredath,  mith'-re-dath,  given  b< 

Mithras. 
Mytylene,  mit-y-le'-ne. 
Mlzar,  mi'-zar,  smallntss. 
Mizpah,  mlz'-pah,  )  vatoh-towe- 

Mizpeh,  mlz'-peh,  J     '.cfty  place 

Mlzralni,  miz'-ra-lm,   bulwarks,   for 

tresses. 
Mlzzah,  miz'-zah,  fear,  t  rep   tat  Ion. 
Mnagou,  na'-son,  a  diligent  seeker   < 

remembrancer. 
Moab,  mo'-ab.  progeny  of  a  fituo. 

J* 


MOA 

«mM«*0,    mo'  -  ab  -  ilea,     people    of 

Moab. 
aloadiah,  aio-a-d  -ah,  festival  of  Je- 
hovah. 
Moiadah,  mo'-la-dah,  birth,  race. 
Holecli,  ino'-lek, )  kl 
Moloch,  nio'-lok,  J         . 
Molid,  mo'-lld,  begetter. 
Morasthite,  rao-ras'-thite,  native  of 

Moresheth. 
'SlordeeaJ,  mor'-de-kal,  little  man,  or 

worshipper  of  Mars. 
Moreh,  mo'-reh.the  hill  of  the  teacher. 
Moresheth-gath,    mo'-re-sheth-Gath, 

the  possession  of  the  Glttltes. 
Uonah,  mo-ri'-uh,  chosen  by  J. 
Slosera,  mo'-se-rah,  bonds. 
Moseroth,  mo'-se-roth,  bond. 
Moses,    mo'-zez,    drawn     out,    saved 

from  the  water. 
Moza,  ino'-za,  |  fountain, 

niozali,  mo'-zah,     ) 
Aluppim,  mup'-pim  (probably   same 

as  Shbepham,  q.  v.). 
Mushi,  mu'-shl,  yielding,  proved  by 

Jehovah. 
Muthlabben,  muth-lab'-ben,   chorus 

of  virgins  (?). 
Myra,  my'-rah. 
Mysia,  mlsb'-ya. 

ftaam,  na'-am,  pleasantness. 
Naainltes,  na'-am-ites. 
ftaamah,  na'-a-mah,    lpleasant- 
Maaman,  na'-a-man,    i 

bite,  na-am'-ai 

'  Naaman. 

i  na'-a-rah,    f 

na'-a-ra'-i,     > 

i,  na'-a-rath,-' 


Naamathlte,  ua-am'-ath-lte,  descend- 
ants of  Naaman. 
Naarah,  na'-a-rah,    |       ft     ,rl  hand. 
\aaral,  na'-a-ra'-i,     f         mal(L 
Naarath, 
Naaras,  na'-a-ran,  juvenile,  puerile. 


•  enchanter. 


Naashon,  na-ash'-on, 

Naasson,  na-as'-son,     i 

Xabal,  na'-bal,  foolish. 

Naboth,  na'-both,  fruit,  produce. 

Nachon,  na'-kon,  prepared. 

Machor,  na'-kor  (see  Nabob). 

Nadao,  na'-dab,  spontaneous,  liberal. 

Nagge,  nag'-ge,  illuminating. 

Kahallel,  ha-ha'-li-el,  valley  of  God. 

Nahallal,  na'-hal-al,    Ipagt^e, 

vaUaiol,  na'-hal-ol,     i 

Naham,  na'-ham,  consolation. 

Nahamaml,  na-ha-ma'-tti,  repenting, 
merciful. 

.Vaharal,  na'-ha-rai,  snorter. 

Nahash,  na'-hash,  serpent. 

Nahath,  na'-hath,  rest. 

Nahbi,  nah'-bi,  hidden. 

Nahor,     na'-hor,      breathing      hard, 
snorting. 

Ni.iiu.rn,  na'-hum,  comfort,   consola- 
tion. 

Nahshon,  nah'-snon,  enchanter. 

iVain,  na'-ln,  pleasant. 

Naloth,  nal'-yoth,  habitations. 

Naomi,  na'-o-mi,  my  pleasantness. 

Naphlsh,  na'-flsh,  refreshment. 

Napbtall,  naf-ta-li,  my  strife. 

N aph tahim,    naf  -  tu  -  him,     border- 
people. 

narcissus,    nar  •  sis'  •  sus,    stupidity, 
surprise. 

Nathan,  na'-than,  whom  God  gave. 

flathanael,  na-tban'-a-el,  whom  God 
save. 

Vathan-raelech,    na'  •  than  -  me  -  lek, 
whom  the  king  has  placed. 
14 


.NIC 

Naum,  na'-am,  consolation. 

Naxarenei,  naz-a-renes',    natives    of 
Nazareth. 

Nazareth,  naz'-a-reth,  separated. 

Nazarite,  naz'-a-rlte,  one  separated. 

Neah,  ne'-ah,  shaking,  perhaps  of  the 
earth. 

NeapolU,  ne-ap'-po-lis,  new  city. 

Neariah,  ne-a-ri'-ah,  servant  of  Jeho- 
vah. 

Nebai,  ne-ba'-l,  frnit-bearlng. 

Nebaioth,  ne-bai'-yoth,         1     high 

Nebajoth,  ne-ba'-joth,  j      places. 

Neballat,     ne  -  bal'  -  lat,      folly,      or 
wickedness,  in  secret. 

Nebat,  ne'-bat,  aspect. 

Nebo,  ne'-bo,  interpreter, 
neb'-u-kad- 
nez'-zar, 

neb'-u-kad- 
rez'-zar, 


'] 


the 
prince 
of  the 
god 


Nebuchad 
nezzar. 

Nebuchad 
rezzar, 

Nebo. 

Nebushasban,  neb-u-shas'-ban,  wor- 
shipper of  Nebo. 

Xebuzar-adan,  neb  -  n  -  zar'  -  a  -  dan, 
leader  whom  Nebo  favours. 

Necho,        >  ,  .       , 

Nichon,     }     ne'-^.lame. 

Nedablah,  ned-a-bl'-ah,  whom  Jeho- 
vah impels. 

Neglnah,  neg'-ee-nah,  a  stringed  In- 
strument. 

Neglnoth,  neg'-ee-noth,  stringed  In- 
struments. 

Nehelamlte,  ne-hel'-a-mlte. 

Nehemlah,  ne-he-mi'-ah,  whom  Je- 
hovah comforts. 

Nfhnm,  ne'-hum,  consolation. 

Nehushta,  ue-hush'-ta,  l  hpftss 

Nehushtah,  ne-hush'-tah,    / 

Nelmshtan,  ne-hush'-tan,  brazen. 

Nelel,  nei'-yel,  moved  by  God. 

Nekeb,  ne'-keb,  carrion. 

Nekoda,  ne-ko'-dah,  distinguished. 

Nemuel,  nem'-u-el,  day  of  God. 

Nemuelites,  ne-mu'-el-ites,  descend- 
ants of  Nemuel. 

Nepheg,  ne'-feg,  sprout. 

Nephthnllm,  nef-ta-lim  (see  Naph- 
tali),  my  strife. 

Nephtoali,  nef-to-ah,  opening. 

Nephish,  ne'-flsli,  refreshed. 

Nephtshesim,  ne'-flsh-e-sim, )  ezpan- 

Nephnsim,  nef-u-slm,  /    slons. 

Ner,  ner,  light,  lamp. 

Kerens,  ne'-reus,  a  candle,  light. 

Nerval,  ner'-gal,  devourer  of  man, 
hero. 

Nergal-sharezer,  ner'-gal-sha-re'-zer. 

Nethanael.    (See  NaTHANAKL,) 

Nethaniah,  neth-a-ni'-ah,  whom  Je- 
hovah gave. 

Ncthinim,  neth'-l-nim,  the'devoted. 

Neriah,  ne'-ri-ah,  lamp  of  Jehovah. 

Netopha,  ne-to'-fah,  a  dropping. 

Netophathites,  net-of-a-thites,  in- 
habitants of  Netophah. 

Neziah,  ne-zi'-ah,  pure,  sincere. 

Neztb,  ne'-zib,  garrison,  statue. 

Nlbhaz,  nib'-haz,  barker  (?). 

Nibshan,  nib'-shan,  soft  soil. 

Nlcanor,  ni-ka'-nor,  a  conqueror. 

Nlc»demus,  nlk-o-de'-raus,  Innocent 
blood,  conqueror  of  the  people. 

Nicolaltanes,nik-o-la'-i-tanes,named 
after  Nicolas. 

Nicolas,  nik'-o-las,  conquering  the 
people. 

86 


tempi*   • 


PAA 

NicopolU,  ui-aop'-o-lis,  a  ultj  ol  vio 

tory. 
Niger,  ui'-jer,  black. 
Nimrah,  nirn'-rah.  )    , 
Nimrim,  mm'-rlm.)  'lmp'd  (W*ter) 
Nimrod,  nlni'-rod,  rebel. 
Nlmshi,  nim'-shi,  drawn  out. 
Nineveh,    nin'-e-veh,    dwelling    ol 

Ninus  (?). 
Nisroch,  nlz'-rok,  eagle,  great  eagle. 
No,  no,  .   portion  or 

No-a-mon,  no-a'-mon,  I 

Amon. 
Noadiak,  no-a-di'-ah,  with  whom  H 

hovah  meets. 
Noah,  no'-ah,  rest,  motion. 
Nob,  nob,  high  place. 
Nobah,  no'-bah,  a  barking. 
Nod,  nod,  flight,  wandering. 
Nodab,  no'-dab,  nobility. 
Nogah,  no'-gah,  brightness. 
Nobah,  no'-hah,  rest. 
Nou,  uon,  fish. 

Noph,  not!"  (same  as  Memphis,  q.  v.) 
Nophah,  no'-phah,  blast. 
Nun,  nun,  flsh. 
Nymphas,  nim'-fas,  bridegroom. 

Obadiah,  o-ba-dl'-ah,  worshipper  ot 

Jehovah. 
Obal,  o'-bal,  stripped,  bare  of  leaves, 
Obed,  o'-bed,  worshipping  (God). 
Obededom,    o-bed-E'-dom,    he    whs 

serves  the  Edomltes. 
Obit,    o'-bit,   one    who  Is    set    evs§ 

camels. 
Oboth,  o'-both,  bottles  (of  skin). 
Ocran,  ok'-ran,  troubled. 
Oded,  o'-ded,  restoring,  setting  at, 
°g»  og,  In  stature,   long-necked,  * 

gantic. 
Ohad,  o'-had,  united. 
Ohel,  o'-hel,  tent. 
Olivet,  ol'-l-vet,  place  of  olives. 
Olympas,  o-lim'-pas,  heavenly. 
Omar,  o'-mar,  eloquent  talkative. 
Omega,  o'-meg-a,  great  0. 
Omri,  om'-rl,  learner  of  Jehovah,  un- 
skilful. 
On,   on,   light,    especially   the    son; 

strength. 
Guam,  o'-nam,  strong. 
Ouan,  o'-nan. 
Oneslmus,    o-nes'-i-mus,    profitable. 

useful. 
Onestphorus,  o-ne-sif-o-rus,  brlnglD* 

proflt. 
Ono,  o'-no,  strong. 
Opbel,  o'-fel,  a  hill,  an  acclivity. 
Ophir,  o'-feer,  abundance. 
Ophni,  ofT-ni,  mouldy. 
Ophrah,  ofT-rah,  fawn. 
Oreb,  o'-reb,  raven. 
Oren,  o'-ren,  pine-tree. 
Orion,  o-rl'-on,  the  giant. 
Oman,  or'-nan,  nimble. 
Orpah,  or'-pah,  mane,  forelocK.  i 
Oseaa,  o-ze'-as,  or   Oseb,  o'-se* 

Hosea). 
Oshea,  o-she'-a  (see  JOSHUA). 
Othnl,  oth'-nl,  lion  of  Jehovah. 
Othniel,  oth'-nl-el,  lion  of  Goo. 
Ozem,  o'-zem,  strong. 
Ozlas,  o-zi'-as  (see  Uzziah). 
Oznl,  oz'-nl,  hearing. 
Outltes,  oz'-nl  tes,  descendants  ore 

Paaral.  pa'-a-ral. 


PAD 


PON 


REE 


Ptdxn-tnm,     pa'-dan-A'-ram,     the 
plain  of  Syria. 

Padon,  pa'-don,  liberation,  redemp- 
tion. 

Paglel,  pa'-gl-el,  fortune  of  God. 

Pahath-moab,  pa'-hath-Mo'-ab,  gov- 
ernor of  Moab. 

Pal,  pa'-l,  bleating. 

Palal,  pa'-lal,  judge. 

Palestlna,     pal  -  e  8  -  tl'  •  na,    lanu    Of 
strangers. 

Palln,  pal'-lu,  distinguished. 

Pal  in  Ues,  pal'-lu-ites,  descendants  of 
Pallu. 

Pain,  pal'-tl,  deliverance  of  Jehovab. 

Paltlel,  pal'-ti-el,  deliverance  of  J. 

Pamphylla,  pam-fll'-i-a. 

Paphoa,  pa'-fos. 

Parah,  pa'-rah,  village  of  heifers. 

Paran,  pa'-ran,  a  region  abounding 
in  foliage,  or  in  caverns. 

Parbar,  par'-bar,  open  apartment. 

Parniaahta,     par-mash'-ta,     strong- 
fisted,  superior. 

Parraenas,  par'-me-nas,  abiding. 

Parunch,  par'-nak,  delicate. 

Paroah,  pa'-rosh,  flea. 

Panhandatha,     par  -  shan'  -da  -  tha, 
given  forth  to  light. 

Part  Mans,  par'-thl-ans. 

Paruah,  par-u'-ah,  flourishing. 

Parval  m,par-va'-lm,or iental  regions. 

Paaach,  pa'-sak,  cut  off. 

Pasdamraln,pas-dain'-mln,  boundary 
of  blood. 

Paaeah,  pa-se'-ah,  lame,  limping. 

Paaliur,  pash'-ur,  prosperity  every- 
where. 

Patara,  pat'-a-rah. 

I'adiroii,    path'-ros,    region    <>f     the 

SOblih, 

EFntlirualm,  path-ru'-slm,  people  of 
Pathros. 

Pal  i » oh,  pat'-mos. 

Patrobag,  pat'-ro-bas,  paternal. 

Pan,  pa'-u,  bleating. 

Paul,  pawl,  little. 

Pedahel,  ped'-a-hel,  whom  God  pre- 
served, redeemed. 

Pedahzur,    ped-ah'-eur,    whom    the 
rocu  (i.  «.,  God)  preserved. 

Pedaiah,  pe-dai'-yah,  whom  Jehovab 
preserved,  redeemed. 

Pekah,  pe'-kah,  open-eyed. 

Pekanlak,  pe-ka-hl'-ah,  whose  eyes 
Jehovah  opened. 

Peaort,  pe'-kod,  visitation. 

Pelaiah,  pel-ai'-yah,  whom  Jehovah 
made  distinguished. 

Pe.lallah,pel-a-H'-ah,whom  J.  Judged. 

Pelatlah,  pel-a-tl'-ah,  whom  J.  deliv- 
ered. 

Poles,  pe'-leg,  division,  part. 

Pelct,  pe'-let,  liberation. 

Peleth,  pe'-leth,  swiftness. 

Pelethites,  pe'-leth-ites,  runners. 

Pclonlte.  Del'-o-nlte. 

Peniei.  De-ui'-el,  the  face  of  God. 

CriiiHiinti,  pe-nin'-nah,  coral,  pearl. 

Pentecost,  pen'-te-kost,  fiftieth. 

Penuel,  pe-uu'-el  (see  Pknikl). 

Peor,  pe'-or,  hiatus,  cleft. 

Peroj.lm,  pe-ra'-ziru,  breaches. 

Peresh,  pe'-resh,  dung. 

Perez,  pe'-rez,  breach. 

Perex-lTxxa.  DC'-rez-Uz  -zah,6.  of  Pz- 
z»u 

Porga.  per'-gah, 


Perpainow,  per'-ga-mos. 
Perlda,  pe-ri'-dah,  grain,  kernel. 
Perizzitea,  per'-lz-sites,  belonging  to 

a  village. 
Persia,  per'-shya. 

Persian,  per'-shyan,  belonging  to  Per- 
sia. 
Perudn,  pe-ru'-dah  (see  Perth  a.). 
Peter,  pe'-ter,  a  rock  or  stone. 
Pethahiah,  peth-a-hi'-ah,  whom  Je- 
hovah looses,  i.  «.,  sets  free. 
Petlior,     pe'  -  thor,     interpreter     of 

dreams. 
Pethuel,  pe-thu'-el,  vision  of  God. 
Peultliat,  pe-ul'-thai,  wages  of  J. 
Pbalec,  fa'-lek  (see  Pklkq). 
Phaltl,  fal'-tl,  deliverance  of  J. 
Phanucl,  fa'-nu-el,  face,  or  vision  of 

God. 
Pharaoh,  fa'-roh,  the  sun  (Phrah). 
Phnraoh-nechoh,       fa'  -  ro  -  Ne'  -  ko, 

Phrah  or  Pharaoh  the  lame. 
Phiin ■»■,  far'-ez,  breach. 
Pharisees,  far'-i-sees,  the  separated. 
Pharpar,  far'-par,  swift. 
Pimnrnii,  fa-ze'-ah,  lame,  limping. 
Phel>c,  fe'-he,  shlnlug,  pure. 
Phenlce,  fe-nl'-se,  •        land  of 

Phenlcia,  fe-nlsh'-ya,  }         palms. 
Phlcol,  fl'-kol,  tlie  mouth  of  all. 
Philadelphia,  fll-a-del'-fl-a,  brotherly 

love. 
Philemon,     n-le'-mon,    affectionate, 

kisser. 
Pliilelua,  fl-le'-tus,  beloved,  amiable. 
Philip,     fll'-llp,    warlike,    lover    of 

horses. 
Phillppl,     fll-llp'-pl,     belonging     to 

Philip. 
Phillpptana,  fl-lip'-pl-aus,  the  people 

of  Philippi. 
Phillstia,  fl-lls'-tl-a,  the  land  of  wan- 
derers, strangers. 
Phlllatlm,  fl-Iis'-tlm,        >  wanderer8. 
Philistines,  fi-lis'-tlnes,  J 
Pbilologus,  fi-lol'-lo-gus,  a  lover  of 

learning,  a  lover  of  the  word, 
Phtnehaa,  fln'-e-as,  mouth  of  brass. 
PlUcffon,  fle'-gon,  zealous,  burning. 
Pbryjjla,  frtj'-ya. 
Phnrah,  fu'-rali,  branch. 
Phut,  tut',  afflicted,  a  bow. 

Phygellua,  li-gel'-lns,  little,  fugitive. 

Pi-bese(h,  pi-be'-seth. 

Plhahtroth,     pl-ha-hl'-rotb.     where 
grass  or  rush  grows. 

Pilate,  pl'-lat. 

Plldasii,  pil'-dash,  flame. 

Pilehah,  pil'-e-hah,  a  slice. 

PI  non,  pi '-non,  darkness. 

Piram,  pi '-ram,  like  a  wild  ass. 

Plrathon,  plr'-a-thon,  prince. 

Piralhonltc,  pi'-ra-tiiou-lte. 

Piltal,    pil'-tai,    whom   Jehovah  de- 
livers. 

Plggah,  piz'-gah,  a  part,  a  fragment. 

Plaldla,  pi-sld'-i-a. 

Ptson,    pi'-son,  water    poured   forth, 
overflowing. 

Piapah,  pis'-pah,  dispersion. 

Pfthom,  pi'- thorn,  narrow  place. 

Pillion,  pi'-thor 

Pleiades,  pIT-a-deez,  a  heap,  cluster. 

Pochereth  of  Zebalm,  po'-ke-retb  of 
Ze-ba'-im,  snaring  gazelles. 

Pollux,  pol-lux. 

Pontius,  pon  -ti-us. 

Pontua,  pou'-ius..  sea. 


Poratha,  po-ra'-thah,  given  by  lo*. 

Porctus-Featua,  por'-shl-us-Fes'-too. 

Pot » piiar,  pot'-i-far,  i  belonging 

Potlplierah,  pot-i-fe'-rah.  f  to  tbe  am. 
(Phrah). 

Prlscilla,  pris-sil'-lah,  ancient. 

Prochoi-ua,  prok'-o-rus,  he  tnat  pre- 
sides  over  the  choir. 

Ptolemats,  tol-e-ma'-ls,  city  Of  Ptol- 
emy. 

Puah.  pu'-ah,  month,  splendid. 

Publlua,  pub'-lius,  common. 

Pudens,  pu'-dens,  shamefaced. 

Puhites,  pu'-hites. 

Pui,  pul,  elephant,  lord. 

Punltes,  pu'-nltes,  descendants  o» 
Pun. 

Punon,  pu'-non,  darkness,  obscurity 

Pur,  pur,  1  a  lot. 

Purlin,  pu'-rlm,  *  lots. 

Put,  put,  afflicted. 

PuteoJI,  pu-te'-o-U. 

Put  lei,  pu'-ti-el,  afflicted  by  God. 

Quartua,  kwar'-tus,  the  fourth. 

Raamah,  ra'-a-mah,  trembling. 
Raaintah,  ra-a-ml'-ah,   whom   Jeho- 
vah  makes  to  tremble  (who  fears  J.\ 
Raanuei,  ra-am'-ses,  son  of  the  sur_ 
Rabbah,  rab'-bah,     .  j  ^ 

Rabbath,  rab'-bath,  J 
Rabbi,  rab'-bl,  master. 
Rabblth,  rab'-bitli,  multitude. 
Rabboni,  rab-bo'-ni,  my  master. 
Rabinag,  rab'-mag,  prince  of  inagt 
Rabaaria,  rab'-sa-ris,  chief  eunuch, 
Rahalinkeb,  rab'-sha-keh,  chief  of  tin? 

cupbearers. 
Rachal,  ra'-cal,  traffic. 
Rachel,  ra'-chel,  ewe. 
Raddal,  rad'-dal,  subduing. 
Ragau,  ra'-gaw  (see  Kkd). 
Raguel,  rag'-u-el,  friend  of  God 
Raliab,  ra'-hab,  gracious. 
Rahani,  ra'-hara,  womb. 
Rahel,  ra'-hel  (see  Kachsl). 
Rakem,  ra'-kem,  variegation,  flowar 

garden. 
Rakknth,  rak'-kath,  shore. 
Rakkon,  rak'-kon,  thinness. 
Ram,  ram,  high. 
Ra,.,ah,  ra'-mah      |  Ql   Q    lace 
Rainath,  ra  -mat  h,  » 
Ramatlialm,   ra-math-a'-lm,  doable 
high  place. 

RamaUi-leht,  ra'-math-Le'-hi,  heigt  f 
of  Lehi. 

Ramath-mlapeh,  r;>'  math-Mis'- pei> 
height  of  Mizpeh. 

Rameses,  ram'-e-seez,  son  of  the  sun 

Ramiah,  ra-mi'-ah,  whom  J.  set. 

Ramoth,     ra'-moth,     high     thing!, 
heights. 

Ramotli-Gllead,    ra'-raotb-Gll'-e-ad 
h.  of  Gilead. 

Rr.phu,  ra'-fu,  healed. 

Reala,     1  re.ar_yan  X  whom  Jehova* 

Realah,  )  i      cares  for. 

Reba,  re'-ba,  a  fourth  pa  rt. 

Rebecca,    J  re.oek,.ah    \»  rope  witl 
Rebeknh,  I  >      a  noo»«. 

Rechob,  re'-kab,  horseman. 
Recliabites,  re'-kab-ltes,  descendM  j 

of  Rechab. 
Rechab,  re'-kah,  side,  utmost  piirt. 
Keelalah,  re-el-ai'-yah,  whom  Jefcw* 

vali  makes  to  tremble  (who  fears  >  i. 

15 


REG 


SEN 


SHA 


•legem,  re-gem,  friend  (of  God). 

Regeut-melech,  re'-gem-me'-lek,/,  of 
the  king. 

iuiu.it iaii,    re-ha-bl'-ah,    for    whom 
Jehovah  makes  an  ample  space. 

Rehob,  re'-hob  street. 

Rehoboam,    re-ho-bo'-am,    who   en- 
larges the  people. 

Rehoboth,  re-ho'-both,  streets,  wide 
spaces. 

R«tium,  re'-hum,  beloved,  merciful. 

Rel,  re'-i,  companionable. 

Rekf  in,  re'-kem,  flower-garden,  va- 
riegated 

Remailah,  rem-a-li'-ab,  whom  Jeho- 
van  adorned. 

Remeth,  re'-meth,  a  high  place. 

Remmon,  rem'-mon  (see  Rimmon). 

Remphan,  rem'-fan,  frame,  model  (?). 

Rephael,  re'-fa-el,  >.  hom  God  healed. 

Rephah,  re'-fah,  il  hes. 

i  1 i  fa  I  ah,  ref-ai'-yah,  who*.  J.  healed. 

Rephalm,  re-fa'-im,     1         giants, 

Kephatms,  re-ia'-ims, i      chiefs^). 

Repbldlin,    refM-dim,     props,    sup- 
ports. 

Resen,  re'-sen,  bridle. 

Keshef,  re'-shef,  flame 

Reu,  re'-u,  friend  (of  God). 

Reuben,  rew'-ben,  behold,  a  son  (?). 

(ieubenltes,    rew'-ben-ites,    descend- 
ants of  Reuben. 

Reuel,  rew'-el,  friend  of  Gkxl. 

Rimninh,  rew'-mah,  exalted. 

Rezeph,  re'-zef,  a  stone  (used  for  culi- 
nary purposes). 

Rexla,  re'-zi-a,  delight. 

Keztn,  re'-zln,  firm,  stable,  a  prince. 

liezon,  re'-zon,  prince. 

Rheglum,  re'-ji-um,  a  breaking. 

«c?m-8a,  re'-sah,  affection,  a  heart. 

Khoda,  ro'-da,larose 

K  bodes,  rodes, » 

Ribal,  ri'-bai,  whose  cause  J.  pleads. 

Hi  blah,  rib'-lah,  fertility. 

Rimmon,    rim'-mon,    the    exalted, 
pomegranate. 

Riittmon-parez,  rim'-mon-pa'-rez,  p. 
of  the  breach. 

Rimnalt,  rim'-nah,  shout. 

Riphath,  rl'-fath,  shout. 

Rlssah,    ris'-sah,   dew,    full   of  dew, 
ruin. 

Rizpah,  riz'-pah,  coal,  hot  stone. 

Cithmah,     rith'-mah,     genista,     or 
broom, 

Roboam,  ro-bo'-am  (see  Rehoboam). 

ito^elim,  ro-ge'-llm,  place  of  fullers. 

[:ohgah,  ro'-gah,  outcry, 
omam-tieier,  ro  -  mam'  -  ti  -  e'  -  zer, 
whose  help  I  have  exalted. 

Romans,  ro'-mans,  men  of  Rome. 

Rome,  rome  (generally  derived  from 
Romulus,  the  supposed  founder). 

Rosh,  rosh,  bear,  chief. 

Rufus,  ru'-fus,  red. 

Ruhamah,  ru'-ha-mah,  compassion- 
ated. 

Ruifiab,  rn'-mah,  high. 

Ruth,  rooth,  appearance,  beauty. 

■. .  ibactbanl,     sa-bak'-tha-nee,     thou 

I  last  forsaken  me. 
«ui»uitli,  sab-a'-oth,  hosts. 
*aueans,    sa-be'-ans,   descendants   oi 

Saba. 
•  noutii,  sab'-tah,  striking, 
-.vtxt-kaii,  sab'-te-kah. 


Sacar,  sa'-car,  hire,  reward. 
Sadducees,  sad'-du-seez,  named  from 

Zadok. 
Sadok,  sa'-dok.  Just. 
Salah,  sa'-lah,  shoot,  sprout. 
Sail  amis,  sal'-a-uiis. 
Salathiel,  sa-la  -thl-el,  whom  I  asked 

for  from  God. 
Sal  cab,  sal'-cah,  pilgrimage. 
Salem,  sa'-lem,  i         ce_ 
Salim,  sa'-lim,  J 
Sallal,    sal'  -  lai,    lifted    up,    basket 

weaver. 
Sail u,  sal  -iu,  weighed. 
Salma,  sai'-ma,  1    ««—-«,«♦ 

Salmah,  sal'-mah,     J  ^^ 
Salmon,  sal'-mon,  clothed. 
Salmone,  sal-mo'-ne. 
Salome,  sa-lo'-me,  peaceable,  perfect, 

reward. 
Salu,  sa'-lu  (see  Salbu). 
Samaria,  sa-ma'-rl-a,   pertaining   to 

a  watch,  watch -mountain. 
Samaritans,  sa-mar'-i-tans.  Inhabit- 
ants of  Samaria. 
Samgar-nebo,      sain'  -  gar  -  Ne'  -  bo. 

sword  of  Nebo. 
Sautlah,  sam'-lah,  garment. 
Santos,  sa'-mo8. 

Samoihracla,  sam-o-thra'-shya. 
Samson,    sam'-son,    solar,   like    the 

sun. 
Samuel,    sam'  -  u  -  el,  heard    of    God, 

name  of  God. 
Sanballat,  san-bal'-lat,  praised  by  the 

army. 
Sanhedrim,  san'-he-drlm. 
S  ansa  it  nab,     san  -  san'  -  nah,     palm 

branch. 
Saph,  saff,  threshold,  tall(?). 

Saphlr  sa'-feer  |    beaatifal. 

Sapphlra,  saf-fi'-ra,  ) 

Sarah,  sa'-rah,  princess. 

Saral,  sa'-rai,  rny  princess,  nobility. 

Saraph,  sa'-rai,  burning,  venomous. 

SanUs,  sar'-dis. 

Sardltes,  sar'-dites,   descendants   of 

Sered. 
Sarepta,  sa-rep'-tah  (see  Zaeephath). 
S argon,  sar'-gon,  prince  of  the  sun.' 
Sarid,  sa'-rid,  survivor. 
Sarsechlm,  sar'-se-kiiu,  chief  of  the 

eunuchs. 
Saruch,  sa'-ruk  (see  Serug). 
Satan,  sa'-tan,  adversary. 
Saul,  sawl,  asked  for. 
Sceva,  se'-vah,  disposed,  prepared. 
Scythian,  sith'-i-an. 
Seba,  se'-ba,  man  (?). 
Sebat,  se'-bat,  sprout  (?}. 
Sevacah,  sek-a'-kah,  enclosure. 
Sechu,  se'-ku,  hill,  watch-tower. 
Secundus,  se'-liun-dus,  second. 
Segub,  se'-gub. 

«e!r'*T"il''i'      ,h      l^iry.  rough. 
Seiratb,  se-i'-rath,     J 

Sela,  se'-lah,  rock. 

Scla-hainmulilekoth,  se'-lah-Ham- 
mah'-le-koth,  r.  of  escapes. 

S  rliili,  se'-lah. 

Seled,  seMed,  exultation,  or  burning. 

Seleucia,  se-lew'-shya. 

Semacltlah,  sem-a-ki'-ah,  whom  Je- 
hovah sustains. 

Semet,  sem'-e-i,  renowned. 

Senaah,  se-ua'-ah,  perhaps  thorny. 

Seneh,  sen'-eli,  crag,  thorn,  rock. 

Senir   se   aeer,  coat  ol  mail,  cataract. 


Senitacherib,     seu-nak'-c-rlb, 

queror  of  armies. 
Senuah,  se-nu'-aa,  hated. 
Seorim,  se-o'-rtm,  barley. 
Sephar,  se'-far,  a  numbering. 
Sepharad,  sef-a'-rad. 
Sephai  vaim,  Bef-ar-va'-lm,  the   tv>. 

Sipparas. 
Serah,  se'-rah,  abundance,  princes* 
Seraiah,  ser-ai'-yah,  soldier  of  J. 
Seraphim,  ser'-ra-flm,  lofty  ones 
Sered,  se'-red,  fear. 
Serglus,  ser'-Ji-us. 
Serug,  se'-rug,  shoot. 
Seth,  seth,  placing,    setting    lu    lit. 

stead  of  another. 
Sethur,  se'-thur,  hidden. 
Shaalabbin,  sha-al-ab/-bln,     |   placf 
Shaalblm,  sha-al'-biin,  )      of 

foxes,  or  jackals. 
Shaalbonlte,  sha-al'-bon-ite,  Inhabit 

ant  of  Shaalbim. 
Shaapb,  sha'-aff,  division. 
Shaaraim,  sha-ar-a'-lm,  two  gates. 
Shaharuim,     Bha  -  har  -  a' -  lm,      twe 

dawns. 
Shaashgaz,     sha-ash'-gaz,      beauty'6 

servant. 
Shabbetbai,  shab-beth-a'-l,   born  oo 

the  Sabbath. 
Shachia,  sha'-ki-a,  wandering. 
Shadraeh,  sha'-drak,  rejoicing  on  th« 

way. 
Shage,  sha'-ge,  wandering. 
Shahazimah,    sha-haz-i'-mah,    lofty 

places. 
Shalcm,  sha'-lem,  safe,  principal. 
Shallceheth,    shal-le'-keth,     casting 

down. 

Shalim,  sha'-lim,  region  of  foxes. 

ShalUha,  shal'-i-sha,  triangular. 

Shallum,  shal'-lum,     i    „„,.iV>„„ 

e-.     ..  .    ,,  ,        '    l  retribution. 

Shallun,  shal'-luu,      J 

Shalmai,  shal'-mai,  my  thanks. 

Shalman,     shal'-man,  i 

S  halmaneser,     shal  -  ma  -  ne'  -  zer,  J 

worshipper  of  Are. 
ftiiumaiia.il,     sham-a-ri'-ah,     whose 

Jehovah  guards. 
Shaiua,  sha'-ma,  hearing,  obedient, 
Shamed,  sha'-med,  destroyer. 
S  banter,  sha'-mer,  keeper. 
Shamgar,  sham'-gar. 
Shauthuth,  sham'-huth,  desolation 
Shamir,     sha'-mir,    a    sharp    point 

thorn. 
Sham mu,  sliain'-iuah,  desert. 
Shamutah,    snam' -  mah,     astonish 

ment. 

Shammai,  sham'-mai,  laid  waste. 

Shautmoth,  sham'-moth,  desolation 

Shamiuua,      i  ,     . 

„.  .     J  sham-mu'-ah,  rumour. 

Sbammuah,  J  ' 

Shamsherai.,  sham-she-ra'-i. 

Sbapham,  sha'-fam,  bald,  shaven. 

Sliapban,  sha'-fan,  coney. 

Sbapbat,  sha'-phat,  judge. 

Shapher,  sha'-pher,  pleasantness. 

Slwrai,  sha-ra'-i,  whom  J.  frees. 

Sbaralm,  sha-ra'-im,  two  gates. 

Sharar,    sha'  -  rar,    twisted,    a   COlil, 

muscular. 
S  burezer ,  sha-re'-eer,  prince  of  lire. 
Sharon,      sha'  -  rou,      plain,     plain 

country. 
S  bur u ben,    sha  -  ru'  -  hen,     pleasar-t 

lodging  place. 
S  hashai,  sha'-shai,  whitlsb 


SUA 


SHU 


sue 


•ikiHHliak,  stui'-shak,  desire. 

S liaul,  stia'-ul,  asked  for. 

Shaulites,  sha'-ul-ltes. 

siiavi:h,  sha'-veh,  plain. 

Shavch-kiriathaim,      sha'-veh-kir- 
ya-lha'-im,  p.  of  Kirlathalm. 

8  heal,  she'-al,  prayer. 

Shealttel,  she'-al-ti-el,  whom  I  asked 
for  from  God. 

Sheariah,  she-arl'-ah,  whom  Jehovah 
estimates. 

Shear-jashnb,  she'-ar-Ja'-shub,  a 
remnant  ■hall  return. 

Shcbah,  »     she'-bah,  man,  scorn,  or 

Sheba,      J        an  oath. 

Sheba  ra,  she'  -  bam,  coolness,  sweet 
smell. 

Mitiianlah,  sheb-a-ni'-ah,  whom  J. 
made  to  grow  ap. 

Shebarlm,  she-ba'-rim,  breaches. 

Sheber,  sheb'-er,  breaking. 

Sliebna,  sheb'-nah,  tender  youth, 
youth. 

Shebuel,  she-bu'-ei,  captive  of  God. 

Shekanlah,  shek-a-ni'-ah,  intimate 
with  Jehovah. 

Sheckein,  she'-kein,  back,  shield,  or 
blade. 

Shechemltes,  she'-kem-ltes,  people 
of  Sheohem. 

Sheet eur,  shed-e'-ur,  casting  forth  of 
Are. 

Sheharlah,  she-ha-rl'-ah,  whom  Je- 
hovah seeks  for. 

Shelah,  she'-lah,  petition. 

Sheleiniah,  shel-e-mi'-ah,  whom  Je- 
hovah repays. 

*  heicf,  she'-lef,  drawn  out,  saluted. 

Sheleah,  she'-lesh,  tried. 

*heiomi,  she-lo'-ml,  l     peaceful, 

Shi-lomlth,  shel-o'-mith, i     love  of 
peace. 

Shcluwiel,  she-lu'-mlel,  friend  of 
God. 

Shem,  shem,  name 

Sheina,  she'-ma,  i     rumour. 

Snemaah,  .she-ma -ah,   ) 

Shemalah,  shem-ai'-yab,  whom  Je- 
hovah has  heard  and  answered. 

Shemariah,  shem-a-ri'-ah,  whom  Je- 
hovah guards. 

Riiem«ber,  shem-e'-ber,  soaring  on 
high. 

Shemer,  she'-mer,  guardian. 

Shem  Ida,  sbe-ml'-da,  fame  of  wis- 
dom. 

Sheinlnlth,  she-mee'-nlth,  eighth. 

Shemiramoth,  she  -  mir'  -  a  -  moth, 
most  high  name,  or  most  high 
heavea. 

Sheniuel,  she-mu'-el,  heard  of  God, 
name  of  God. 

Shen,  shen,  truth. 

Shenazar,  she-na'-zar,  fiery. 

Shener,  she'-ner,  coat  of  mall,  cata- 
ract. 

Siiepham,  she'-fam,  nakedness,  a 
place  naked  of  trees. 

S  hephatlah,  shep-a-ti'-ah,  whom  Je- 
hovah defends. 

ghepht,  she'-fl,  naked  hill. 

S  hep  ho,  she'-fo,  nakedness. 

Shephuphan,  she-fu'-fan,  set  pent, 
cerastes,  or  horned  snake. 

■herah,  she'-rah,  consanguinity. 

Shereblah,  sher-e-bi'-ah,  heat  of  J. 

Shcresh,  sb.e'-resh,  root. 

6he»hach,  she'-shak,  moon  god  (?>. 


Sheshai,  she'-shai,  whitish  (?). 

Sheshan,  she'-shan,  lily. 
Sheshbazzar,    shesh  -  bas'  -  Bar,    Ore 

worshipper. 
Shethar,  she'-thar,  star. 

Shethar-boznai,     she'-thar-bos'-nal, 
bright  star. 

Sheva,  she'-va,  hesitation. 

Shibboleth,  shib'-bo-leth,  flood. 

Shibmah,    shib'  -  mah,    coolness,    or 
sweet  swell. 

Shlcron,  shik'ron,  drunkenness. 

Shiggaion,  shig-gai'-yon,    )     erratic 

Shlgionoth,  shig'-yo-noth,  J      wan- 
dering. 

Shihon,  shi'-hon,  overturning. 

Shthor-llbnah,  shi'-hor-Lib'- 1  black 
nah,  river 

Shihor-libnath,  shi'-hor-Lib'-    of 
nath,  glass. 

Shilhlni,  shil'-hlm,  armed  men. 

Shillem,  shil'-lem,  requital. 

Shiloah,  shi-lo'-ah,  sending  (of  water 
by  a  conduit). 

Shlloh,  shi'-lo,  place  of  rest. 

Shilont,  shi'-lo-nl,  pacificator. 

Shllonite,  shi'-lo-nlte,  native  of  Shl- 
loh. 

Shilsah,  shil'-sah,  tried. 

Shimea,  shim'-e-ah,       \ 

Shlmeah,  shlm'-e-ah,     V  ramour. 

Shimeam,  shlm'-e-am.J    »ame* 

Shlmel,  shim'-e-i,  1  rumour, 

Shlmeath,  shim'-e-ath.  J  famous,    re- 
nowned. 

Shimhi,  shlm'-hl,  renowned. 

Shlmeon,  shlm'-e-on,  a  hearkening. 

Shimma,  shim'-ma,  rumour. 

Shimon,  shi'-mon,  desert. 

Shlmrath,  shlm'-rath,  watch. 

Shlmri,  shlin'-ri,  watchful. 

Shlinrlth,  shim'-rith,  vigilant. 

Shlmrom,  shiin'-rom,  .  ^^.p^ 

S hi  hi ron,  shlm'-ron,     J 

Shi mronltes,     shim' •  ron  -  ltes,     de- 
scendants of  Shlmron. 

shiuiNhn  i,  shim'-sbal,  sunny. 

Shinab,  shi'-nab,  father's  tooth. 

Shtuar,  shl'-nar,  casting  out  (f),  land 
of  two  rivers  (?). 

Shlphl,  shl'-fl,  abundant. 

Ship  it  rah,  shif-rah,  beauty. 

Shlphtan,  shlf-tan,  judicial. 

Shiaha,  shi'-sha,  habitation. 

ShUhak,  shl'-shak. 

Shitrai,  shit'-rai,  scribe. 

Shlttim,  shit'-tim,  acacias. 

Shlza,  shl'-za,  beloved. 

Shoah,  sho'-ah,  opulent. 

Shobab,  sho'-bab,  apostate. 

Shobach,  sho'-bak,  pouring. 

Shobai,   sho'-bai,   who   leads    many 
captive. 

Shobl,  sho'-bl. 

Shobai,  sho'-bai,  flowing,  or  a  shoot. 

Shobek,  sho'-bek,  forsaking. 

Shochoh,  sho'-ko,  a  hedge. 

Shoham,sho'-ham,onyx,or  sardonyx. 

Showier,  sho'-mer,  watchman. 

Shophach,  sho'-fak,  pouring. 

Shoshanniin,  shosh-an'-nim,  lilies. 

Shua,  shu'-ah,  wealth. 

Shuah,  shu'-ah,  pit. 

Shual,  shu'-al. 

Shubael,  shu'-ba-el. 

Shuhaiu,  shu'-ham. 

Shulamite,  shu'-lam-ite. 


Shumathlus,    shu'-ma-thltea    1    » 

garlic. 
Shun  em,     shu'  -  nera,    two     resting1 

places. 
S1iu.ii am i te,  ahu'-na-mlte,' 
Shunl,  shu'-nl,  quiet. 
Shupham,  shu'-pham,  serpent. 
Shuppim,  shup'-pim,  serpents. 
Shur,  shur. 
Shushan,  shu'-shan. 
Shuthela.lt,  shu-the'-lah,  crashing  o: 

rending. 
Sla,  si '-a,  council. 
Sibbachal,  sib'-ba-kal. 
Slbbecal,  sib'-be-kal,    lthe    wood    i, 
Slbbechal,  slb'-be-kai,  J      Jehovah,  t 

«?.,  the  crowd  of  the  people  of  God. 
Sibboleth,  slb'-bo-leth  (see  Shibbc 

leth). 
Sibmah,  sib'-mah,  coolness,  or  swee' 

smell. 
Sibraini,  slb-ra'-lm,  two-fo!''  hope. 
Sichem,  si'-kem. 

Sl<Icllm,sld'-dim,  valley  of  the  plains 
Shlon,  si'-don. 
Sldonians,  si-do'-nl-ans. 
Sigloneth,  slg-yo'-neth. 
Slnha,  sln'-ha,  council. 
S ihon,  sl'-hon,  sweeping  away,  i.  e„  » 

leader,  carrying  all  before  him. 
Slhor,  si'-hor. 

SUas,  sl'-las,  the  third,  considering. 
Sllla,  sil'-la,  way,  basket. 
Siloam,  sl-lo'-am,  sll'-o-am,  sent. 
Silvauus,  sil-va'-nus,  of  the  forest. 
Simeon,  slm'-e-on,  hearing  with  a* 

ceptance. 
Simon,  si'-mon. 
Sinn i,  sim'-ri,  watchful. 
Sin,  sin,  clay. 

Sinai,  si'-nai,  the  senna  snmb 
Slna,  sl'-na. 
Sinite,  sl'-nite. 
Slon,  sl'-on,  lifted  up. 
Siphmoth,  sir-moth. 
Sippai,  sip'-pai. 
Si  rah,  si'-rah,  withdrawing. 
Slrlon,  si'-ri-on. 
Sisamai,  sis-a-ma'-i. 
Slsera,  sis'-e-ra,  a  field  of  battle. 
Sltnah,  sit'-nah,  contention. 
Sivun,  si'-van. 
Smyrna,  smir'-nah. 
So,  so  (Hebrew  form  of  Egyptian  wow? 

Sevech). 
Socho,  so'-ko, 
Sochoh,  so'-ko,  ya.  hedge. 
Socoh,  so'-ko, 
Sodi,  so'-di,  an  acquaintance  of  God. 
Sodom,  sod'-om,   burning,  couflagra- 

tiou. 
Solomon,  sol'-o-mon,  peaceable. 
Sopater,  so'-pa-ter,  father  saved. 
Sophereth,  so'-fe-reth,  scribe. 
Sorek,  so'-rek,  choice  vine. 
Sosipater,    so-sip'-a-ter,    saving    thf 

father. 
Sosthenes,   sos'-then-eez,  strong,  sa 

viour. 
Sotai,  so'-tai,  deviator. 
Stacliys,  stak'-kis,  an  ear  of  corn. 
Stephen,  ste'-ven,  1a   arown.    a> 

Stephanas,  stef-a-nas,  j      crowns. 
Suah,  su'-ah,  sweepings. 
Suceoth,  Buk'-koth,  booths. 
Succoth-benoth,  suk'-koth-Beu'-cok 

booths  of  daughters. 
Suchathites,  suk'-a-thltes. 

17 


>,  Va 


»fJK 


TOB 


SAC 


mfckHmi,  snk'-kl-ims,  dwellers  in 
tents. 

Iv,  sur,  removed. 

SusanckltM,  su-san'-kltea,  inhabit- 
ants of  Susa  or  Shushan. 

goMuuiah,  su-san -nah.  Illy  rose,  or 
joy. 

Bust,  su'-sl,  horseman. 

Syckar,  sl'-kar,  drunken. 

Byckem,  sl'-kem,  Shechem. 

Syene,  sl-e'-ne,  opening,  key  (1 «..  of 
Egypt). 

Syittyche,  sin'-ty-kee,  affable. 

Syria,  slrM-a, 

Syrian,  sir'- i -an,  inhabitant  of  Syria. 

Syracuse,  sir'-a-kuse. 

Syropkenlclan,  si'-ro-fee-nish-yan, 
Phenicians  living  in  Syria. 


J 


a  desert  south. 


Taanach,  ta'-a-nak,  sandy  soil,  ap- 
proach to  Shiloh. 
Taunath-ShUoh,  ta'-a-nath-Shl'-lo. 
Tabbaotk,  tab'-ba-oth,  rings. 
Tabbath,  tab'-bath,  renowned. 
Tabeal,  tab'-e-al,  >  the    goodness    of 
Tabeel,  tab'-e-el,  J     God;  or,  God  Is 

good.  , 

Taberak,  tab'-e-rah,  burning. 
Tabitka,  tab'-l-thah,  gazelle. 
Tabor,  ta'-bor,  a  lofty  place,  mound. 
Tabrtmon,  tab'-rl-mon,  who  pleases 

Rimmon,  for  Rlmmon  is  good. 
Tackmoni to,  tak'-mo-ni te  (see  Hach- 

monitk). 
Tadmor,  tad'-mor,  city  of  palms. 
T«  i:au,  ta'-han,  a  camp,  a  station. 
Tainan  l  tea,  ta'-  han-ites,  descendants 

of  T. 
Takapanes,  ta-hap'-pa-nes, )  head   of 
Tmkpenes,  tah'-pen-es,  i   the  age 

or  world. 
TaUath,  ta'-hath,  station,  place. 
Talirea,  tah-re'-a,  cunning. 
Taktiin-kodskl,     tah'-tlm-Hod'-shi, 

nether  land  newly  inhabited. 
Talmal,  tal'-mai,  abounding  in  fur- 
rows. 
Talmon,  tal'-mon,  oppressed. 
Tainab,  ta'-mah,  laughter. 
Tamar,  ta'-mar,  a  palm  tree. 
Tanuunx,  tam'-muz,  terror  (?). 
Tauacn,  ta'-nak,  sandy  solL 
Tanhunietk.  tan-hu'-meth,  consola- 
tion. 
Tapbatb,  ta'-fath,  a  drop. 
Tappuab,  tap'-pu-ah,  a  place  fruitful 

in  apples. 
Tarah,  ta'-rah,  station. 
Taralak,  tar'-a-lah,  reeling. 
Tarbea,  ta-re'-a  (see  Tasbxa). 
Tarpelltes,  tar'-pe-lites  (unknown). 
Tarsklsk,  tar'-ahish,  hard  ground  (T). 
Tarsus,  tar'-sus. 
Tartak,  tar'-tak,  profound  darkness, 

or  hero  of  darkness. 
Tartan,  tar'-tan,  military  chiet 
Tatiial,  tat'-nai,  gift 
Tebak,    te*  -  bah,    slaughter,    execu- 
tioner. 
I'ebaliah,  teb-a-li'-ah,  one  whom  Je- 
hovah has  immersed  (i  «.,  purified). 
Tebetk,  te'-beth. 

Tekinnak,  te-hin'-nah,  ory  for  mercy. 
Tekel,  te'-keL  winged, 
Tekoa,  te-ko'-a, 
Tekoak,  te-ko/' 

Tekoltes,    te  •  ko' -  ltes,   inhabitants 
of  T. 
18 


hi  Pltohln*  °*  ten**. 


Tel-«bib,  tel-a'-blb,  hill  of  ears  of 

corn. 
Telah,  te'-lah,  fracture. 
Telaim,  te-la'-lm,  young  lambs. 
Telassar,  te-las'-sar,  hill  of  Assar  (T). 
Telem,  te'-lem,  oppression. 
Tel-barsa,  tel-har'-sah,  I     hill 

Tel-karesba,    tel-aar'-e-sha,     i     of 

the  wood. 
Tel-melak,  tel-meMah,  hill  of  salt. 
Tema,  te'-mah, 
Temaa,  te'-man 

Tcmanl,  te'-ma-ni,  descend- 

Temanite,  te'-man-lte,  I     ants  of  T. 
Terab,  te'-rah,  a  station. 
Teraphlm,      ter'-a-fim,      prosperous 

life(?). 
Teresk,  te'-resh,  severe,  austere. 
Tertlus,  ter'-shl-us,  the  third. 
Teriullut,    tert'-ul-lus,    diminution 

ot  T. 
Tkaddeus,  thad-de'-us,  praising,  eon- 

fesslng. 
Tbabauh,  tha'-hash,  badger  or  seal. 
Thamah,  tha'-mah,  laughter. 
Tbarab,  tha'-rah  (see  Tkrajb). 
Thebez,  the'-bez,  brightness. 
Thelasar,  the'-la-sar  (see  Tei^ajssab). 
Tkeopkllus,   the-ofT-1-lus,    lover  of 

God. 
Tbe»sal«raica,  thes-a-lo-nl'-ka. 
Tbeudas,    thew'  -  das,    praise,     con- 
fession. 
Thlmnathah,   thlm-na'-tha,  portion 

assigned. 
Thomas,  tom'-as,  a  twin,  sound. 
Tbummim,  thum'-mlm,  truth. 
Thyatira,  thi-a-ti'-rah. 
Tiberias,  ti-be'-ri-as. 
Tiberius,  ti-be'-ri-us,  son  of  the  river 

Tiber. 
Tibhath,  tib'-hath,  butchery. 
Tibni,  tib'-nl,  building  of  Jehovah. 
Tidal,  tl'-dal,  fear,  reverence. 
Tiglatk-pileser,  tlg'- 

lath-pi-le'-zer, 
Tiglath-ptlneser,  tig' 

lath-pil-ne'-zer, 
Tikvak,  tlk'-vah, 

Tikvatk,  tik'-vath, 
TUon,  ti'-lon,  gift. 

Tinieus,  ti-me'-us,  polluted  (T). 

Timna,  tim'-na, 

Tlmnah,  tim'-nah, 

Timnatk,  tim'-nath, 

Tlmnath-neres,        tlm'-nath-he'-res, 
portion  of  the  sun. 

Tlmnath-serah,      tim'-nath-Se'-rah, 
abundant  portion. 

Tlmon,  ti'-mou,  burning. 

Timotkeus,  ti-mo'-the-us,    I     honour 

Timotky,  tim'-o-thy,  >     of  God. 

Tlpksak,  tif  -sah,  passage,  ford. 

Tiras,  ti'-ras,  desire. 

Tiratbw.es,  ti'-ra-thltes. 

Tirkakak,  tir'-ha-kah,  exalted. 

Tlrkanak,  tir'-ha-nah,  scourge. 

Tiria,  tir'-i-a,  fear. 

Tirzak,  tlr'-zah,  pleasantness. 

Tlskbite,    tish'-bite,    inhabitant    of 
Tishbe. 

Tisrl,  or  Tizbi,  tlz'-rl,  expiation  (?), 
beginning  (?). 

Titus,  tl'-tus,  honourable, 

Toah,  to'-ah,  inclined,  lowly. 

Tob,  tob,  good. 

Tob-ad-onijak,     tob  -  ad  -  O  -  nl'  -  Jah, 
good  Is  my  lord  Jehovah. 


leasing  to  J. 


lord  of 
the  Tigris. 

expectation. 


} 


restraint, 
restrained. 


Tobiah,  to-bl'-ah, 
Tobijak,  to-bl'-Jah,       J 
Tochea,  to'-ken,  a  measure 
Togarinak,     to-gar'-mah,     breaklnt 

bones  (T). 
Toku,  t  o'-bn  (same  as  Toah). 
Toi,to'-l,     ,     error 
Ton,  to'-u,  J 
Tola,  to'-la,  worm. 
Tolad,  to'- lad,  race,  posterity,  birth. 
Topbel,  to'-fel,  lime,  cement. 
Topket,  to'-fet. 

Trackonltls,  trak-o-nl'-tis,  stray. 
Troas,  tro'-as. 
Trogylllum,  tro-gil'-ll-um. 
Tropblmus,  trof-i-mus,  nourished. 
Trypkena,  tri-fe'-nah,  delicious. 
Trypkosa,  tri-fo'-sah,  thrice  shining 

living  delicately. 
Tubal,  tu'-bal,  flowing  forth. 
Tubalcaln,  tu'-bal-kane,  working  \r, 

ore. 
Tyeklcus,  tik'-l-kus,  fortunate. 

ran'  -  nus,    reigning 


ti 


Tyrannus, 

prince. 
Tyre,  tire, 
Tyrus,  tl'-rus, 


rook. 


Veal,  u'-kal,  I  shall  prevail. 

Uel,  u'-el,  will  of  God. 

Ulai,  u-la'-i,  strong  water  (f). 

Vlam.  u'-lam,  Infant. 

l/lla,  ul'-la,  j  oke. 

I  lamuii,  um'-mah,  oommanltj. 

Dnni,  an'-nl,  depressed. 

Upbaz,  u'-faz  (perhaps  OrHin). 

Upkarsin,  u-far'-sin. 

Ur,  ur,  light. 

Urbane,    ar'-ban,     civil,     courteona 

gentle  in  speech. 
Uri,  u'-ri,  liery. 

Uriah,  u-ri'-ah,        )     flame  of    Jeho 
Urijah,  u-rl'-Jah,    i        van. 
Uriel,  u'-re-el,  flame  of  God. 
Urtui,  u'-rim,  lights. 
Utkal,  u'-thal,  whom   Jehovah   •»<•• 

cours. 
Ua,  uz. 

Uaai,  u'-zai,  robust. 
Uzal,  u'-zal,  wanderer. 

zza,       j     Qjj'.j^Q  gtraogth. 
Uzzak,     \ 
Uzzen-sberak,     uz'-zen-she-raua,    eat 

(or  rather  corner)  of  Sherah. 
Uzzl,  uz'-zi,  |     might  of  Jeho- 

Uzziab,  uz-zi'-ah,    i        vah. 
Uzziel,  uz-zi'-el,  power  of  God. 
Uzxielites,    uz'-zi-el-ites,    desendantc 

of  UazieL 

Vajezatka,    va  •  jez  -  a'  -  tha,     white, 

pure. 
Vaniah,  va-ni'-ah,  weak. 
Vaskni,  Vash'-nl. 
Vaskti,  vash'-ti,  beautiful  woman. 
Vopksi,  vof'-si,  my  addition. 

Zaanan,  za'-a-nan,  place  of  flocks. 

Zaanaulm,  za-a-nan'-im,  i    remov- 

Zaanaim,  za-a-na'-im,       I       lngs. 

Zaavan,  za'-a-van,  disturbed. 

Zabad,  za'-bad,  gift. 

Zabbai,  zab-ba'-i,  pure. 

Zabbud,  zab'-bud,  given,  a  gift   b* 

stowed  (t.  e.,  by  God). 
Zabdl,  zab'-di,  the  gift  of  Jehovah. 
Zabdiel,  zab'-dl-el,  the  gift  of  God. 
Zabulon  (see  Zk£U1X)n). 
Zabud,  za'-bud  (same  »«  ZABBOB»k 


ftAC 


iA  K 


zuz 


tttu-rni,  zag-ka'-l,  i     pure,  inno- 

£:«<■«  hms,  zak-ke'-us,  J  cent. 

f.Hi'chiir,  zak'-knr,  n>lntltal. 
/,«rii«rJ»K,  xak-a-j'i'-rtti,  1  whom  Je- 
/.«<Iutrliis,  zak-a-ri'-as,    1       hovah 

^members. 
Kacher,  za'-kcr,  memorial,  praise. 
Kadok,  za'-dok.  Just. 
Z»ham,  za'-ham,  loathing. 
Zatr,  za'ir,  small. 
Znlaph,  zu'-lal,  fracture,  wound. 
y,j.  I  i>j  on ,  zal'-mon,  )  8najy 

7,;i)i)i»nah,  zal-tno'-nah,  > 
Kalmunna,  zal-mnn'-nah,  to  whom 

shadow  Is  denied. 
Zam-iutmmins,       zam  -  zuni   -  inlns, 

tribes  making  a  noise. 
Zannah,  zan-o'-ah,  marsh,  bog. 
Znphnath-pa&neah,    zaf-nath-pa-a- 

ne'-ah,  preserver  of  the  age. 
Znphon,  za'-lbu,  north. 
Zarah,  za'-rah,  a  rising  (of  light). 
/.i<  reah,  *a'-re-ah,  hornet's  tower. 
Zareathltes,  za'-re-a-thltes,   inhabit- 
ants of  Zareah. 
Zared,  za'-red,  exuberant  growth, 
y.n  rep  hath,  zar'-e-fath,  workshop  for 

melting  and  refining  metals. 
Zaretan,  zar'-e-tan,       .  cooling. 
'£,» rtajtah,  zar'-ta-nah, ) 
Zareth-shahar,  za'-reth-sha'-har,  the 

spiendour  of  the  morning. 
K.irhiteu,   zar'-hites,  descendant*   of 

Zerah. 

Z:»tthu,ZHt'-thU,ja        r(mu 

Zattu,  zat'-tu,       > 

>".ji/.«,  za'-za, 

Zeiiah,  ze'-bah,  slaughterlng,sacrlfloe. 

'/>badiah,zeb-a-di'-ah,glft  of  Jehovah. 

Ztbcdee,  zeb'-e-dee,  J.  gave. 

7.«i>ina,  ze-bl'-nah,  bought. 

Zchoim,  ze-bo'-lm,  hyaenas. 

Zrbudah,  ze-bu'-dah,  given. 

Zebul,  ze'-bnl,  » 

/..  union,  seb'-U'lon, (  habitation. 

yi'oainn,  zeb'-u-lun, ) 

7.«<  bat-tan,  zek-a-rl'-ah,  whom  Jeho- 
vah remembers. 

Z»  :lad,  ze'-dad,  a  mountain,  the  side 
<>i  a  mountain. 

ZedcbJafc,  aed-e-ki'-an,  JusUoe  of  Je- 
hovah. 


i,X\ 


Zeeh,  ae'-eb,  wolf. 

Zelah,  ze'-lah,  a  rib,  the  side. 

Zelek.  ze'-lek,  assure. 

Zelophehad,  ze-io'-fe-had,  fracture,  a 
first  rupture,  perhaps  tirstbom. 

Zelotea,  ze-lo'-teez,  jealous,  or  zeaious.  j 

ZclxaU,  zel'-zah,  shade  in  th«  neat  of 
tbe  sun. 

Zeinaratm,  zem-a-ra'-im. 

Zeinarltes,  zem'-a-rltes. 

Zemira,  ze-ml'-rah,  song. 

Zen.au,  ze'-nan,  place  of  ai.H-.ks. 

Zenas,  ze'-nas,  contraction  of  Zeno- 
dorus. 

Zephanlak,  zef-a-ui'-ah,  whom  Jeho- 
vah bid. 

Zephath,  ze'-fath, 

Zephathah,  ze-fa'-tha,  \- 

Zepho,  ze-fo/, 

Zephou,  ze-fo'-ne,  a  looking  out. 

Zephouites,  ze-fo'-nitoe,  descendants 
of  Zephon. 

Zer,  zer,  narrow,  dint. 

Zerah,  ze'-rah,  a  rising  (of  light). 

Zerahiah,  zer-a-hl'-ah,  whom  Jeho- 
vah caused  to  rise. 

Zereo,  ze'-red,  exuberant  growth. 

Zereda,  ze-re'-dah,  )  ooollne 

Zcredathah,  ze-re-da'-thah,  / 

Zeresh,  ze'-resh,  gold. 

Zereth,  ze'-reth,  splendour. 

Zeror,  ze'-ror,  bundle  or  purse. 

Zeruah,  ze'-ru-ah,  leprous. 

Zercibbabel,  ze-rub'-ba-bel,  scattered 
to  Babylon. 

Zerulah,  zer-ew'-yah,  cleft. 

Zetham,  ze'-tham,  l    .. 

Zethan,  ze'-than,    J 

Zethnr,  ze'-thar,  star. 

Zta,  zi  -all,  motion. 

Zlba,  zi'-bab,  a  plant, statue. 


Zibeon,  zib'-e-ou.-j 
Zihia,  zib'-l-a,         >-c 


dyed,  roe. 

Zlbtah,  zlb-i'-ah,  ) 

Zichri,  zlk'-rl,  celebrated,  famous. 

Ziddtin,  zld  -dim,  sides. 

Zldkljah,  zld-kl'-jah,  justice  of  Jeho- 
vah. 

Zldon,  zl'-don,  fishing. 

Zidouians,  zl-do  -nl-ans.  Inhabitants 
of  Zldon. 

Zif,  zif,  splendour. 


Zilut,  zi'-ha,  drought. 
Zifclag,  zik'-lag,  outpouring. 
Zillah,  zil'-lah,  shadow. 
Zilpah,  zll'rpah,  a  dropping. 
Zllthal,   zil'-iUal,   shadow  (i.  ».,  pro 

tection  of  Jehovah). 
Ziminnth,  zim'-mab,  mischief. 
Ziiuram,  zim'-ram,  1    celebrated    U 
Zimrl,  zimri,  J        song. 

Zlu,  zin,  a  low  palm  tree. 
Ziua,  zi'-na,  ornament  (?). 
Ziou,  zi'-ou,  a  sunny  plain,  a  sunr. 

mountain. 
Ziov,  zi'-or,  smalluess. 
Ziph,  2,11,  borrowed,  flowing. 
Ziphion,  zif -yon.  expectation.   u*>„ 

ing  out. 

Ziphi-ou.  zif'-ron,  sweet  smell. 

Zippor,  zip'-por,  little  bird. 

Zlppurah,  zip  -po-rah,  fen.  of  lApi* 

Zithri,  zith'-ri,  protection  ot  J, 

Zix,  ziz,  a  flower. 

Ziza,  zi'-zab,     i  _, . 

„.      .       .,      *     (abundance. 

Zizah,  zi'-zan,  i 

Zohu,  zo'-an,  low  region. 

Zoar,  zo'-ur,  smallness. 

Zoba,  zo'-bah,      I  „  „,„.. 
„   .  .  .    ',     >  a  station. 

Zobah,  zo  -bah,  ) 

Zobebah,  zo'-be-bah,  walking  slowly 

Zohar,  zo'-liar,  wbiteuess. 

Zoheleth,  zo'-he-leth,  serpent.  Matt* 

of  tbe  serpent. 
Zoheth,  zo'-heth. 
Zophah,  zo'-phah,  cruse. 
Zophal,  zo'-tai,  tioneycomb. 
Zophar,  y.o'-phar,  sparrow. 
Zophint,  BO'-flm,  watchers. 
Zoi-ah,  zo'-rah,  a  place  of  horueta. 
Zorat.hUes,    zo'-ra-thlt^s,     p«<opie    01 

Zurah. 
Zoi-iteti,    zo'  -  rites   (same    as    Zon* 

TH1TKS). 

Zorobabel,  zo-roo  -a-bel  (see  ZKRina 

MABEL). 

Zuur,  zu'-ar,  smallness. 
Zuph,  zuf,  flag,  sedge. 
Zur,  zur,  rock,  shape,  form. 
Zuriel,  zu'-rl-el  whose  rock  is  Uoa. 
Zartshaddai,  za'-ri-sliad'-dal,  whow 

rock  Is  the  Almighty. 
Zwztms,  zu'-zlms,  sprouting,  or 

less. 

U 


u-     ***' 


*  ... 


KniiHife.r^s'Tv 


3  "97    12230  2870 


Date  Due 


ID  1  7 


^ — Jd# 


APR  2  2  19  46 


— AASS^^» 





!  ««5£ 


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41 


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